As seen in the Gospel of Luke.

The Gospel of Luke, as is well known, differs from the others particularly in that it presents our blessed Lord as the perfect Man. In Matthew we see Him as King; in Mark, as Servant; while John shows us the Only Begotten. But in Luke His glories are neither official nor, if we may use such language, supernatural:He is "the Man Christ Jesus." There is special attractiveness in each of the Gospels, so that we choose none to the exclusion of another; but the peculiar charm in Luke is the simple, human character of its contents. It is our desire at this time to follow one of these human features through this Gospel.

But why should prayer be, as it is, more prominent in Luke than in Mark, the Gospel of service ? Without doubt the Lord as Servant was much engaged in prayer-surely we all need to remember that we can do nothing without the help afforded from above. But there is a sort of official position even in service. It is what we do rather than what we are. Hence in Luke, the Gospel of the Manhood- and such a Manhood-where service is not the prominent theme, we have prayer emphasized, to show that it is to be the habit of our life. It is to be the " vital breath, and native air," apart entirely from the special emergencies we may encounter in our labor or testimony. This is what we learn from the example of our Lord.

The whole introduction, in the first two chapters of this Gospel, is fragrant with the incense of prayer and praise. Zacharias is offering incense within, and the people are praying without, when the angel announces the birth of John, as answer to the father's prayers. Praise bursts out from the lips and hearts of Elizabeth and of Mary when they meet, and a full measure from Zacharias when his lips are unsealed after John's birth. Simeon and Anna but reecho the joy of the angels of heaven who hovered about those holy scenes-all is fragrant with the incense of prayer and praise, fitting introduction to His life which was ever the fragrant incense to God.

Let us now, depending upon the Spirit of God, watch our Lord at prayer, noting, not the matter, for that is not what is given us, but the circumstances in connection with which we are told that Jesus prayed.

"Now when the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened and the Holy Ghost descended in a bodily shape like a dove upon Him" (Luke 3:21,22). At His baptism, our Lord was, as we know, identifying Himself .with the repentant remnant. He had come as the Saviour, and His first public act was to take His place with those who confessed their sins. But there was more than the grace of lowliness with man; there was the public acknowledgment of dependence upon God. Our Lord engages in prayer. How beautifully this accord His baptism.

He opens His public ministry with prayer. That prayer seems to connect the thirty years of private, with His public testimony. The life of habitual communion was to be uninterrupted by the activities of service. With us, too often we forget, in the excitement of publicity, that we are to be ever dependent. Then too our Lord was about to be publicly owned by the anointing of the Spirit;-a fitting prelude to that is prayer. It is striking that we have a similar thought in the baptism by the Spirit of the disciples at Pentecost, that they were with one accord engaged in prayer. With us who have received the Spirit-as all Christians have-let the fact be marked by the same state of soul, dependence upon our God.

"And He withdrew Himself into the wilderness and prayed" (Luke 5:16). Our Lord had just performed the miracle of cleansing the leper by a word, and, as a result, multitudes had flocked to Him with all manner of sickness to be healed. Who of us, endowed with such power, would have turned from such work, with all the attendant applause, into the wilderness, for solitary communion with God ? And yet, what is more necessary for the successful worker? We pray when discouraged, but often times there is an exhilaration about success that unfits for prayer. Just here we need the greatest care. Satan can turn our success into bitterest humiliation if we neglect prayer. Let us learn from our Lord; He prized communion above popularity, and laid at His Father's feet the results of the power He, as Man, received from Him.

"And it came to pass in those days, that He went out into a mountain to pray, and continued all night in prayer to God" (Luke 6:12). How long shall we pray ? as if prayer were something to be measured by the time spent in it. But what holy absorption, what living faith, what perfect communion is suggested in this night of prayer. There is nothing to sustain nature, and nothing to foster pride. He is alone, at night, and on a distant mountain. What real dependence He had ! Verily He lived "by the Father " ! Is there not a suggestion of what formed part, at least, of the burden of these prayers? It has often been noticed that He selected His apostles after this sleepless night of prayer. What momentous issues were involved in that selection. These were to be the men who were to company with Him, and after His departure, to carry on the work.

Surely it is not imagination to think of Him canvassing the various names of His disciples, that out of them He might select the twelve. As He weighed their characteristics and spread out all before God, we can think of special prayer for each one. Thinking of Peter's impulsive self-confidence-foreseeing, doubtless, his denial-here began that intercession of which He spoke when the need came':"I have prayed for thee, that thy faith fail not."

And Judas, known from the beginning to be "a devil," with a heart estranged from Christ, though he had taken his place with the disciples,-may we not think of the agony of anticipation which this knowledge of our Lord suggested, making a part of that night resemble Gethsemane, in little measure ?

But the night is spent alone with God, and without a waver of uncertainty, our blessed Master
chooses the twelve, and begins that discourse to the people, in which He unfolds the principles of His Kingdom.

We have next two occurrences which may be considered together. "And it came to pass, as He was alone praying, His disciples were with Him; and He asked them, saying, Whom say the people that I am ? " (Luke 9:18.) "And it came to pass about an eight days after these sayings, He took Peter and John and James, and went up into a mountain to pray. And as He prayed, the fashion of His countenance was altered, and His raiment was white and glistening" (vers. 28, 29).
Only a few times are we permitted to know what passed between our Lord and His Father in prayer, -Gethsemane, and the intercession of John xvii, and the two outbursts of thanksgiving in Matt. xi, and John xi, seeming to be the exception;-but may we not gather something of the matter, from the result ? "Whom say the people that I am ? " Judging from the fact that He had just been engaged in that which suggested need and dependence, we might not be surprised at such as, "a holy Man," " a Man of God," "a Man of prayer," even when it was the opinion of the people, and not of His disciples that our Lord had asked for. But faith has beheld the glory veiled in the tabernacle of flesh, and Peter confesses His own proper Person, " the Christ of God."

In communion with His Father, without doubt the joy of this relationship was ever before Him, and no doubt His heart yearned to have from His disciples a distinct confession of His person, which would be a confirmation of their faith. His rejection by the nation was almost an accomplished fact. Even now He was well nigh outside the borders of the land- at Caesarea Philippi (Matt. 14:13). How important that they who were to be the confessors of His Person and the apostles of His Church take clear ground at once. What was He to them-a prophet, John the Baptist ?

Perhaps He had been asking that this faith might be found now in them, and in answer He receives Peter's simple confession. How it must have refreshed His soul, for this was the work of His Father in heaven. Flesh and blood could not have revealed it to him. There was no outward show, nothing beyond the ordinary that induced this confession. The daily works and words of our Lord had, by the power of God, wrought this conviction in Peter. What a blessed answer to prayer. And as we see Him thus at prayer, we trace the perfectly human character of His walk and ways upon earth, does not the same confession leap from our hearts ?

But we look on in the same chapter to the transfiguration. His disciples had confessed Him in His humiliation; they were now to have a glimpse of Him in His glory. We may notice that, if we may use such language, there was nothing preconcerted about this wondrous scene. It was simply an incident, flashed into the ordinary routine of His lowly life. But the habitual routine, what was that?-a life of prayer. It seems that just as the Spirit descended upon Him while engaged in prayer, so now the glory rests upon Him, in the same attitude. It is as though God not only expressed His delight in His whole life, public and private, but particularly in the lowly dependence which was the mainspring of it all, and which was expressed in prayer.

As usual, we hear none of His petitions here, but from what had just preceded and what followed, as well as the theme of Moses and Elias, we may well gather that the cross, and '' the decease which He was to accomplish at Jerusalem," engaged some at least of His thoughts, as He poured out His soul to the Father. Our blessed Lord was not surprised at the turn of things, the change from popularity to rejection. All had been foreseen by Him, and doubtless all had been gone over in prayer-in holy and uninterrupted communion with the Father. In that presence, the glories of the Mount and the cross of shame were all weighed at their true value, and He passed calmly on. May we learn of Him, and may the mountain tops of joy and delight, as well as the valley, with the fellowship of His cross, find us in the communion of prayer.

This habitual attitude of prayer seems at last to have stirred the disciples to more than their ordinary anxiety to follow in His steps. "Lord, teach us to pray," they ask (Luke xi, i, etc.). The patient, constant, unstudied walk with God had penetrated their consciences. So will it ever be; there is nothing to move men like the power of example. They may resist it, oppose or ridicule it for a time, but eventually they must acknowledge its force. Let this be remembered especially in the households of the saints. Why are there so many worldly, godless families where the parents are professedly followers of the Lord Jesus ? May we not truly say it is most frequently because of the lack of example ? There may be precept and prohibition in unstinted measure, but if the child sees no example of what the Christian should be, we need not be surprised if it follows, not the teaching but the example. A worldly minded, irritable, careless father and mother will have, as a rule, children of like sort. On the other hand, a life of prayer consistently and quietly maintained will produce, with God's blessing, a suited result. It answers somewhat to the march around Jericho for seven days-finally the walls fell flat.

We do not enter here into the substance of this prayer-surely not a verbal model to be said as by rote-save to note how the main characteristics of it are, giving God His true place, and we keeping ours:"Hallowed be Thy name;" "Give us day by day our daily bread." Here is the spirit of true prayer, a lowly dependence upon Him whom it is our chief desire to see exalted.

It has been often noticed how this desire for prayer follows the narrative of Martha and Mary. There the good part was to sit at Jesus' feet and hear His word. Where this is done, prayer will surely follow. "The word of God and prayer" are associated together. That word is the vehicle of the Spirit of God, which He uses to search us out. By that we learn our need, and God's desires for us, we are established in His love, and thus have confidence for prayer. Neglecting the word of God our prayers would become either empty forms, or a mass of unintelligent petitions. Neglecting prayer, the study of the word of God would be apt to become a mere intellectual pursuit, leaving the heart empty and barren, and the conscience unexercised. But both together sanctify the whole man and all his surroundings.

Of the holy scene in Gethsemane (Luke 22:40-46), we will say but little. It should be read upon
our knees. Oh, the wonder of it ! the holiness of it ! The Son of God in anguish, the blood drops as sweat, falling down to the ground.

"He is speaking to His Father,
Tasting deep that bitter cup."

We are permitted to hear His words, to see His struggles and to witness the calm peace with which cross He meets His enemies. The anticipation of the and wrath-bearing there, were what filled his holy soul with all that anguish. But what perfect resignation, what lowly subjection to the Father ! He came to do His will, and nothing should come between Him and the accomplishment of that will. Surely, as we see and hear Him in the garden, we will heed His own exhortation, "Watch and pray, lest ye enter into temptation."

One last word of prayer we hear from Him, almost the closing words of a life of prayer. As they nail Him to the cross, "Father, forgive them; for they know not what they do " (Luke 23:34). When human malice was doing its utmost, when every earthly prospect was fading, Jesus prays for those who are putting Him to death ! Well do we know that His death rendered forgiveness possible for all sinners, even those who crucified Him.

"The very spear that pierced Thy side
Drew forth the blood to save."

And so our blessed Master, after a life of prayer, seals His love with His blood. After His resurrection, as He is about to ascend, He blesses His beloved disciples. He raises His hands calling down God's blessing upon His people. Fitting conclusion to a life of prayer; fitting beginning to the life of glory on high, where "He ever liveth to make intercession for us." In these uplifted hands of blessing, we see the prayers of earth merged into the intercessions of heaven, from whence all our succor comes.

Meanwhile has He not taught us to pray, and left us an example that we should follow in His steps? "If ye know these things, happy are ye if ye do them."

BEING THE SUBSTANCE OF AN ADDRESS ON Numb. 34:1-12.

The book of Numbers has been well named the "Pilgrim's Guide Book, "and the portion I have read is in the fifth division, which speaks of God's way with His pilgrims, and the end He has in view for them.

In the sixth subdivision, of which this is a part, we have the commands as to the subjugation and limits of the land, while in this second section we have the "metes and bounds," as surveyors would say.

It was good for them to have the boundaries of their inheritance described to them while yet in the wilderness. One requires to know something of his estate ere he actually takes possession, to know what is on the inside of the fence as well as what is on the outside, who his neighbors are, etc. And if he cannot see it himself first, it is good to have it described by one who has seen it, and one who has sufficient ability in every way to give an accurate description. We may rest assured in this case, that as the description is the Lord's own, it is absolutely reliable.

The territory is one He has long had His heart upon for His beloved people. "When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds
of the people according to the number of the children of Israel" (Deut. 32:8).

Since "all these things happened unto them for types, and they are written for our admonition upon whom the ends of the ages are come," it behooves us to acquaint ourselves with these boundaries; they are ours in a very special way.

The boundaries are twenty-one in number, which appear to divide readily into three distinct series of seven each,

a. Suggesting the Father's thought for His children.

b. Suggesting the Son's work as Accomplishes

100:While in this series the fruits of the Spirit are clearly discernible.

I. "The wilderness of Zin." It is singular that this should be the first boundary of our heavenly inheritance, but we have seen already that this description is for wilderness use, and it is an immense help to the understanding of what an estate is to know what it is not, and that appears to be the import of what we have here. "Zin" means a "thorn," an abortive attempt at fruit and the mark of God's curse upon the earth because of sin. Here the world is before us with all its progress in civilization, Cain's world, but a wilderness and stamped with a curse.

"All that is in the world, the lust of the flesh, the lust of the eye and the pride of life, is not of the Father, but is of the world," and a wilderness of thorn the pilgrim is sure to find it, if he attempt to settle down in it; but a most fitting scene in which to learn the resources of a Father's hand and heart. How important then that this should be the first boundary, for how often have God's pilgrims been
hindered in their progress by vainly seeking their inheritance in the wilderness, not having learned at the outset that it was wholly beyond.

The "south quarter," suggests the full clear daylight, the absence of mystery. Let Abraham's rule then, be the rule of God's pilgrims ever; " he looked for a city which hath foundations, whose builder and maker is God." He desired "a better country, that is, an heavenly:wherefore God is not ashamed to be called their God; for He hath prepared for them a city" (Heb. 11:10, 16).

2. "Edom." They would remember Edom. They tried compromise with him, but there could be none. "Wherefore Israel turned away from him."

Edom is practically the same as Adam and means "red." He was Jacob's twin brother with his name changed, but he was unchanged.

" Esau," " hairy " or "shaggy " showed the outside, while Edom showed the inside. He was profane, valued his birthright less than a mess of red pottage. "That which is first is natural, afterwards that which is spiritual."

Edom is just the natural man, the first man-"our old man"-and we are brought in this our second boundary to Edom that we may see our deliverance from him; he is on the other side of the fence. We "go along by the west of Edom."As a boundary in the land it speaks of an abiding memorial to deliverance, as given to pilgrims in the wilderness; it suggests the present application of the truth of it, as in i Pet. 2:"I beseech you as strangers and pilgrims, abstain from fleshly lust which war against the soul." 3. "The salt sea," another name for the dead sea, arid represents the lake of fire.

Its being called the "salt sea" here is noticeable. Salt is preservative in character, " Remember Lot's wife "; and she was turned into a pillar of salt.

Thus is suggested God's righteous recompense on both sides of the line, to those in the lake of fire and to God's pilgrims who have escaped it.

"Seeing it is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest" (2 Thess. 1:6, 7).

"Your south border shall be the outmost west of the salt sea eastward." "South border" suggesting the broad open day-light in which all now lies, nothing hidden, nothing further to come out. Here God's pilgrims may view "the hole of the pit whence" they were "digged" (Isa. 51:i). "Outmost west . . . eastward," may suggest "the last dark drop" of that cup of wrath was drained by Him who was '' as the light of the morning, when the sun riseth," the One whose coming was ever the Hope of pilgrims. How rich and how full is the number three here, God fully displayed; His pilgrims sanctified unto Him and their praises ascending in view of what they are sanctified to and what they are sanctified from; and here is the sanctuary, where He dwells, for He dwells amid the praises of His redeemed (Ps. 22:3).

Now we turn to the ascent of
4. " Akrabbim," which means "scorpions," "ascent of the scorpions."

The number four is the number of experience, testing, and we are reminded here of '' the serpent lifted up" and thus of the cross, where that love which made us pilgrims was exhibited, and where capacity was obtained to walk as pilgrims. Life was needed, and obtained through the Son of man being lifted up, so that now we can "turn from the south to the ascent of Akrabbim," which is like fleeing from the wrath to come, true repentance, intensely practical, alone enabling for a pilgrim walk. Thence we "pass over to

5. Zin,"not now "the wilderness of Zin,"but simply Zin, 1:e. "the thorn."

The number five suggests God's presence, and review of the path; our need of the chastening "thorn," and the wisdom and tenderness with which He has used it. We are on the ascent still, and must not despise "the chastening of the Lord, nor faint when rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you as with sons:for what son is he whom the Father chasteneth not?" (Heb. 12:5-13).

God with man indeed it is, with us as a Father, with us because He loved us.

His way, His end, His presence, and this everlasting monument to His faithful, wise, and loving use of the rod and given to us beforehand that we may "hear the rod and who hath appointed it" (Micah 6:9). "And the going forth thereof shall be from the south to"

6. " Kadesh-barnea," 1:e., the "sanctuary of the wanderer."

We go forth from the discipline we have just been speaking of as those who have learned what the Father means by it, to the sanctuary, the '' sanctuary of the wanderer "; and how often has His discipline been needed to bring us there, to "be partakers of His holiness"! It is like Rom. 5:3-5:"We boast in tribulations also knowing that tribulation worketh patience; and patience, experience; and experience, hope:and hope maketh not ashamed; because the love of God is shed abroad in our hearts." No sanctuary like this, and what victory over sin, (which our sixth boundary suggests to us) does the "wanderer" find it to be!

'' And if I wander, teach me
Soon back. to Thee to flee."

Blesssed be God for a sanctuary like this, and for the key to it put into our hands beforehand! And now we "go on to"

7. " Hazar-addar" (enclosure of the mighty), a wonderful sabbath, the rest of God, we may say, and the fact that it is His rest gives it all its blessedness.

"The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love; He will joy over thee with singing."

As the seventh boundary it speaks of a full measure, and what could better fill this our first measure than Hazar-addar, the Father's house ? Here one would linger, but we must "pass on to"

1. " Azmon," the first of the second series. Azmon means "strong," and if this second series speaks of the second Person of the Trinity, the Saviour, the Helper, it is of all importance that He should be "Strong," so that this boundary is most appropriately number one.

" I have laid help upon One that is mighty; I have exalted One chosen out of the people " (Ps. 89:19).

From this we turn unto-

2. "The river of Egypt." If the first monument spoke of the mighty Saviour, this second speaks of
the "so great salvation"which He accomplished for us.

This "river of Egypt" is really "the Sihor," 1:e., the "black" or " turbid " stream which marked off the land of Canaan from Egypt, a stream easily crossed, and was the "near" way of the Philistines into the land; but as seen now in contrast with the way God's pilgrims have come, will enlarge their view of this"so great salvation" "neglected" by the Philistines; and the fact that this river was "before Egypt," and here called "the river of Egypt," is an eternal reminder of what they have been delivered from. '' And the goings out of it shall be at" 3. "The sea," the great sea, or Mediterranean. As the western limit, it may speak of rest, for it is there the sun sinks to his rest, while it is also in contrast with the wicked who '' are like the waves of the sea which cannot rest," the vast congregation of the dead, from whose doom and portion we are forever fenced off by having life in Him who was raised from the dead on the third day, our full realized portion as on resurrection ground, suggested by the number three. From "this ye shall point out for you " 4. "Mount Hor," not the mountain where Aaron died, but suggesting that and with the same meaning, which is given as " pregnant" and hence per-haps "fruitful."There Aaron died and gave place to Eleazar ("help of God" or "help of the mighty One"), type of the death and resurrection of our Great High Priest. Death seems to have been the lesson for God's pilgrims at that time, life out of death, and that appears to be the lesson here. The Great Sea-picture of death-is our western border, it is wholly outside, we do not "taste of death."

This is beautifully the "north border," the side of mystery, the side of faith. Our Great Priest is there but unseen save by faith. The number of the bound speaks of walk, and we walk as seeing Him who is invisible, "we walk by faith, not by sight."

Remark, we must ourselves "point out" this border from the Great Sea to Mount Hor, as also the next,

5. "Unto the entrance of Hamath."

Hamath means "fortress," and God's pilgrims have ever needed this and ever found it when sought. "The Lord is my Rock and my Fortress and my Deliverer:the God of my rock; in Him will I trust:He is my shield and the horn of my salvation, my high tower, and my refuge, my Saviour. Thou savest me from violence." (2 Sam. 22:3, 3).

"The entrance of Hamath," may suggest with the number five, "by whom also we have access into this grace wherein we stand and rejoice in hope of the glory of God" (Rom. 5:2). "And the goings forth of the border shall be to "

6. "Zedad." This means "steep side"; the "extremity " of the border is to reach this. Is this the glory of God to which allusion has just been made? God's pilgrims assuredly stand in His favor and look forward exultingly to His glory, and this is the "extremity " of their pilgrimage surely, and as surely is it a wonderfully "steep side," whether we look up to it as that to which we are delivered, or look down at the foe from which we are delivered, and in either case it answers well to its number (6) as victory over sin. Exulting in such hope is to be indeed upon a '' steep side " quite out of the enemy's reach. '' The joy of the Lord shall be your strength."

"Thanks be unto God which giveth us the victory through our Lord Jesus Christ." We can now "go on to "

7. "Ziphron " ("sweet odor "). Surely, if rejoicing in the Lord is strength to pilgrims, it is "sweet odor" to Him who has furnished the materials for it. If "sweet odor" is the same as "savor of rest" (cf. Gen. 8:21, margin) another lovely sabbath is brought before us, witnessed to both by the number of our boundary (7) and by its name; an eternal memorial to the One who has brought in new creation rest, where God will rest in His love forever.

Blessed Lord Jesus, Thy Name is indeed a "sweet odor," and it will be the everlasting joy of Thy pilgrims' hearts to ascribe homage and praise to Thee for having had the fragrance of that Name upon them and for having rendered it possible for them to add, in some sense at least, volume to it, as it goes up before Thy God forever!

"And the goings out of it shall be at"

I. " Hazar-enan," the meaning of which is "enclosure of fountains." Here we may say the Spirit dwells; lovely and appropriate beginning for the series of boundaries which more particularly refer to the Spirit. But He dwells in believers-"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "

"A garden inclosed is my sister, my spouse, a spring shut up, a fountain sealed, … a fountain of gardens, a well of living waters, and streams from Lebanon" (Song 4:12, 15).

This gives character to all the series.

So the extremity of our northern boundary is here at Hazar-enan, which looks as though all this northern boundary, this walking by faith not by sight, all those ways of God which looked so mysterious, were to land God's pilgrims here at this "enclosure of fountains "! In this third series we must look for full divine manifestation, and a realized, settled order of things, and here we find it; here we see what He has had in mind all along. Surely " He knows the way He taketh," and let us now say, since we are let into His secret, "Awake O north wind:and come thou south:blow upon my garden that the spices thereof may flow out. Let my beloved come into His garden, and eat His pleasant fruits." From hence we are to point out our east border to

2. " Shepham," which means "fruitful." The east wind of difficulty and trial was not always welcomed at the time, but then "afterwards it yieldeth the peaceable fruit of righteousness to them which are exercised thereby." We go down now to

3. "Riblah," ("fertility"). This third boundary in the third series, seems to speak of the full manifest and settled condition of things. The soil is fertile, all the fruits of the Spirit may be expected here. We have to "go down" to reach this boundary, for the most precious fruits grow in fertile vales. Lilies grow there, and "He feedeth among the lilies."

We pass "on the east side of Ain," and if pilgrims need, as so often, the searching east wind to force them into these fertile valleys, it is then they are most likely to turn the eye towards the east for the "morning star," the expected dawn, for "joy comes in the morning." Towards the west, the side of repose, lies

4."Ain,"-"the fountain," where pilgrims may drink, and where He drinks with them. This number four reminds us of the wilderness path, and the fact that we have descended to it, may well suggest Ps. 84:6:" Who passing through the valley of Baca, make it a well."

The sorrow or trial met with, being accepted from Him as His love token, is made to yield refreshment to His Spirit, and thus it is made a well and He responds in rain from heaven filling the pools for pilgrims. And since the border passes to the east of Ain, it is enclosed, and becomes ours forever. It is in the land, whose springs never fail, but spring up into everlasting life. An everlasting reminder of the east wind was made to turn our eyes towards the quarter whence our star of Hope was coming, enabling pilgrims to sing:"In hope we lift our wishful, longing eyes." Blessed be God, well may pilgrims sing songs in the night, and say, "All my fresh springs are in Thee."

It was in the wilderness that "they drank of that spiritual Rock that followed them:and that Rock was Christ." How sweet for the Holy Spirit to be saying to us here in this fourth boundary of the third series:"O Christ He is the Fountain, the deep sweet well of love!" and point Him out,-our "Ain"- upon the west side, the side of rest, eternal rest! But we continue to "descend, and shall reach unto the side (shoulder) of "

5. "The sea of Chinnereth eastward."

Chinnereth means " harp " or " lyre." The New Testament name for it is "Gennesaret," which means "garden of the prince." Wonderful combination we have here, standing in the "garden of the Prince," a "harp" put into our hands, in the presence of God (5) to review His way with His pilgrims, and see the end He had in view all along. How wondrously has "the regeneration" transformed things, so that the "sea" has become a garden, the "garden of the Prince"! How like Rev. 15:2, 3, "And I saw as it were a sea of glass mingled with fire:and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are Thy works, Lord God Almighty." "In Thy presence fulness of joy, and pleasures for-evermore."

Still further, however, we "go down" to
6. "Jordan," the "descending" river, which leads to the Dead Sea where nothing lives, and nothing ever returns from it. It is a type of death, which leads to judgment, but God's pilgrims cross dry-shod by a path He prepared for them at His own cost, and the harps will take on a deeper, tenderer tone as they remember that all its waves and billows rolled over Him. Death when He entered into it for us was death in all its dread reality to Him, death as the judgment of God against sin, but what victory for us, as our sixth boundary now suggests, and what a triumph too for Him! Satan's power annulled, God glorified as to sin, a righteous basis laid upon which shall stand forever that "Kingdom which cannot be moved," and those praises secured amid which God shall dwell forever and forever! (Ps. 22:3). Glory to God! "And the goings out (extremity) of it shall be at the "

7. "Salt sea," picture of the lake of fire.

Here the deepest, and most solemn notes will be reached by those harps as this, the end, is reached. The character and extent of what is not our portion, of that we have escaped is fully before us, and to abide an eternal memorial of the greatness of our salvation, "What hath God wrought?" One of the most prolific sources of litigation to-day is the obliteration of boundaries, may ours be kept clearly defined in the soul, and the fact that they are described beforehand to pilgrims be sanctified to us, and our hearts enlarged towards those whose portion is not within those wondrous bounds.

"Knowing therefore the terror of the Lord, we persuade men." J. B. J.

QUES. 12.-In what sense are we to understand the three solemn illustrations at the close of Luke 14:, the Tower, the King, and the Salt. What does their connection with the parable of the great supper on the one hand and the three parables of Luke 15:on the other, teach ?

ANS.-The parable of the great supper emphasizes the free-ness of the gospel, going out to the world at large after its rejection by the nation of Israel. It further shows how the invitation is given freely to all. without regard to their condition. What is emphasized is the freeness and universality of the gospel.

In the fifteenth chapter it is not the offer of grace to the sinner depending, as it were, upon his acceptance or rejection of it, but grace is seen seeking after the lost. It is more divine sovereignty, coupled with effectual exercise in those wrought upon. The activity of the Shepherd's love in seeking the lost sheep, until He find it, shows the persistence of a love that had to go to death before it could get the objects of its search. There is nothing left to the sheep; it is found, and carried safely home by the seeking Shepherd. In a similar way the lost piece of money is found by sovereign diligence. Here it is the Spirit's work. The prodigal shows the exercises of a soul in whom grace has wrought, and here it is also effectual.

Coming between these two aspects of the gospel, the illustrations of our Lord are of solemn warning to those who, in a careless unexercised way, make profession. Alas, what multitudes now, as in our Lord's day, follow Him outwardly, but not really. To such the threefold warning should come in solemnizing power.

The tower suggests, among other things, that prominence which every professor has-a city that is set on a hill cannot be hid. Can the professor erect such a structure in his own strength, something that will last, and withstand the attacks of the enemy ? The King is evidently here an enemy. It may be the "prince of this world," or possibly that greater King who will come forth to meet His enemies. Has the professor, in either case, strength to withstand the assaults of the King ? Surely in neither case if he has nothing but a mere profession. In that case he is as salt without savor, to be cast out as utterly worthless. It is practically the warning as to Laodicea, a lukewarm, savorless profession, without exercise and without reality.

The gospel is known and preached with greater or less clearness in our day, particularly as to its freeness. Men are not much troubled with doubts, and it is to be feared have but small feeling of the intense solemnity of these great questions. Far be it from us to cast a shadow upon faith that is real, even though it be weak. But this careless ease which brings people into the sphere of profession without new birth, is a thing to be spoken of most plainly. The work of the evangelist must be largely to bring home to men the awful fact that they are lost, condemned already, and but waiting for the eternal doom soon to be theirs, unless they turn to Christ. When sinners are "pricked in their heart" they will not despise or lightly esteem the gospel of peace.

I am asked, What is your view of the Holy Letters? I answer, What thought my Master of them? how did He appeal to them? what use did He make of them? what were their smallest details in His eyes? (Matt. 5:18; 24:35).

Ah! speak to these inquirers Thyself, Eternal Wisdom, Uncreated Word, Judge of judges! or as we repeat to them the declarations of Thy mouth, show them the majesty in which the Scriptures appeared to Thee, the perfection Thou didst recognize in them, that everlasting stability which Thou didst assign to their smallest iota, and that imperishable destiny which will outlast the universe, after the very heavens and the earth have passed away!

We are not ashamed to say that, when we hear the Son of God quote the Scriptures, we become docile believers in their divine inspiration – we need no further testimony. All the declarations of the Bible are, no doubt, equally divine; but this example of the Saviour of the world has settled the question for us at once. This proof requires neither long nor learned researches; it is grasped by the mind of a child as powerfully as by that of a doctor. Should any doubt assail your soul, the tone of His voice, as Jesus Himself talks of the Scriptures, will quell your scruples.

Follow our Lord in the days of His flesh. With what serious and tender respect does He constantly hold in His hands " the volume of the Book," to quote every part of it, and note its shortest verses! See how one word, one single word, whether of a psalm or of an historical book, has for Him the authority of a law. Mark with what confident submission He receives the whole Scripture, without ever contesting its sacred canon:for He knows that "salvation is of the Jews," and that under the infallible providence of God "to them were committed the oracles of God." Did I say, He receives them? From His childhood to the grave, and from His rising again from the grave to His disappearance in the clouds, what does He bear always about with Him:in the desert, in the temple, in the synagogue? What does He continue to quote with His resuscitated voice, just as the heavens are about to exclaim, "Lift up your heads, ye everlasting doors, and the King of glory shall come
in?" It is the Bible, ever the Bible; it is Moses, the Psalms, and the Prophets:He quotes them, He explains them, but how? Why, verse by verse, and word by word.

In what alarming and melancholy contrast do we gaze at and groan over those misguided men in our days, who dare to arraign, challenge, contradict, and mutilate the Scriptures! Who does not tremble, after following with his eyes the Son of man as He commands the elements, stills the storms, and opens the graves, filled with so profound a reverence for the sacred volume, while He declares that He is one day to judge by that Book the quick and the dead? Who does not shudder, whose heart does not bleed when, after observing this, he ventures to step into a Rationalist academy, and sees the professor's chair occupied by a poor mortal, learned by reputation, but a miserable sinner in reality, responsible for handling God's Word irreverently? Follow him as he goes through this deplorable task before a body of youths, destined to be the guides of a parish or a populous district-youths capable of doing so much good if guided to the heights of the faith, and so much mischief if tutored in disrespect for those Scriptures which they are one day to preach? With what peremptory decision do such men display the phantasmagoria of their hypotheses-they retrench, they add, they praise, they blame! and they pity the simplicity of those who read the Bible as it was read by Jesus Christ, like Him cling to every syllable, and never dream of finding error in the Word of God. They pronounce on the intercalations and retrenchments that Holy Scripture must have undergone- intercalations and retrenchments that He never suspected:they lop off the chapters they do not understand, and point out blunders, ill-sustained or ill-concluded reasonings, prejudices, imprudences, and instances of vulgar ignorance! May God forgive my being compelled to put this frightful dilemma into words, but the alternative is inevitable! Either Jesus Christ exaggerated and spoke incoherently when He quoted the Scriptures thus, or these rash, wretched men unwittingly blaspheme their divine authority. It pains us to write these lines. God is our witness that we could have wished to recall, and then to efface them; but we venture to say, with profound feeling, that it is in obedience, it is in charity, they have been penned. Alas! in a few short years both the doctors and the disciples will be laid in the tomb, they shall wither like grass; but not one jot or title of that divine book will then have passed away; and as certainly as the Bible is the truth, and that it has changed the face of the world, so certainly shall we see the Son of man come in the clouds of heaven, to judge by His eternal Word the secret thoughts of all men! (Rom. 2:16; John 12:48; Matt. 25:31.) "All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth:but the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you " (i Pet. 1:24, 25); this is the word which will judge us.

(From ''Theopneustia:" the Plenary Inspiration of the Holy Scriptures.)

(John 18:40.)

The blessed Lord and Master had just said unto Pilate, " My Kingdom is not of this world ; if my Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews:but now My Kingdom is not from hence." He had already been rejected as an earthly King, the heir of David, and was now about entering into and bringing in His heavenly Kingdom ; and hence He could so clearly and strongly set this truth forth. By the way of the cross He was just then entering into His heavenly Kingdom, and opening up that new and living way into the holiest which He has new made for us ; and hence He could truthfully say, " My Kingdom is not now of this world." He is now reigning in His heavenly Kingdom, and. all power in heaven and on earth is given into His hands. All His saints, to faith, are also there with Him and hence they too are not of this world and cannot fight, or vote, or hold office. Voting implies office holding, and fighting too, and this, true Christians in the light cannot with a good conscience do. They dwell with Him, where He is, in His heavenly Kingdom, and their fellowship, social relations, are with the Father and His Son Jesus Christ ! "He died to deliver us from this present evil world, according to the will of God our Father ; " the Father of the saints. "They are not of the world, even as I am not," says our Saviour-God. "Our citizenship is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His body of glory, according to the power whereby He is able to subdue all things unto Himself." It is clear, therefore, that now He is reigning in His heavenly Kingdom, and is gathering out of the world a company of redeemed ones for an eternity of fellowship with Himself there.

This company is not of the world, even as He is not ; and hence they cannot take part in the worldly things. They cannot vote, hold office, or fight, because they are not citizens. Their citizenship is in heaven, and their allegiance is to their own heavenly King and Master. Citizenship on earth is treason (even if unconscious disloyalty) to our true Sovereign. Voting and office holding carry with them the obligation to fight, which is in direct antagonism to every thing Christian. There is no such thing on the earth as a Christian government, or a Christian nation, or a righteous war, in a divine sense, and necessarily there cannot be, because Christian principles in practical operation in the world would destroy all human organizations, all. nations, and all human government. All would be brought into allegiance to God as Father, and all men brethren. The true world's leaders are Barabbases, like Alexander, Caesar, and Bonaparte. Man has chosen Barabbas and rejected Jesus and he will follow him to the end. A man to make war and kill his fellow men by the wholesale cannot be a Christian in the light of God. He may profess Christianity and be even a Churchman, and possibly "born again," but still be in the darkness of infancy in Christianity if he can make or prosecute war. "War is hell ;" it is of the devil, and only a Barabbas can prosecute it successfully.

A true Christian can never, if he have any light, any knowledge of the word of God, prosecute war successfully. Conscience will intervene, a sense of obligation to God will cause him to hesitate, to temporize, and delays bring failure. Ah, if the Lord's people but knew it, the grace which has fitted us for Christ's Kingdom, has spoiled us for this. We are strangers here.

A true Barabbas would not hesitate, but press onward to the end without fear, favor, or conscience.

A Christian man is out of his place as a ruler in this world. " Not this man, but Barabbas," is the world's deliberate choice, and also the world's necessity as at present organized. The god and prince of this world is Satan, as we are specially taught by the word of God, and through his efforts man has been brought to reject Jesus and enthrone Barabbas. J. S. P.