THE RULE OF LIFE AND DAILY WALK FOR THE CHRISTIAN.

Christ's death upon the cross is the dividing I. line, the complete separation, between Judaism and Christianity, between the old and the new, between law and grace-the handwriting of ordinances (the obligations) blotted out, taken out of the way, nailed to His cross (Col. ii- 14).

John 1:17-"The law was given by Moses; grace and truth came by Jesus Christ."

Rom. 10:4-Christ is the end of the law for the believer.

Rom. 8:2-4-What the law could not do, Christ has done by His cross.

2 Cor. 5:17-New creatures (creation).

Rom. 6:1-14-Not under law, but under grace.

Rom. 7:1-6-Dead to the law, married to Christ.

Gal. 2:16-21-"I through the law am dead to the law, that I might live unto God."

Gal. 3:10-13-"The just shall live by faith; and the law is not of faith."

The believer in Christ is born again, born of God (i Peter 1:23; John 1:13), is a new creature, old things are passed away, all things are new (a Cor. 5:I7)_justified by faith and at peace with God (Rom. 5:i). This is all of God-God's grace; as we read in Rom. 4:16, it is of faith, that it might be by grace. Again, in Eph. 2:8-10, " For by grace are ye saved through faith:… it is the gift of God:not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus." Has the law any place in all this ?

As the believer is justified only by faith, and the law is not of faith,-"no man being justified by the law in the sight of God,"-how then can the law be either the rule of life or of daily walk for him who is dead to it, and who is united by faith to the risen, glorified Man at God's right hand ? Does not the word of God (which should be final and conclusive for the believer) forever settle the question of the law for him ? for it is written in Gal. 2:21 " for if righteousness come by (or is through) the law, then Christ is dead in vain " (has died for naught). Can the believer go back again to the law, asking God to incline his heart to keep the law-that which is not of faith-that which is the "ministration of death, written and engraven in stones" (2 Cor. 3:7) ?

DAILY WALK.

John 1:12, 13.
Colossians 2:6, 7, 8.
i John 2:6.
i Peter 2:21.
The book of Hebrews is the book of"better |things," Christ, our great High Priest, and not the law, being set before us. In chapter 7:12 we read, "For the priesthood being changed, there is made a change of the law;" and in verse 19, "The law made nothing perfect." In chapter 10:i it is written, '' The law was a shadow of good things to come; " and in verse 9, "He taketh away the first, that He may establish the second." Read prayerfully Hebrews, Chaps. 7:, 8:, 9:, 10:R. D.

Exodus 15:1-21.

In Ex. 12:the people of Israel are sheltered from the judgment of God by the blood of the pascal lamb. Outside of that there would have been no more safety for them than for the Egyptians. What God saw was the blood-the blood applied on the door-posts of the houses; and where He saw that, He passed over them who had taken refuge behind it. If it is impossible for God not to judge where He does not see the blood, it is no less impossible for Him to judge where He sees it, for the blood bears witness of propitiation. The victim has borne the judgment, that they may be spared who deserved judgment. If my sins were judged in Christ, it is impossible that I be judged for them. Justice exacts but one payment, an essentially perfect one surely, but only one. I am the debtor and have nothing to pay, but Christ has given Himself to substitute me, and He has made integral payment. My ransom cost His life. God can ask no more, and He asks no more.

The Israelites thus, in figure, redeemed by the blood of the pascal lamb, had nothing more to fear from God, judicially speaking. Indeed they had God for them, and if God be for us who can be against us ? If God justifies, who can condemn? Christ my Surety has died; much more, He is risen, He is at the right hand of God, and He makes intercession for me. Who can separate me from the love of Christ? From that side, therefore, all is secure.

But redemption has a double aspect and a double effect. This is what is too often forgotten. It is written that our Lord Jesus Christ "gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (Gal. 1:4). Could you think of the Israelites, after the sacrifice of the Passover, staying in Egypt? They were to eat the lamb roast with fire, (attesting thus the judgment it had gone through for them) and in haste:it was the signal that the hour had come to go. Egypt is "this present evil world," and Christ takes us out of it in leading us through the Red Sea, as He took us from under the judgment of God by passing through it for us.

They are out of Egypt then; past the sea which has opened itself to let them out, and is going to close upon their enemies. It will never be reopened to let them back again. Now it is they sing their redemption; they have been cleared of their sins, and taken out of this present evil world – for them, Egypt; for us, the world. They are not yet in the land of promise, but they are going there, with impossibility to return to the land of bondage. In their backsliding moments they might desire to return, for alas, what fainting may not the redeemed go through? But a God as faithful as He is good is with them:He has shut the door, none can reopen it.

In Ex. 15:lust has not yet enticed them, not yet conceived to bring forth sin. Their whole mind and heart is absorbed, on the one hand by the deliverance of which they have just been the objects, and on the other, by the glorious prospect of their entering Canaan. Had they kept these things steadily in view it would never have happened to them to murmur in the wilderness. The wilderness, they are in it when they sing their song, but they see it not. Thus it is with us when we look not on the things which are seen, which are only for a time, but on those which are not seen, and which are for eternity. The redemption and the heritage which are ours by the death of Christ are for eternity.

What a theme redemption is! There is none like it. Israel never sang perhaps on such a high note, not even in Canaan. They do not merely triumph over their enemies, whether those behind or those before them-all at once-they glory in God Himself, which is yet better (Rom. 5:ii). Indeed it was good to say as to the enemies of yesterday:"Pharaoh's chariots and his host hath He cast into the sea;" and as to those of to-morrow:"Sorrow shall take hold on the inhabitants of Palestina; then the dukes of Edom shall be amazed … all the inhabitants of Canaan shall melt away." But how much more joyful to foresee that home which the Lord had prepared, that sanctuary which His hands had founded, where He would find His joy in the midst of His people, and His people would find their joy around their God. It is this which is the very bliss of heaven.

But between Egypt and Canaan there is the wilderness, whatever you do, and it must be gone through. God has ordained it so. What for? To humble us, to try us, to prove the dispositions of our heart, and if we would keep His commandments or not (Deut. 8:2). It is a place of testing.

We know how Israel behaved there. Scarcely had they finished their song when they raised a murmur. We do not love Marahs. and there are some along the way. God does not make us miss them, because He has said:" Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life which the Lord hath promised to them that love Him" (Jas. 1:12). In each trial, and at the end of each trial God has put a blessing. Into the trial He puts a wood (the Cross) which sweetens the bitter water; and at the end of the trial He puts the crown of life. This is worthy of Him who is ever and infinitely good.

In Deut. 8:not a word, alas, could be said to the praise of the children of Israel. They had ceased to sing, to murmur and strive instead. By the trial they had proved not faithful. Happily for them God remained faithful to them:"Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years."

The heart is the same in us as in them:"All these things happened unto them for ensamples:and they are written for our admonition, upon whom the ends of the world are come (i Cor. 10:n). It is songs that God expects of us, His redeemed people, not murmurs. If in the midst of all our circumstances we keep before us our redemption and our inheritance, we shall find the way neither too long nor too wearisome, and we shall say with the psalmist, "The Lord is good, and His mercy endureth forever."

(Translated from the French.)

From time to time during the remainder of the year, we trust to read through the entire book of Psalms. Our portion of these for the present month is Psa. 1:-62:,or the first two books of these. We would refer our readers to an article in the January number upon the Psalms in general, which will render unnecessary our going into the same details at this time. These first two books are perhaps the fullest of any in the entire collection of Psalms, especially the first (Psa. 1:-41:), the theme of which is God's sovereignty and purposes of blessing in Christ for His people. Of course the blessing here is considered primarily in relation to God's earthly people Israel, but where Christ is the theme, blessing cannot be limited. It is as wide as the sway which He will exercise over all creation. The main divisions of this first book are:1:(Psa. 1:-8:) Christ in His supremacy, King in Zion and Ruler over all creation.

We might say in general that there are two main features of all of the Psalms which it is necessary to distinguish if we are to understand their full, prophetic meaning. Christ is the theme, but He is seen in connection with His people, and even only a remnant of these. The times, prophetically speaking, to which the Psalms refer, are those of abounding national apostasy, when the mass of the people have no heart for God and when the enemy from outside also oppresses. This will help us to understand the frequent references to the oppression of the enemy and the heartlessness of the mass of the nation, also the exercise through which this remnant passes; for it is only too evident that they have but a partial apprehension of God's goodness and but little knowledge of His grace. They are unable to distinguish between His chastening hand upon them for their sins and their testing as they pass through affliction. Thus, from time to time, they are tempted to cry out under the hand of their oppressors and to appeal to God as though He had forgotten. Psalms which are devoted to such subjects as these, develop the varied exercises through which the remnant passes. We find in them much that is of God, a faith that lays hold upon Him, abhorrence of evil and a spirit of separation from the ungodly. On the other hand, we find an impatience and feebleness, a depression which, at times, is well nigh overwhelming, but faith gradually triumphs and emerges from the gloom all the brighter for its exercise.

We will find some of the psalms which apply exclusively to Christ, as the second and eighth. Others apply to Him to a certain extent and also to His people, as the first; while others give exclusively the exercise of the remnant, as Psa. 3:-7:

Space will not permit us to characterize each psalm in detail. It will be noticed that the first psalm is a general statement of the walk of the godly in separation from evil and in dependence upon God, feeding upon His Word. The results are fruitfulness and spiritual prosperity in contrast with the ungodly who will soon pass away in judgment. How perfectly our blessed Lord exemplified this godly separation unto His Father we need hardly say; and His people for all time, by His grace, will seek to walk in the same steps.

In Psa. 2:we have the opposition of the nations to God's King, who, however, is established by Him in Zion and will one day rule to the ends of the earth.

Psa. 3:-7:give the exercises of the remnant. Each of these has a different character. In Psa. Hi., faith seems to be prominent. God is unchanging and will protect the believer from those who have risen up against him.

Psa. 4:dwells upon this further, becoming bolder in one way as it challenges the evil men by whom it is surrounded. Psa. 5:emphasizes God's holiness, and under a sense of this, the wickedness of the world becomes all the more apparent, and faith clings to God's mercy.

In the sixth, however, the oppression of the enemy is felt so keenly that the soul is well nigh overwhelmed. Still it cries out to God for help and mercy, and in anticipation at least, rejoices in the victory which He will give.

Psa. 7:protests its own righteousness in the face of false accusation and persecution, and pleads for God's judgment to fall upon His enemies. As has been frequently said, the prayer for judgment is most appropriate to a people whose deliverance can only come through God's judgment upon His and their enemies. It is not as though there were still hope for them through the gospel. Many of them have doubtless been rejecters of that gospel and given over to believe the lie. They are utterly incorrigible, and a fresh presentation of divine mercy would simply be casting pearls before swine. They have manifested themselves to be that, and nothing but the judgment of the Lord upon His enemies will teach the inhabitants of the earth righteousness.

Psa. viii, as we have said, celebrates the glories of Christ as Son of man in a wider reign even than that over Israel. It is from this psalm that the apostle Paul so frequently quotes:"Thou hast put all things under His feet." We see Jesus, even now, crowned with glory and honor, anticipatively celebrating the dominion of the eighth psalm.

2. (Psa. ix-15:) Here we have, as a prominent theme, not Christ, but the enemy, not merely in the ungodly nation as a whole, but centered in the wicked one himself, (Psa. 9:, 10:) who has many features which would correspond to the Antichrist.

Then, from Psa. 11:-15:, we have the exercise of the remnant, in view of all this oppression of the enemy.

In Psa. 11:, God is seen as supreme, and the soul would put its trust in Him,-nor will it flee away to any mountain of human reliance.

Psa. 12:shows how suitably the word of God is in contrast with all the deceits of the enemy.

Psa. 13:cries unto God with that familiar expression of the remnant, " How long ?" from the very jaws of death, and counts upon His deliverance.

Psa. 14:shows how wide-spread evil is. God looks down upon the sons of men and finds them all gone astray. This is the moral condition of things at the present time, as the apostle says in the third chapter of Romans ; but it is particularly applicable to the last days, when iniquity shall abound.

Psa. 15:, in contrast with this iniquity, describes the righteous One who shall abide in God's tabernacle and dwell in His holy hill.

3. (Psa. 16:-41:) The preciousness of Christ in His person and work, with the exercise of His people in connection with Him.

Space will not permit our going into detail here. The psalms which particularly refer to our Lord are quite familiar. He is seen in His spotless humanity in the sixteenth ; as the Man separate from sinners, in the seventeenth ; and as the Victor, in the eighteenth. Psa. 19:shows God's glory in His works in the heavens above and in the Word in our hands, which speaks far more of the display of that glory than the starry worlds above us. Psa. 20:brings out the great truths of salvation through Christ the King. Psa. 21:- looks forward to the coming glory of Christ. Psa. 22:, we need hardly say, is the great sin-offering psalm; 23:, the resulting salvation; and 24:, Christ's manifestation in glory. Thus, the main theme of these nine psalms is Christ, a trinity of glories thrice repeated. Well may we see all the fulness of the Godhead dwelling in Him !

From Psa. 25:-41:, we have the exercises of faith in connection with this unfolding of Christ, into which we cannot enter with any further detail.

The second book, (Psa. 42:-72:) while dealing with the same general subjects, approaches them from another point of view-that of Israel's suffering under the hand of God in responsibility:but here, too, the Spirit of God leads the suffering saints, who feel the weight of His hand, up to occupation with Christ and the blessed results which flow from that.

1. Thus, Psa. 42:-44:are wails of distress. Psa. 45:shows us Christ in His glory as King, united with His people ; and, flowing from that, in Psa. 46:-49:, we have the glory of His reign. Psa. 1. is God's witness to His people of His own faithfulness, and their sin; while Psa. 51:is their response, which goes even more deeply to the root of sin, showing it to be blood-guiltiness in having rejected Christ.

2. (Psa. 52:-60:) Here we have quite similar exercises to those already looked at in the earlier psalms, and these lead up to joy in the Lord and triumph over evil through Him, as seen in Psa. 60:

3. (Psa. 61:-72:) Full blessing headed up in Christ.

In these psalms, our Lord is again prominent; in some of them perhaps not so distinctly as others. Still, it is His faith and dependence upon God and delight in Him that speak in the first three, while, of course, Psa. Ixix dwells upon His sufferings as the trespass-offering. His voice will be heard even in such psalms as 65:, while 68:of course is a majestic and beautiful celebration of His glory in connection with the throne of Jehovah.

Psa. Lxi. and 72:go beautifully together, the first being the pleadings of faith on the part of the nation seen, as we might say, in its age and decrepitude- while in the second, the King is before us in all His glory with dominion and blessing reaching to the ends of the earth All creation groans until the coming of that happy time Well may we sing:

"Hasten, Lord, the glorious time."

It is said that eternal life could not have been possessed by the Old Testament saints, because of the word "the Son of man must be lifted up" that the believer might have eternal life. As well might it be said that they could not have been justified, for the Lord had not been delivered for our offenses and raised again for our justification. But Abraham we know was justified. But there is a reason why eternal life was not proclaimed in the Old Testament-though possessed then by the believer. After the first book of the Old Testament, which showed the end of the first life in death, Israel is called out, and put under the law. This occupies the rest of the Old Testament; man is on trial, under law, to see if he could get life. Naturally, therefore, the gospel proclaiming life and justification to the believer, is postponed until the close of the trial.

But the secret of the Lord is with them that fear Him. Those who had learned their lesson by the law-the knowledge of sin-believed on the coming Saviour, and were born again-were possessors of eternal life. Thus Andrew said to Peter (John 1:41), "We have found the Messiah" that is, "the Christ." So Moses endured "the reproach of Christ." Enoch and Elijah went in triumph to heaven. Did they go to heaven without eternal life? Let us recall what was said to some by the Lord, "Ye do err not knowing the Scriptures, nor the power of God." E. S. L.

QUES. 2.-Does Rom. 8:8, "They that are in the flesh cannot please God," apply to a saved man or an unbeliever?"

Ans.-We can hardly conceive how any one for a moment would think it could apply to a saved person. How can one who cannot please God belong to Him? How can one who is "in the flesh" be anything but a child of the first Adam, an heir of wrath? In fact, the ninth verse, immediately following, states this:"But ye" (believers) "are not in the flesh, but m the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His." The Scripture evidently, then, teaches that a man in the flesh is an unsaved person.

This being clearly the teaching of the passage, we can now mention the familiar fact that while the believer is not in the flesh, the flesh is in him. He has the old nature, which has the same tendencies and desires that it ever had. Unless he is walking by faith, judging himself constantly, this flesh will produce its legitimate fruits, which surely can never please God. This, however, is entirely different from the man being in the flesh.

QUES. 3.-" Why is it that the golden altar is not mentioned in Heb. 9:? Is it because, being typical of Christ in His glorified character and thus ascended up on high, it could not represent Him as down here in the outer sanctuary? Has the rent veil anything to do with it?"''

Ans.-The omission of the golden altar is very significant in the enumeration of the articles of furniture in the outer sanctuary. It will be remembered also that, in the appointments for the furniture of the holy place, the altar of incense was not provided for until after the directions for the induction of Aaron and his sons into the priesthood. An altar requires a priest to minister at it. But we know, also, that these priests themselves were but shadows, and that not of the heavenly order ; our blessed Lord had to put away sin by the sacrifice of Himself and open the way into the inner sanctuary of the presence of God, where true worship alone can be offered."Without doubt the rent veil is the explanation here. There is now really no outer sanctuary. The veil rent has done away with the distinction. Faith rejoices to be in the presence of God; and the Holy Spirit (typified in the candlestick) and communion with our blessed Lord (as in the table of show-bread, together with the service of the golden altar) are enjoyed in the immediate presence of God.

We have also an interesting suggestion of this in the same passage, not only in the omission of the altar of incense from the articles of furniture in the holy place, but in the addition of the golden censer in the holiest of all. The censer, of course, was carried in by the high priest on the day of atonement when he brought in the blood and sprinkled it on the mercy-seat. It was, as we might say, a portable golden altar, and emphasizes the very truth we have been considering. Worship must ever be on the basis of accomplished redemption and in the immediate presence of God.

Word from England is received, announcing-the departure to be with Christ of our beloved brother Mr. C. E. Stuart. Though not known personally to many here, our beloved brother's writings, in which he had sought to serve Christ's sheep, had made his name and service familiar. He was a patient and devoted student of the word of God, seeking to unfold its beauties and treasures to His saints. His writings on the Gospels, the Acts, Romans, Hebrews, and other portions minister many most precious things. This ministry abides, while the weary servant enters into his rest, waiting with the Lord, as here he loved to wait for Him.

Thus one by one the Lord removes His servants. Solemn and yet precious thought! He does not leave us always in the wilderness, for He knows how weary we become of it. It is only a little while, and then His presence forever. But how crowded is this little while with responsibilities! Brethren, but a few more hours remain of the day. Let us work while we are left here. Let Christ be our object, our theme, our power. As one and another pass on, let us seek to be more completely emptied of self that He may fill and use us, each in our measure, to fill the vacant places left in the house of God here.

We extend our sympathy to our beloved brethren in England, whose loss is not only that which we all share, but the special one of his personal presence, counsel, cheer and example. May the Lord sanctify to us all these His ways which are both in the sea and in the sanctuary.

(2 Tim. 1:)

It is beautiful to see how triumphant Paul was in every circumstance. The buffetings of life's tempests lift him higher up, into regions nearer to Christ and God than before. The darker the night, the brighter shines his lamp of faith:and "forlorn and shipwrecked brethren," seeing his unfaltering footsteps, may well " take heart again." The whole tone of this letter to Timothy is evidence of this.

He is about to suffer a violent death; but instead of being an apostle according to that death sentence, he is an apostle according to a promise of life. If these words mean anything, they mean that the promise of life characterized all that he did and said. Roman gladiators, when marching to mortal strife in the arena, greeted the emperor with the words "We who are about to die salute thee, Caesar." Their actions and their words were characterized by a. manliness or a callous indifference. They face death with a brute courage bred of fierce passion or cynic despair; and through the mist of centuries veiling the coarser aspects, we may gaze on them, with a certain admiration. But oh, how surpassing admirable are the apostle's words and ways ! The light of an eternity of life is shedding a calm and steady luster upon them, and we seem lifted into sublime regions where Christ dwells and death has been annulled. "He that believeth on Me shall never die."

It is very beautiful to see how constantly and unwaveringly the apostle makes use of the greeting " Grace, mercy, and peace." It is not a stereotyped phrase with him. He has given voice to the best wish that can be uttered for experience down here. Try and think of something better. You will be unable to do so. Oh that we all realized in our lives more the grace, mercy and peace which God is ever ready to bestow upon us! What transformed ones ours would be if we did!

" I am thankful to God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day." In this and the next verse we see the natural feelings and affections in the mention of Paul's and Timothy's ancestors. The expression is somewhat peculiar. It is not " I serve from my birth, or youngest days," but "from my ancestors." It is taken by some that this means that Paul's ancestors served God, and probably this is correct exegesis, and yet it is serve." It is a trite thing to say that "faith is not inherited," and yet what an inestimable jig for one to possess a pious ancestry! How quietly their piety waters, as the dew the grass, the tender faith of those who grow up around them! „- unconsciously ways of reverence and godly fear "learned! How imperceptibly there steals into ; young heart a germ of faith, which, under God's smiling grace, takes root and springs up a glorious growth to His praise! O parents, and ye who; for children, it is not alone your outward forms rules, your set Bible-readings and stated periods of prayer that sink into the young life, but rather your inward love for Christ and reverence of His lovely ways-the whole course and trend of your life!

"Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands."

Have you noticed that "wherefore " ? It refers to the fact that Timothy had unfeigned faith. Gift is like a machine without its motive power, if faith be absent. Faith and love are absolutely essential to its exercise. A man may be gifted with the tongue of a Cicero; but unless it is accompanied by faith, his words will fall still-born from his mouth. He may have the mind of an Aristotle; be able to weave a world-system of philosophy ; but without faith to put him in touch with the Master's heart and mind, his system will be ingenious but not truth, beautiful but lifeless. Oh what shall cause these dead bones to live ? The living link with the '' Resurrection and the Life " alone suffices.

Timothy had unfeigned faith. He could on that account be called on to "kindle again" his gift; for thus would it be at the Master's service. There are many imitations which look like the genuine until tried in the fiery furnace of affliction. There, and there alone, is the touchstone. Will it endure the fire of a furnace heated sevenfold ? Reader, you and I may have some little gift, for the Lord never leaves a child without one; but oh let us remember whence it derives its usefulness! If we would "kindle it again," let us warm it with genuine faith and love for our Lord, or it is of no use.

"Precious faith our God hath given-rich in faith is rich indeed; Fire-tried gold from His own treasury, fully meeting every need; Channel of His grace abounding, bringing peace and joy and
light; Purifying, overcoming; linking weakness with His might."

" For God hath not given unto us the spirit of cowardice, but of power and of love and of wise discretion. "

That is what the spirit of faith is-powerful, loving, and wise. The word rendered "fear" in the Authorized Version, and here translated "cowardice," is one which occurs only five times in the New Testament-once in its verb form, once in its noun, and three times in its adjective form; and everywhere it is connected with the thought of absent faith. Twice we have it in the scene on stormy Galilee. '' Why are ye so fearful ? O ye of little faith!" Once more, in that solemn verse, "But the fearful and unbelieving shall have their part in the lake which burneth." Who are the fearful there but just the unbelieving ? Then the Lord says in the fourteenth of John, "Let not your heart be troubled, neither let it be cowardly." Thus we have exhortation, rebuke and warning as to it. So solemnly emphasized we should indeed ponder it.

Consider for a moment the triple characteristic which faith opposes to it. First, there is the spirit of power. Who so powerful as those linked livingly with the everlasting God and Father of our Lord Jesus Christ ? A son of God Almighty, and a coward ? How utterly incongruous are the thoughts ! Faith cries in tones of thunder, " If God be for us, who can be against us?" and, spreading its pinions of victory, carries us aloft into regions where there is no defeat, no loss, no despair. Greater is He that is for us than all else. Oh what a foe to cowardice is this living link with God!

Secondly, there is the spirit of love, manifested by God the Saviour, and returned by us. Love as well as power is an inveterate foe of cowardice. Think of the love of Jesus, and tremble no longer, ye downhearted, for love will summon power whenever needed, to your assistance. Infinite power in the service of infinite love! This dual alliance can never be overcome. That is the Godward side of it; but it has its counterpart in us. The spirit of love for Jesus, begotten by His own for us, overwhelms all coward fears. We see a mother, animated by love for her offspring, rush into the most fearful danger without a tremor. Love renders her oblivious to the peril. Will not love do the same for us in the service of Christ ? It is thus that the poet can truthfully say of the Cross,

"It makes the coward spirit brave ;"
for it begets deep love in our hearts for the dying Saviour; and love, as we have said, is the foe of cowardice. '' Who would not fight for such a city ?" exclaimed a Roman citizen, in enthusiasm. Can we not more truly say, "Who would not endure all peril for such a Saviour ?"

Thirdly, we have the spirit of wise discretion, flowing from the Holy Spirit, tempering and guiding the power and love. Though apparently akin to cowardice, it is at infinite variance with it. It is so far from it, it dares resemble it. It is wise discretion for the cause of Christ. It is not a selfish estimating of what it will cost us, but of what it will cost Him. Where the first two spirits are, there is no doubt as to that. May the Lord make it true of us in all our ways ! F. C. G.