ILLUSTRATIONS OF HOLINESS.

"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2 Cor. 3:18.)

The case of Stephen illustrates, explains, and applies I this far-reaching statement that we may not only take in its meaning, but see that it is intended to be proved by men like ourselves, and in a sphere where all in the world, even worldly religion, is marshaled against Christ. Like a friend of the writer's, now with the Lord, each believer may pull himself up when inclined to feel depressed, and say, " There is nothing between me and the Lord on yon throne but an open heaven." Faith
sees the Lord where he is, owned in His true character as the risen Savior, and the believer is raised superior to circumstances by the transforming object on whom his eye is fixed.

A captain, called to lead a forlorn hope, conscious that the eye of his general is eagerly watching him, is so controlled and sustained as to cause him to make light of danger and death. But in Stephen's case, we have not only affectionate devotion, such as no mere soldier can feel, but with and in him, in a new way, there is the presence and power of the Holy Spirit, the very power and Spirit through whom the Lord Himself triumphed over death. Gideon of old could say to his tested band, "Look on me, and do likewise ;" and "As I do, so shall ye do." With him the battle had still to be won ; he could not yet be seen as one who had triumphed :he might inspire others by his courageous example, but he could not give them the strength derived from his own faith and confidence in God. It is far otherwise with the One whom Stephen saw. Jesus had triumphed over
principalities and powers, over death and him who had the power of death, and was already crowned with glory and honor. Stephen, full of the Holy Ghost, saw this glorified Savior, acted by the same power, and in his measure, in the same way, prayed for his murderers, and commended his Spirit to the One in obedience to whose will he laid down his life.

Blessed and wonderful as Stephen's triumph may appear, the grace and power of God, as illustrated in the life of Paul, in some respects, may present a fuller manifestation of the possibilites which lie before a Christian through realizing the deliverance vouchsafed in communion with a triumphant Saviour. Stephen, like Nelson, was victorious in death. Paul, like Wellington, lived to enjoy and prove and further illustrate the fullness of the blessing. Paul, in speaking of his own example, is careful to say, "Be ye followers of me, even as I also am of Christ." The perfect Man, Christ Jesus, unlike Paul or any other, had nothing to attain. He did not esteem it something to be grasped at to be on an equality with God. (Phil. 2:6.) He had his equality to begin with, and "emptied Himself," "humbled Himself, and becoming obedient unto death, and that the death of the cross." This alone is the complete, divine ideal, and hence it is said, " Let this mind be in you which was also in Christ
Jesus."

It is worthy of notice here again that the standard and the power for attaining conformity to the mind of Christ Jesus are mentioned close together. In the same context we find "the fellowship of the Spirit." (Phil. 3:)In all our thoughts concerning devotedness to the Lord, therefore, we cannot give too much prominence to the important truths of the Lord being now a Man on the throne in heaven, and the Holy Spirit being now a Person on the earth. Like the two pillars in the temple of old they are the Jachin and the Boaz in connection with what the Lord is doing in this dispensation. As " Jachin " means " He shall establish," it answers well to what Jesus as Lord continues to do from the throne. "Boaz" signifies "in him is strength," so no more appropriate thought could be suggested than that in the Spirit now dwelling on the earth there is power to carry out the will of the One who is on the throne in heaven. Both pillars were connected with the one temple. To have had only the one would have left it incomplete. So both truths, the glorified Man and the personal presence of the Spirit are required to give completeness and stability to any thing done for the Lord now. If we thus think of Him it is the One who has passed through death. If we think of the abiding Spirit, it is as the one who has come to maintain the interests of the Lord in the place where He was rejected and crucified. It will appear then that death is on all here that is contrary to the will of the . Whatever is of the Lord, whatever is according to will in consistent conduct, in successful service, or in acceptable worship, must be the tracing again of something of that life which was a meat-offering fit for God. Hence, in troubles, perplexities, and persecutions, the apostle speaks of " Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be manifest in our body." (2 Cor. 4:10.) On all that is the flesh, as connected with our Adam-life, there must |,the acceptance of death. This is not improvement or amelioration of the flesh. Its desert and doom are set forth in the dying of Jesus. The means and manner of (-deliverance are thus distinctly manifested. Jesus has |, condemning sin in the flesh, rejecting all that peril to-the first man as unfit for the presence and service God, and leaving room for the display of the life of Jesus 'in the body. The person is the same; his old nature is neither terminated nor changed ; but he has a new nature, the life of Jesus. The presence of the old nature is felt, so there must be the constant withstanding or resistance of it, by carrying in heart and mind the fact that it was, positively, and still requires to be, practically set aside by the dying of Jesus. Like the salt kept on the stump of a shrub to prevent it from sprouting in a garden-path, faith continues to reckon that the flesh was cut down by the death of Jesus; and thus, though liable to sprout, through the salt of grace, the flesh may be repudiated and kept in the place of death. Those who yield to the new life may find that every trial and hindrance met with by the way when rightly used through grace are the means of giving over to death all that is of the flesh, that the new life, the life of Jesus, may have an unhindered display in their mortal flesh. Thus there is not only the setting aside of the evil nature in the believer, but there is the possibility of the positive expression by him of the beautiful life of Jesus.

Elisha may be said to have desired to have his own life supplanted by the life of Elijah. Elisha would be the same person as to the traits of his individuality, but his life and works would henceforth be those of the prophet caught up in the chariot of fire, so that Elijah might be said to live again in the one who received a double portion of His spirit. Was the setting aside and repudiating of his own old life not set forth in the rending of his mantle? Was the taking up and expressing of the life of Elijah not betokened by the taking of his mantle when it fell from the ascending prophet ? If not, why, in returning to Jordan, does Elisha smite the waters with the mantle saying, " Where is the Lord God of Elijah?" The divided waters, as in the days of old, show that the "living God " is acting there, and the new prophet passing over makes it clear that it is much the same as if Elijah was still the prophet of Israel. So, indeed, from the life and power displayed, it appears to the sons of the prophets at Jericho as they say, " The Spirit of Elijah doth rest on Elisha. (2 Kings 2:) Thus, in a striking and instructive way, we find in the Old Testament, the shadowing forth of how the believer might be delivered from his old life and rise to newness of life, so as to have the life of "Jesus in some measure, lived again in the body of the saint here on earth. His longings after holiness are only met or realized in proportion as Christ is magnified in his body. W.C. J.
(To be continued.)