THE ADDRESSES TO THE CHURCHES

Ephesus, the Decline of the Church. (Rev. 2:1-7.)

It is not in any wise as being the metropolitan church of Asia that we find Ephesus first addressed. This, which has been the thought of many, has assuredly no countenance from the Word. The Church of God, which is Christ's body, is not composed of churches, but of members, united together by that blessed Spirit which unites all to Christ the Head. Hence, the " churches," or " assemblies," are only local gatherings of so many Christians as find themselves, in the providence of God, actually together. Each of these is, according to Scripture, the Church in that place, as the true text reads invariably in these two chapters. This expanded would be, as in the epistle to the Corinthians, the " Church of God " in such or such a place. The place adds nothing to this title, nor is one gathering of its members superior or inferior in privilege or responsibility to any other.

It is true that the Church of God is riot only designated as the body of Christ in Scripture, but also as the House of God-the place of His abode. But here, again, it is the Church at large that is so. There are not bodies of Christ, but "one body." Just so there are not houses of God, but " the house." In each place, the local assembly represents the Church at large, as being indeed the local Church, -what of the Church at large is in that place. And this may vary, from time to time, in numbers, spirituality, and many other ways:and thus there will be peculiar local responsibilities, differences, and privileges, as is recognized in the chapters before us; but the standing in each the same.

No doubt we must not forget, as indeed we are not allowed to forget, the immense difference between profession and reality. A dead Sardis could not be in reality of the body of Christ at all. But this is nevertheless what the Church means, if it means any thing according to Scripture. The professing church is this, or it is a lie; and how solemn a lie!

No, the reason why Ephesus stands at the head of those addressed here is of another nature. It is to be found, not in any external supremacy over the rest, but in its original spiritual eminency, and as the church to which the truth as to the Church had been first of all committed, and this, not as to its order upon earth, but as to its heavenly character.

The Ephesians had been addressed by Paul, as now at a much later date they are by the Lord Himself; and it is in comparing the tenor of these two epistles that we find the significance of its' being Ephesus, and no other, with which we here begin. The epistle to the Ephesians is that which carries us up to the height of Christian position, quickened out of death in trespasses and sins as following the course of a world governed by Satan, -and quickened with Christ, raised up together, and seated together in heavenly places in Christ Jesus. This is individual, true of all believers, if there were no Church at all; but God has done more, and as united to Christ by His Spirit, we are members of His body, the fullness of Him who filleth all in all. Both as body of Christ and habitation of God, the apostle develops the doctrine of the Church in this epistle; while in the fifth chapter he carries us back to the beginning, and shows us once more the Church under the type of Eve, espoused to Him who will yet present her to Himself a glorious Church.

These are the truths, given to all saints, no doubt, but of which the Ephesian disciples were counted worthy to be the first recipients. And the apostle could write to them in this way as " faithful" ones, communicating what the spiritual state at Corinth or Galatia or among the Hebrews would have hindered his making known to them (i Cor. 3:1,2; Heb. 5:11-14). If Corinth headed a list of churches declined from first love, we should not marvel; but can we fail to realize the significance of its being Ephesus, the special custodian of the truth of the Church itself, in its heavenly reality?

The style of the address is, at the very outset, a sign of distance, as unusual as full of significance on the part of the Lord toward His people. There can be no proper question that the churches are themselves addressed, for this is directly stated at the conclusion of each epistle:" He that hath an ear, let him hear what the Spirit saith unto the churches." Yet the Lord's words are, "To the angel of the church" in each case, and to this the style of the address fully corresponds. The responsibility of every thing that is wrong is ascribed to the angel; it is he that has them that hold the doctrine of Balaam, or of the Nicolaitanes; it is he that suffers the woman Jezebel; it is he who is threatened with the removal of his candlestick. It is quite plain that he represents the church in does some way, and it is urged that the has this force of a representative wherever not stand for the heavenly beings so called, who though higher naturally in the scale of yet minister to the heirs of salvation.

The word "angel" means, as everyone knows, simply " messenger," and is applied to the spirits of heaven as God's messengers to men. But it is plain that the messenger does represent, so far as his errand is concerned, the one who sends that receiveth whomsoever I send and he that receiveth Me receiveth Me." Thus this meaning of the word is derived from its original one.

However, the representative character of angel here is plain. It is natural enough that advocates of episcopal or presbyterian find, as they do with equal facility the pastor in this representative-angel. In scripture elsewhere it is impossibly to find either of these things, largely as they are now believed in, and therefore as impossible, if we cleave to Scripture, to read them in here. Apostles, evangelists, pastors, and teachers we to the Church at large, though a Peter might especially address himself to the circumcision Paul to the Gentiles. But where apostle of this place or that? Just as little have we the pastor of this church or of that. Bishop and deacons, it is true, we do find with a local office still, never the bishop of an assembly, but the bishops; with whom it is allowed that the elders identical. * *Acts 20:17, 28 ("overseers," the same word as "bishops"); Tit. 1:5, 7."* They ordained them elders in every church "(Acts 14:23). The one representative of each assembly supposed to be signified by the angel cannot be found in Scripture elsewhere.

Ephesus had its bishop-elders long before this, as we see in Acts 20:Its diocesan bishop at the time when this was written tradition makes the apostle John himself! He, then, cannot be the angel to whom he is told to write, nor will the search be more successful in other directions. All that can be truly urged is that this address to the angel is in accord with what we know to have been the state of things a century or so after the time of Revelation. And this is quite in accord with its sad significance.

We have epistles to individuals, as to Timothy and Titus, never to the church through these. We have the epistle to the saints in Christ at Philippi, with the bishops and deacons, not to the bishops and deacons for the church. The constant method of address is to the church as such; and suppose here the "angel" were to stand for the bishops of Ephesus, how evident would it make the contrast between the first epistle (perhaps of thirty-odd years back,) and this second one!

No more the direct address of familiar intimacy, though now from the very lips of the priestly Mediator. Yet His love has not changed; the change, then, has been in His people. The strange style is from One whom they have treated as a stranger. Sadly it tells of the close of the old intercourse which he who seeks will find as invited to, if it were Laodicea, " I will come in to him, and will sup with him, and he with Me." Turn to the Acts, and see how free, how tender, how as a thing of course-which deepens, not lessens, the wonder of -it,-this intercourse can be. Or look back even to Genesis, if you will, and learn how truly God's last thought is His first thought. It is man who has driven back these approaches upon God's part, and forced Him into the cloud and darkness. The Church has but repeated the old history, though now, because the Light has come, the darkness is more strange and terrible.

But it is important to ask, Has He for our sins, then, given up His Church to this? and does the "angel" speak of distance maintained on His part toward even one, the least of all His saints? With whom, as with the angel, does He still speak face to face ? Is it with an official class who interpret Him to those beneath them? Does the sun, as in winter-time, no longer reach the valley-bottoms, but only gild the tops of the hills with light? or is it to some gifted men that Christ reveals Himself, who, as planets, shed the little of His radiance they can reflect on others? Ah, no; it is not men of gift, still less an official class, who are indicated by the angel. The heart of those who know their Lord shall answer, It is not. No; nor, alas! is it any longer the church as a whole either; very far from that! Read the superscription "to the angel" in the light of the subscription, " He that hath an ear, let him hear what the Spirit saith unto the churches," and you will find that still the question of who are nearest Christ is answered by another, who has ears and eyes and heart for Him. He still speaks as of old to those who as of old listen. His ways, His attitude, His heart, can know no change. The stars that shine in His firmament are the overcomers of the darkness, not of the world now merely, but of the church,-planets that know their orbit and are held by their center, and shine by the light of Him who shines on them. "The seven stars are the angels of the seven churches." If to the opened ear Christ speaks, it is plain that the responsibility of hearing is as much as ever that of all. None are released from it. And yet it is not to the mass that He can speak any more, or the overcoming would not be in the church, as it clearly is. Already it is the few that listen, and the constraint in the Lord's manner is but the indication of His sense of this.

It may seem strange, however, that if the "angel" stands for these who listen to Christ's voice, He should hold them responsible, as we have already seen, for all the evil in the church with which they are connected. How, it may be asked, can He thus burden with the sins of the whole the few who have an ear to hear? The responsibility of an official class is more readily recognized than of those who may be, however spiritual, the feeblest possible to accomplish any change in the condition of things around them. But this is not the question. It is true we are powerless to alter the general state. The ebb-tide of ruin can be stemmed by no hand of ours, and this feebleness of ours may seem an available plea to withdraw us from responsibility as to it. But not so teaches the word of the Lord. Our associations are here distinctly recognized as part of our general condition. We are to "depart from evil," not be unequally yoked with unbelievers, purge ourselves from vessels to dishonor, and follow righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart. For association with evil we are therefore ever responsible. It may be said that such principles, carried fully out, would involve a very narrow path and a wholesale giving up of spheres of usefulness. But be it so or be it not so, it is not ours to choose. Our path is defined for us. " To obey is better than sacrifice, and to hearken than the fat of rams; for rebellion is as the sin of witchcraft, and stubbornness as iniquity and idolatry:"

Yes, " rebellion "! How gladly would we call an obedience limited by our own wills by some lighter name than that! Yet what else, in truth, was that which brought out Saul's true character, and lost the kingdom to him and to his seed forever? What he left undone was a mere trifle to what he did. And the sheep and oxen had been spared to sacrifice to the Lord. What fairer excuse have people now to offer for much disobedience-evil plausibly intended to bring forth good ? And how hard is it to understand that while we may obey in much that in fact costs us little, the true test of obedience is just in that in which we are called to renounce our wills and our wisdom, perhaps to forfeit the esteem and companionship of others, by doing what has only the Word of God to justify it and must wait for eternity to find right appreciation!

But now to listen to His word to Ephesus, who " holdeth the stars in His right hand, and walketh in the midst of the seven golden candlesticks." The one point of the address is plain, and it is left to stand in sufficient, solemn, decisive contrast with all else that is unmingled commendation. Works, labor, patience, abhorrence of that which is evil, trying fearlessly those who put forth the highest claims, bearing for Christ's name's sake, and not fainting,-all this, put in the balance with one solemn charge:"Thou hast left thy first love." And this follows:" Repent, and do the first works, or else I will come unto thee, and will remove thy candlestick out of its place, except thou repent."

Let us look at these things more closely. Their interest for us is of the deepest, for upon this one root of evil has grown all that has ever been in the Church's long decline through the centuries which have intervened between that day and this. And this it is which, as we see, brings about her removal from the place of witness for Christ on earth. This it is too which is the secret of decline in every individual Christian. For us all, it should rouse the earnest, heart-searching inquiry, "Is it I?" For, if it can be truly said of any of us, " Thou hast left thy first love," it is vain for us to think that other things can be really judged. The single eye is wanted even to see them with. We must get back to this, or there is no real recovery. Two masters, the Lord says Himself, we cannot serve.

How much there was He could commend at Ephesus! "I know thy works" is commendation clearly. But not only had they works, they labored. Do you think there are really so many of whom it could be said, they labor? We have recognized, what is so precious to understand, that we have our different spheres of service, and that there is no mere secular work, if really done for Christ. But to labor is to work with energy-to " toil," as the Revision gives it. How many of us toil for Christ ?

Then they had patience-endurance. Many begin well, like the Galatians, but in the face of unforeseen difficulties give way. It is the mark of divine work that it endures. Human energy quickly spends itself:faith draws upon a stock that never decreases. It was true faith that wrought in these Ephesian saints.

Patience, too, is apt to degenerate into a toleration, more or less, of evil. Finding it on every hand, and no where perfection, the very contact with it is apt to dull the spiritual sense. Charity would fain put also the mildest construction upon every thing. We are bidden to " take forth the precious from the vile," but we learn to tolerate the vile because of the precious. We become liberal where we have no right. The Lord praises the Ephesians for the opposite conduct:" Thou canst not bear them which are evil." And where there was the very highest assumption, they did not fear to test it:"Thou hast tried them which say they are apostles, and are not, and hast found them liars."

But more, it was true love to Christ which wrought in all this:" Thou hast patience, and hast borne for My name's sake, and hast not wearied." Yet here it follows:''Nevertheless I have against thee,"-not" somewhat," as if it were a little,-" that thou hast left thy first love."

But how dreadful a dishonor to Christ is this, to lose one's first love! It is as if at first sight He was more than He proved on longer acquaintance! Is not here the very germ of final apostasy ? I do not, of course, mean that the Lord will allow any of His redeemed to be lost out of His hand. "God is faithful, who hath called us into the fellowship of His Son Jesus Christ;" and this faithfulness of God is our security:" the gifts and calling of God are without repentance." Nor only so; if we are born of God, we have that within us which cannot suffer us to become what we were before:"Whosoever is born of God doth not commit sin; for his seed remaineth in him:and he cannot sin, because he is born of God." Yet while this is true on the one side, in the child of God as identified with the divine nature by which he is such,-still, on the other side, it is no less true that in the believer also there remains yet the old nature. In him still there is that which lusts against the Spirit, and only if ye " walk in the Spirit, ye shall not fulfill the lust of the flesh."

Here is what makes the world to us such a battlefield. Capable, on the one hand, of enjoying all the joys of heaven; capable, on the other, of being attracted by that which lies under the power of the wicked one,-the eye affecting the heart,-day by day we are solicited by that which daily lies before us and from which there is no escape. Our danger here is first of all distraction, some gain to us which is not loss for Christ, or that dulling of the spiritual sense we just now spoke of; the dust of the way settles upon the glass in which Faith sees her eternal possessions. Our remedy is the presence of Him who with basin and towel would refresh His pilgrims, cleansing away the travel-stains that they may have part with Him.

Here alone first love is maintained. Here, in His presence, we learn His mind. The holiness of truth is accomplished in us. What is unseen but eternal asserts its power. The illusions of the prince of this world pass from us. The glory of Christ is revealed, and the eye here also affects the heart; He becomes for us more and more the light in which we see light, the Sun which rules the day, not only enlightening but life-giving:the light in which we walk is the "light of life."

Now here, as I have said, first love cannot but be maintained. Who could be daily in His presence, ministered to by Him, having part with Him, and yet grow cool in response to His love? It is impossible. Where this is the case, intimacy has not been kept up. We have not permitted the basin and towel to do its work. Assurance of heart before Him has been replaced by an uneasy sense of unfitness for His presence, the true causes of which we have not been willing fully to face, and for which the remedy has therefore not been found.

In this state there may be yet much work and labor and zeal, and true love at the bottom. Fruit may be on the tree, plentiful as ever, but not to the Master's taste as once, not ripened in the Sun. Form and bloom and beauty may be little lacking:this was the state at Ephesus. But the Lord says, " Repent, and do the first works."
What is the test, then, of "first love"? Not " work "-activity in outward service; this they had at Ephesus:not even " labor," for this too they had:no, nor yet "endurance"-though a more manifest sign than either of divine power in the soul. Not zeal against evil, nor boldness to examine and refuse the highest pretensions; not suffering even for Christ's name, and that unwearied. All this is good and acceptable to God, and the Ephesians had it all, and yet says the Lord, "I have against thee that thou hast left thy first love."

What, then, is the test of first love? It is in the complete satisfaction of the heart by its object. You know what power often there is in a new thing to take possession of one for the time being. And in first love, it is characteristic that it engrosses the subject of it. The Lord claims again and again the power to give this complete satisfaction of heart to His people. " He that drinketh of this water shall thirst again:but he that drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a fountain of water springing up unto eternal life." "He that cometh unto Me shall never hunger, and he that believeth on Me shall never thirst." " If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."

Now this it is that will give a peculiar character to the life which nothing else will. It is of this the apostle speaks when he says, "The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me." It is this satisfaction with a heavenly object of which he is giving the effect when he says, "This one thing I do:forgetting the things which are behind, and reaching forth unto that which is before, I press toward the mark for the prize of the high calling of God in Christ Jesus." " What things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ."

This is the secret of happiness, who can doubt? That for which he counted all else dung and loss must have given him surpassing, supreme happiness. And happiness such as this, derived from nothing in the world, is power over the world. The back is upon it. The prize is elsewhere. The steps hasten upon a path that glows with the light of heaven. Holiness is found, as it Only can be found, in heavenliness.

Such was the apostle, and Christianity is nothing else to-day. Blessed be God, it is not something either to be found far on in the Christian course, but at the beginning. It is first love which has these characteristics. In Christ Himself, at once for present need, all fullness is found, as His own words declare. " He that cometh to Me shall never hunger, and he that believeth on Me shall never thirst." It is in drinking of other streams that the old thirst comes back upon him who does so. " The lust of the flesh, the lust of the eyes, and the pride of life" are "all that is of the world." He that drinketh of this water shall thirst again. So the world holds its own by their very misery.

But we are not speaking of the men of the world. It is to Ephesus-to the saints there-the Lord is speaking:to those to whom the heavenly truth had been unvailed, the depositories of it upon the earth, the representatives of the Church at large. And it is to the Church at large, through Ephesus, that this is now addressed. Can any doubt the truth of such an application ? Would that it were even possible! but we have not to go beyond the New Testament itself to find the application confirmed, and to hear the prophetic announcement of still further departure even to the very end. The epistles of Paul, long before Revelation, reveal a state of things already beginning, such as it is hard to realize of those early days. In one of the very earliest comes the statement, "The mystery of iniquity doth already work," and " that day "-the day of the Lord-" shall not come, except there come a falling away first." The two epistles to the Corinthians are the next in time to those to the Thessalonians, and at Corinth there is sin such as was not named among the Gentiles, with divisions beginning, and some denying the resurrection of the dead. Next, Galatia is backsliding from Christ under the law, and receiving another gospel. Then, to the Romans he has to write, bidding them avoid those who cause divisions and offenses, contrary to the doctrine they have learned. His next epistles are written from a Roman prison:but here he has to say of those to whom he had written that their faith was spoken of through the whole world, "All seek their own, not the things of Jesus Christ." The epistles to Timothy may close the sorrowful picture:"At my first answer no man stood with me, but all forsook me:"-Paul ends his course like His Master. Not alone at Rome:"This thou knowest, that all they which are in Asia have departed from me." But now all that will be vessels of honor, fit for the Master's use, are to purge themselves from the vessels to dishonor. Evil men and seducers shall wax worse and worse; and in the last days perilous times shall come, men throwing the Christian dress over their unchanged natures, having the form of godliness but denying the power thereof. From such they must turn away.

Peter, John, Jude, add each some fresh feature to the terrible picture; but we need not dwell upon it more. We see the professing church is ruined and doomed. The true-hearted are already a remnant. By the " many antichrists " then present, the latest apostle decides that it is the last time. We look beyond even the Ephesian epistle here to see the hopelessness of the thought of any general repentance. And the word abides, " I will take away thy candlestick out of its place, except thou repent."

The promise to the overcomer meanwhile rings out its words of cheer, "To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of My God." There is to be no yielding, however the difficulties of the way increase. God's stars shine by night as by day, and the darkness only makes them more apparent. It is no new thing, the darkness. The path of faith has been in all ages essentially alike. The incentive comes from beyond, and no sorrows of the way can mar the beauty of the paradise of God.

The tree of life in the garden of old meant clearly dependent life, which was to be ministered to Adam by its means. In himself, innocent as he was, there was no continuance apart from this. God would thus remind him of the essential mutability and dependence of the creature-a safe and wholesome lesson.

For us too, redeemed by the precious blood of Christ, and possessors of eternal life, this is still life in dependence; and herein is the secret of its eternity. It is life in Christ, in the Son who is alone essential Life. Of the fruits of this we shall partake forever. How suited an appeal to those in the state addressed in this epistle! It is failure in maintaining the place of dependence, in receiving out of His fullness in whom dwells all the fullness of the Godhead bodily, that is the very secret of their condition. The mind, the will, the heart, are in independence. He who keeps close to Christ overcomes. How suited, then, the encouragement to one who knows already the blessedness of this place, to look on to the time when in far other circumstances the full results of it shall be attained,- when eternally it will be ours to know the joy of that dependence which secures His ministry of love to us forever! "For of Him, and through Him, and to Him, are all things; to whom be glory forever. Amen." F.W.G. (To be continued.)

I wish I were an angel bright,
To stand before the throne in light,
And join the myriads that proclaim
The honor of th' ascended Lamb.
But stop ! what loser should I be !
I could not sing, " He died for me! "

Ah, no ! I'd not an angel be :
A sinner saved's the name for me.
I'd rather debtor be to grace
Than fill e'en Gabriel's honored place,
And, washed in Calvary's precious flood,
Owe all to Christ's atoning blood.

If we compare the scene of the cross in Matthew and Mark (trespass and sin-offering),-forsaken of God, mocked and derided by priests, people, and thieves,-with the account in John (burnt-offering), where in divine calmness and majesty He commits Mary to John, says, "I thirst," to fulfill the Scriptures, and, "It is finished," and yields up His spirit; it is like two different accounts of a vessel passing through a storm at sea,-the one, relating the awful roar of the elements, the screaming of the wind through the rigging, the thunder of heavy seas, the plunging of the vessel, the hiss of the water over the deck; the other account simply stating the fact of the vessel having steamed steadily on her way through the most awful storm on record. A third account could be given, to complete or enlarge the parallel, corresponding to Luke, the peace-offering side of the cross, where the thief "calls upon His name" and is "saved,"-that is, the account of what is going on in the ship-the officers and men calmly doing their duty, the passengers taking their meals, and enjoying intercourse, reading, or meditation. He hath made peace for us by the blood of His cross. E.S.L.

Alpha and Omega, Advocate above,
Jesus, precious Saviour ! how Thy grace we prove !
Thou art God's Beloved, Bridegroom to Thine own;
All our hearts' affections to Thyself are won.

Christ, the Lord's Anointed, and our Captain Thou,
Unto Thee in glory every knee shall bow ;
Day-star of the morning, day-spring from on high,
How we long to see Thee, in whom we're made nigh !

Thou art Life Eternal, God revealed below;
Thy blest name, " Emanuel," 'tis our joy to know.
Now, as Man Thou art risen, First-fruits from the grave,
All Thy work completed, mighty now to save.

God's great gift for sinners, Guide to heaven's home,
Rock of our salvation, precious Corner-Stone !
On this firm foundation safely now we rest
Till we stand before Thee, in Thy presence blest.

Thou our Head in heaven, we Thy members here,
To Thine own blest Person ever keep us near.
Jesus, we would follow whither Thou dost lead;
Thou, our loving Shepherd, all thy sheep dost feed.

Image of the Father, light and life and love,
Lamb of God, once wounded, seated now above,
Unto Thee the praises of our hearts arise
As the grateful savor of the sacrifice.

" Nazarene," men called Thee, when on earth below
Thou didst stoop in mercy all our griefs to know;
High Thou art exalted on the Father's throne,
Righteousness established, all Thy work well done.

Refuge and Redeemer, Prince of life, Thou art,
In Thy loving-kindness we've with Thee a part.
Though the world reject Thee, soon Thou will come again,
On the clouds of glory, o'er the earth to reign.

Once the Man of Sorrows, and with thorns then crowned,
Man shall own Thy scepter wheresoever found;
Then Thy fair creation, from the curse set free,
Shall enjoy Thy favor, giving praise to Thee.
But, our blessed Saviour, we who know Thy name
Even now can worship, and Thy praise proclaim :
Everlasting glory, Lord, to Thee we give ;
Thou alone art worthy,-Thou in whom we live.

When in Thy blest presence low we bow the knee,
We shall praise Thee fully through eternity,
While with growing rapture we Thy grace explore,
And with satisfaction ever Thee adore.
Amen! and Amen!

C.E.B.

"The servant's name was Malchus" are words of holy writ-divinely inspired,-"written for our learning," or "admonition,"-part of the " all Scripture " which " is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works." Have we ever so considered it, and consciously profited by its brief though significant message from Him who "though He be high, yet hath He respect unto the lowly; but the proud He knoweth afar off"? Whether we have or not, may we now do so, and to our soul's profit, by His grace.

The part in Scripture where our verse is found is John (18:10)-that gospel of the four which specially unfolds the glory of our Lord as the Eternal Word-" God manifest in the flesh "-the "Creator" and "Upholder of all things"-the " Light and Life of men;" and it surely adds to it something of " this glory that excelleth," to be found in such a place.

First, it was the name of one who, at least to sight, was among those who "hated Him without " cause"-one among others of the band Judas received from the chief priests and Pharisees, who " came with lanterns and torches and weapons to take Jesus" In what associations, under what a leader, and upon what a mission to be found-embracing "the counsel of the ungodly, the way of sinners, and the seat of the scornful"! It is thus God records his name. Were this all that is told us, what reason for fear that it is against him the record stands! and for what an awful reckoning in the day when God " maketh inquisition for blood," and calls men to account for the death of His beloved Son! But there is more. It was a servant's name; and were that too the only fact, how readily, among so many of greater importance, with men, would what befell him be dismissed by, " Only a servant, what need to mention him further, or record his name ? " But not so with god, and here we are before God, and God is before us, albeit He is Jesus, our precious, lowly, gracious Savior Here, where we see our Lord yielding Himself up into the hands of His enemies, laying down His life, being led as a lamb to the slaughter, what grace in Him, while " knowing all things that should come upon Him," to turn from all concerning Himself, and not only exercise His divine power in behalf of such an one, but display His grace and sympathy as well, saying (as we elsewhere find), " Suffer ye thus far" as He touched his ear and healed him. Precious, unselfish, considerate Lord and Master,-able to create worlds, to command legions of angels, to make His enemies fall before His face, to drink the cup of divine judgment against sin,-yes, and as able (blessed be His name!) to soothe the pain of an enemy, to sympathize with and relieve the suffering of such, though but a servant. Surely it was of that grace that John had received, and under the inspiration of the same Spirit he was when he penned those gracious words, "And the servant's name was Malchus." And further, may we not hope from this record of his name that he was afterward known among our Lord's friends and followers, as here among His enemies? Having the assurance that one of such, the dying thief, who by necessity was where he heard His gracious words, and was won to trust Him, and some ground also to believe that another, Simon the Cyrenian, who came, as it were, by chance upon the scene of His sufferings, was also numbered among His own (Comp. Mark 15:21; Acts 13:1:); so may we not also hope that this too was the occasion of blessing to still another, who, it may be, was of choice among those " who took Jesus," and that it is in view of this his name was made part of holy Scripture.

Be this as it may, some lessons are plain and manifest, which may we not miss! Let us, like our gracious, adorable Lord, seek to relieve, rather than inflict, suffering, even though it be as to an enemy; and if even in men's account but a servant, may we show His gracious consideration. As to this latter, how strong this appeal to our hearts, in behalf of those in such relations to us, that there may be a fuller display of the grace of Christ in us; not only "giving unto them that which is just and equal," and suitably taking note of and " rewarding every good thing," as our Lord and Master does, and " forbearing threatening;" but realizing our stewardship of grace toward them, making us debtors to them as to all men.

And here, may we not fittingly find room for "a word of exhortation," which, through grace, may yield its profit? To how many, in this day of the overturning of the relationships which God has established among men, is the question of " the servant" a very serious one, and one fraught with more than a little care, which, alas! they seem unable to " cast upon Him," as believing " He careth for them "! Is there not a cause? and, (thank God!) with this discovered, with Him a remedy? There is assuredly, and may we not ask our hearts, Is it not this?-Do we not too often think of such as those outside of us in whom we have, alas! but scanty interest beyond the amount of labor that they yield us for which we in turn compensate them? Can this, beloved brethren, be our God's thought for His people, when He has called us to be imitators of Him, as dear children ? Were we to look upon ourselves more as " the stewards of His manifold grace," set here in the world to " bless, and curse not," as to all with whom we come into contact, would we not more seriously regard this matter of our servants? and if assured, as we should be, that those given us are from the Lord, and in answer to our heart's supplication to Him, would not then the servant's name with us have a record also? The frequent change of servants, with its attendant care and friction, with which not a few even of God's dear people are familiar, we may rightly own to be as really His discipline as the nations of Canaan left to try the hearts of Israel.

Let us, as to this though commonplace yet important matter, "search and try our ways, and turn again to the Lord," believing that He who " numbers the very hairs of our head " cares for all our concerns; and in this matter, as " in every thing," would have us seek His face, first as to who He would have come beneath our roof in that relation, and then also as to the needed grace (sufficient, promised grace,) for each day's trial as it comes, that we may thus, as in all things, " adorn the doctrine of our Savior."

The goodness of Jehovah's heart,-"pitiful, and full of tender mercy," how fully we find displayed in the statutes enjoined upon His people Israel as to those subordinate to them! and how pathetic His appeal as to the stranger,-"for ye know the heart of a stranger."

May we, beloved brethren, in the remembrance of that grace to which we are daily such debtors, walk in its power toward all around us, that in "that day "of our Lord's return our servant's names too may have a record, as those whom we have "shown grace," and been made channels of blessings to. Thus will we be made to share a little of His joy, whose grace said, " Suffer ye thus far," and caused it to be written, "And the servant's name was Malchus." May it be so for His name's sake! B.C.G.

By the side of a rippling brook, in one of the secluded glens of Scotland, there stands a low, mud-thatched cottage, with its neat honeysuckle porch facing the south. Beneath this humble roof, on a snow-white bed, lay, not long ago, old Nancy the Scotchwoman, patiently and cheerfully awaiting the moment of her release. By her bedside, on a small table, lay her spectacles and her well-thumbed Bible-her " barrel and her cruse," as she used to call it-from which she daily, yea, hourly, spiritually fed on the " Bread of Life." A young minister frequently called to see her. He loved to listen to her simple expressions of Bible truths; for when she spoke of her "inheritance, incorruptible, undefiled, and that fadeth not away," it seemed but a little way off.

One day the young minister put to the happy saint the following startling question:"Now, Nancy, what if after all your prayers and watching and waiting, God should suffer your soul to be eternally lost?" Nancy raised herself on her elbow, and turning to him a wistful look, laid her right hand on the "precious Bible," which lay open before her, and quietly replied, " Ae, dearie me, is that a' the length you have got yet, man?" –and then continued, her eyes sparkling almost with heavenly brightness, "God would have the greatest loss. Poor Nanie would but lose her soul, and that would be a great loss indeed; but God would lose His honor and His character. Haven't I hung my soul upon His exceeding great and precious promises? and if He brake His word, He would make Himself a liar, and at the universe would rush into confusion!"

Thus spake that old Scotch pilgrim. These were among the last words that fell from her dying lips, and they were like " apples of gold in baskets of silver." Let the reader consider them. They apply to every step of the pilgrim-path, from the first to the last.

By faith the old Scotchwoman had cast her soul's salvation upon God's promise in Christ by the gospel. She knew that His dear Son had said, " He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." She knew that God had said, " By Him [Christ] all that believe are justified from all things," that " the blood of Jesus Christ His Son cleanseth us from all sin;" for " He bare our sins in His own body on the tree." This was the first step. And all through life the Scotch pilgrim hung upon His " exceeding great and precious promises," for all things and in every hour of need. The divine argument of Rom. 8:was hers by faith:" He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" In every sorrow she had found Him a " very present help in trouble;" and now, about to leave the weary wilderness for her everlasting home, could she think that He would prove unfaithful to His word? No. Sooner than poor old Nancy's soul be lost, God's honor, God's character, God Himself must be overturned, and "a" the universe rush into confusion!" Dear old pilgrim!

Q. 34.-" Have the Old-Testament saints resurrection-life now ? and can it be said that they are seated in the heavenlies in Christ Jesus ?"

Ans.-The life of all saints is in Christ, and therefore the same life in all. That it is resurrection-life has, I suppose, its special force for us who are still in mortal bodies, and walking by faith on earth. According to the Lord's words in John 11:25, power of resurrection is manifested for Old-Testament saints when they are raised up from the dead. The conscious security and liberty of justified men, which is involved for us, no one would, that I know, deny to those who are the "spirits of just men" departed to God.

As to the second question, they are in Christ, as we are ; but we are only in the heavenlies in Christ:they are in paradise themselves. This again gives a special force for us in the truth of Eph. 2:6.

Q. 35.-"What is the nature of the oneness in Hebrews 2:ii? Is it oneness of life, or oneness of sanctified position ?

Ans.-It is oneness of life surely. " For both He that sanctifieth and they who are sanctified are all of one "- (ξέvός, out of one,) of one father-a well-known use of the preposition, and which seems here to be settled by what follows :-" for which cause He is not ashamed to call them brethren"-to own them as His Father's children. The expression, " He is not ashamed," is a difficulty with some as to this interpretation; for in this case, if is said, He could not do otherwise than call them brethren. But surely the possession of divine life by the redeemed leaves yet so immense a distance between them and Him, as to leave abundance of room for the condescending grace of such a title given to them by Him. These poor children of the dust, partakers too of a fallen nature, did it not require an eye and a heart such as His to recognize in them His brethren? And at any rate, was not the link there, and when He says, " Go to My brethren, and say unto them, I ascend unto My Father and to your Father," can it be believed that the very thing which makes His Father our Father is not in His mind?

As to the other thought, of a position as man sanctified to God, His as true Man by incarnation, and ours as by His work set apart, it certainly accords less with "My Father and your Father," and with the passage itself. " For both He that sanctifieth and they who are sanctified are all of one" makes the sanctification to be only the state of the sanctified, while it is the work of the Sanctifier. To say " all of one class," which, or some equivalent word must be introduced in this case, would certainly not give the idea of "one in sanctification," and how else it is implied, I do not see.

Q. 36.-"Rom. 11:25 :'Until the fullness of the Gentiles be come in;' does that mean the completion of the Church ?" .

Ans.-Practically that:it is the full number of those grafted in in the place of the cut-off Jewish branches.

C.E.H.

*A chapter from "THE BOOK OF JOSHUA," a new book by H. F. Witherby, now being published by Loizeaux Brothers.*

"Looking for and hasting unto the coming of the day of God." (2 Pet. 3:12.)

The action of Israel as the army of God begins immediately after the command is given by the Prince of the host of Jehovah. Up to this point the book of Joshua describes God's work in bringing His people into Canaan, and giving them of its food preparatorily to their active service in war. So the establishment of the Christian in grace is of necessity antecedent to his being an effective soldier of Christ. God's work for the believer must be rested in, and His work in him must be unhindered, before the soldier of Christ is fit to fight for Him. A child of God doubting his sonship, or engaged in spiritual struggles with himself, is not an effective soldier for Christ. He may wear the uniform, but he is unable to take the sword of the Spirit, which is the Word of God, and wield it in the might of the Lord; for so long as " I" is the burden of the soul, offensive warfare is impossible. "The things that I would, I do not; and that I would not, that do I," is the expression of inward struggling to be free, and a proof that the standing in Christian liberty, without which spiritual conflict cannot be waged, is still not enjoyed.

Again, if Christian liberty be known as a matter of faith, through grace, there must be holy living in order to maintain spiritual conflict. A right state before God is requisite, as well as faith in our being blessed in Christ. Subjection to God and obedience to the Scriptures are necessities for true Christian warfare. We must walk with God if we would war for God. Suppose the Spirit, who indwells us, is striving with us because our ways are not pleasing to God, could we be truly contending for God at such a moment? Impossible. There may be a semblance of true conflict in such a case, but it will be but the semblance. Christian soldiership demands that there should be both faith in what God has wrought for us and a yielding to His working in us.

Both the blessing of the believer in Christ and the healthy state of the Christian's soul, as seen in the types and figures of our book, are preliminaries to the active warfare which now opens up. The passage of the Jordan showed us, in figure, the believer's entrance into the heavenly places, and Gilgal likewise figured his true place of liberty; while the partaking of the feast of the passover, of the unleavened bread, and the corn of the land proclaimed true feeding on Christ; and upon these great realities came the vision of the drawn sword and the commands relative to the overthrow of Jericho.

It would appear that Joshua gave his orders to Israel immediately upon receiving them from the Captain of the Lord's host. Faith is equally balanced in its energy and patience, for faith is simply-carrying out the mind of God. To the priests, the word of command was, "Take up the ark;" to the armed men, " Pass on, and compass the city; and let him that is armed pass on before the ark of the Lord."

Soldiers of Christ our Lord in heaven, let us stir up our souls to faith.' The Lord has promised the victory as He promised it to Israel. They believed Him:"by faith the walls of Jericho fell down." 'Faith grasps God's strength:"all things are possible to him that believeth." Let the soldier of Christ, at his Lord's bidding, go forth to fight for Him, and let him be as assured of victory as was Israel, before whom the ponderous walls fell down flat.

Soldiers of Christ, stir up the soul to courage! Christian courage tells upon adversaries as nothing else does. Christian courage is the first-born son of Faith. Again, let us stir up our souls to hardness. Warriors do not fight upon feather-beds, nor stretched at ease in arm-chairs, and the Christian soldier must expect hardship. Moreover, he must not entangle himself with the affairs of this life, but please Him who has called him to be a soldier. Life's duties must be honorably performed, but we are forbidden to entangle ourselves with them. There are many " indispensables," as they are called,. which are really entanglements, and which a Christian, zealous for Christ, learns to discard. He cannot afford to be occupied, during the few hours of active service he is called to on earth, with things which once engrossed his thoughts and time. Like the racer, he lays aside every weight. Weights and entanglements are sore hindrances to Christian service. Any thing that keeps the mind busy to the exclusion of Christ's interests should be suspected.

In Christian conflict, the armed men ever go on in the front, the gathering host make up the rear. God has always His front-rank men-men able to use the sword of the Spirit, which is the Word of God;-men, too, who expose themselves to Satan's attacks.

A good soldier loves his, profession, and a true Christian soldier loves Christian warfare; it is his joy, his delight, to take pleasure in hardships and weariness. He enjoys what feather-bed Christians regard as self-inflicted penance, or as unnecessary trouble. " Forward ! ever forward!" is his cry. It is no burden to him, but rather his happy service, to spend and to be spent for his Lord; it is heavenly rapture to him when sinners are made captive for Christ,-when Satan-bound souls are loosed, and pass from death unto life, from the power of Satan to God. Idleness and ease are a distress to the one who is fired by eternal prospects, energized by the Holy Ghost, and constrained by Christ's love, " Woe is me if I preach not the gospel," is his reply to the countless efforts to damp his ardor and to quench his zeal. Eternity ! eternity! he whispers to himself, when his weary body almost resents carrying out the orders of his soul. Such a spirit marks the front-rank men. May God bring Christ's soldiers to the front, and especially may the young Christian who reads this page be fired by the prospects of eternity, and be filled with holy zeal the entire period of his short life below.

Expectation is the offspring of faith:small expectations are born of small faith; but where God is before the soul, expectation of blessing exists, and result follows. We do not say immediate result is always visible; but working for God without expecting Him to bless is like sowing seed without looking for the harvest, or firing at a fortress without hoping to hit it.

An army without faith in its leaders is sure to be discomfited:without faith in their Lord, Christ's soldiers strike no good blows. Alas for the pointless, aimless, self-satisfied routine which goes by the name of fighting for God! Such parade-duty is not warfare. The untutored eye may consider both very much alike; however, when men fall down wounded, and cry for mercy, we know it is not the effect of mere human energy, but the work of God the Holy Ghost.

Joshua gave orders for the day only:" Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord." So all work of faith is day-by-day work, step-by-step progress; and this is the only true and happy way of living for God. In the happy satisfaction that they had obeyed God, Israel's first day ended; a comfort which we trust may be ours, each one, daily; and as to the rest, let the men of Jericho think as they please.

Early in the morning of the second day, Joshua arose, and the priests took up the ark of the Lord.

A fresh fact is now presented, and one which is of practical moment. The seven priests "went on continually and blew with the trumpets." No voice was uttered by Israel, and the only sounds the army gave forth were the continual tramp of its many feet and the loud and penetrating blast of its trumpets–the grand herald-notes of the kingdom of God. We may fairly assume that such a mode of warfare, such a continual trumpeting, was to the men of Jericho, shut up and secure within their defenses, as consummate folly as is the joy of the gospel to the infidel world. A huge army betaking itself to marching round a strong city, and ever giving out such joyful sounds, was, to the eye and ear, fanaticism. No casting up of mounds, no construction of battering-rams, no scaling-ladders,- nothing but the trumpets of jubilee! And what their blasts meant, the men of Jericho knew no more than does the world to-day understand the joy of the acceptable year of the Lord and of the coming kingdom of Christ,

The notes of our trumpets of jubilee, like those of Israel, are few and simple:"Christ is coming!" "Christ is coming!" But they are joy-notes, uttered from the heart by true souls who long for the Lord and His return. Let the world man its great walls of infidelity and superstition, let it boast in its improvements and development; Christ is coming! Let reasoners say, "Since the fathers fell asleep, all things continue as they were;" Christ is coming! Let scoffers cry, " Fanaticism!" be the life-answer of the Christian to all the arguments of unbelief, these notes of love and joy,-Christ is Coming! H.F.W.

THE ADDRESSES TO THE CHURCHES. (Continued)

Thyatira:the Reign of the World-Church, (Rev. 2:18-29.)

Our course has been hitherto continually downward. The church to which we have now come forms no exception to this rule, and in a certain sense it is the end of the course that we reach in it. In Thyatira, our eyes are no more toward the past, but toward the future-the coming of the Lord:there is no more the call to repentance and doing the first works; the word is now, " I gave her space to repent, and she did not repent." The opportunity of repentance is therefore over:henceforth there can only be judgment-judgment which has accumulated terribly during the long delay:" I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works; and I will kill her children with death."

But on this account we find a remnant in Thyatira distinguished from that upon which judgment is to fall; a remnant guilty indeed for their toleration of what the Lord has devoted to destruction, but which He cannot for a moment confound, nevertheless, with it. This remnant is exhorted to hold fast until He comes. "And to him that over-cometh, and keepeth My works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to pieces, even as I received of My Father; and I will give him the morning star."

We have reached, then, in this line, the final development, as I have said. Thyatira goes on, substantially, unchanged until the coming of the Lord.

What, then, is the character of Thyatira? It is characterized by the suffering of one who calls herself a prophetess,-that is, claims for herself divine inspiration,-and who by her name, Jezebel, carries us back to the idolatry of the worst days of Israel, and the bitter persecution of the saints and servants of God by her who, stranger as she was, exercised royal authority in the midst of the professed people of the Lord. "And she teacheth and seduceth My servants to commit fornication, and to eat things sacrificed to idols."

We have already compared the opening parables of the thirteenth of Matthew with the first three of these addresses to the Asiatic churches, and we cannot but be here most powerfully impressed with the appearance of the " woman" alike in the fourth parable of this series and the fourth address to which we have come. It is a new figure in each case. When we come to examine it, we are made to realize without any doubt that the two women are in fact but one. And that in spite of various and discordant interpretations which have been given to these passages. Let us look, then, first at the parable, and then compare it with our Revelation chapter. They are both the words of our Lord Himself. "

Again, the kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."
The common interpretation of this we are all familiar with. It is applied to the universal spread and final triumph of the gospel, which, diffusive as leaven in its nature, is thus to make its way among the nations of the earth, and subject them to its beneficent influence. And at first sight there is much plausibility in this view. It may be urged for it that if the kingdom of heaven be like unto leaven, this settles the question of the leaven itself as to be taken in a good sense, and then undoubtedly it is the kingdom which spreads throughout the world. But a brief examination will assuredly remove all the appearance of truth in this, and force upon us an entirely different conclusion from the common one.

In the first place, to meet the strongest point of the argument:-is the kingdom of heaven here intended to find its symbol in the leaven itself? At first sight, it may be granted that it seems so, but if we compare the style of similar parables, we shall more than hesitate to assert this. To take the second parable of the same chapter, is the kingdom of heaven meant to find its likeness in the Sower of the good seed ? or rather, is it not in the whole story of the different seed, and of the issue ? Again, in the fifth, if the treasure hid in the field be the kingdom, and not the man who finds it,-yet in the sixth it would be not the pearl itself, but the man who finds it.

The truth is, it is the whole parable that is the likeness, and not any one point in it; and then also this does not decide that the meaning shall be good rather than bad:for the kingdom is not as it will be-set up in power and in the hands of Him whose right it is, but as now with the King absent, intrusted to the hands of others. Thus, while men sleep, the enemy can sow his tares among the wheat, and the proof is conclusive that in the first three parables there is a progressive growth of evil:the first showing the partial failure of the good seed; the second, the success of the bad seed, the enemy's work; the third, the tree-like worldly power which results from the sowing of the least of all seeds; and the fowls of the air, the evil powers of the first parable, securely lodged within it. If, then, the fourth parable shows the universal spread of the gospel, the whole course of things is changed, and the most perplexing contradiction arises, not only to the view presented in what goes before, but also to the view given by Scripture as a whole.

On the other hand, simply interpret Scripture by Scripture, and not only is there consistency throughout, but there is found a definiteness and precision of meaning which is itself a convincing proof of its truth. Every part of the parable becomes full of light. We have not, as before, to omit or interpret at hazard essential features of it, (as the three measures of meal, for instance,) and to claim in defense of it that "no parable goes on all fours," though this may be really true, instinct as it is with a life higher than bestial, as with a spirit more than human.

There should be no question that the key of the parable has been rightly found in the second chapter of Leviticus. The "three measures of meal" refer to the "fine flour" of the meal-offering, as the Revised Version very well styles it, into which the leaven was never to be put (Lev. 2:11). The essential point is, that the woman is doing what was expressly forbidden to be done. This at once brings the similitude of the kingdom here into harmony with what has gone before. The process of deterioration which we see going on in the first three only assumes in the fourth a character of more decided evil. For the meal-offering is Christ the bread of life, the food of the priestly people of God, and the mixture of the leaven means the adulteration of Christ as this at the hands of the woman, the professing church.

We must, for its importance, look at this more closely, however. And here the feast of unleavened bread, so peremptorily insisted on in connection with the passover-feast, shows at once the perfect familiarity of the figure to the mind of the Jews whom our Lord was here addressing, and the way in which it could scarcely fail to be apprehended by them. Leaven in meal was to them undoubtedly a thing of evil significance and not of good. The positive word, " For whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel" (Ex. 12:15), was well known and rigidly held by the mass of the people in our Lord's day. The ordinance as to the meal-offering was scarcely less familiar to them, and the prohibition of leaven in any offering to the Lord made with fire was very clear in attaching to leaven as a type the thought of evil abhorrent to the Holy One.

The general use of leaven in Scripture, it is allowed, perfectly corresponds with this. There is no exception, if it be not found in the passage be-before us; and here, the connection of the parable with what precedes necessitates an evil significance.

But there is a specific application of the figure by the Lord Himself, and in this gospel which defines it in a way completely in agreement with the parable before us:He applies it to "the doctrine of the Pharisees and Sadducees" (chap. 16:12).

Now Christ as the food of our souls is ministered to us in the way of doctrine. The Word is constantly, in Scripture, spoken of as food to be eaten, or appropriated by faith to the personal need. Christ is the " Truth," and in the truth we apprehend Him. The doctrine of the Pharisees and Sadducees is error presented in its common types of an external and self-righteous formalism, or of an unbelieving rationalism. The leaven in either case is the rejection of Christ as God presents Him and as faith enjoys Him. If to these we add what in the gospel of Mark(8:15) is added-" the leaven of Herod," or the court-party, then we have fully the great triumvirate of evil-the flesh, the devil, and the world-as corrupting influences of the truth of Christ.

But why "three measures" of meal? Upon any other interpretation of the meal, I know not. We find the same thing in the provision made by Abram for his heavenly guests; and both there and here, if we see Christ before us, it is not hard to realize the meaning. It is the Son of Man who gives us the "meat which endureth unto everlasting life;" as man, He becomes our necessary food:but what is the measure of the " Man, Christ Jesus " ? Three is the divine measure, the number of the Trinity-of the fullness of God; and " in Him dwelleth all the fullness of the Godhead bodily." Lesser or lower measure would not fit the truth presented to us here.

Into these " three measures of meal" the woman, then, is putting leaven. But who is the woman? Undoubtedly the Church is in Scripture symbolized by a woman, and this whether it be the true or the nominal professing body, which so readily passes into the shape of the woman " Babylon," the false church of this book of Revelation. Between these two, in view of the other features of the parable, there is not the least difficulty in deciding as to which is before us. In the preceding parable, we have already found the Babylonish character,- the kingdom of heaven, becoming in its earthly administration of the pattern of the kingdoms of the world, the figure of the tree corresponding specifically, moreover, to that under which the power of Nebuchadnezzar is depicted. Thus here it is the reigning world-church, which as possessing empire must make its laws and promulgate its doctrines. Necessarily the leaven comes then into the meal. All features cohere in a picture startling in its vividness.
The woman has in her hands the doctrine of Christ-the Christian doctrine; she has authority over it; she can knead and mold it at her will ; she can add her traditions, her unwritten law, equal in authority to the written Word; she can interpret and fix its meanings. Here is the leaven:it is the leaven of Church-teaching, the essential error which wherever found, in whatever modified forms, quenches the Spirit of God, deforms and mutilates the Word of God, gives the conscience another master than the Lord Jesus Christ, and does all this cunningly in His name and by His authority, so that the souls of His people even bow to the forged decrees and shudder at the thought of resistance. For this is " Mystery, Babylon the Great, the Mother of harlots and abominations of the earth;" and her merchants are the great men of the earth, and by her sorceries are all nations deceived.

Turn we now to this other picture that we have in the address to Thyatira,-a picture by the same master-hand,-and put side by side the woman of the fourth parable and the woman Jezebel of the fourth Asiatic church. Who will deny that they are one? This Jezebel, who calls herself a prophetess, and teaches and seduces Christ's servants to commit fornication and eat things sacrificed to idols, is she any other than the leaven-hiding woman of the parable " writ large"? or than the woman Babylon of the later character? But we will take up the address in its due order; we will listen to Christ's words as the Spirit of truth has given them to us; we would not miss the least detail, or the impression that the "due order" should make upon us.

" And unto the angel of the church in Thyatira write, These things saith the Son of God, who hath His eyes like unto a flame of fire, and His feet are like fine brass." It is no longer, as in Pergamos, " He that hath the sharp sword with two edges." That sword is the Word of God as the word of penetrating judgment; for " the word that I have spoken," says the Lord, "the same shall judge [him that receiveth them not,] at the last day " (Jno. 12:48). And so, in the nineteenth chapter of this book, men are slain with the sword proceeding out of His mouth.

But in the meanwhile the Word precedes and anticipates this judgment, and in Pergamos it is still there to appeal to, to warn of coming wrath, to separate between joints and marrow, and soul and spirit, and bring men into the presence of Him with whom we have to do, before whom all things are naked and opened. Plenty of perverters of the Word there are too in Pergamos, as we have seen; but the Word is also there witnessing for itself against them. In Thyatira it remains no longer:we hear of Jezebel's doctrine, and the word of the living prophets, clearer and more decisive, as her followers claim, has superseded practically the Scriptures. With the Church's word men may be more safely trusted than with the word of God.

Thus it is no more " He that hath the sharp sword with two edges," but the "Son of God," who has to assert His authority as a divine Being over the Church, rising into a sphere where she dare not pretend to be. With Him alone are the " eyes as a flame of fire," the really infallible and holy insight, which the "feet like fine brass" accompany with irresistible judgment.

And He needs to assert His claim, for she who claims to be His bride, in her own self-assertion, is doing what she can to lower it. She has taken the grace of His incarnation to subject Him to His human mother; or if she remember His divine title, it is to raise Mary into the " Mother of God." Systematically Rome degrades Him amid a crowd of saintly mediators and intercessors with God, all more accessible than Himself, foremost of whom is this "queen of heaven" with her woman's heart, more tender than His!
Here, then, He speaks as Son of God to those who would confound the Church's authority with His. Has she His eyes of fire ? Has she His feet of brass? If that which she binds on earth is bound in heaven, will she bind with her decrees the throne of God itself? Will His all-conscious wisdom stutter in her infant's speech? or His holiness attach itself to error and frailty and sin ? . It is well known, and shortly to come before us, how Rome escapes from such perplexity; and it is safe to assert there is no other way. But to all asserters of Church-authority alike, the Lord here maintains His distinctive place. He alone is the "Son of God" in a place unapproachable by His people, and His glory will He not give to another. He alone is the governing Head; the Church His body, in a wondrous relationship to Him as that, but perfectly distinct and wholly subject.

As "Son of God," also, He now sits upon the throne-His Father's throne,-that of pure deity, which no creature could possibly share. His words to Laodicea afterward bring out the force of the assertion here,-" To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne" (chap. 3:21). As Son of man the apostle has seen Him in the vision with which the book commences; as Son of man He will presently take a throne which He can share with men, His redeemed. Till then, they are in the field of conflict, to overcome as He overcame, and this is the manifest answer to the dream of authority in the world which in Thyatira possesses the false church. Rome would reign before Christ reigns, or reign upon the throne of God with Him. Thus His claim to be the Son of God is here of the greatest possible significance.

This is as to authority over the world, and in this way, of course, " whatsoever ye shall bind on earth shall be bound in heaven " cannot possibly apply. The passage in Matthew connects it with the maintenance of discipline among the saints, with care for the holiness which His people are to exhibit. It is not founded on relationship to Him, save as disciples to a Master, and then of obedience to Him which they are under responsibility to enforce. In the fulfillment of this responsibility He is surely with them:what they bind He binds; but apart from His word they bind nothing, nor are they even the authorized exponents of it. Themselves subject to that Word, He is for them in all true subjection. It is the Word that has authority, not they; and let it be shown that the Word has not guided them, then Christ cannot bind upon His people in subjection to the Word:it would be to be a party to His own dishonor.

And all claim of ecclesiastical authority other than this is real rebellion against Christ Himself. Here as elsewhere, " no man can serve two masters." The conscience is to be before God alone, and this is a first principle of all holiness, all morality. Swerve from it by a hair's breadth, right is no longer right, nor wrong wrong; all lines are blurred; the unsteady tremulousness of the soul warns but too surely of the approach of spiritual paralysis.

Yes, the " eyes of fire " are still with the " Son of God" alone. Let us take heed how we hear and what! But clear and holy as they are, they are the eyes of the priestly Son of Man, full of an infinite pity and tenderness none can fathom. How blessed to have to do with Him! How full of joy to stand before Him! And even in Thyatira-amid the awful corruption of that " mystery of iniquity," Rome,-still His words to His own recognize all He can:-

" I know thy works and love and faith and service, and thy patience, and thy last works to be more than the first." We must remember that a remnant is distinctly separated in Thyatira, and that neither Jezebel nor her children are included here. Then it will not be hard to realize this testimony on the Lord's part to what He has seen in them. Little, too, do we know of the hidden lives of those who amid the assumption and pride of the days of Romish tyranny walked humbly and in secret with their God. Comforting it is to realize how fully Christ could appreciate and how openly He will yet acknowledge them. Like the devil-coats put upon their victims by the Inquisition of old, how many falsehoods have besmirched the memories often of those who in the day of manifestation will receive their crown of righteousness from the Lord the righteous Judge! Of how many Naboths has Jezebel suborned her witnesses that they have "blasphemed God and the king," because they would not surrender their inheritance for a price! Here is the record, that they are not forgotten, those nameless ones, or of dishonored names:"works and love and faith," how tested! "and service," amid what discouragement! "and thy patience," marked and emphasized in the language used,-that long endurance!

And then comes, last of all, that sweet witness of real divine energy, which does not flag as what is merely human does,-" and thy last works to be more than the first." Not simply the same as the first,- that would be much to say, as it should seem, amid all the opposition, continuous, unrelenting, of all that held power on earth. But here it is "more than the first," for the works recorded are fruits of the life eternal, which, implanted within us, is a growth, a living energy, which, thank God! can burst all bands and defy all imprisonment. We have all remarked how the might of a living tree will break up and burst through the stones around its roots, as it forces its way up into the light of heaven. How much more will the energy of that eternal life whose nature is spirit, and which the Spirit of God sustains, develop itself in the face of whatever hindrances. "They go from strength to strength" is said of God's pilgrims through the valley of Baca; for it is Christ's strength perfected in human weakness.

If we study the record which we have of those dark days also, we shall be inclined too to believe that there was in the line of those patient witnesses, looked at as a whole, a growth in vigor as the days went on. They come more into the light; they take bolder place; the coming Reformation has its precursors; the torch of truth, as it drops from one hand, is taken up by another. Above all, separation becomes more decided,-a great point, one of the greatest; for we see that what the Lord has against these saints of His is declared to be their tolerance of the woman Jezebel. The evil, it is true, was rampant, and might seem supreme; none the less, but the more, became the duty of open testimony against it. It was by such a testimony, in the face of overwhelming odds naturally, the Reformation established itself; and where it was the Word openly preached, God rallied round it defenders of it.

" Notwithstanding I have against thee, that thou sufferest that woman Jezebel, who calls herself a prophetess; and she teaches and seduces My servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication, and she will not repent."

Here is the distinctive evil of Thyatira,-an evil so frightful that the Lord calls it further on " the depths of Satan."Beyond it we do not get in this direction. It closes the development of the Church's departure from God in true succession from its germ in the beginning. Afterward, we find a fresh work of God has commenced, although it too is shortly, and indeed when first it comes before us, declined and passing. But as the woman closes the first series of the parables of Matt, 13:, so does the woman close the first series of the Asiatic churches. We shall speedily find, as has been already stated, that these two women are in fact one and the same,-the woman, " Babylon the Great, the Mother of harlots and abominations of the earth."

Her name is at once significant, and is a striking exemplification of the pregnant speech of Scripture, which with a single word will illuminate a subject with a flood of light. The name, with its attached history, adds features to the picture which carry us far beyond the mere assembly in Asia to which first the Lord spoke, and identically the "woman" in question in the plainest way possible.

Thus she is described here simply as one that calls herself a prophetess, and the effect of her false prophecy is given as seducing to fornication and idolatry; but the history referred to by no means gives us Jezebel as a prophetess. She is a queen, and an idolatrous queen, but this the Jezebel of Thyatira was surely not. Yet in the promise to the overcomer we have evident allusion to a reign over men on earth, which helps us easily to understand that the thought of queenly power is really meant to be implied in the name as used. For the promise, as we see in all these cases, has reference to the state of things in which the overcoming is to be. Here he who overcomes waits in fruitful patience, till he shall reign with Christ. How significant if in that scene which is the full realization of what is in the Lord's mind here, the false church is reigning! Babylon, too, in the after-churches reigns a queen, and thus these two passages are linked together.

Babylon also is red with the blood of the saints and with the blood of the martyrs of Jesus; and here again is a character of the woman which we could not expect to find in the Thyatiran assembly. But the name "Jezebel," interjected in the address, recalls at once to our minds the persecutor. And we need all this to bring out the full meaning of the address. On the other hand, the fourth parable of Matthew says nothing of the queen or of the persecutor, while it speaks clearly of the self-assumed prophetess. Thus the address to Thyatira binds together these two other prophesies, and the three throw their concentrated light upon the solemn reality which is presented to us. (To be continued.) F.W.G.

Visiting a brother in the Lord some time since, who had utilized his saw-mill for the manufacture of broom-handles, I was at a loss to know how they were to be made smooth enough for use, seeing them come from the saw and lathe so rough in appearance. "Oh, I will show you," he replied, as I presented the difficulty to my friend; and, suiting the action to the word, he grasped an armful, and placed them in a revolving cylinder. In a very brief time, on releasing the belt, to my amazement, he took them out quite smooth in appearance and feeling. He had done this that they might rub each other smooth.

"Ah," said I, " here is a good lesson for us as to the ways of the Lord with us His people, and I understand better than ever what it is to 'endeavor to keep the unity of the Spirit. When God's grace has saved a man, and made him personally fit to go to heaven, cleansed by the Savior's blood, and with a nature capable of enjoying it, He next sees fit to put him into such circumstances on earth as thus serve him a good purpose, like this smoothing process." Thus, beloved brethren, it is that we are put, by His divine and unerring hand of love and wisdom, into association with many in the body of Christ who daily try and exercise our hearts, that so in the workings of His grace we may "rub each other smooth." Even so, Father, may our hearts respond! B.C.G.

Two things are essential to the nurture and maintenance of a fresh and healthy state of soul,-the reading of the Word, and prayer; nor can we afford to neglect either the one or the other, if we desire that our hearts and lives may answer to the grace bestowed upon us. If the reading of the Word be neglected, there will be the danger of our prayers becoming the expression of mere natural desires instead of " intercession according to the will of God." We need to have our desires even for spiritual blessings formed in the atmosphere of the Word, in fellowship with the Lord Himself, and by the power of His Spirit; while where this is lacking, the more earnest the soul is, the more danger will there be of a zeal that is not according to knowledge. An opposite danger on the other hand is, that the reading of the Word without prayer tends to a spirit of intellectualism, ending in a cold, barren state of soul in which there is neither power nor joy, but abundance of spiritual pride. There is nothing more deadening to spiritual vitality than to have the mind occupied with divine truth while the heart and the conscience remain strangers to its power; and this is sure to be the case just in proportion as prayer is neglected. There can be no sure and more certain sign of a low, unhealthy spiritual state than the absence of prayer, and there can be no better proof that a man is "filled with the Spirit" than to know that he "gives himself unto prayer."

Let us consider Him, our blessed example and pattern. He commenced, carried on, and ended His ministry with prayer. We read of Him praying at the time of His baptism (Luke 3:21); " He withdrew Himself into the wilderness and prayed " (Luke 5:16.); "He went out into a mountain to pray, and continued all night in prayer to God" (Luke 6:12); "He was alone praying" (Luke 9:18; "He took Peter and James and John, and went up into a mountain to pray" (Luke 9:28); "He was praying in a certain place" (Luke 11:i); "He kneeled down and prayed" (Luke 22:41); " He prayed more earnestly " (Luke 22:44); and finally, at the very close of His marvelous life, amidst the agonies of the cross, He prays for His enemies (Luke 23:34).

Consider Paul, who has exhorted us to be followers of him, even as he also was of Christ. When we think of his arduous and unremitting labors in connection with the ministry of the Word, while pursuing at the same time, when necessary, his calling as a tentmaker, we almost wonder how he found any time for prayer, and yet as we read his epistles it seems as though he did indeed " pray without ceasing." (See Rom. 1:9, 10:i ; 2 Cor. 13:7; Eph. 1:16, 3:14; Phil. 1:4, 9; Col. 1:3, 9; i Thess. 1:2, 3:10; 2 Thess. 1:ii ; 2 Tim. 1:3; Philem. 4.)

Remember the repeated exhortations of the Word,-"PRAYING ALWAYS with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication." "In every thing by prayer and supplication with thanksgiving let your requests be made known unto God." " I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men." "Continuing instant in prayer." " Continue in prayer, and watch in the same with thanksgiving." "Brethren, pray for us." "Praying in the Holy Ghost." "Pray without ceasing."
Think of the blessed results that have ever followed the expression of dependence upon God in united or individual prayer. The Pentecostal baptism with the Holy Ghost took place at the close of ten days spent in continued prayer and supplication. The disciples were filled with the Holy Ghost, and made bold to speak the Word of God "after they had prayed." (Acts 4:) The angel of the Lord delivered Peter from prison in answer to the prayer which " was made without ceasing of the Church unto God for him." (Acts 12:) Scripture is full of instances of the prevalence of prayer. 2 Chron. 32:20 and Jas. 5:17, 18 are conspicuous examples. And, without doubt, when the history of the Church is surveyed from the glory, it will be seen that every wave of blessing to saints and salvation to sinners has been preceded by the effectual, fervent prayers of many whose labors are better known in heaven than on earth. Men and women like Epaphras (Col. 4:12), who have prevailed with God in their closets, and like Jabez (i Chron. 4:10), have had granted to them that which they requested.

Again, (and, brother beloved, I would press this upon you with all the earnestness of which I am capable,) meditate upon the unspeakable need of the present moment. Look at the appalling condition of the Church of God. That which was the wondrous subject of His counsels long before the world's foundations were laid-destined to be the magnificent display of His glory to admiring myriads of His unfallen creatures in ages yet to come-even now, in spite of its ruin, the object of His unceasing solicitude and His measureless love. Oh, brother, think of the Church! Torn asunder by a hundred factions; paralyzed by a practical infidelity; stupified by the deadening influence of an indifference to Christ, which is as general as it is deplorable; bound hand and foot with tradition, organization, and human arrangement; desolated by worldliness; and shorn of that heavenly aspect and beauty which is her own peculiar portion, she nevertheless vaunts herself in the midst of her ruin, and is ready to say, with the apostate whore, " I sit a queen, and am no widow." Awful picture! Then consider the state of individual souls. How few of those quickened by divine grace have settled peace with God! How few are personally in the enjoyment of the liberty wherewith Christ makes free! How many doubts and fears are entertained by God's people, to their own loss and His dis-honor! Dear brother, can we cease to pray?

Lastly, remember that God is gathering out His elect by the preaching of the Word, and ours is the blessed privilege of interceding for the salvation of the lost. The consideration of the realities of heaven and hell, a perishing world, a loving God, a waiting Saviour, and a world-wide gospel, surely should constrain us to more prayer.

The word is, " Praying always," by which I understand that a believer, though not always in the act, should always be in the spirit of prayer. His constant state is one of dependence, therefore his constant spirit should be that of prayer. But there are special seasons when, either alone or with others, the soul turns aside from all else to have to do with God Himself, and pour out its desires and requests to Him. Suffer me, in conclusion, to beseech you to embrace every opportunity of thus continuing instant in prayer. Redeem every moment, and you will be surprised to discover how many opportunities for a few minutes of prayer you have hitherto suffered to pass idly away.

The Man-child who is to "rule all nations with a rod of iron" embraces both Christ and the Church ; the interval from His ascension to that of hers not being looked upon as time, and both taken as one event, of which His was the first-fruits."

The portion of the Church is to reign over the nations in His heavenly glory, when the earth will be brought into ordered subjection in the "administration of the fullness of times"-the millennial kingdom.

" Know ye not that the saints shall judge the world?" says the apostle. This is, then, the portion of the Church. But she has a sweeter portion than that of judging the nations,-she has the Bridegroom Himself as her heart's portion-" the Bright and Morning Star."

When Christ asks for the heathen, according to the second psalm, He will have the Church safely in the glory, and she will be joint-heir with Him, the bride of the Lamb.

Many passages might be cited in the Old Testament which show that where Christ is spoken of, there the Church is included as seen in Him. She herself is never spoken of. She was hidden in God's own. counsels. This is "the mystery" (Eph. 5:32) which, until it was revealed by Paul, was "kept secret"-"was not made known"-"hid in God." (See Rom..16:25 ; Eph. 3:5-9; Col. 1:26.)

Thus, to resume, when passages only true of Him are imported into the New Testament, we find them applied to the Church-as, for instance, this second psalm.

We may compare, with this thought in our minds, Isaiah 49:6, where it applies to Christ only, with Acts 13:47, appropriated by Paul in the New Testament for the Church.

Also Isaiah 1. 8,9, where Christ is before the mind of the Spirit, with Rom. 8:33, 34, which is the portion of the saints. Comp. also Is. 49:8 with 2 Cor. 6:2; and Eph. 6:13-17 with Is. 59:17, etc.

This will help us in understanding these " unsearchable riches of Christ."

How sweet, then, that when we read of Him in the Old Testament, we find the Church's portion, as united to Him, bone of His bone, and flesh of His flesh, by the Spirit sent down at Pentecost!

Q. 33.-"Was Judas a Christian ? "

Ans.-No, not in the true sense of the word; he was a disciple, which implies, "follower of Christ," but not a "disciple indeed," or he would have continued in Christ's word (Comp. Jno. 8:31). From what motive he became such, we are not told, but nevertheless clearly shown that from the beginning he was "without part or lot in the matter." Being in the ranks of the disciples, he was chosen by Christ to be an apostle; thus given power with the others to work miracles and cast out devils in His name. All this, however, was quite possible without being "born of God" (as our Lord took men up on the profession they made), and was merely official,-1:e., related to the place he was in, not to the state of his heart toward God (See Matt. 7:22, 23).

The following statements are made concerning him by Him "who trieth the reins and the heart;" and as to them, there can be but one meaning:-

He was (1) An unbeliever.. . ;„; . , ., v (Jno. 6:64, 70.)

(2) A devil.

(3) A thief. (Jno. 12:.6.)

(4) Unclean. (Jno. 13:10, 11.) -,,(5) The son of perdition. (Jno. 17:12)

(6) The traitor, or betrayer. (Matt. 26:48.)

(7) A murderer. (Acts 1:25.)

In the last scripture given, his fall is shown to be, not as Peter's -"falling into sin" through unwatchfulness, from which the Lord's grace restores (Luke 22:31,32); nor " falling from grace," to which all Christians are liable, as the Galatians, returning to the bondage of the law (chap. 5:4); but "falling away," or apostasy, from a place or position of light and privilege into which we may Lave entered in the Christian profession. In order to the "rightly dividing of the word of truth," we need to carefully distinguish between being in the sphere of Christianity and having the power of it in us. Alas! how many now, as in former times, are content with but the first,-"having the form of godliness, but denying the power thereof"-" a name to live, while dead." B.C.G.

Reuben, Gad, and half tribe of Manasseh were equally with the other tribes called to Canaan :they accepted the call, but came short in practical power. " They saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle." (Num. 32:) Ah! that was the secret; the rich pasture-lands of Jazer and Gilead were more to them than the call of God.

How stands it with you, my reader? Are you one of the many who admire and accept, and would on no account give up, the doctrine of the heavenly calling, while it is denied in practical power? Has it formed your life, character, and ways? If not, seek to discover at once the hindrance to your full and hearty response to the call of God.

You will find that, after" all, the only path of safety and blessing is, to be out and out for God.

The two tribes and half were the first to fall into the hands of their enemies.

The worldly Lot soon found himself a captive with the "sinners of Sodom," and the loving but half-hearted Jonathan fell with the enemies of God and Israel on the mountains of Gilboa.

Abraham came short of the first step in the path of practical discipleship. He fell before the claims of nature (Acts 7:3, 4). Would the Bride have beauty for the eyes and heart of her Bridegroom and King? then " hearken, O daughter, and consider, and incline thine ears:forget also thine own people, and thy father's house. So shall the King greatly desire thy beauty, for He is thy Lord, and worship Thou Him." (Ps. 45:10, 2:)

God graciously came into the scene of half-heartedness and laid His hand upon Terah, Abraham's father.

If we do not break the link ourselves, God will do it for us; while the heart will get a wrench it might have been spared.

Demas, a fellow-laborer with the apostle (Phil. 24), found the testimony of Paul too narrow. Either the world or the testimony must be given up (2 Tim. 4:10). The witness-bearing of Paul will be found embraced in his epistles to the Ephesians and Colossians; and Demas, as well as "all in Asia," give up, in practice, the truths of these precious epistles. They did not give up the gospel of the grace of God, but the gospel of the glory.

Union to the risen Man in the heavens is a truth which refuses to have to say or do with the world. It were well for thousands to ponder, ere taking the path of discipleship, the words of Jesus, "No man can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and Mammon" (Matt. 6:24.) The Christian's path is one outside the world-system, as the lonely path of the " blessed One " sweetly tells us, " Ye are not of the world, even as I am not of the world." E.F.B.

Two persons having a grievance,' left their respective homes in search of each other; they met in the street, and there was a perfect reconciliation. Would to God that more that are found in like circumstances would "go and do likewise," obeying our Lord's word, " If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift"! (Matt. 5:23, 24.)

"How rare that task a prosperous issue finds
Which seeks to reconcile discordant minds !
How many scruples rise at passion's touch!-
This yields too little, and that asks too much ;
Each wishes each with other's eyes to see,
And many sinners can't make two agree.
What mediation, then, the Savior showed,
Who, singly, reconciled us unto God ! "
(2 Cor. 5:18-21; 1 Tim. 2:5, 6.)

" If any man have a quarrel [grievance] against any, even as Christ forgave you, so also do ye." (Col. 3:13.) "Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you." (Eph. 4:32.)

What a motive for our hearts, beloved brethren! May we in this attest our heart's love to Him who has died for us, and says, " If ye love Me, keep My commandments"! B.C.G.

Q. 37.-"Kindly reply to the following in correspondence of Help and Food:Some say, 'I left system, to maintain the unity of the body,' what do they mean by it?"- J.C.L.

Ans.-The expression quoted is plainly at fault, when we remember it is "by one Spirit we are all baptized into one body," and also that " whatsoever God doeth, it shall be forever :" nothing can be put to it, nor any thing taken from it, because a divine work, therefore unalterable. And yet it is well not to make any " an offender for a word," and if we can but apprehend their true meaning, accept it. Is it not this :we are exhorted in Eph. 4:"to endeavor to keep the unity of the Spirit in the bond of peace"? This unity being the "gathering together in one of the children of God which were scattered abroad," which Jesus died to accomplish, and formed by the descent and indwelling of the Holy Spirit. If, therefore, we are seeking obedience to this divine command, of necessity it must be in owning what God has formed as the only true and right thing, and neither adding to nor taking from it by forming or upholding something other than it, of human origin. This in its practical carrying out would lead to "gathering together to the name of our Lord Jesus Christ," and alone as "members of His body," owning, of course, all who are His as entitled to the same privilege, and as far as seeking to follow Him, welcoming them in His name. Being thus gathered, i Cor. 12:-14:furnish us with very precious instruction for the further carrying out of the truth as to this matter in three distinct things.-

1. The sovereignty of the Spirit of God. "All these [gifts] -worketh that one and self-same Spirit, dividing to every man severally as He will.

2. "The love of the brethren" seeking not our own, but "every one to please his neighbor for his good to edification."

3. The authority of the Word of God, as to "the assembling of ourselves together," laying down but two rules in brief, pointed simplicity. " Let all things be done unto edifying, . . . decently, and in order." The first, relating to the welfare of one another, and the second, to the holiness of Him "who is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him." In other words, that nothing should be done except with a view to the good of others and the glory of God. This, in brief, gives the practical bearings of this important and too-little-accounted-of matter, which if humbly and seriously acted out, will most surely bring its blessing from the Lord. For an example of it, see Acts 2:-" They continued steadfastly in the apostle's doctrine and fellowship, and in breaking of bread, and in prayers;" and as to its abiding obligation, even though the house of God has become in disorder, 2 Tim. 2:-"Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." May the Lord so enable us for His name's sake ! B.C.G.

"Thine eyes shall see the King in His beauty; they shall behold the land that is very far off." (Is. 33:17.)

Thine eyes shall see !-yes, thine, who blind ere-while
Now trembling toward the new-found light dost flee;
Leave doubting, and look up with trustful smile,
Thine eyes shall see !

Thine eyes shall see !Not in some dream Elysian,-
Not in thy fancy, glowing though it be,-
Not even in faith, but in unvailed vision,
Thine eyes shall see!

Thine eyes shall see !Not on thyself depend
God's promises, the faithful, firm, and free ;
Ere they shall fail, earth, heaven itself, must end :
Thine eyes shall see !

Thine eyes shall see! Not in a swift glance cast,
Gleaming one ray to brighten memory,
But, while a glad eternity shall last,
Thine eyes shall see!

Thine eyes shall see the King! The very same
Whose love shone forth upon the cursed tree,-
Who bore thy guilt, who calleth thee by name ;
Thine eyes shall see!

Thine eyes shall see the King-the mighty One,
The many-crowned, the light-enrobed ! and He
Shall bid thee share the kingdom He hath won.
Thine eyes shall see!

And in His beauty! Stay thee, mortal song,-
The " altogether lovely "One must be
Unspeakable in glory,-yet, ere long,
Thine eyes shall see !

Yes ! though, the land be "very far" away,
A step-a moment-ends the toil for thee ;
Then, changing grief for gladness, night for day,
Thine eyes shall see !

F.H.R.

PENITENTS, DISCIPLES, SUPPLICANTS, WORSHIPERS.

(Read Luke 7:36-50; 10:38-42; Jno. 11:28-46; 12:1-9.)

In the first of these cases, we have one with no name is Scripture save that of sinner, thus suiting each of us who, through grace, have learned to judge ourselves as such. But she is "at His feet" who, in that very time and place, and to herself, and in the presence of enemies round about, declared Himself Saviour, and of her "whose sins were many." How blessed, then, to be there, and in such a case as proved by her that day, and by how many since with like result!

Sins were alone her title-sins great and many; and coming thus, He would not, could not spurn her,-"in no wise cast her out;" but " at His feet" would teach her that sins brought there were sins "forgiven." Blessed fact! A sinner’s sins and a Saviour’s love can thus meet together, and to such an end, for "He is faithful, and cannot deny Himself."

There she weeps tears of penitence, doubtless realizing that "the sacrifices of God are a broken and a contrite heart He will not despise." (Ps. 51:17.)

But not only are er tears shed upon Him, but for Him as well. He who "receiveth sinners" such as she has no welcome where she finds Him. A feast is spread, 'tis true, but not for a Saviour's heart; and there she scans with love's sensitive eye the neglect with which He has been treated, and supplies the lack unbidden. Her heart poured out in tears will wash His feet, her hair (a glory to her) serves to wipe them, her lips press their kisses upon them, and her hands anoint them.

This, Simon had not done ;-asked Him to " eat with him," but had not received Him to his heart, as witnessed thus:"no water for His feet," as to a guest-no kiss in greeting, as to a friend-no anointing, as to one he delighted to honor. But a sinner supplies all, and better far than Simon's hands and lips could, even had they performed it as their task.

Thus we view her, sinner above sinners, " at His feet," and with what blessed results ! He declares her, before all, to be forgiven-" frankly forgiven " -many sins forgiven, and to herself what words!

" Thy sins are forgiven ",…,….,… Pardon.
"Thy faith hath saved thee".,…… .Salvation.
" Go in peace ",….,..,,,.,.,,..,., Peace.

All hers; for " where sin abounded, grace did much more abound;"-unsearchable riches of Him who "though rich, for her sake became poor, that she through His poverty might be rich."

2. Next, Mary of Bethany sitting " at His feet," a learner. Martha had "received Him into her house," so it is not the question of a Saviour here; and she too is busy serving, so it is not that of owning Him as Master, but of receiving from Him as Benefactor and Friend. And Mary "sat at His feet, and heard His word," thus choosing "that good part, which shall not be taken away from her."
Blessed though it be to trust Him as our Saviour, or seek to serve Him as our Lord, yet happier still to give Him His "better" place of Giver, and we to be receivers of His grace, who had come from heaven, not to be enriched by us, but to impart treasures of eternal good. Mary realized this fact, saw that He had come, "not to be ministered unto, but to minister,"-owns that He, whose place was the Father's bosom, has come amongst us, not to receive from, but to enrich us; and thus takes her place and gives Him His-"the less to be blessed of the better."

Oh, to learn well her lessons!-"sitting at His feet," one looking up into His face, expectant from Him, "hearing His word;" thus learning what is in His heart, and what is His will concerning us, through being in communion with Himself. How truly "that good part" estimated so by our Lord Himself, and yet, alas! how often missed by many of us (equally dear to His heart, and welcome to be as near,) we may truly own! Oh, that we may reach it more and more, earnestly desiring His approval and this place where alone we can learn what merits it, " receiving with meekness the ingrafted Word," "as newborn babes, desiring the sincere milk of" it; "nourished up in the words of faith," " sanctified and cleansed with the washing of water by "it, having it "discern the thoughts and intents of the heart," and "dwell in us richly in wisdom and spiritual understanding."

3. Again, Mary of Bethany, but sorrow and death overcast with gloom the scene which now we view, as often it may be with us. Lazarus, the brother of Martha and Mary, has been sick, and their yearning hearts send word to Jesus that he whom He loved was sick; but He has failed to come to them. " Two days still He abode in the same place where he was," and delayed His journey. At last He comes, but to find Lazarus asleep in death, and the sisters bowed in their deep sorrow ; but yet herein only to find the more fitting occasion to display His tender love and mighty power. Martha meets Him first, but failing to enter into His thoughts, runs to tell Mary, " The Master is come, and calleth for thee;" and at once, on hearing this, she goes forth hastily to meet Him. Casting herself "at His feet" she weeps out her tale of sorrow, as Martha previously, and in answer, hears His groans and sees His tears of blessed sympathy, and later, His power to deliver.

Such are the sorrows of our pathway through this world. Sorrows we cannot miss, and happy are we if found, as Mary, " at His feet," while passing through them. Be they of what character they may, this is the place to bring them all, pouring out our hearts " in prayer and supplication, making our requests known unto Him." Have we not too beloved ones who are sick, or still unsaved, who lie heavy on our hearts, and sorrows of many kinds in which to seek His sympathy and learn His love? Have we not many too who, though " alive from the dead," are bound in garments of death-entangled by the world ? Let us, then, also cry unto Him who is able to deliver, on their behalf, and prove His readiness to hear and answer, honoring all the faith that trusts Him.

4. Again, at Bethany, and surrounded by those His grace has befriended, a feast is made for Jesus. Lazarus is seated at the table with Him, Martha serving Him, and Mary once more "at His feet"- not now to hear as a learner, to supplicate as a mourner, but impart as a worshiper, "anointing His feet with ointment, and wiping them with her hair." The dark shadow of the cross is forecast upon this happy scene, dark plans of enemies, who hate Him for all His love. Mary's heart, with the true instinct of love, can recognize, and now feels she must use this moment to express her heart's affection ere it pass, and the opportunity has fled.

How long it may have taken this lowly and devoted heart to gain her precious treasure, with which she now "anoints Him for His burial," we may not know; but, with the full wages of a laborer, it would take a year; and for her, a woman, and in such humble circumstances, how much longer still! But this we know, precious and costly though her treasure is, now must it be given, put into the grave, as it were, with Jesus, and yet willingly she yields it up. Some may find fault, and charge her with waste, and neglect of others; but He absorbs her heart, and her action and devotedness of love well suits His own. "Let her alone," is His stern rebuke for those who interfere with so sacred expression of her love and appreciation of His worth ; "against the day of My burying hath she kept it." His loving commendation of her faith as well, that knew " when to keep and when to cast away;" and thus He sets honor upon the grateful outpouring of our heart's love and adoration, whether now or then.

Thus may we be led to find our place, from first to last of our journey here below, from the moment of our souls' trusting Him as Saviour, until received to Himself above, as penitents, learners, supplicants, and worshipers "at His feet " and to Him be all the praise! B.C.G.

The whole of this portion is founded on the deep consciousness of Christ Himself in passing through the world, that all in connection with earth was closed and broken up. The fire was kindled :all would come out more distinctly at the cross; but all that was in opposition was now actually showing itself, bringing out the truth of the portion and the position of those who are Christ's being entirely heavenly, having nothing down here, waiting for the Lord with loins girded. He having been definitely rejected, all linking them to earth is broken.

In chap. 11:some said, "He casteth out devils through Beelzebub, the chief of the devils." What was that but calling the Holy Ghost a devil ? It was a hopeless sin, the direct enmity of Satan. In this chapter also we find " singleness of eye " – our responsibility to let our light shine out ; also two characters of satanic power – first, malicious, a liar; second, a murderer. In chapter 12:, " Be not afraid of them that kill the body." If open persecution come in through Satan, they are not to be afraid. But in ver. 13, there is the danger of the worldly influence of Satan, – a quiet influence, the more to be feared because not open – a kind of influence that goes on when not watching, and weans the heart away from the only thing we have as Christians, – 1:e., a heavenly portion, making us solicitous about, and setting a value on, worldly things ; but the Lord comes to the rich man to show the utter folly of any who are making the world their portion, and then He enters on the use to be made of riches. We have not got apostles at whose feet to lay down every thing for the Lord, but we are to hold all mammon for the service of the Lord, our portion being in heaven, yet having the privilege of using it for the Lord, turning what is mere dross and dung into something for service to the Lord, and then not to have a care.

Sweet the way in which the Lord discharges them from all care:"Your Father knoweth that ye have need of these things"! How blessedly they are brought into direct connection with the Father! The world passeth away, and the lust thereof, but the word of God endureth forever. Directly we come to a Father taking care of us, the heart is discharged entirely from care about this world. How blessed the thought of that God being our Father, without whom not a sparrow falls to the ground, and that we are in this blessed relationship because Christ has taken us into it with Himself. " Fear not, little flock," etc. As those belonging to the kingdom, how ought we to walk? All laying up treasure here carries the heart with it; if laying up treasure, we shall like to keep it. On the one hand, warned against the spirit of the world; on the other, not to have a care, because He who is your Father careth for you. Walking with loins girded and lights burning, be ye as men waiting for their lord, every moment having, in the whole spirit, tone, and temper, the sense of constantly waiting for the Lord girded (the long garments tucked up for service). There then is the distinct power of life seen. Servants, in the midst of all down here, waiting for their absent Lord with affections tucked up (loins girded). It is a great thing to walk through the world with the distinct thought that the Lord is out of it because it would not have Him. Suppose yesterday, or six days ago, He had been rejected by the world, and He had told us He was going to prepare a place for us, what should we think of the nature and character of that world that had blasphemed and rejected Him? Could we be taken up with it if our hearts are really attached to Himself, and He up there having done the work to bring us into the place of holiness before He went, that we should be up there accepted in Him ? Should not we be waiting for Him with girded loins, walking through the world that spit upon and hated Him, with hearts out of it? It is to be constant watching. " Blessed are those servants " (5:37)." Soon I shall take My turn in serving. You must now be watching with hearts and eyes fixed on Me, but when I come I shall have it My own way; I shall gird Myself, and put you at My table, and then I shall serve you. Here there must be watching and waiting, but there is a place where I shall have things My own way; I shall spread the table and serve you. All the fat of the house will be set before you; lay your account upon that. You are to be in the place where you are not going only to rule the world that turned Me out, but there where all the energy of My love will flow out to you."

The watching for the little while now, is for the outflowing of the eternal blessedness of His love at that day when He shall gird Himself and make them sit down that He may serve them. There it is not watching, but service to those now watching. The loins girded for service, and watching, is to be the character of our walk all through this present wilderness path, suffering linked with it. If we suffer, we shall reign. We get suffering as the consequence of what He puts into our hands. What a wonderful thing for us that we are to be set in the place of rule in every thing below Him! Now one sees here the blessedness of His love to His own ; how He takes their hearts out of the world, expressing Himself as if all was over. His own heart cannot get on in such a world. He is driven in on Himself by the condition of all round Him, forced to shut up the very love ever ready to flow out. The whole thing is, morally speaking, over; the world judged, He out of it; and that is the place you get, the place He is in now; that is what detaches the heart from all things not of the Father, but of the world. The Holy Ghost sets Christ's walk before us to show us the character and spirit we ought to have in the world if our hearts would go rightly through it. It is only as the heart is fixed on Jesus as the One soon coming-that only will make us in our lives the diligent expression of His coming. Not only our treasure above, counting all but dross, but the practical place of separation to Him, the heart thinking only of Him, and separating from the world that won't have Him. Oh, may He fix our hearts on Himself, that He may see us in spirit and walk like men waiting and watching for Him! The Lord truly keep our hearts waiting and longing for Him from heaven!
I WILL NOT GO OUT FREE."

THE ADDRESSES TO THE CHURCHES, (Continued)

Pergamos:the Church united with the World. (Rev. 2:12-17.)

"We have seen, then, two main steps in the Church's outward decline, after the loss of first love had made any departure possible. First of all, the divine idea of the Church was lost. Instead of its being a body of people having, in the full and proper sense, eternal life and salvation, children of God, members of Christ, and called out of the world as not belonging to it, it became a mere "gathering together" of those for whom, indeed, the old names might in part remain, but who were, in fact, the world itself with true Christian people scattered through it. Children of God, no doubt, they might be by baptism,* and by it have forgiveness of sins also, but that was no settlement for eternity at all. *" The prodigal son answers," says Chrysostom, in his first homily on Repentance, "to those who fall after baptism:he does so inasmuch as he is called a son; for none are sons apart from baptism, with which are connected all the benefits of heirship, and a community of interests with the family. He is called, moreover, the brother of him who was approved; but there is no brotherhood without the spiritual regeneration " (baptism).

In another place:" Although a man should be foul with every vice-the blackest that can be named, yet, should he fall into the baptismal pool, he ascends from the divine waters purer than the beams of noon."

"As a spark thrown into the ocean is instantly extinguished, so is sin, be it what it may, extinguished when the man is thrown into the laver of regeneration."

I quote from Isaac Taylor's " Ancient Christianity," (Philadelphia edition, pp. 346,325,326,) on " the means of estimating the quality of the Nicene theology," where much else of the same character may be found. It is significant that the Nicene Creed, with all its Trinitarian orthodoxy, knows nothing but "one baptism for the remission of sins."* They were confessedly under trial, uncertain as to how things would finally turn out,-a ground which all the world could understand and adopt, with sacraments and means of grace to help them on, and prevent them realizing the awfulness of their position.

Of course this immense change from Church to synagogue was not at once effected. Yet the church, historically known to us outside of the New Testament, is but in fact essentially the synagogue. The fire of persecution combined with the fidelity of a remnant to prevent for awhile the extreme result, and to separate mere professors from the confessors of Christ. Still, through it all, the leaven of Judaism did its deadly work; and no sooner was the persecution stopped than the world's overtures for peace and alliance were eagerly listened to, and with Constantine, for many, the millennium seemed to have arrived. Could the Church of the apostles have fallen into the world's arms so? Their voice would have rebuked the thought as of Satan, as indeed it was. "Ye adulterers and adulteresses, know ye not that the friend-ship of the world is enmity with God?"

The second step we saw in the rise of a clergy, a special priestly class, replacing the true Christian ministry, the free exercise of the various gifts resulting from the various position of the members in the body of Christ. The clerical assumption displaced the body of Christian people,-now a true laity,-as at least less spiritual and near to God:a place, alas! easily accepted where Christ had lost what the world had gained in value with His own. As Judaism prevailed, and the world came in through the wider-opening door, the distance between the two classes increased, and more and more the clergy became the channels of all blessing to all the rest. Practically, and in the end almost openly, they became the church; and the Church became, from a company of those already saved, a channel for conveying a sacramental and hypothetical salvation.

We now come to look at the issue of all this when circumstances favored. In Pergamos, the change in the Lord's position is noteworthy and characteristic. He presents Himself no longer in the tender and compassionate way which He exhibits toward His suffering ones in Smyrna. It is now " These things saith He which hath the sharp sword with two edges." His word is a word of penetrating and decisive judgment. It is with this two-edged sword that He by and by smites the nations (chap. 19:), so that there can be no question as to its meaning. And while it is of course true that it is not His own at Pergamos who are smitten with it, yet it is those whom He charges them with having in their midst (5:16).

The characteristic thing in Pergamos is that they are dwelling where Satan's throne is. " Throne," not merely "seat," is the true word, though our translators, as it would seem, because of the strength of the expression, shrank from using it. To what it referred in the actual city, no commentator can tell us. Trench remarks, "Why it should have thus deserved the name of 'Satan's throne,' so emphatically repeated a second time at the end of this verse-'"where Satan dwelleth,' must remain one of the unsolved riddles of these epistles." But did the Lord bid him that hath an ear to hear what must remain an unsolved riddle ? Assuredly not. It is one of the characteristics of the prophetic view in these epistles, that it delivers one from the necessity of waiting until some archaeologist shall be found who can explain such things, and gives us one for our profit both clear and satisfactory, derived from Scripture itself. But not only so. The practical worth of the archaeologic rendering would be very likely little, if it could be gained. Of what value would it be if we believed with Grotius that this expression had reference to the worship of Aesculapius, whose symbol was a serpent ? Surely of very little. Whereas the prophetic view flashes light upon the whole condition.

Satan reigns in hell, according to the popular belief; and Milton's picture, while it reflects this, has done much to confirm and make it vivid. But hell is a place of punishment, and Scripture is quite plain that he is not confined there. Then he must have broken loose, is the idea. God's prison was not strong enough! One might ask, How do we know, then, it will ever be? Think of the government which allows the chief malefactor to reign in his prison over those less evil than himself, and to break prison, and roam freely where he will! God's government is not chargeable with this. In hell, Satan will be, not king, but lowest and most miserable there; and once committed to it, no escape will be permitted. But this will not be till after the millennium, as Rev. 20:assures us.

But this idea permits people to escape from the thought-an appalling one, no doubt,-that he is still what the Lord designates him-" prince of this world:" " the prince of this world cometh, and hath nothing in Me."

True, He does speak so, some one may suggest; but does He not also say, when predicting the effect of His cross, " Now shall the prince of this world be cast out"? has he not, then, been cast out of his kingdom? and are we not "translated into the kingdom of our Lord Jesus Christ" ?

The latter is true; but as to the former, the Lord only predicts the certain effect of the cross, and the "now" simply declares it to be the effect. Here one startling expression of the apostle Paul, going beyond even that which the Lord uses, is decisive as to the matter; he calls the devil-long after the cross-" the god of this world " (2 Cor. 4:4).

And indeed the expression is stronger even than this. For the margin of the Revised Version is assuredly right, and it is the word "age," not " world," which the apostle uses. " The god of this age" is surely a very solemn title to be given to Satan after the Christian dispensation, as we call it, had already begun. Yet there it stands; and "Scripture cannot be broken."

Yes, it is over the world, and in these Christian times, that Satan exercises this terrible sway, and this is what makes the expression here, " dwelling where Satan's throne is," so sadly significant.

For "dwelling in the world" is another thing from being in it. We are in the world perforce, and in no wise responsible for that, but to be a dweller in it is a moral state:it is to be a citizen of it, the condition which the apostle speaks of in Philippians as obtaining among professing Christians:"For many walk, of whom I have told you before, and now tell you even weeping, that they are the enemies of the cross of Christ; whose god is their belly, whose glory is in their shame, who mind earthly things:for our citizenship is in heaven, from whence we look for the Savior, the Lord Jesus Christ."

Their characteristic is that they are enemies, not of Christ personally, but of the cross-that cross by which we are crucified to the world and the world to us. Their hearts were on earthly things, which, not satisfying them, as earthly things cannot, made their god to be their belly; their inward craving became their master, and made them drudge in its service.

The Christian's citizenship is in heaven. That delivers him from the unsatisfying pursuit of earthly things. But little indeed is this understood now. Even where people can talk and sing of the world being a wilderness, you will find that in general the idea is rather of the sorrows and trials of which the world is full, and which Christians are exposed to like the men of the world themselves. " Man is born to trouble as the sparks fly upward;" and pilgrimage in their minds is a thing perforce. The world passes away, and they cannot keep it; so they are glad to think that heaven is at the end. In the meanwhile, they go on trying (honestly, no doubt, if you can call such a thing honest in a Christian,) to get as much of it as they can, or at least as much as will make them comfortable in it.

But a pilgrim is not one whom the world is leaving, but who is leaving it. Otherwise the whole world would be pilgrims, as indeed they talk about the "pilgrimage of life." But this is the abuse of the term, and not its use. We can be pilgrims in this sense, and find all the world companions; and such, in fact, had got to be the idea of pilgrimage in the Pergamos state of the Church They talked of it, no doubt, and built their houses the more
solidly to stand the rough weather. God said they were dwelling where Satan's throne was.

It was the history of old Babel repeating itself. You may find the vivid type of it in Gen. 11:, where men "journeyed," indeed, but not as pilgrims, or only as that till they could find some smooth spot to settle down in. They "journeyed," as colonists or immigrants on the look-out for land; from the rough hills beyond the flood, where human life began ; " from the east"-with their backs, that is, toward the blessed dawn; " and they found a plain in the land of Shinar, and they dwelt there."

Such was, alas! the Church's progress-from the rough heights of martyrdom down to the level plain where there were no difficulties to deter the most timid souls. There the Church multiplied, and there they began to " build a city, and a tower whose top should reach to heaven." But "a city" was not Jerusalem, but Jerusalem's constant enemy; not the "possession of peace," but a city of "confusion"-Babel.

Yet it prospered:they built well. True, they were away from the quarries of the hills, and could not build with the "stone" they had there been used to. They did what they could with the clay which was native in that lower land. " They had bricks for stone, and bitumen for mortar." We have seen some of this work already. It looks well, and lasts in the fine climate of these regions quite a long time:human material, not divine,-"bricks," man's manufacture, "for stones," God's material. They cannot build great Babylon with the "living stones " of God's producing. Man-made Christians, compacted together, not by the cementing of the Spirit for eternity, but by the human motives and influences whereby the masses are affected, but which the fire of God will one day try. So is great Babylon built.

Now it is remarkable that the word " Pergamos" has a double significance. In the plural form, it is used for the " citadel of a town," while it is at least near akin to purgos, " a tower." Again, divide it into the two words into which it naturally separates, and you have per, "although," a particle which "usually serves to call attention to something which is objected to" (Liddell & Scott), and gamos, "marriage." Pergamos,-"a marriage though."

It was indeed by the marriage of the Church and the world that the "city and tower" of Babylon the Great was raised; and such are the times we are now to contemplate.

Before we proceed, however, let us to this double proof unite another, that the threefold cord may not be broken. The parallel between the first addresses to the churches and the first four parables of the kingdom in Matthew 13:I have referred to before. The first parable gives the partial failure of the good seed, as Ephesus gives the initial failure of the true Church. The second parable gives the direct work of the enemy-the tares sown among the wheat, as the address to Smyrna does the " synagogue of Satan." But the tares and wheat are separate, and the view is, in the first two parables, an individual one; the third parable is entirely different in this respect. One seed stands here for the whole sowing, and what is seen is now the aspect of the whole together. The little mustard-seed produces, strange to say, a tree, in which the birds of the heaven lodge, and the tree is a type of worldly power. Turn to the fourth chapter of Daniel, and you will find in Nebuchadnezzar, king of Babylon, such a tree. Surely it is significant that in every direction in which we look from here there is a finger-post which points to Babylon! And here in Pergamos, as in the mustard-tree, it is the Church as a whole which is spoken of. It is established, as men triumphantly say:it is fallen is the lament from heaven.

For this is not the Church's establishment upon its Rock-foundation, where the gates of hades cannot prevail against it, but in the world's favor; and if Satan be the prince of this world, what must be the price of this?

As a consequence, we find not only Nicolaitanism fully accepted, but the doctrine of Balaam also. They are still what is called " orthodox." " Thou holdest fast My name, and hast not denied My faith, even in those days wherein Antipas was My faithful witness, who was slain among you where Satan dwelleth." For these are the Nicene times, the time of the first Christian council called (at Nicoea) by a Roman emperor, and which maintained the deity of Christ against Arianism. It was a sight, they said, to see at the council the marks of the confession of Christ in those who had endured the late persecutions. The Nicene period was that of two, at least, of the creeds substantially acknowledged by the faith of Christians every where since. But theirs was an orthodoxy which, while maintaining (thank God!) the doctrine of the Trinity, could be and was very far astray as to the application of Christ's blessed work to the salvation of men. Orthodox as to Christ, it was yet most unorthodox as to the gospel.

Where in the Apostles' Creed, so called, do you find the gospel. "The forgiveness of sins" is an article of belief, no doubt, but how and when? In the Nicene creed is acknowledged " one baptism for the remission of sins," but there is entire silence as to any other. In the Athanasian, it is owned Christ " suffered for our salvation," but how we are to obtain the salvation for which He suffered is again omitted. Practically, the belief of the times was in the efficacy of baptism, and so painful and uncertain was the way of forgiveness for sins committed afterward, that multitudes deferred baptism to a dying bed, that the sins of a lifetime might be more easily washed away together.

The Lord goes on to say, " But I have a few things against thee, because thou hast there them which hold the doctrine of Balaam, who taught Balak to cast a trap before the children of Israel, to eat things sacrificed to idols, and to commit fornication."

Balaam, the destroyer of the people, is a new graft upon Nicolaitanism. A prophet, in outward nearness to the Lord, while his heart went after its own covetousness,-a man having no personal grudge against the people, but whose god was his belly, and so would curse them if his god bade:-one whose doctrine was to seduce Israel from their separateness into guilty mixture with the nations and their idolatry round about. The type is easily read, and the examples of it distressingly numerous. When the Church and the world become on good terms with one another, and the Church has the things of the world with which to attract the natural heart, the hireling prophet is a matter of course, who for his own ends will seek to destroy whatever remains of godly separateness.

It is one step only in the general, persistent departure from God never retraced and never repented of. Solemn to say, however much individuals may be delivered, such decline is never recovered from by the body as such. At every step downward, the progress down is only accelerated. " Have ye offered Me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them; and I will carry you away beyond Babylon. There were many reformations afterward, more or less partial, but no fresh start.

So with the Church, Men talk of another Pentecost. There never was another. And the first lasted for how brief a season! " Unto thee, goodness, if thou continue in His goodness; otherwise thou also shalt be cut off."
From Constantine's day to the present, world and Church have been united in Christendom at large; and wherever this is found, there in truth is Babylon, though Rome be the head of Babylon, as indeed she is.

Let us look about us with the lamp the Lord has given us, and see whereabouts we are with regard to these things. How far are we individually keeping the Church and the world separate? How far are we really refusing that yoke with unbelievers which the passage in 2 Cor. 6:so emphatically condemns? Our associations are judged of God as surely as any other part of our practical conduct; and '' Be not unequally yoked together with unbelievers" is His word. He cannot, He declares, be to us a Father as He would, except we come out and be separate! Solemn, solemn words in the midst of the multiplicity of such confederacies in the present day! Can we bear to be ourselves searched out by them, beloved brethren? Oh, if we value our true place as sons with God, shall we not be only glad to see things as they are ?

Now this "yoke" forbidden has various applications. It applies to any thing in which we voluntarily unite with others to attain a common object. Among social relations, marriage is such a yoke; in business relations, partnerships and such like; and in the foremost rank of all would come ecclesiastical associations.

To take these latter, now:There are certain systems which, as we have already seen, mix up the Church and the world in the most thorough way possible. All forms of ritualism do:-forms wherein a person is made by baptism " a member of Christ and a child of God." Where that is asserted, separation is impossible; for no amount of charity, and no extravagance of theological fiction, can make the mass of these baptized people other than the world.

All national churches in the same way mix them up by the very fact that they are national churches. You cannot by the force of will or act of parliament make a nation Christian. You can give them a name to live, while they are dead. You can make them formalists and hypocrites, but nothing more. You can do your best to hide from them their true condition, and leave them under an awful delusion, from which eternity alone may wake them up. That is much to do indeed, and it is all in this way possible.

All systems Jewish in character mix them up of necessity. Where all are probationers together, it is not possible to do otherwise. All systems in which the church is made a means to salvation, instead of the company of the saved, necessarily do so. When people join churches in order to be saved, as is the terrible fashion of the day, these churches become of course the common receptacle of sinners and saints alike. And wherever assurance of salvation is not maintained, the same thing must needs result.

Systems such as these naturally acquire, and rapidly, adherents, money, and worldly influence ; and among such, the doctrine of Balaam does its deadly work. The world, not even disguised in the garb of Christianity, is sought, for the sake of material support. Men that have not given themselves to the Lord are taught that they can give their money. It is openly proclaimed that God is not sufficient as His people's portion. His cause requires help, and that so much, that He will accept it from the hands of His very enemies. There is an idolatry of means abroad. Money will help the destitute; money will aid to circulate the Scripture; money will send missionaries to foreign parts; money will supply a hundred wants, and get over a host of difficulties. We are going to put it to so good a use, we must not be over-scrupulous as to the mode of getting it. The church has to be maintained, the minister to be paid. They do not like the principles that "the end sanctifies the means"-but still, what are they to do? God is in theory of course sufficient, but they must use the means, and the nineteenth century no longer expects miracles.

But why go over the dreary round of such godless and faithless arguments? Is it a wonder that infidelity bursts out into a triumphant laugh as Christians maintain the impotence of their God, and violate His precepts to save His cause from ruin ? Nay, do you not in fact proclaim it ruined -irredeemably, irrecoverably ruined, when His ear is already too dull to hear, and His arm shortened that it cannot save?

Money will build churches, will buy Bibles, will support ministers,-true. Will it buy a new Pentecost? or bring in the millennium? Will you bribe the blessed Spirit to work for you thus? or make sheer will and animal energy do without Him? Alas! you pray for power, and dishonor Him who is the only source of power!

But what is the result of this solicitation of the world ? Can you go to it with the Bibles you have bought with its own money, and tell it the truth as to its own condition? Can you tell them that "the whole world lieth in wickedness"?-that "all that is in the world-the lust of the flesh, and the lust of the eyes, and the pride of life-is not of the Father, but is of the world"? Can you maintain the separate place that God has given you, and the sharp edge of the truth that "they that are in the flesh cannot please God"? Of course you cannot. They will turn round upon you and say, "Why, then, do you come to us for our money? You ask us to give, and tell us it will not please Him our giving! It is not reasonable:we do not believe it, and you cannot believe it yourselves!"

No:the world does not believe in giving something for nothing. Whatever the Word of God may say, whatever you may think of it in your heart, you must compromise in some way. You must not maintain the rigid line of separation. Balaam must be your prophet. You must mix with the world, and let it mix with you; how else will you do it good? You must cushion your church-seats, and invite it in. You must make your building and your services attractive:you must not frighten people away, but allure them in. You must be all things to all men; and as you cannot expect to get them up to your standard, you must get down to theirs. Do I speak too strongly? Oh, words can hardly exaggerate the state of things that may be every-where found, not in some far-off land, but here all around us in the present day. I should not dare to tell you what deeds are done in the name of Christ by His professing people. They will hire singers to sing His praises for admiration, and to draw a crowd. They will provide worldly entertainments, and sit down and be entertained in company. And as more and more they sink down to the world's level, they persuade themselves the world is rising up to theirs; while God is saying, as of His people of old, " Ephraim, he hath mixed himself among the people:Ephraim is a cake not turned. Strangers have devoured his strength, and he knoweth it not,-yea, gray hairs are here and there upon him, yet he knoweth it not. And the pride of Israel testifieth to his face; and they do not return to the Lord their God, nor seek Him for all this" (Hos. 7:8-10).

It is a downward course, and being trod at aft ever-increasing pace. Competition is aroused, and it is who can be the most successful candidate for the world's favors. The example of one emboldens another. Emulation, envy, ambition, and a host of unholy motives are aroused; and Scripture, the honor of Christ, the jealous eyes of a holy, holy God-ah, you are antiquated and pharisaic if you talk of these.

There is one feature in this melancholy picture I cannot pass by briefly thus. The ministry, or what stands before men's eyes as such, how is it affected by all this? I have already said that Scripture does not recognize the thought of a minister and his people. Upon this I do not intend to dwell again. But what, after all, in the present day has got to be the strength of the tie between a church and its ministry? Who that looks around can question that money has here a controlling influence? The seal of the compact is the salary. A rich church with an ample purse, can it not make reasonably sure of attracting the man it wants? The poor church, however rich in piety, is it not conscious of its deficiency? People naturally do not like to own it. They persuade themselves, successfully enough, no doubt, that it is a wider and more promising field of labor that attracts them. But the world notoriously does not believe this; and it has but too good reason for its unbelief.

The contract is ordinarily for so much money. If the money is not forthcoming, the contract is dissolved. But more, the money consideration decides in another way the character of man they wish to secure. It is ordinarily a successful man that is wanted, after the fashionable idea of what is success. They want a man who will fill the church, perhaps help to pay off the debt upon it. Very likely the payment of his own salary depends upon this. He will not be likely most to please who is not influenced by such motives; and thus it will be only God's mercy if Balaam's doctrine does not secure a Balaam to carry it out. But even if a godly man is obtained, he is put under the influence of the strongest personal temptation to soften down the truth, which, if fully preached, may deprive him of not only influence, but perhaps even subsistence.

Will the most godly man be the most popular man? No; for godliness is not what the world seeks. It can appreciate genius, no doubt, and eloquence, and amiability, and benevolence, and utilitarianism ; but godliness is something different from the union of even all of these. If the world can appreciate godliness, I will own indeed it is no longer the world. But as long as the lust of the flesh and the lust of the eyes and the pride of life still characterize it, it is not of the Father, nor the Father of it. And then, why in that passage does the apostle say "the Father"? Is it not because in thinking of the Father's relation to the world, we must needs think of the Son ? As he says again in another place, "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" And why ? Because it is the Son of God the world has crucified and cast out; and that the cross, which was the world's judgment of the Son of God, is, for faith, God's judgment of the world.

Was Christ popular, beloved friends? Could He, with divine power in His hands and ministering it freely for the manifold need appealing to Him on every side,-could He commend Himself to men His creatures? No, assuredly. But you think perhaps those peculiarly evil times:they understand Him better now, you think. Take, then, His dear name with you to men's places of business and to their homes to-day, to the work-shop and the counting-houses, and the public places-do you doubt what response you would get?

"In the churches?" Oh, yes, they have agreed to tolerate Him there. The churches have been carefully arranged to please the world. Comfortable, fashionable, the poor packed in convenient corners, eye and ear and intellect provided for:that is a different thing. And then it helps to quiet conscience when it will sometimes stir. But oh, beloved, is there much sign of His presence whose own sign was, " To the poor the gospel is preached "?

Enough of this, however; it will be neither pleasure nor profit to pursue it further. But to those with whom the love of Christ is more than a profession, and the honor of Christ a reality to be maintained, I would solemnly put it how they can go on with what systematically tramples His honor underfoot, yea, under the world's foot,-falsifies His gospel, and helps to deceive to their own destruction the souls for whom He died. The doctrine of Balaam is every where:its end is judgment upon the world, and judgment too upon the people of God. If ministers cannot be supported, if churches cannot be kept up without this, the honestest, manliest, only Christian course is, let the thing go down! If Christians cannot get on without the world, they will find at least that the world can get on without them. They cannot persuade it that disobedience is such a serious thing when they see the light-hearted, flippant disobedience of which it is so easy to convict the great mass of professors, while it is so utterly impossible to deter them from it. " Money " is the cry; " well, but we want the money." Aye, though Christ's honor is betrayed by it, and infidels sneer, and souls perish. Brethren, the very Pharisees of old were wiser! "We may not put it into the treasury," they whispered, "because it is the price of blood." F.W.G. (To be continued.)

Luther had sent out his theses, and they had created a stir on every side. The Canon of Augsburg had written him, " Beware of tempting God;" Krauz thought the appropriate sentiment for Luther should be, " God have pity on me;" his friends feared for him; the Bishop of Brandenburg appealed to him; the Elector also. Luther is at first daunted, but recovers himself and says,-

" Who knows not that one rarely sets before the public a new idea without exhibiting the appearance of pride, or without being accused of seeking to raise up disputes. . . . Wherefor were Christ and all the martyrs put to death? Because they have appeared proud despisers of the wisdom of their times, and have advanced new things without having beforehand humbly consulted the organs of ancient notions. . . . Let not the wise men of this day, therefore, expect from me so strong an exhibition of modesty (or rather of hypocrisy) as will encourage me to ask their advice before publishing any matter my duty calls upon me to establish. That which I do shall not be done through the prudence of men, but by the counsel of God. If the work be from God, who shall stay its progress? if it proceeds not from Him, who shall advance its purpose? . . . Not my will, not theirs, not ours, be done; but Thy will, O holy Father, who art in the heavens."

D'Aubigne' adds,-

" What courage is here displayed! how much enthusiasm! how much confidence in God! and especially what truths do not these words contain for the use of all times!"

Eight months ago, I came to Scotland the most miserable of men, and now stand here one of the happiest on this side " the glory." My life since boyhood has been passed in foreign lands, where, immersed in the cares and pleasures of this world, unable to understand the ways of God about original sin, and uncertain as to the truths of Christianity, I lived entirely without God, and drank at all the fountains where the world finds pleasure, only to find them, as Solomon did long ago, to be "vanity and vexation of spirit."

I had gold enough to satisfy me, and there was absolutely nothing on earth I cared for. I was . weary of my life, and now conscience, lulled hitherto almost to sleep, woke up with this terrible truth, "You knew your duty, and you did it not." I feared this would ring in my ears through a lost eternity, for I never doubted the immortality of the soul, or imagined, with some modern philosophers, that men are irresponsible descendants of monkeys. These strivings of conscience I now believe to have been the gracious work of the Holy Spirit in answer to the prayers of many real Christians, who constantly pleaded with God for me.

You will wonder, dear Christian friends, why in my wretchedness I did not at once come to Him who gives rest to the weary. Ah, I was where the world with all its boasted knowledge is (Jno. 17:) -I "knew Him not"!

I was told that God was love, yet saw the whole earth full of misery:-a child but a few days old, for example, suffering intensely through the faults of its parents. "Surely," I thought, "if God were love, this world would not be the scene of suffering which I see it is." And besides, I had been taught that Christianity was intended by God to regenerate the whole world, and fill it with peace and joy. I had sad proof before me every where that it had totally failed so to do.

I had read in "Gibbon" what Christians were in the primitive days-a separate, peculiar people, devoted to God, having no home here, rejoicing to die and get away to Christ, or waiting for Him to come for them. " What a contrast," thought I, " with the Christendom of today!"

I had stood in the churches of South America, amid thousands of kneeling Christians (so called) most assiduous in performing their religious duties, yet knew that the whole population were sunk in the most complete moral depravity, the priests being the worst of the community. Their religion was evidently an empty form, which had totally failed to improve them. How could this corrupted Christianity be that which God had intended for the regenerating of the world?

Coming to Protestant lands, I found all manner of sects detesting one another, yet all professing to be Christians. " Surely," I thought, "if the Bible were from God, there could not be this disparity of belief and form, and disunion among those professing to be taught by it." I saw also that, though there was an almost universal profession of Christianity and church-going, etc., practically men and women lived as though the world, not God,-time, not eternity,-were the aim and object in life. These professing Christians were almost entirely occupied with those worldly things all of which I had found to be "vanity and vexation of spirit." In these sad circumstances, what else could I think but that this so-called Christianity was almost as great a farce in Protestant Scotland as in Romish Peru; that, far from regenerating mankind, as I had been taught it would, it had itself become corrupt and worldly, and had most completely failed to purify the people, and separate them from the world to God. How could it be from God? Such was my thought.

Still conscience said," However these things may be, 'you knew your duty, and did it not.'"

My deliverance began by learning that the gradual conversion of the world during this age was an entirely human invention, totally opposed to the statements of the New Testament, which invariably represents the true Church of Christ as " sheep among wolves "–a " little flock," while " the whole world lieth in wickedness;" that the good seed, though sown by the Son of Man Himself, would yield but very little fruit; that the devil would be allowed to render the most part of it unproductive, and to sow tares among the wheat, to leaven the whole of professing Christendom with his false doctrine; that Christ did not pray for the world, but for the little flock which believes on Him; that the mystery of iniquity was already at work in Paul's day, and would continue till the open manifestation of the wicked one-" the man of sin;" in fact, I saw that these days in which we live are called by the Holy Ghost (Gal. 1:4)," This present evil age" (it is aion-a period of time, not kosmos-world); and that the devil is " the god of this age [aion] " (2 Cor. 4:4), and will continue to be so until its close.

Beloved friends, these terrible truths, themselves astounding and inexplicable to us, settled the whole difficulty for me. It was exactly what I had found this present scene to be-the devil's age. That being- the fact, I must not look during this period for the immediate righteous government of God manifested on the earth. God is silent now, though (Ps. 1:) the foundations of the earth are out of course. The devil being captain of the ship called " This present evil world," she must go on to destruction at that "great and terrible day of the Lord" when our blessed Lord will come to bind up Satan, and execute righteous judgment on those who have rejected His grace.

If the question, " Why is all this?" be asked, we answer, At the tomb of Lazarus, the Judge of living and dead groaned within Himself and wept, not about Lazarus, whom He was going to raise from the dead, but on account of this scene of ruin and death. This gives perfect rest to the heart. We can then say that, though not understanding God's ways, we know God's heart.

When God's spirit opened my eyes to see that, the Bible told me exactly the true state of things around and within me-that this age, with its corrupted Christianity, is the devil's work, and that I was a guilty and lost sinner, I had no more doubt that it was divine; I believed in the love of God who had given His only begotten Son to die for the guilty and the lost, for enemies, and thus entered into rest.

The infinite God has spoken, let finite man lend an attentive ear. And oh, what a message of love and grace has reached a guilty world, and brought by such a Messenger! (See Jno. 1:) The Lamb of God! what a name for the almighty Creator of all things-Jehovah's Fellow! What so gentle, so innocent, as a Lamb? Then, whence came this wondrous Messenger? From "the bosom of the Father." Oh, beloved, what words of love are these
-Lamb! Bosom! Father! What word in our language like "bosom"? A little child hides its face in its mother's bosom, and knows no fear. Then "Father!" What word so suggestive of perfect confidence and rest? And when the meek and lowly Man of Nazareth was to be baptized by the Spirit for His work here below, what form did that Spirit assume? The fiery tongues of Pentecost? Nay, upon the gentle Lamb of God descended the Spirit like a gentle dove, and the Father's voice was heard saying, " This is My beloved Son, in whom I am well pleased." Oh, beloved, would not these words alone show us the heart of our blessed God? Lamb, bosom, Father, dove, have to my ear a melody divine-a melody which, in the riches of His grace, God blessed by the Spirit to the salvation of my soul.

But more, what message did this heavenly Stranger bring? "GRACE and truth came by
Jesus Christ."The whole truth that I am a lost ruined sinner, totally unable to help myself; and then the only thing suitable for such an one, grace -free, undeserved favor. The law said, " Thou shalt love the Lord thy God;" Grace says, God loves you. How do we know it? The law demands, but grace gives. He has given us His only-begotten Son. Oh, beloved, how is it possible to distrust such a God, or not to love our blessed Kinsman-Redeemer, who has given us Himself and all that He has, washed in whose blood we stand before our God and Father, accepted in the Beloved, loved as Jesus is loved, one with Him ; and best of all, to be with Him forever, being even now seated in Him in heavenly places, and soon to be conformed to His image, in body as well as soul, and sit with Him on His throne. (Rev. 3:21.) Meantime, the King is not yet upon His throne as the acknowledged Lord of all, but, seated at God's right hand, awaits the day known to God alone, when He shall come to meet us in the air, and take us to His Father's house.

At present, His kingdom exists in a mystery (Matt. 13:), and necessarily so, seeing that the rightful King has been rejected, and that a usurper, the devil, is practically "the god of this age." Oh, how sad to think that so many professing Christians should be nestling down in the devil's world, as if it were well with them, and, like the Gadarenes of old, not desirous that Jesus should come to drive the devil away!

All this inexplicable scene of sorrow and suffering is an anomaly which will be terminated when the earth's rightful King has come. Meanwhile, let us remember that we are espoused as a chaste virgin to Christ. Shall we make ourselves at home among the murderers and despisers of our Lord? We are pilgrims and strangers here, our citizenship being in heaven. God has no earthly people now, these being the times of the Gentiles; but when the saints have been taken up to the Father's house (Jno. 14:3) God's earthly people, the Jews, will be restored, put in grace under the new covenant, and under the reign of the true seed of David, shall blossom and bud, and fill the face of the world with fruit.

We who believe in a risen Christ, who is gone into heaven, are a heavenly people, and our hope is heavenly; for " from thence we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it shall be fashioned like unto His glorious body." For that day we wait; for that day Paul and his dear Philippians, and all the ransomed saints of God who have "fallen asleep in Jesus," are still waiting in heaven; and for that day our blessed Master also waits upon His Father's throne. (Rev. 3:21; Heb. 10:13.)

Oh, beloved, as we often sing, "this world is a wilderness wide;" and it is so to us mainly because He whom our soul loveth is not here. Is it not the one great desire of our hearts to see that meek and lowly Man of Nazareth, who sat by Sychar's well, who wept human yet divine tears over human sorrows, who " loved us and gave Himself for us," and who has left us those lovely words (Jno. 14:3), "I will come again, and receive you unto Myself; that where I am, there ye may be also"? "Even so, come, Lord Jesus."

"And the Lord had respect unto Abel and to his offering; but unto Cain and to his offering He had not respect." (Gen. 4:4, 5.)

The reason of this difference is fraught with the deepest interest to us; for there are many in these latter days who, according to the prophecy of Jude, have gone "in the way of Cain." The theology of the first murderer is that of a large and increasing school of our times. He neither denied the existence of God, nor refused to worship Him, -nay, he recognized Him as the Giver of all good things, and brought an offering of the fruits of the ground as an acknowledgment of His bounty. But he went no further than this; and therefore, though he may have passed among his fellows as a good and religious man, he failed to satisfy God. For being yet in his sins, he presumed to approach the Holy One without the shedding of blood; he was willing to take the place of a dependent creature, but would not confess himself a sinner guilty of death, and only to be saved by the life of a substitute. He is a type of the many in these times who will descant upon the benevolence of the Creator, and are ever ready to laud Him for those attributes. and claim the benefit of them without any reference to their own unworthiness and sinful condition,-without a thought of that perfect holiness and justice which are as much elements of God's character as love itself. But the Most High did not accept the sacrifice of Cain; for none may approach to worship Him except through the shedding of blood, even the blood of the Lamb which He has provided.

The sin-offering must come first, then the thank-offering. We can enter into the Holy of Holies, and cast ourselves before the mercy-seat, only by passing through the rent vail of the flesh of Jesus Christ, God’s Son.

There's rest for the birdling in its nest,
For the infant on its mother's breast,
For the sinner with his sins confessed.
But there's a deeper, holier rest:
'Tis for him who leans on Jesus' breast.
And still, there is another rest:
When earth's no more by sin oppressed,
When death's destroyed, and heaven blest,
Then we shall learn how God can rest; .
With praise our wondering souls possessed,
We'll join in God's eternal rest.

H. McD.

" Lord, dost Thou call this our affliction light?
Is all this anguish little in Thy sight ?"
" Child, bring thy balance out; put in one scale
All thine afflictions ; give them in full tale :
All thy bereavements, grievances, and fears,
Then add the utmost limits of man's years.
Now put My cross into the other side,-
That which I suffered when I lived and died."

"I cannot, Lord, it is beyond my might;
And lo! my sorrows are gone out of sight."
"Then, try another way:-Put in the scale
The glory now unseen within the vail,
The glory given to thine own estate ;
Use the exceeding and eternal weight.
Which brings down the beam ?"
"Ah, Lord, Thy word is right!
Thus weighed, my sorrow doth indeed seem light."

God's plans like lilies pure and white unfold ;
We must not tear the close-shut leaves apart:
Time will reveal the calyxes of gold.
And if through patient toil we reach the land
Where tired feet with sandals loose may rest,
Where we shall clearly know and understand,
I think that we will say, " God knew best."

"If our transgressions and sins be upon us, and we pine away in them, how should we then live? " (Ezek. 33:10.)

If they are upon us, how can we live? "For mine iniquities are …. as a heavy burden; they are too heavy for me." " The burden of them is intolerable." It is not the sense, but the burden itself which cannot be borne; no one could bear his own iniquity without being sunk lower and lower, and at last to hell, by it. It is only not felt when the very elasticity of sin within us keeps us from feeling the weight of the sin upon us, or when the whole burden, our absolutely intolerable burden, is known to be laid upon another.

If this burden be upon us, we cannot walk in newness of life, we cannot run in the way of His commandments, we cannot arise and shine.

"If"!But is it?

It is written, "The Lord hath laid on Him the iniquity of us all." On Jesus it has been laid-on Him who alone could bear the intolerable burden; therefore it is not upon His justified ones who accept Him as their Sin-bearer.

This burden is never divided. He took it all- every item, every detail of it. The scape-goat bore "upon him" all their iniquities.

Think of every separate sin-each that has weighed down our conscience-every separate transgression of our most careless moments, added to the unknown weight of forgotten sins of our whole life, and all this laid upon Jesus, instead of upon us. The sins of a day are often a burden indeed, but we are told in another type, " I have laid upon Thee the years of their iniquity." Think of the years of our iniquity being upon Jesus. Multiply this by the unknown but equally intolerable sin-burdens of all His people, and remember that " the Lord hath laid on Him the iniquity of us all" and then think what the strength of His enduring love must be which thus bare "the sins of many."

Think of His bearing them " in His own body on the tree," in that flesh and blood of which He took part, with all its sensitiveness, because He would be made like unto His brethren in all things; and that this "bearing" was entirely suffering (for He "suffered for sins"), and praise the love which has not left " our sins upon us."

We cannot lay them upon Him. Jehovah has done that already, and " His work is perfect." " Nothing can be put to it, nor any thing taken from it." "The Lord hath laid on Him the iniquity of us all." "He hath done this." We have only to look up and see Him bearing the iniquity for us; to put it still more simply, we have only to believe that the Lord has really done what He says He has done.

Can we doubt the Father's love to us, when we think what it must have cost Him to lay that crushing weight on His dear Son, sparing Him not, that He might spare us instead?

The Son accepted the awful burden, but it was the Father's hand which laid it upon Him. It was death to Him, that there might be life to us. And these sins being "laid on Him," how shall we now live? " He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again."

" On Thee the Lord
My mighty sins hath laid,
And against Thee Jehovah's sword
Flashed forth its fiery blade.
The stroke of justice fell on Thee,
That it might never fall on me."

But in this new, forgiven life there must be growth; the command is, "Desire the sincere milk of the Word, that ye may grow thereby." Real desire must prove itself by action. By the Word we shall grow in the knowledge of Christ. How do we come to know more of any one whom, having not seen, we love? is it not by reading and hearing what he has said and written and done ? How are we to know of Jesus Christ if we are not taking the trouble to know more of His Word?

It says," Beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning Himself." Let us ask that the Holy Spirit may take of these things of Jesus and show them unto us, that we may grow in "the knowledge of the Son of God."

"The words that I speak unto you, they are spirit and they are life"-quickening and life-giving words. We want to be permeated with them ; we want them to dwell in us richly. Jesus Himself has given us this quick and powerful Word of God, and our responsibility is tremendous. He has told, us distinctly what to do with it; He has said, "Search the Scriptures"! Now, are we substituting a word of our own, and merely reading them? He did not say, "Read them," but "search." The devil is very fond of persuading us that we have "no leisure so much as to eat" when it is a question of Bible-study.

We are solemnly responsible for the mental influences under which we place ourselves. "Take heed what ye hear" must include take heed what ye read." " Lead us not into temptation " is " vain repetition" when we walk straight away into it.

Let me, then, be always growing,
Never, never standing still,
Listening learning, better knowing
Thee, and Thy most blessed will;
That the Master's eye may trace,
Day by day, my growth in grace.

F.R.H.

"Then went out to him Jerusalem, and all Judea," etc. John commences here, our Lord with "Galilee of the Gentiles;" John, to show that God must have Israel in confession before Him; Jesus, to show that all being of Him that showeth mercy cannot be confined to Israel, and that they themselves must be debtors to the same grace that blesses Gentiles.

" Were baptized of him in Jordan, confessing their sins"-separation from Israel's guilty and unbelieving condition, owning the just judgment of God upon themselves.

"When he saw many Pharisees," etc. John had not come to own Israel nationally, or these surely had claim above others, but " to make ready a people prepared for the Lord (Luke 1:17); hence he claims conscience-work, not worldly patronage;- they were not to think divine blessing was theirs by birthright, but only in the confession of their forfeiture of all by their sins, and coming to God in self-judgment. Their only valid claim was a moral one-" fruits meet for repentance." God was able of the stones to raise up children unto Abraham, for the sovereign grace which took him up was equally free to bless others also.

"And now already the ax is laid unto the root of the trees." Grace is sovereign, and works above all question of human merit; but yet must it be realized that judgment is deserved. "The ax is laid at the root:" hitherto there had been but the fruit dealt with in God's government; now that which only brought forth "evil fruit" must be also. Another thing-it had been tilled and nurtured, "but brought not forth good fruit"-all had been spent upon it in vain. So with men universally-even the heathen "did not like to retain the knowledge of God" which they had, but became "alienated from the life of God through the ignorance that was in them;" hence all the darkness and corruption that ensued. (See Rom. 1:, 2:)

"Hewn down and cast into the fire,"-not only ceasing to have a place in blessing as hereto, but judged of God-cut off as to the kingdom and its blessings here, and consigned to judgment. But John's testimony was not alone to judgment, but the "mercy that rejoiceth against it" also. "I indeed baptize you with water unto repentance "- putting them in the place of confession before God, in their consciences having entered into His judgment of them; " but He that cometh after me shall baptize with the Holy Ghost and with fire." John could but bring them into their true place before God; the Lord Jesus, mightier than he, into His-own place before Him. Those who bowed to the Word, instead of the deserved judgment of their sins, getting the fruit of Christ's work-indwelling of the Holy Ghost; those rejecting it, the baptism with fire-symbol of the consuming judgment of God. B.C.G.

Exhortations from an old Christian to younger ones.

Never neglect daily, private prayer; and when you pray, remember that God is present, and that He hears your prayers. (Heb. 11:6.)

Never neglect daily, private Bible-reading; and when you read, remember that God is speaking to you, and that you are to believe and act upon what He says. I believe all back-sliding begins with the neglect of these two things. (Jno. 5:39.)

Never let a day pass without trying to do something for the Lord. Every night reflect on what He has done for you, and then ask yourself, What am I doing for Him? (Mark 5:15-19.)

If ever you are in doubt as to a thing being right or wrong, go to your room, and kneel down and ask God's blessing upon it (Col. 3:17). If you cannot do this, it is wrong. (Rom. 14:23.)

Never take your Christianity from Christians, or argue because such-and-such people do so-and-so, that therefore you may (2 Cor. 10:12). You are to ask yourself, How would Christ act in my place? and strive to follow Him. (Jno. 10:27.)

Never believe what you feel if it contradicts God's Word. Ask yourself, Can what I feel be true if God's Word is true? and if both cannot be true, believe God, and make your own heart the liar. (Rom. 3:4; i Jno. 5:10, 2:)

A row of books had been set up again and again upon the table, but each time failed to keep their position, because to some extent leaning one upon another. One who was sitting near set them up firmly by placing each distinct from the other, saying, as he did so, "This is the only way to accomplish it-let them stand upon their own responsibility."

I thought, what a lesson for ourselves is here given us!-they only stand well together in divine things who first stand upon their own responsibility individually. And to this end, is it not oftentimes that our gracious God removes from us those whom He sees we are leaning upon, instead of wholly upon Himself, that we may realize our own individuality with Him. So we find it in Ps. xviii, " I will love Thee, O Lord, my strength. The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower," and thus throughout the entire psalm.

How much of life's discipline may this explain! and how many of the precepts of Scripture, little realized to any profit, would it give force and value to were it more so with us! As we go forward in the Christian life, this surely will result, and our hearts be more able through grace to say, " I live by the faith of the Son of God, who loved me, and gave Himself for me." " God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world."

May we know it thus, through His grace! B.C.G.

The story of a sinner's need is the fitting prelude to the precious tale of the Savior's grace, and in the instances of it with which Scripture furnishes us, this is usually the order. But here in John, not so, for the stream of blessing flowing from the heart of God out to us is seen on His side first,-"down from above." "The good and perfect gift," of which we are by grace receivers, is viewed first in its source " from above, and cometh down from the Father of lights, in whom is no variableness, neither shadow of turning," and not, as often presented, come to us in our need, and then, by the heart that learns its blessing, traced back to its source in Him.

Turning to our chapter, we find this divine order. "And as Jesus passed by, He saw a man which was blind from his birth." Connected with the close of the previous chapter, what a tale is told us in these words! There, man's heart of enmity, as being the bond-slave and child of Satan, is seen finding expression in hatred to the Light, which had searched him out; and as fuller and clearer its rays of searching-and yet blessing-illumined the moral darkness, they finally "took up stones to cast at Him." But Jesus (albeit He " had authority to execute judgment also,") trod His lowly path of grace to men and of submission to His Father's will, hiding Himself and "going through the midst of them, and so passed by." No flight of haste or fear was His, but the path of humility and yet confidence in God,-removing Himself from the hands of those who desired Him not, and so putting Himself into the Father's for the next service love assigned Him to do; and here He finds it. "As Jesus passed by, He saw a man," etc. Whose heart but His, receiving for all His love, hatred, and for His grace, rejection of it all, would ever have expressed itself in such a way? Yes, who but Jesus would have been at leisure from himself at such a moment?-His own sorrows forgotten, to think of others-His own will lost in that of Him "whose compassions fail not," whose name, words, and works He came to witness of; and how blessedly His works declare Him-they all yield Him praise. "He saw," as once in the chaos of the first creation (Gen. 1:), a ruin for which He only could bring the remedy-"a man, blind from his birth." Once more His Spirit, as He who had then "commanded the light to shine out of darkness" was about to shine upon the darkened vision, and, better still, into the darkened heart, before Him. No mere chance was it that had befallen him, to which human skill might apply itself, but a ruin complete-the very nature and being wrong, hopeless and irremediable in human account-"blind from birth; " on this Jesus looks, and with a com-, passion equaling His power, and a ,wisdom that directed all His love. But here, as, alas! so often since, disciples are in His way, indulging the reasonings of their poor minds, instead of thankfully and humbly waiting to see what the Lord would do, and whither, as it were, the pillar of His glory led, and following it, not going on before it to merit His rebuke. They make their inquiries, and receive His gracious answer, revealing Himself more fully to their hearts; and this at least could be said of them, and well if it can of us,-with all their mistakes, they loved and confided in Him, and were counted blessed, for it is written, " Blessed are all they that put their trust in Him." But Jesus passes on His way to do His Father's work, telling them as He does so where the only light for this dark world is ever found. Thus doing, He takes up the case of need before Him, which first His eyes saw, His heart compassionated, and now His hands would heal. All the activities were on His side; He saw, spake, spat upon the ground, made clay, anointed his eyes, and said unto him, " Go, wash,"-He did all. "By Himself" met all his need, as also we read as to ourselves, "purged our sins," and then "sat down" in token of His completed work. And be it marked, we read of no appeal to Jesus here, as with the blind man at Jericho, who cried, "Son of David, have mercy on me!"-no cries or tears or groans had moved His heart to pity, but the mute and hopeless misery His eye had seen spake loudest to His heart, for how truly He could say, "Mine eye affecteth mine heart"! God's fair creation marred-the creature He had exalted fallen-the being whose eyes once met His unabashed, of whom God could say surely, if of all the works of His hands " very good," now a libel upon His character and the glory of His name, and Jesus, as vindicator of His Father's character, as well as the doer of His will and the declarer of His name, cannot suffer it. All the stirrings of His heart are seen, and with the majesty of God He acts, if with the lowliness of Jesus, and "none can stay His hand, or say unto Him, What doest Thou?"

But the way of His working still further declares Him. "He spat" (expression of abhorrence) "on the ground" thus significantly expressing the divine judgment of " sin in the flesh," for " the end of all flesh has come before" Him, and God's estimate of it is given-"All flesh is as grass." Thus must all man's glory be declared as shame, and his need and helplessness be made fully manifest ere the remedy of grace be further realized. All the actions doubtless are significant; and if the first speaks of judgment, which is the necessity of God's holy nature where sin is in question, how plainly does the next of grace, turning the former to account to further His blessed work! Oh to know better the meaning of all He does by knowing Him better! we may surely say. The blind man made blinder, if possible, by the clay put upon his eyes, (at least so if receiving sight is in question,) His works then are " made manifest." Throughout, He is declared to be " a workman that needeth not to be ashamed." The blind man but submitting to His dealings (as ourselves to the righteousness of God now-Rom. 10:3),-giving nothing, but receiving all; thus according Christ His rightful place as God the giver.

May His words become the true language of our hearts also-" I must work the works of Him that sent Me, while it is day:the night cometh, when no man can work." The Lord grant it to us, and to hear Him say, "As I do, so shall ye do" Amen. B.C.G.