Ques. 16.-Could the Lord Jesus be said to have been in the power of the devil during the three days and nights of His burial, or ever at any time ? Would not such a doctrine destroy the truth itself and deny His words to the converted thief, "To-day shall thou be with me in Paradise ? " In this connection, what is the meaning of Psalm 22:21, " Save me from the lion's mouth" ?

Ans.-We do not think it scriptural to say that our blessed Lord was ever in the power of the devil. We was, notably at His temptation and at the cross, subjected to the assaults of Satan; but this is very far from saying He was in his power. When He was delivered into the hands of wicked men to be crucified and slain, all the malice and hatred of hell were concentrated against Him. But all was in vain. The very death in which evil seemed to triumph was the victory over the devil; "that through death He might destroy (annul, Gk.) him that had the power of death, that is, the devil" (Heb. 2:14). A vanquished foe can have no more power. The strong man is bound. " Having spoiled principalities and powers, He made a show of them openly, triumphing over them in it" (Col. 2:15). The preceding verse shows that the cross was the subject. By that He made a spoil of principalities and powers, as by that He took away the law of commandments contained in ordinances. But if the cross was the victory over Satan, how could the grave be said to be in his power ?

Again, after the cry, "Eli, Eli, lama sabachthani," at the close of the three hours of darkness, our Lord "yielded up the ghost," or, as more correctly rendered, " dismissed His Spirit" (Matt. 27:46, 50). As a result of His forsaking, the veil of the temple was rent in twain from the top to the bottom. How absolutely impossible to think of the way into the holiest being opened, and of the body of Him who opened it being afterwards under the power of the devil! Then, as has been noticed in the question, He says to the thief, "To-day shall thou be with me in Paradise." How impossible to think of His being with the Father during those three days, and His body in the power of Satan! Or to hear Him commend His spirit into the Father's hands, while His body was to be in the devil's power! (Luke 23:46). Or, after He had declared the accomplishment of redemption in the words, "It is finished" (John 19:30), to pass, as to His body, under the dominion of the devil!

True He laid down His life, and His spotless body lay for three days in the grave. But it was not because there remained aught to be done, but to prove the reality of what had been accomplished. But while He lay in the grave, He saw no corruption. " It was not possible that He should be holden of death" (Acts 2:24). His body lay there, in His grace-as all that He did was in grace-to show how completely and entirely He had accomplished the work the Father gave Him to do. The devil had nothing to do with that holy body.

At the cross our Lord did not have to do with Satan nor with man, though both were there, but with God! about sin. The accompanying jeers and evil treatment and satanic hatred are as nothing compared with the bearing of wrath. He suffered without the gate-the hiding of God's face.

True He cried "Save me from the lion's mouth"-the malice and power of Satan, and man too – but the cry is not for the danger so much as for the absence of God. He, our adorable Lord, could at any moment have delivered Himself; the point of the cry all through the first part of Psalm 22:was that what God had always done for the righteous, He now fails to do for His spotless Son. The blessed reason we know. But the lion's mouth was before, not after death, and even before death the anguish seems to pass, the worst is over, and calmly into His Father's hands He commends His Spirit.

We believe, then, it would be most foreign to the Scripture to speak of our Lord's body after redemption was accomplished, being in the devil's power.

"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For 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. And the world passeth away, and the lust thereof:but he that doeth the will of God abideth forever." (1 John 2:15-17.)

There are in New Testament scripture two principle words translated "world" (kosmos), the word used here and throughout John's writings; and aion, found chiefly in Matthew and Paul's epistles. The root meanings of the two words are entirely different :kosmos means order, beauty; hence we have the word"cosmetic," that which beautifies; aion means age, or dispensation-aeion, existing always, the course of existence.* *In Heb. 1:2; 11:3, we have aion, where we might expect kosmos.. The meaning would seem to be the existing universe; not merely the earth, but the heavens as well. The word eternal is a derivative from the one we are considering, and means "age-lasting." From this, deniers of eternal punishment have sought to teach that the word meant limited, and not unlimited, time. A glance at a few scriptures will show the impossibility of such a rendering. The same word rendered "eternal" damnation (Mark 3:29), "eternal" judgment (Heb. 6:2), "everlasting" fire (Matt, 18:8), "everlasting" punishment (Matt. 25:46), is applied to "eternal" life (John 3:15, 16), "eternal" weight of glory (2 Cor. 4:17, 18), a house "eternal" in the heavens (2 Cor. 5:1), "eternal" salvation (Heb. 5:9), "eternal" redemption (Heb. 9:12), "eternal" inheritance (Heb. 9:15). The king "eternal" (1 Tim. 1:17) is the "king of the ages." So that if we deny the eternity of judgment and punishment, we must likewise deny the eternity of life, salvation, and redemption; of glory and our inheritance; yea, of the very being of God!* It is applied chiefly to mark time and condition, while kosmos gives us the material world, primarily. " Be not conformed to this age" (Rom. 12:2),-to the course of things in which we live. It is the "age " of this world (Eph. 2:2), where we have the two words significantly joined together; and Satan is alike the prince of this world, kosmos (John 14:30; 16:11) and the god of this age, aion (2 Cor. 4:4). The earth as it came forth from the hands of God was indeed a kosmos, a thing of beauty, upon which he could look in blessing, and pronounce it "very good." Like the material part of man, the flesh, it was a fitted place for his habitation, as that was a suited vehicle for his spirit. But like the flesh fallen, when sin had entered in, which acquired a new and almost technical meaning-the evil nature,-so it, too, has in very many places a moral meaning, as seen in the passage we are considering. The world as it came from God's hands, is one thing; that into which sin has entered, has become, alas, quite another.

And yet the world about us is still, though with scars which witness of sin, a thing of beauty. "O Lord, how manifold are thy works ! in wisdom hast thou made them all:the earth is full of thy riches. So is this great and wide sea." . . . (Ps. 104:24, 25). It was by a rehearsal of some of His works of creation (Job 38:41:) that God brought Job into the dust before Him; again and again have we the same witness in the Psalms; and when the Son came from the Father's bosom to declare the Father's Name, He culled many a flower of divine truth from the field of nature. Seeds, lilies, sparrows, were in His hands fitting illustrations of a Father's power, wisdom, and care.
It is not an encouraging sign-quite the reverse- to see Christians turn from the study of nature. "The works of the Lord are great, sought out of all them that have pleasure therein." It all speaks of God, not merely giving proofs of His existence, His eternal power and godhead (Rom. 1:20), but furnishing also, in countless ways, an exhibition of His character as well. He whose "tender mercies [seen in the varied and bounteous provision for the needs of the least of His creatures] are over all His works," is a God tender and merciful. He who has painted with tints of loveliness earth and sea and sky, must be Himself infinitely beautiful-"the King in His beauty." The very variety and lavish superabundance of all things in nature but suggest, as in a shadow, the infinite fullness there is in God.

The doctrines of grace, as revealed in Scripture, are shadowed in nature, had we but eyes and hearts to see. Changing seasons, storms and sunshine, all speak of God, and are meant to show us His character, when we have the light of revelation to guide us.

We repeat, then, that a neglect of nature is not an encouraging sign in the child of God; it means, but too often, a neglect of God. We need not wonder, if Christians have neglected the works of God in nature, that Satan should take them up and use them in a way the opposite of what was intended. What wonder that atheism, theories of evolution, agnosticism, should find their root in the natural sciences, when Christians have left Satan to be the guide in the search after truth ? All this may show the darkness of mere human wisdom, but it shows also the coldness of heart of the child of God. Under the guidance of the Spirit of God, and in subjection to the word of God, let the Christian astronomer sweep the heavens with his telescope,-he will learn of the infinite God; let the Christian biologist, under the same guidance, search with his microscope into the most hidden recesses of nature, and he will find the same God. He will be seen in the analyses of chemistry, in the laws of physics. He fills all things, and His truth is everywhere one; it is a reflection of Him who has revealed Himself in our Lord Jesus Christ.

Let Christians wrest the facts of nature from Satan and use them for Christ. Among the thousands who are yearly becoming familiar with the features of nature, are there not some who will show us not merely the "footprints of the Creator," but some of His features too ?

We make no apology for what may seem a digression from our subject, for it is not, but has brought us into the very heart of it. Worldliness is the "world with God left out. That is what our scripture teaches :it is what is not of the Father that is of the world. Lust, or desire, describes it-lust of flesh, lust of eyes, and pride, which is but gratified desire-gratified for the moment.

Covetousness, or desiring what we have not, is idolatry (Col. 3:5). God is displaced. And conversely, where He has His place, there can be no covetousness, no lust. We are satisfied with His fullness. "He has said, I will never leave thee, nor forsake thee" (Heb. 13:5). Where the Father is left out, the empty soul craves; and though it had the whole world, it would be empty still, for God alone can fill the heart.

This, then, is the world. It is a Godless world. Worldliness may show itself in various ways. There may be the grosser, more sensual lust of the flesh; the more esthetic lust of the eyes; or the mere boasting in riches and possessions, the "pride of living"- the same word rendered "this world's good" in chapter 3:17. But in whatever way it take possession of the heart, it is still the same-the Father is absent.

It was in this way that Eve was taken by the beguilements of Satan:"And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her ; and he did eat" (Gen. 3:6). Good for food, answers to the lust of the flesh, the mere animal desires; pleasant to the eyes, gratifies the lust of the eye; and wisdom has been ever the principal food upon which pride has fed. Eve's sin consisted in putting these gratifications in the place of God-in direct disobedience to Him. Cain's apostasy seems more awful when we see him turn his back upon God and quietly settle down to enjoy the city which he had built, than when he cried out, '' My punishment is greater than I can bear." Lot took his first step in the course which ended so shamefully in the mountain cave, when he lifted up his eyes upon the well-watered plain of Sodom, "like the garden of the Lord," but with the Lord left out. Let us never, then, think lightly of that which is the root of all sin-departure from God. The apostle describes the hopeless condition of the Gentile world as "without God in the world" (Eph. 2:). And when with tears he would warn against those whose end was destruction, and whose glory was in their shame, he described them as those who " mind earthly things."

The very essence, then, of worldliness is the exclusion of God, it matters not so much from what He is excluded, as the fact of His exclusion. Mere monasticism, no matter how severe, does not shut out worldliness, but shuts it in, rather. You may put a man behind stone walls, and never allow him to see God's fair world; you may deprive him of the luxuries of life, almost of its necessities, and yet have him as thoroughly worldly as ever. If the Father is excluded, there is worldliness. It is not enough to inclose a portion of ground with walls to make it a garden. Unless it be cultivated with good, it will produce more weeds than ever.

We have thus far been looking at the nature of worldliness. Of its desolating effects, we need not say much. "Whosoever will be a friend of the world is the enemy of God" (James 4:4). So distinctly does Scripture draw the line! How awful must that be, then, which is, like the carnal mind, "enmity against God!" That the child of God can take up with it, makes it all the more solemn. When the world has a place in the heart, coldness results. The first step to worldly Laodiceanism was Ephesian loss of first love. Is your heart cold, my brother ? Do you, like Israel, grow weary of the sweet manna ? Then look to it! for, like Israel, the leeks and garlic and melons of Egypt have drawn you from your Lord. "If we walk in the light, as He is in the light, we have fellowship one with another;" when worldliness creeps in, we loose communion with God, and very easily divisions creep in to separate God's people ; gospel work ceases, or becomes a mere drudgery of routine; all spiritual activity ceases; the door is left wide open for some open sin, unless the mercy of God prevent. It may be business, it may be pleasure, it may be things right and harmless in themselves; but if they displace God, their work is done. Oh, what desolation worldliness has wrought! What bright, active, devoted Christians it has overcome!

We have spoken of the menace of worldliness. It is no evil far off from us. We are surrounded by it; it presses upon us from every side. It is active, energetic, under the guiding hand of its master, waiting only for an entrance. It is subtle, alluring. It has its attractions for the young Christian; nor is it powerless with the more mature. As the sand encroaches upon the oasis, as the sea presses upon the dykes, so worldliness presses upon us. Let us be on our guard. Well did our Lord know our danger when He prayed, "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil."

The Church is threatened with three evils:false doctrine, divisions, and worldliness; and we may say with safety that worldliness is at the root of most of the power of the other two.

Having seen something of the nature and the effects of worldliness, and that it is an evil which threatens us now, we come to look simply at what is at once a preventive and a cure. It is the Father's presence. That which marked the world was His absence; and when He is present, there is faith, and, so, victory over the world.

But how suggestive, how alluring, is this word Father! It reminds us of the Son, through whom we are sons, and through whom we have access to the Father. It tells us of relationship, of nearness, of affections. It does not speak of, though it suggests, a place; but it reminds us of a Person. Mere place could not produce holiness, but sin cannot lift its head in the Father's presence.

How sweet and how simple, then, is the cure for worldliness ! Have we allowed it a place in our hearts ? and, as a result, has coldness and much else come in ? Let us return to the Father. Let no excuse prevent it. There is nothing that can be a necessity to keep the child from the enjoyment of the Father. No matter how deep the immersion, nor of how long standing, the Father's claims are strongest, and His grace, His restoring grace, all-sufficient.

We are living in times of awful worldliness. As in the day of Cain, man is using the inventions and the luxuries of the age to hide God from his sight, In that Church which should be a testimony for Him who was not of this world, is the home of worldliness. It is something perfectly awful to see how professed godliness is linked with the world. May God awaken His dear people! Oh, the shame, the reproach, the dishonor, that is brought upon His holy name! What is wanted is not sanctimonious asceticism, that is but a sham; nor legalism, which brings bond-age; but a bright devotion to One who loves us, who has our hearts, and in whose presence it is our delight to dwell."That the love wherewith thou hast loved me may be in them, and I in them."

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 125.)

Their whole method was a false one. They valued apparently God's altar, loading it, Cain-like, with gifts defiled by the hands that offered them. The Lord warns them therefore to be reconciled with their justly offended brethren before presuming to bring such offerings; and while the application here is, of course, to Israelites, the principle as manifestly applies to us to-day. A sinner coming to God is not at all in question:for he can only come as what he is, and has the explicit assurance that he will be received. Even the Pharisees said truly of the Lord, "This man receiveth sinners, and eateth with them." He Himself said, " Him that cometh unto Me I will in no wise cast out." Abel too, bringing his sacrifice to God, "obtained witness that he was righteous, God testifying"-not of his works, nor of his character, but-"of his gifts." (Heb. 11:4.) How impossible, if it were otherwise, to have any assurance at all! for as to how much could we never set ourselves right with brethren! Blessed be God, it was for our sins that Jesus died, and our sins are the best of titles to the Saviour of sinners.

But while God would never turn away a sinner thus seeking Him, or delay even for a moment the reception of such an one, this is not to hinder any possible restitution to those we may have injured, but the very contrary. For now we come under the rule before us, and as saints, we are to "lift up holy hands" to God (i Tim. 2:8). A sinner cannot possibly yet lift up holy hands; but for a saint this is absolutely necessary for communion. And how many suffer sadly in their souls because of an unjudged condition in these respects! For such the Lord's words here have the gravest importance.

Those to whom they were addressed, however, were Jews, in no wise taking the place of sinners, nor yet truly saints, but legalists, going on with the law in which they boasted, and not realizing that Moses, in whom they trusted, was necessarily their greatest adversary (Jno. 5:45). Judgment must be the end, if they did not in the meanwhile reconcile themselves to him, by the offering of which already the law had spoken, but which the glorious Speaker Himself was to provide. This He does not, however, go on to in this place. He is convicting them of a need without the consciousness of which, all revelation of God's way of grace would be impossible to be understood. The judgment reached, they would by no means come out from it until they had paid the uttermost farthing.

Hopeless then would be their confidence in the law. But the Lord has not yet done with it for the purpose of conviction, and of clearing it from the mistakes and perversions of the scribes. He goes on therefore from the sixth to the seventh commandment, to show once more that out of the heart the positive transgression came, and that what was in the heart to do was in effect done as to the guilt of it. Opportunity had lacked, and that was all.

And he urges that if the right eye or hand caused men to stumble, it were better to cut them off and go on maimed through life, than to preserve these and go whole into hell. Better sacrifice what might seem most necessary, than give oneself up to the tyranny of sin.

Clearly no asceticism or self-mutilation is intended by such an injunction; but men excuse, by the plea of necessity, what they find to be the constant provocative of sin. God's law admits no such excuse, whatever the pretext.

In connection with this commandment, the Lord takes up also the law of marriage, to refuse the laxity which even Moses had permitted, and still more the license of the rabbins. Moses had on account of the hardness of their hearts only been able to modify somewhat the existing custom of divorce. The "writing" which he had "commanded" was in the interests of social order, not of license, which the prevalent school of Hillel favored in the most shameless way. The Lord peremptorily, and on his own authority, restricts the allowance of it to that one ground which plainly destroys the very idea of marriage; and declares the putting away of one's wife for any other cause to be making her to commit adultery by another union. Also he who marries such a divorced one commits adultery.

The Lord's words, while addressed to Israelites, cannot surely be less binding upon Christians of the present day. It is plain that Christianity cannot be supposed to require a lower morality than He enforces here, not as a national or ecclesiastical regulation, but just as morality. What was "adultery" according to Him must be ever adultery; and no law of man can alter this in the slightest degree. Let the Lord's people look to it, in a day when men are doing their own will with continually more audacity.

He proceeds now to another matter, in which again that which was at least tolerated under the law is forbidden in the new morality which He is enforcing. "Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths," plainly speaks of vowing -of promise under oath. There had been great abuse of it, as Israel's history makes evident, men not hesitating to vow recklessly to God the dictates of their pride and passion and self-will, to find themselves then entangled by what seemed their duty. Careless profanity had come in at the heels of this, and God's name been profaned by light appeals to it on every occasion, modified according to conscience or the lack of it by every kind of circumlocution and indirect expression of what they dared, not openly give utterance.

Our Lord sweeps into His prohibition all these evasions of the third commandment, putting them into the same category with that which was once permitted. "But I say unto you, Swear not at all:neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your word be yea, yea; nay, nay:for whatsoever is more than these cometh of evil."

Man's utter weakness, so fully and simply demonstrated, is made (at least in part) the basis of the prohibition here. God might swear; for He could accomplish; and knew, too, all the consequences of what He was pledging Himself to. Beautifully we find thus this grace in Him when seeking to assure the soul of His creature, so ready to doubt the perfect faithfulness even of His God:"Wherefore God, willing to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath; that by two immutable things,"-His word and His oath:His word really as certain as His oath, but not to man,-"wherein it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us." (Heb. 6:13-18.)
We then, on our parts, are to be far from what is so suited to His strength, and so ill-suited to His feeble creatures. The legal covenant had, however, in its essential features the character of an oath; and the last chapter of Leviticus looks at them typically a's failing under it, in contrast with the One who did not fail. The law, therefore, until man was fully proved by it, could not forbid the vow. It is an anachronism, and worse, that it should be imported into Christianity, and that we should hear of covenant-vows, the baptismal vow, etc., so contrary to the simplicity of Christ's institutions for us, and to the grace which alone we know to be our strength. See the "Numerical Bible," Vol. I. The vow is wholly passed away, but to make room for Christ's strength to rest upon us, our very infirmities to be gloried in on this account (2 Cor. 12:9, 10). God's oath is sworn to us, that His abundant grace shall bring us through. F. W. G.

(To be continued.)

Jesus did not commit Himself to them, because " He knew all men." Man cannot outwardly be affected or improved so as to be trusted by God. As another has said, "Man's affections may be stirred, man's intelligence informed, man's conscience convicted; but still God cannot trust him." So Jesus shows one of such for the benefit of all. "Ye must be born again."

CHAPTER XII. (Continued from page 7.)

Our last chapter concluded with the words, "For childhood and youth are vanity":that is, childhood proves the emptiness of all "beneath the sun," as well as old age. The heart of the child has the same needs – the same capacity in kind – as that of the aged. It needs God. Unless it knows Him, and His love is there, it is empty; and, in its fleeting character, childhood proves its vanity. But this makes us quite sure that if childhood can feel the need, then God has, in His wide grace, met the need; nor is that early life to be debarred from the provision that He has made for it. There are then the same possibilities of filling the heart and life of the young child with that divine love that fills every void, and turns the cry of "Vanity" into the Song of Praise:"Yea, out of the mouth of babes and sucklings Thou hast perfected praise."

But our writer is by no means able thus to touch any chord in the young heart that shall vibrate with the music of praise. Such as he has, however, he gives us:"Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them."

This counsel must not be separated from the context. It is based absolutely and altogether on what has now been discerned:for not only is our writer a man of the acutest intelligence, but he evidently possesses the highest qualities of moral courage. He shirks no question, closes his eyes to no fact, and least of all to that awful fact of man's compulsory departure from this scene which is called "death." But following on, he has found that even this cannot possibly be all; there must be a judgment that shall follow this present life. It is in view of this he counsels "Remember thy Creator in the days of thy youth," whilst the effect of time is to mature, and not destroy, the powers He has given thee:for not forever will life's enjoyment last; old age comes surely, and He who made thee, holds thy spirit in His hand, so that whilst the body may return to dust, the spirit must return to Him who gave it.

We will only pause for a moment again to admire the glorious elevation of this counsel. How good were it if the remembrance of a Creator-God, to whom all are accountable, could tone, without quenching, the fire and energy of youthful years, and lead in the clean paths of righteousness. But, alas, how inadequate to meet the actual state of things. Solomon himself shall serve to illustrate the utter inadequacy of his own counsel. What comfort or hope could he extract from it ? His were now already the years in which he must say "I have no pleasure in them." A more modern poet might have voiced his cry,-

"My age is in the yellow leaf,
The bad, the fruit of 'life,' is gone:
The worm, the canker, and the grief,
Remain alone ! "

His youth was no more:its bright days were forever past, never to be restored. What remains, then, for Solomon, and the myriads like him ? What shall efface the memory of those wasted years, or what shall give a quiet peace, in view of the fast-coming harvest of that wild sowing? Can Reason-can any human Wisdom – find any satisfactory answer to these weighty questions ? None!

Verses 2 to 7 beautifully and poetically depict the fall of the city of man's body under the slow but sure siege of the forces of Time. Gradually, but without one moment's pause, the trenches approach the walls. Outwork after outwork falls into the enemy's hands, until he is victor over all, and the citadel itself is taken.

Verse 2.- First, clouds come over the spirit:the joyousness of life is dulled,-the exuberance of youth is quenched. Sorrow follows quickly on the heel of sorrow, – "clouds return after rain." Those waves that youth's light bark rode gallantly and with exhilaration, now flood the laboring vessel and shut out the light – the joy – of life.

Verse 3. – Then the hands (the keepers of the house) tremble with weakness, and the once strong men (the knees) now feeble, bend under the weight of the body they have so long borne. The few teeth (grinders) that may remain fail to do their required service. Time's finger touches, too, those watchers from the turret-windows (the eyes):shade after shade falls over them till, like slain sentinels that drop at their posts, they look out again never-more.

Verse 4. – Closer still the enemy presses, till the close-beleaguered fortress is shut out from all communication with the outer world; "the doors are shut in the streets"; the ears are dulled to all sounds. Even the grinding of the mill,* which in an eastern house rarely ceases, reaches him but as a low murmur, though it be really as loud as the shrill piping of a bird, and all the sweet melodies of song are no longer to be enjoyed.

*This differs from the usual interpretation, which makes this verse a metaphor of the mouth and teeth. This has been rejected above, not only on account of the direct evidence of its faultiness, and the fanciful interpretation given to the "sound of grinding," but for the twofold reason that it would make the teeth to be alluded to twice, whilst all reference to the equally important sense of "hearing" would be omitted altogether. I have therefore followed Dr. Lewis's metrical version:-

"And closing are the doors that lead abroad,
When the hum of the mill is sounding low,
Though it rise to the sparrow's note.
And voices loudest in the song, do all to faintness sink."

Although, I might here add, I cannot follow this writer in his view that Ecclesiastes is describing only the old age of the sensualist. Rather is it man as man,-at his highest,- but with only what he can find "under the sun" to enlighten him.*

Verse 5. – Time's sappers, too, are busily at work, although unseen, till the effect of their mining becomes evident in the alarm that is felt at the slightest need of exertion. The white head, too, tells its tale, and adds its testimony to the general decay. The least weight is as a heavy burden; nor can the failing appetite be again awakened. The man is going to his age-long home;* for now those four seats of life are invaded and broken up-spinal-cord, brain, heart, and blood, – till at length body and spirit part company, each going whence it came,- that to its kindred dust, this to the God who gave it.

*The word rendered above '' age-long,'' in our authorized version "long,"-man goeth to his long home-is one of those suggestive words with which the Hebrew Scriptures abound, and which are well worth pondering with interest. To transfer and not translate it into English we might call it "olamic," speaking of a cycle:having a limit, and yet a shadowy, undefined limit. The word therefore in itself beautifully and significantly expresses both the confidence, the faith of the speaker as well as his ignorance. Man's existence after death is distinctly predicated. The mere grave is not that olamic home; for the spirit would, in that case, be quite lost sight of; nor, indeed, is the spirit alone there,- the man goes there. It appears to correspond very closely to the Greek word Hades,
"the Unseen." Man has hone to that sphere beyond human ken, but when the purposes of God are fulfilled, his abode there shall have and end:it is for an "age," but only an "age." All this seems to be wrapped up, as it were, in that one phrase–Beth-olam, the age-long home. How blessed for us the light that has since been shed on all this. That in One case (and indeed already more than that One) that "age" has already come to an end, and the first fruits of that harvest with which our earth is sown has even now been gathered. We await merely the completion of that harvest:"Christ the first fruits:afterwards they that are Christ’s, at His coming."*

Thus to the high wisdom of Solomon man is no mere beast, after all. He may not penetrate the Beyond to describe that "age-long home," but never of the beast would he say "the spirit to God who gave it." But his very wisdom again leads us to the most transcendent need of more. To tell us this, is to lead us up a mountain-height, to a bridgeless abyss which we have to cross, without having a plank or even a thread to help us. To God the spirit goes,- to God who gave it,-to Whom, then, it is responsible. But in what condition ? Is it conscious still, or does it lose consciousness as in a deep sleep ? Where does it now abide ? How can it endure the searching Light- the infinite holiness and purity – of the God to whom it goes ? How shall it give account for the wasted years? How answer for the myriad sins of life ? How reap what has been sown ? Silence here- no answer here – is awful indeed,-is maddening; and if reason does still hold her seat, then "Vanity of vanities, all is vanity," is alone consistent with the fearful silence to such questions, and the scene is fitly ended by a groan.

Deep even unto the shadow of death is the gloom. Every syllable of this last sad wail is as a funeral knell to all our hopes, tolling mournfully; and, like a passing bell, attending them, too, to their "age-long home"!

Oh, well for us if we have heard a clearer Voice than that of poor feeble human Reason break in upon the silence, and, with a blessed, perfect, lovely combination of Wisdom and Love, of Authority and Tenderness, of Truth and Grace, give soul-satisfying answers to all our questionings.

Then may we rejoice, if grace permit, with joy unspeakable; and, even in the gloom of this sad scene, lift heart and voice in a shout of victory. We, too, know what it is for the body thus to perish. We, too, though redeemed, still await the redemption of the body, which in the Christian is still subject to the same ravages of time,- sickness, disease, pain, suffering, decay. But a gracious Revelation has taught us a secret that Ecclesiastes never guessed at; and we may sing, even with the fall of Nature's walls about us, "Though our outward man perish, yet the inward man is renewed day by day." Yea, every apparent victory of the enemy is now only to be answered with a "new song" of joyful praise.

It is true that, "under the sun," the clouds return after the rain; and, because it is true, we turn to that firmament of faith where our Lord Jesus is both Sun and Star, and where the light ever "shineth more and more unto perfect day."

Let the keepers tremble, and the strong men bow themselves. We may now lean upon another and
an everlasting Arm, and know another Strength which is even perfected in this very weakness.

The grinders may cease because they are few; but their loss cannot prevent our feeding ever more and more heartily and to the fill on God's Bread of Life.

Let those that look out of the windows be darkened:the inward eye becomes the more accustomed to another – purer, clearer – light; and we see "that which is invisible," and seeing, we hopefully sing –

"City of the pearl-bright portal,
City of the jasper wall,
City of the golden pavement,
Seat of endless festival,-
City of Jehovah, Salem,
City of eternity,
To thy bridal-hall of gladness,
From this prison would I flee,-
Heir of glory,
That shall be for thee and me!"

Let doors be shut in the streets, and let all the daughters of music be brought low, so that the Babel of this world's discord be excluded, and so that the Lord Himself be on the inside of the closed door, we may the more undistractedly enjoy the supper of our life with Him, and He (the blessed, gracious One!) with us. Then naught can prevent His Voice being heard, whilst the more sweet and clear (though still ever faint, perhaps) may the echo to that Voice arise in melody within the heart, where God Himself is the gracious Listener!

Let fears be in the way, we know a Love than can dispel all fear and give a new and holy boldness even in full view of all the solemn verities of eternity; for it is grounded on the perfect accepted work of a divine Redeemer-the faithfulness of a divine Word.

The very hoary head becomes not merely the wit-ness of decay, and of a life fast passing; but the "almond-tree" has another, brighter meaning now:it is a figure of that "crown of life" which in the new-creation scene awaits the redeemed.

If appetite fail here, the more the inward longing, and the satisfaction that ever goes hand in hand with it, may abound; and the inward man thus be strengthened and enlarged so as to have greater capacity for the enjoyment of those pleasures that are "at God's right hand for evermore."

Till at length the earthly house of this tabernacle may be dissolved. Dust may still return to dust, and there await, what all Creation awaits – the glorious resurrection, its redemption. Whilst the spirit – ah, what of the spirit ? To God who gave it ? Ah, far better:to God who loved and redeemed it, – to Him who has so cleansed it by His own blood, that the very Light of God can detect no stain of sin upon it, even though it be the chief of sinners. So amid the rains of this earthly tabernacle may the triumphant song ascend above the snapping of cords, the breaking of golden bowls and pitchers, the very crash of nature's citadel:"Oh, death, where is thy sting? Oh, grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God that giveth us the victory through our Lord Jesus Christ."

This meets-meets fully, meets satisfactorily – the need. Now none will deny that this need is deep,- real. Hence it can be no mere sentiment, no airy speculation, no poetical imagination, no cunningly devised fable that can meet that need. The remedy must be as real as the disease, or it avails nothing. No phantom key may loosen so hard-closed a lock as this:it must be real, and be made for it. For suppose we find a lock of such delicate and complicated construction that no key that can be made will adapt itself to all its windings. Many skilled men have tried their hands and failed,-till at length the wisest of all attempts it, and even he in despair cries "vanity." Then another key is put into our hands by One who claims to have made the very lock we have found. We apply it, and its intricacies meet every corresponding intricacy; its flanges fill every chamber, and we open it with perfect facility. What is the reasonable, necessary conclusion? We say-and rightly, unavoidably say-"He who made the lock must have made the key. His claim is just:they have been made by one maker."

So by the perfect rest it brings to the awakened conscience-by the quiet calm it brings to the troubled mind-by the warm love that it reveals to the craving heart-by the pure light that it sheds in satisfactory answer to all the deep questions of the spirit-by the unceasing unfoldings of depths of perfect transcendent wisdom-by its admirable unity in variety-by the holy, righteous settlement of sin, worthy of a holy, righteous God-by the peace it gives, even in view of wasted years and the wild sowing of the past-by the joy it maintains even in view of the trials and sorrows of the present-by the hope with which it inspires the future;-by all these we know that our key (the precious Word that God has put into our hands) is a reality indeed, and as far above the powers of Reason as the heavens are above the earth, therefore necessarily-incontestably-DIVINE! F. C. J.

(To be continued.)

'' The sanctuary is our safe retreat at all times:it is the place where the world takes its true shape for us, where the entanglement with it is loosed, the darkness and mists disappear, sin is rebuked and banished, the holiness of truth is found. The peace of that serene Presence incloses us as with the glory of an eternal summer, unvexed by even the threatening of a storm. Here the head is lifted up over all enemies therefore, and the sacrifice of praise becomes the necessary relief of a full and grateful heart. "– Numerical Bible, Notes on Psalm 27.

When Jehovah appeared to Moses in the wilderness, at Mount Horeb, in the burning bush (Ex. 3:1-12), He said to Him, "Put off thy shoes from off thy feet, for the place where thou standest is holy ground."

Likewise, when the delivered nation, after humiliating failures because of unbelief, had been brought into the land, and were about to enter upon its conquest, we have again the same words to Joshua (Josh. 6:15):"And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy." Thus at the beginning and at the close, we might say, of the redemption history, we have this significant action on the part of the leader, as representing all the people.

We have in the bush at once the representation of the people, their affliction, and of the Lord with them in it-"In all their affliction He was afflicted" (Isa. 63:9). The bush was a thorn bush, and in that way speaking of those who, as to themselves, instead of fruit had borne but thorns. The fire was the affliction and chastening put upon them by their enemies, and permitted by the Lord for their faithlessness. In the midst of it all the Lord was with His chosen ones, measuring out the suffering, and at the right time manifesting Himself for their deliverance.

It was at this time the Lord appeared to Moses, to send him on the errand of love and mercy to set His people free. "I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt."

But if it was in grace that the Lord had come down to meet His needy people, He was to teach Moses at the very outset that not one whit was the holiness and majesty of His presence to be ignored. Grace which brought Him near was not inconsistent with the holiness which would keep man in his true place. "Put off thy shoes from off thy feet."

We do well to remember this at all times. In the preaching of the gospel it is most important. We present the love of God in all its fullness; the grace and tender mercy awaiting the re turning sinner; the alluring and bountiful table spread for the hungry;-but let us never forget that the sinner is that, a rebel against the divine majesty, a trifler on the borders of eternity. Will not this put a check upon natural levity, and the flippant manner sometimes seen in presenting the gospel ? Will not the preacher the rather feel himself in the presence of One who says, "Put off thy shoes from off thy feet " ? We believe that gospel preaching of this character will result in far deeper work than is now common. Let not grace, mercy, and love, be ignored; nor the joy that fills the soul and flows out be checked;-these cannot be in excess if along with them is carried and presented the sense of the righteousness, holiness, and majesty of God.

The same holds good in all the fundamental truths of the word of God. They are not truths for the head merely, furnishing the mind; nor yet even for the heart as well, drawing out the affections ; but they are to put the soul in the presence of God, a presence where no flesh can glory, where nature is in its true place-the shoes are put off.

Beloved brethren, we have been intrusted with many precious truths, recovered in their clearness through the special mercy of God in these last days. Let us see to it that the knowledge do not puff up, but that it be coupled with an ever deepening sense of our own nothingness and of the amazing pity and mercy of God. The full conception of Grace will ever lead us to say, Who am I ? Perhaps it may not be amiss to say this particularly to beloved younger brethren-that they let reverence and lowliness go hand in hand with knowledge. Then they are safe, and the enemy cannot so easily lead them into error.

That a like scene is repeated at the close of the Wilderness and the beginning of their warfare in the Land, serves to emphasize that of which we are speaking. The judgments in Egypt were past; the mighty deliverance through the divided sea was an accomplished fact; the awful display of divine majesty and glory from Sinai was now a recollection ; and the varied acts of mercy and judgment in the Wilderness were all behind them. They were now in the Land promised to them, and were to face new enemies, to enter upon fresh experiences. At the very outset, on the border-land, as it were, between the two experiences, they were reminded that it was with the same God they had to do. "The Captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot."

Canaan, as we know, represents for us the blessings in heavenly places in Christ. Of the fullness of these blessings and their varied character we have but begun to taste. Without doubt that land, " the glory of all lands," with its "hills and valleys," its '' brooks of water, and fountains and depths that
spring out of valleys and hills," is even more minutely than we had supposed a foreshadowing of those spiritual blessings even now made good to us by the Holy Spirit. The cities and villages which clustered thickly upon the hills and in the valleys all over that land; the tribal boundaries and location-all have doubtless a voice and a meaning for us, if our ears are open.

These are our portion; but like Israel of old, we find powerful enemies standing in the way of our entering upon the enjoyment of what has been given to us. There must be conflict if we are to enjoy what is ours. But the prerequisite to all success here is to be in subjection to the Captain of the Lord's host. Here is the world which Satan and the wicked spirits in heavenly places will use to keep us out of the enjoyment of our blessings. How can we meet and overcome them? Only by following our Captain. But His presence is a holy presence. We must be there with unshod feet-in holy reverence.

Particularly do we need this in what is called high truth. There is danger here lest speculation take the place of Scripture, and a mental trafficking in divine things supplant that meek and lowly spirit which ever becomes us. It is the lack of this that has led to many sad shipwrecks, and deep sorrows, to the people of God. Unholy speculations as to the per-son of our adorable Lord and Savior Jesus Christ, His work, and its effects, have only too often resulted from a failure to loose the shoe from the foot when entering upon such holy themes.

We might also remark that a failure in this is but too often manifest when questions arise which affect the fellowship of the Lord's people. Here, if anywhere, it becomes us to be on our faces before God. Grave questions press for answer; a line of conduct is to be followed; scriptural principles to be maintained. Let us be in the presence of God in handling such themes. Let us be alone with Him often, constantly in the spirit of prayer, and we shall find the way made clear and a sweet and blessed sense of that holy presence with us all our days.

REST.-There are three rests spoken of in Scripture. First, the rest which, as sinners, we find in the accomplished work of Christ. Then there is the present rest which, as saints, we find in being entirely subject to the will of God; this is opposed to restlessness. There is also the rest that remains for the people of God at the end of the race.

How beautifully do these chapters (Luke 1:and 2:) rise upon our view! A long and dreary season from the days of the return from Babylon had now passed; but here the morning breaks, the heavens are opened, and the wastes of Israel are revisited. And all was in the twinkling of an eye. Who had counted on this a day before ? The priest was at the accustomed altar; the virgin of Nazareth at home amid the ordinary circumstances of human life; and the shepherds, as they were wont, watching their flocks,-when the glory of the Lord shines, and one fresh from the presence of God appears. And Gabriel can stand without reserve in the holy place with the priest, and without reluctance in the poor dwelling of the virgin. Such are the ease and grace of these heavenly visits -happy pledges of days still brighter, still to come! But Gabriel, the messenger, though he stand at the altar, will not, like the angel of Jehovah of old, ascend in the flame of the altar ; nor, like Jesus-Jehovah afterward, though he stand in the temple, speak of himself as greater than the temple. For he fills his place as a servant, and takes no higher. This is blessed. J. G. B.

There is a beautiful fitness in the place occupied by these salutations, forming, as they do, a suited close, not merely to this last section of the epistle, the practical walk, (chaps. 12:-16:,) but to the entire book. They are the simple unstudied outflow of the apostle's heart to those dear to him, but express at the same time the practical results of that grace known and experienced which has been revealed in the body of the epistle. It has been rather the fashion to decry doctrine as something cold and hard, and to clamor for love, nothing but love. This is as senseless as it would be to exalt the fruit above the tree that bears it. We must have love, but we cannot have it at the expense of truth, which gives it intelligence, consistency, and power. This we may learn from the position of our chapter. Further, it can be seen that all these expressions of grace are in entire accord with what are usually termed the harder, more Calvinistic doctrines of Scripture. Man's lost condition; his utter helplessness; the absolute worthlessness of works for justification; faith the one essential; the sentence of death upon self the necessary prerequisite for a holy walk; tribulation the portion of the believer here; the sovereignty of God in electing grace;-these and kindred themes the despiser of doctrine would say were enough to dry up all the springs of natural affection in man's heart. But if they do dry up natural affection-a thing not for a moment admitted-they do but furnish a fitting channel for the outflow of those divine affections which find their expression in the salutations before us.

We have here not a mere list of names of saints to whom greeting is sent, but many a delicate touch of appreciation and commendation, as the loved name calls up faithful service in the past.

Rome was the great center whither all the business of the empire gravitated. This easily explains the
wide circle of acquaintances the apostle had there. Aquila and Priscilla, and doubtless many other Jewish Christians, had been forced to leave Rome by the edict of the emperor Claudius (Acts 18:2).When this severity relaxed, they naturally returned. Others, like Phoebe, had probably gone to Rome from the various assemblies. Doubtless some of these saints were converted to Christ while away from Rome-possibly some at Jerusalem, some at Antioch. Some were there who had been in Christ before the wonderful conversion of Paul. Some were, without doubt, his own children in the faith.

Nor can we believe that the very names of these saints are without special significance, having found so much of profit in that way in the Old Testament. We have, too, warrant to expect the same in the New. Our Lord gave names to Peter and the two sons of Zebedee. The name of Stephen (a crown) is significantly appropriate to one who gained the first martyr's crown; and the name of Paul (little) suits well the one who counted those things which had been gain to him as loss for Christ. His previous name recalls Israel's first king, the man after the flesh, dead and shoulders above the rest of the people. Timothy, one who honors God; John, Jehovah is gracious; and other names will be readily recalled as peculiarly appropriate to those who bore them. Without attempting an exhaustive examination of the significance of the names in the chapter before us, we will take up a few of the plainer ones, and see what lessons we can gather from them.

The lowliness of service, which yet does not escape the Lord's eye, is suggested in the first name here being that of a woman-Phoebe. She has served at Cenchrea, and carries with her to Rome the commendation of the apostle. Her name is the feminine of Phoebus-the light-bearer;-and does not faithful, though it be lowly, service make the Lord's people light-bearers ?

In Prisca and Aquila (ancient and eagle ?) we have that union of wife and husband in the Lord's service as beautiful as it is, alas, rare. They risked their lives in serving the apostle. Fittingly in this well-ordered household, there is an assembly. For God's assembly could not appropriately be lodged in a disorderly household. Possibly the meaning of their names may suggest the happy mingling of conservatism and zeal.

Epaenetus (to be praised) is a beautiful name for one who was the first-fruits of Asia (R. V.) to Christ. Well is it for us when our course is worthy of commendation. And His eye which is as a flame of fire is kind as well as quick to mark that in us which is deserving of His praise.

Mary (bitter), in sweet contrast with her name, has been a devoted servant to the saints. But He always turns bitter to sweet. Andronicus (conqueror) and Junias (younger) are marked as having been fellow-prisoners as well as kinsmen of the apostle, that is, Jews. In this warfare it is no disgrace for the victor to be a prisoner. The world sees him in chains, God sees him a conqueror. So in every strait, when weakness and necessity seem to have their way with us, we can still be "more than conquerors through Him that loved us."

Amplias (increasing) is a good name. "Not as though I had already attained." When we are satisfied, we are going backward. Let us press forward.

Urbane (urbanus, of the city) can well remind us to what city we belong. "Our citizenship is in heaven." It is the heavenly-minded saint who is indeed a helper.

Stachys (an ear of corn) suggests the fruitfulness of the divine life. It is not a grain of corn merely, that which has life, but an ear, that which has seed for sowing. Ought we not to be ears of corn, with the good seed to spare, ready to sow beside all waters ?

"Apelles (separated) approved in Christ." How these words fall together. To the world, his name suggests, one who will not walk with it; with a reputation perhaps of being a recluse. He walks apart, as one whose heart and associations are elsewhere. But he is "approved" by the Master. Ah, beloved, can we take the meaning of this name as suited to our walk? Are we separated unto God, and thus approved ?

The friends, or family, of Aristobulus (the best advice, or adviser)-those who have taken the best advice. Who but the Lord gives that ? and we may be sure those who take His counsel will have His salutation. Are you in doubt as to your path, perplexed, well-nigh hopeless ? Go to the best Adviser, and you will surely be guided aright.

Other names, no doubt all of them, in this list are most suggestive :Phlegon (burning, zealous), Hermes (interpreter), Philologus (lover of the word), Nereus (a candle), are all so clear in their meaning that no word is needed to apply them. Taken altogether, we might say we have in these names the various characteristics in the child of God which meet His approval, and to whom He sends a loving greeting.
But there was another class at Rome, not mentioned by name, of whom the apostle speaks here, not to send them a loving greeting, but to warn the saints:-they were to be avoided. They might use "good words and fair speeches," but they were not building the saints up on their most holy faith, nor knitting them together in love, but were dividing them, and causing them to stumble-practically diverting them from the doctrine-as in this whole epistle -which they had learned. These get cold neglect, in most marked contrast with the warm and loving greetings in the first part of the chapter. Be it ours, beloved brethren, to walk so humbly before our God that the blessed Spirit may ever minister His greetings to us, and not show by His grieved silence that we are among those unnamed ones who are to be marked and avoided.

Christianity is the life of Christ communicated to the believer-dwelling in him-and flowing out from him, in the ten thousand little details which go to make up our daily practical life. It has nothing ascetic, monastic, or sanctimonious about it. It is genial, cordial, lightsome, pure, elevated, holy, heavenly, divine. Such is the Christianity of the New Testament. It is Christ dwelling in the believer, and reproduced, by the power of the Holy Ghost, in his daily practical career. C. H. M.

It should be the common delight of all His saints to trace Him in all His doings. For where are we to have our eternal joys but in Him and with Him ? What, beloved, can be suited to His delight, if Jesus and His ways be not ? What is there in any object to awaken joy, that we do not find in Him ? What are those affections and sympathies, which either command or soothe our hearts, that are not known in Him ? Is love needed to make us happy ? If so, was ever love like His ? If beauty can engage the soul, is it not to perfection in Jesus ? If the treasures of the mind delight us in another, if richness and variousness fill and refresh us, have we not all this in its fullness in the communicated mind of Christ ? Indeed, beloved, we should challenge our hearts to find their joys in Him. For we are to know Him so forever. And learning the perfections and beauties of His blessed word, is one of the many helps which we have whereby to advance in our souls this joy in the Lord. J. G. B.

"Enoch walked with God." (Gen. 5:24.)

To walk with God, O fellowship divine !
Man's highest state on earth-lord, be it mine!
With Thee, may I a close communion hold;
To Thee, the deep recesses of my heart unfold:
Yes, tell Thee all-each weary care and grief
Into Thy bosom pour-till there I find relief.
O let me walk with Thee, thou Mighty One !
Lean on Thine arm, and trust Thy love alone;
With Thee hold converse sweet where'er I go;
Thy smile of love my highest bliss below!
With Thee transact life's business-doing all
With single aim for Thee-as Thou dost call:
My every comfort at Thy hand receive,
My every talent to thy glory give;
Thy counsel seek in every trying hour,
In all my weakness trust Thy mighty power.
Oh may this high companionship be mine.
And all my life by its reflection shine,
My great-my wise-my never-failing friend,
Whose love no change can know, no turn, no end!
My savior god ! who gavest Thy life for me,
Let nothing come between my heart and Thee!
From Thee no thought, no secret, would I keep,
But on Thy breast my tears of anguish weep.
My every wound to Thee I take to heal,
For Thou art touched with every pang I- feel.
O, Friend of friends! the faithfuls true and tried,
In Thee, and Thee alone, I now confide;
Earth's "broken cisterns"-ah! they all have proved
Unsatisfying-vain-however loved;
The false will fail-the fondest, they must go!
Oh thus it is with all we love below.
From things of earth then let my heart be free,
And find its happiness, my lord, in Thee;
Thy holy spirit for my Guide and Guest,
Whatever my lot, I must be safe and blest;
Washed in Thy blood, from all my guilt made clean,
In Thee, my Righteousness, alone I'm seen:
Thy home my home-Thy god and father mine!
Dead to the world-my life is hid with Thine:
Its highest honors fade before my view-
Its pleasures, I can trample on them too.
With Thee by faith I walk in crowds-alone,
Making to Thee my wants and wishes known:
Drawing from Thee my daily strength in prayer,
Finding Thine arm sustains me everywhere;
While, through the clouds of sin and woe, the light
Of coming Glory shines more sweetly bright;
And this my daily boast-my aim-my end-
That my Redeemer is my God-my friend!

C. H. I.

"The business of those united, is Christ's glory. If Christians ever unite on a condition of that not being essential, their union is not Christian union at all. I have no reason for union but Christ, the living Savior. I do not want any union but that which makes Him the center and the all, and the hope of it. We know that we have passed from death unto life, because we love the brethren; but to make that a plea for indifference to Christ's personal glory, in order to be one with him who, calling himself a brother, denies and undermines it, is, in my mind, wickedness."

(Continued from page 182.)

Next, we will look at His temptation,-being-owned and baptized by John, owned and anointed with the Holy Spirit by God the Father. Now a new scene opens up to our view:He is driven by the Spirit into the wilderness, to be tempted of the devil. What a contrast to His thirty years of retirement! We learn from Gen. 3:of the trial of the first man, Adam. Now, in grace, our Lord, the second man, will subject Himself to the same test. Adam failed, disobeyed, sinned. Christ, by the test, demonstrated what He was-as ever, perfect and holy, -perfect in dependence, perfect in obedience. Yet the circumstances are a perfect contrast:Adam tried under the most favorable circumstances ; Christ, under the most unfavorable; Adam, in a garden; Christ, in a wilderness; Adam, with the animals tame and harmless; Christ, with the wild beasts; Adam, with a partner; Christ, alone. But as He during this time passed through various temptations, the test only makes manifest that He was as the pure gold; hence the secret of His triumph here was, as ever, He was "that holy thing; " His humanity was of a new character compared with that of Adam, and hence the enemy was completely foiled, and so leaves him for a season. How could He, ever divine, ever perfect, ever holy, have swerved from the path of holiness ? Such a thing was impossible; and one would belittle the majesty and glory of His sacred person even to suggest it possible for Him to fail, to disobey, to sin; -as was said ere that life closed, '' The prince of this world cometh, and hath nothing in Me." (Jno. 14:30.) He ever was that in Himself, perfect and holy; and although tried as the first man, yet, it must be remembered, it was in grace He subjected Himself to such a test, to make manifest the infinite worth of His person. Hence, by those tests, so much more severe than Adam's, inasmuch as the circumstances were so much more unfavorable, we learn the true character of His humanity, the true nature of His person-"that holy thing; " and the language of old would be inadequate to express the feelings of any taught of God, " Thou art worth ten thousand of us." (2 Sam. 18:3.) In grace, He came from heaven; in grace, submits in all things to the law, moral and ceremonial;-even the ordinance of circumcision was not passed by, and the little turtle-doves, or pigeons, were not withheld. In grace, He goes down to Nazareth, and is subject to His parents; in grace, permits John to baptize Him, as the rest who came for baptism. Yet personally He needed none of these things-yea, circumcision, sacrifices, and even baptism, all found their true fulfillment in Him. In grace, He subjects Himself to this deep trial, a temptation for forty days by Satan; yet during this brief period, as also in the previous thirty years, He was always that savor of delight to Jehovah ; and the severer the test, the hotter the fire, it only brought out the more the sweet fragrance of His pure and perfect life. As we trace His path step by step, we can but triumph in His triumphs; we worship and adore.

We follow Him as He returns from the wilderness, and glance at a few leading features of that blessed path of His, during His public ministry, from the wilderness to its end. "And Jesus returned in the power of the Spirit into Galilee; and there went out a fame of Him through all the regions round about, and He taught in their synagogues, being glorified of all." (Luke 4:14.)

Now we get in truth the true "meat-offering" of Lev. 2:, not only made with oil (conceived by the Holy Ghost), but also anointed with oil,-" How God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good, and healing all that were oppressed of the devil:for God was with Him" (Acts 10:38); and hence His whole life from this time was one marked, whether His words or works, to be in the power of the Spirit of God. He taught in grace; it was in grace He healed also:every step in His blessed path was for the glory of God and the good of men; and while, as to His humanity, there was much in real contrast to Adam, whether in His unfallen or fallen state, yet we can find much also in which, bless God, there was a parallel. Hence we need to try things which differ, but with a suited reverence and godly fear, lest we should tarnish His person and glory in the eyes of any. If we view Adam ere he fell, Gen. 1:and 2:show us his humanity was so constructed by the Lord in creation as to require food (chap. 1:29; chap. 2:16); and work would be part of that delightful service he would render to the Lord his Creator (chap. 2:15)- not the toil and sufferings as announced after the fall, in chap. 3:17-19;-and the result of such a service, such work, would be to enjoy the gracious provisions of goodness and love, food and drink; and quite natural to learn of sleep also in chap. 2:, ere sin entered to mar all. From chap, 2:, then, it is clear there was work; meat and drink and sleep also:hence to all ought this not to be clear, these are not the result of the fall ? Yet now many things accompany these- pain, sorrow, disease, and even death; and they themselves are intensified in many ways through sin. Yet we believe it is of all importance to understand that daily work, food, and sleep, are not the results of sin, but were there, and so required by human nature, before ever man became sinful and depraved. Now since the fall these continue with us; but sin having entered, much more follow, pain, sorrow, disease, and even death, "the wages of sin." Now we learn that the Lord, when He entered a body prepared for Him, was truly a man, of flesh and blood as we, yet apart from sin being there; and need we be surprised to learn, when He was here, of Him at times being hungry, thirsty, wearied, and even asleep? Surely not. And with a holy reverence and godly care for the glory of His person, could we say these were the results of the Lord Jesus having an inferior humanity to that given to Adam in the beginning ? Surely not; and to say so would be to degrade the person of the blessed Saviour, from which every true believer would recoil. This we maintain was part of His perfect humanity, and hence He having accommodated Himself to such, He is able to give sympathy and succor to His beloved people now (Heb. 2:17, 18).

And during this part of His perfect life on earth, when, ministering among men, He beheld the condition into which sin had plunged the whole human race-the sorrow, disease, sickness, and even death- He, ever perfect, could feel for such, sympathize with the creatures of His hands; but were those feelings, those groans, those tears of His, because His humanity was upon a par with man ? Surely not. Neither was it because His humanity was as Adam's simply. Nay, it was of a different character, we have seen- "that holy thing":divine power was there; and because of such, no taint of sin could ever enter to tarnish His blessed, spotless person. Not only was there power there, but love and sympathy, true and divine; and hence we read in Matt. 8:that one part of Isa. 53:was fulfilled-" Himself took our infirmities and bare our sicknesses." On the cross he bare sins; but here in Matt. 8:, it was what He bare and carried during His life ministry; His love, compassion, and sympathy, were so real, so perfect, that, as He beheld the infirm, the diseased, He felt so keenly for them that He suffered in sympathy as much as if it was His own (Himself ever free from such, no sickness, no disease, could enter His perfect humanity, inasmuch as there was no sin there). How such truths as these, revealed in the word of God, exalt the Lord of life and glory! He could feel for the sick, yet Himself never so; pity those a prey to the many forms of disease, Himself never subject to such; take by the hand her who was stricken with fever, and lift her up, the fever not only leaving her but He never affected by it (Mark 1:30-32); touch the leper, yet Himself never defiled by such (Mark 1:41).
No; there was nothing in His pure, spotless humanity that could respond to sin, to Satan; no sickness, no disease, nothing of the pain and sorrow that belongs to the human race, the effects of sin in their nature, and hence nothing to leave Him open to death, "the wages of sin." Nothing in Him to make this a necessity, and to say or hint at such would be to take antichristian ground and degrade the person of the Lord Jesus.

In grace, we have said, He came down from heaven; in grace He entered a human body (mystery of mysteries)-He, the eternal One; in grace we have beheld Him in His life of lowly service among men. Now, the question is strangely asked, Why did He die? if death was not a necessity of His human nature? In grace, we readily answer. It was "the wages of sin," the penalty due to us. He was free to leave as He came (Ex. 21:2-6; Matt. 26:53, 54;) -free to go back to the Father; but then it was to carry out those divine plans between Himself and the Father before the world was, to accomplish the Father's will, and to deliver us from the awful penalty of sin and death and judgment. Hence death for Him was not a necessity of His human nature, but for us substitutory. What love, what grace, are thus expressed in the cross of Calvary! and how we need, as we contemplate such an act, to cry out, "Teach me"! for here we are ever learners, and such a scene as Calvary will keep us pupils and also worshipers through that day of eternity. Yet to be taught we need to keep close to the very words of holy Scripture.

True it is, that man is held guilty in crucifying the Lord Jesus, and His death is charged against the people to whom He came in richest love (the Jews). This is the cross from one point of view. Yet John 10:2:15, 17, 18, which gives the other side, needs to be carefully weighed ; given by the pen of one especially inspired to set forth His greatness, His majesty, the personal and divine glories of God's only begotten Son. "No man taketh my life from me," His own words. And although true man, perfect man, yet "God manifest in the flesh." How many are the crowns that will deck His brow ! The sea obeys Him; the fish of the deep serve His call; the wild beasts are harmless in His presence (Mark 1:); the dead rise at His word; sickness, disease, leprosy, and all, flee when He, the "mighty God, the everlasting Father"-[Father of Eternity, Heb.] so wills to deliver and bless the creatures of His love and care. Now, what shall we say of His death?-a work so marvelous, an act so great, when there upon the cross they break the legs of one thief, then the other; but, lo, when they came to Him, "they found Him dead already." (John 19:33.) Why was this ? The true fulfillment of what the same penman records in chap. 10::"I lay it down of myself." The cup of suffering and judgment was drunk by Him, the "Lamb of God," the substitute, in grace provided for men, and now having borne the judgment, having finished the work "He gave up His life," no man taking it from Him, and thus the full penalty is borne. Of whom else could such be said ? there is but one answer which will be to His eternal praise:None. No, not one. Never was there before, and never shall there be again, a death of the same character as His,-a work truly divine.

In the manner of His conception, we have seen Mary stands alone; in the character of His humanity, He appears alone; in the perfection of His holy life, He also appears alone; and now, His death is a perfect contrast to all others, a willing surrender of Himself on our behalf, and to bear the full penalty and remove every barrier. We see His Godhead glory burst out amid all the darkness of such an hour:" He gave up His life." As we look back and think of such a life of perfection and beauty, and gaze upon the scene of Calvary, we can but exclaim, Oh, what grace! what love!

We have noticed in this sketch only a little here and there from those parts so full and rich with precious food, the four Gospels; and even in them, while there is such a fullness, yet they themselves bear witness to the fact of how little they have given us compared to the great fullness God has given us in His beloved Son (Jno. 20:30; 21:24, 25 ; Col. 1:19). But if what has been imperfectly noticed will enable any to understand and to give a better answer to the Lord's own question we started out with, we will rejoice, "What think ye of Christ ? " He was truly David's Son; but this falls short of the full answer-He was also David's Lord; or, as given by the same writer from the lips of an ascended and glorified Saviour, "I Jesus … I am the root and the offspring of David ; " and we will add further, for the joy of all (amid the darkness of this our day, or amid the darkness of this night, which is far spent) who love the Lord Jesus Christ, " I am the bright and morning star" (Rev. 22:16). A. E. B.

The forty-second chapter of Jeremiah has, it seems to me, a sober lesson for the present time, to which the Lord's people may well take heed.

The patience of God had come to an end toward Israel. Nebuchadnezzar, king of Babylon, had laid siege against Jerusalem, taken and destroyed it, slain the nobles of Judah, and carried the chief part of the people in captivity to Babylon.

But "the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon." Jeremiah had remained also in the land with this feeble remnant, and they were already being cheered and encouraged by the words of Gedaliah:'' Dwell in the land, and serve the king of Babylon, and it will be well with you. . . . Gather ye wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken."

Further encouragement follows:"When all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, . . . even all the Jews returned out of all places whither they were driven, and came in the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much."

But new sorrows soon returned. A conspiracy issuing from the king of the Ammonites had been formed against this reviving remnant. A traitor had carried it out; and now, in the despair of discouragement, "they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt."

But they hesitate here. They know well that Egypt is not the place where God leads His people. But the place where He puts them is a place of judgment if they walk not with Him-a place of strife and battle with the enemy without or within; and they are weary of difficulty.

This is a solemn moment for them:two ways are open to them; one is to fall on their faces, confess to God the sins which caused their break-up, the carrying away of their nobles to Babylon, and their present distress, and abide there in obedience and confidence under the blessed God whose encouraging words might well banish all their fears and stir up their hearts:" If ye will abide in this land, then will [ build you, and not pull you down; and I will plant you, and not pluck you up; for I repent me of the evil that I have done unto you." Oh how this tells of a Father's heart, after the chastening which His hand had to inflict!

The other way is to yield to their natural feelings, and go where they think they will find a path in which they will see war no more.

Solemn, solemn, indeed is the hour! Will they abide where God can identify Himself with them in the fullest way, despite their weakness and circumstances of shame; or will they follow their inclination, and hear God's voice but to prophesy their ruin ?

Alas! the test but brings out their true condition. While professing apparently the honest desire to
know what the mind of the Lord is, and the readiness to obey it whatever it may be, they have already set their faces toward Egypt. Their minds have been made up without God. Their state is so low that they cannot exercise faith. They send Jeremiah to inquire of the Lord; but in reality it is to get His approval of the path which suits their state. They cannot openly give up the path of obedience, but their wills are opposed to it. They soon find an excuse, therefore, which satisfies them:"Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely; the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there; but Baruch the son of Neri-ah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon."

Accordingly they return to Egypt, to prove the message sent to them,-" It shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt; and the famine, whereof ye were afraid, shall follow close after you, there in Egypt. …. I will send and take Nebuchadrezzar the king of Babylon. . . . and when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity. "

Beloved brethren, does this bit of Israel's history need comment ? Is our spiritual discernment not able to recognize God's voice to us in it at this special time ? The chastening of our God has been sore upon us. He is holy and just in it; we deserved it. It leaves us a poor, feeble remnant, exposed to the pity and ridicule of some, to the assaults and accusations of others. Shall we turn to worldly principles and ways to escape difficulty ? or shall we confess our sins and abide with God in the place of chastening, but also of grace and truth ? Shall we submit in brokenness of heart and be yet blessed and for blessing ? or shall we turn to Egypt and be utterly consumed ? Shall we hold that fast which we have ? or shall we let it go ? Have we faith to abide where faith alone can abide ? Brethren, this requires reality and lowliness. Here we cannot preach one thing and do another, and yet abide. We cannot enjoy the sweets of grace and refuse the responsibilities of it. When our adorable Lord left His glory above to come down here in grace after us, every step was real, and its cost real. '' So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."

Had this remnant of Israel had the character of true disciples, they would not have thought of Egypt to save their lives; for a true disciple hates '' his own life also," and is free therefore from the thought of saving this or that; he has nothing to do but obey his Master.

Grace saves that it may make disciples. If it be received and held with a single eye, it makes disciple-ship the glory of this life, though it be in suffering and loss. If not, it produces a light, frivolous spirit -the spirit now so prevalent with holy things, which lightly esteems, or even despises, what is not directly for man's enjoyment. Christ will do as Saviour, but as Lord and Master, revealer of God's will and glory, to be in all things solemnly heard and obeyed, He is not wanted.

Beloved, the days are evil. Man fills the vision, not Christ. Therefore "truth faileth, and he that departeth from evil maketh himself a prey."

The Lord show us mercy, and keep us abiding with Himself, waiting patiently on Him, in no haste to forget our Meribahs, yet full of confidence and hope in Him! This He will not deceive. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is ! P. J. L.

Everything that surrounded Adam, the first man, might well have pleaded for God against the enemy. The sweetness of the whole scene, the beauty of that garden of delights, with its rivers which parted hither and thither, the fruits of the perfume, with the willing service of the thousand tributary creatures, all had a voice for God against the accuser.

But Jesus was in a wilderness which yielded nothing, but left Him an hungered; and the wild beasts were with Him, and all might have been pleaded by the accuser against God.

All was against Jesus as all had been for Adam, but He stood as Adam had fallen. The man of the dust failed, with all to favor him. The man of God stood, with all against Him. And what a victory was this! What complacency in man this must have restored to the mind of God. To achieve this victory Jesus had been led up of the Spirit into the place of battle, for His commission was to destroy the works of the devil (i John 3:8). He now stood as the champion of God's glory and man's blessing in this revolted world, to try His strength with the enemy of both, to make proof of His ministry; and to the highest pitch of praise, He is more than conqueror.

But He was conqueror for us, and therefore at once comes forth with the spoils of that day to lay them at our feet. He had been alone in the conflict, but He would not be alone in the victory. He that soweth and He that reapeth must rejoice together. It was an ancient statute of David, that he that tarried by the stuff should share with him that went down to battle. But a better even than David – one, not only of Royal but of Divine grace – is here; and accordingly Jesus the Son of God comes forth from the wilderness to publish peace, to heal disease, to meet all the need of those who were the captives of this enemy, and to let them know that He had conquered for them.

Gen. 32:22-32 ; 33:18-20; 35:1-15.

I realize, beloved brethren, I might have taken something less familiar than what I have read, but we must be led of God; and when I come to speak I feel as if the whole Bible were shut up to me, but this one portion.

The lesson of Jacob's history must be a very remarkable one, when we see how God has emphasized it. Out of fifty chapters in Genesis, Jacob's life stretches over twenty-five. Though not always in the front, yet he is noticed within these chapters. God calls Himself the God of Abraham and Isaac and Jacob,- three names with which He is pleased to identify Himself. This is His memorial, and it is as such He speaks to Moses afterward. He has identified Himself with them, just as in the New Testament He has identified Himself with one blessed name; and He is now the God and Father of our Lord Jesus Christ. Now there is no other name but that. In Abraham we have, in a way, given us the Father. In Isaac we have the Son. We need one more to complete the series, and in that one more (Jacob) we have the Spirit.

Jacob is his natural name – the Supplanter, but really the heel-catcher, – the one always grasping, grasping,- always ready with his hand. Spiritually he is Israel,- a prince with God. Before he comes to be this, however, there is a long discipline,- the work of the Holy Ghost in him,- and then he comes out as silver tried in the furnace – bright for God. The worse the material, the more intractable, the better it shows the workman; and this is just what we have here. It is from a Jacob, by God's grace, an Israel is formed. This is the Holy Ghost's work low.

I want to look at these passages which are marked by two altars:the one – El-elohe Israel, God the God of Israel; and El Bethel, God the God of His own House. These two things speak of turning-points in Jacob's history. The apostle tells us that before the children were born God made His choice (Rom. 9:), laying, "the elder shall serve the younger." All that ve are, and all that we ever shall be, comes out of what God has wrought, out of what is His choice; hat is, out of His heart, and not our own. We need not wonder at this, for out of the heart of man come – what? Evil thoughts, etc.,-evil, and only evil. Out of the heart of God what comes ? Rather, may we not say, what does not come that is blessed ?

In God's will it is the energy of love always,-love hat masters, love that makes us His, and that makes is followers of Him. He is the God of judgment too, as we fully see in Jacob's case; but, beloved, judgment is his strange work.

But Jacob is born in divine favor. What has he to do but just to be in the hand of Him who would hold him ? What, but just to be quiet in the hand of God? But at the end of his life he has to say "few and evil have the days of the years of my life been." A long life, we should say ; and yet, after all, the years that count, so to speak (there are many years of ours, as well as his, that may not count, are there not ?) are few and evil. This Jacob's hand,-how many things I will lay hold of, always filling itself and never full, and so God has to let the days and months and years pass on, until at last he has to give up, and meet God face to face, and then get relief.

Let us see about this catching hand of Jacob. God had said "The elder shall serve the younger." Yet in nature Esau compares favorably with Jacob:indeed, his noble bearing stands in contrast with the supplanter,- the heel-catcher. But all comes out when Esau comes in from the chase, hungry and weary. Recklessly he would barter away his birthright, for he did not value it, which Jacob takes advantage of, and buys it for a mess of pottage. Esau is stamped as a profane man:Jacob, after all, is not a profane person. He covets a right thing. His heart is set upon what is good and what is of God; but he is mean and grasping, instead of waiting upon God.

Again, God speaks of multiplying his seed like the dust of the earth. Now the dust has to be ground up beneath your feet, and that is the way he is to be multiplied,- all this suggesting the low and groveling spirit that characterized him naturally.

Another thing:Isaac gets old, and wants to bless his sons before he dies. Without right estimate of the divine judgment, naturally he likes Esau. He is not enough with God to see what He is about, and thus he would bless Esau. That is all changed; and Jacob,-how simply he might have rested in God just now, and as surely have got the blessing. What a strange thing a man should think he can wrest from God the blessing He has to give,-is ready to give! But alas, we must pay our toll,- our tribute to Satan. Men do it, Christians do it, we do it. Don't you think we do ? Not openly, perhaps, so as to realize what we are doing; but it is done. We want His blessing, but how often, like Jacob (for we are Jacobs), we take underhand means to get it. Look at all that weary way of his. Let us take God's word for it:let us trust Him, and let Him work things Himself. He will soon carry you-just as soon as He is able-into the blessing he has for you, into the contemplation of Himself,- only lie in His hand.

But Jacob's hand is again upon his brother's heel, and the result is, he is cast out of his father's family for many years. He is cast out into a world where others do with him just what he has been doing with his brother. What you sow you shall reap, says God; but in that way you learn exactly what it is you have been sowing :you learn the evil of your own way.

Oh, beloved, that we might submit to God, and learn His way of blessing, without the long journey so often trod.

Bethel he comes to. It is the house of God. His father's house lost,- a beggarly wanderer,- God opens another home. He doesn't exactly let him in, but He lets him look in; and when His government has done its work He will let him in. When he is homeless and houseless, his head upon a stone for a pillow, then he finds what he himself calls "the house of God and the gate of heaven." And then come those tender assurances, finishing with the words, "And behold, I am with thee, and will keep thee in all places whithersoever thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of." The Lord refers to this when speaking to Nathaniel in John 1:Men have their ladders, but they are all too short. Christ is the ladder that reaches to heaven itself. Jacob doesn't see all this, but he sees God at the top, who makes him those exceeding great and precious promises:"And thy seed shall be as the dust of the earth, . . . and in thy seed shall all the families of the earth be blessed." (Gen. 28:)

Do you ask, What has Jacob done to deserve that ? Nothing whatever. He deserved much else that follows, but he certainly hadn't deserved this. How good God is, and how good to see God saying he must not be discouraged or cast down, or let his knees knock together. But how do we account for this?

In Psalm 73:the psalmist was envious of the foolish when he saw the prosperity of the wicked. He sees how many of the good things of this world men have. It was too much for him. All the day long he was plagued, and chastened every morning; but at length he went into the sanctuary, and then understood he their end. He finds out then that all these good things that men get do not bring them nearer God, but that God insists we must be ground down to the dust, and then he blesses, and there.

I don't go round the street to take up every child to chasten him, but I chasten my own. This is what God does. But, beloved, God doesn't want to do this with His children. He wants them so near Himself He will not need to do it.

So in Padan, Jacob must toil double. He reaps away at what he had sown, and all those years would seem as if they had no effect upon him at all. Had they none ?

Now when he again gets back to the border of the land, to Mahanaim, he seems to have not learned any lesson. The word Mahanaim speaks of "two hosts," – the Lord's host and his own. He sees God, but he sees Jacob also has something pretty big; but this, beloved, is never a sign of being with God. On the contrary, to be so will manifest him as a man broken to pieces. A broken and contrite heart He will not despise. Though high and lofty, and inhabiting eternity, He will dwell with such. We would rise up and be something, as Christians be something, and God must beat us down, beat us down, beat us down, until we lie down and let Him have His way; and until He lifts us up in His way and His due season. But now he is to meet his brother, and he begins to plan and plot as the Jacob of old.

At the place '' Penuel" God meets him as a stranger, – as one hostile to Him. Jacob has all this heavy load of meeting Esau, whom he had so wronged, as an enemy. He has this additional load laid upon his shoulders,- He meets God, and He is against him, and wrestles with him. Don't mistake, beloved, if circumstances are against you. It is God. Take it from His hand. Jacob's will has not been God's will, and there must be conflict; and even when right things were in question, he could not wait to get them in God's way. Do you know, the more you believe in yourself the less you believe in God, and the measure in which you fail to trust God is the measure in which you trust in yourself. You see people who have no ability to meet anything. They wrestle with God, and wrestle and gain nothing, just as Jacob wrestled and got nothing, for indeed he got nothing by the wrestling.

But how much can a man wrestle when his thigh is out of joint ? Jacob will wrestle! Very well:God will show His strength. He must break him down, and He breaks him down. The angel says-strangely says-"Now let me go." And Jacob, in another voice – no more a wrestling man, but with a dislocated thigh – says "I will not let thee go, except thou bless me." What is he doing? Clinging – not wrestling now, but clinging! Our weakness clings to God, and from that weakness God cannot drag Himself away. Oh, how blessed this ! We look at ourselves, and we force God to come in; and, at all cost, break us down. Then, and not till the wrestler is changed to a clinger,- then he prevails.

Put your arms, in ever so much weakness, around Him, and do you think He will turn away? Will the Almighty God tear Himself away from the weakness of His creature ? Oh, no! Oh, no! Let us, beloved brethren, appropriate all this, and enjoy the blessedness of such an one. The angel now says, "What is thy name?" And he replies, "Jacob. " (Supplanter.) Do you say now, " I am a poor worm, wriggling and trying to make my way along the earth." Then God says, "Now"-not till now-"thy name shall be called no more Jacob, but Israel; for as a Prince hast thou power with God and with men, and hast prevailed." Oh, beloved, cling – don't wrestle. Wrestle, and He is strong against you; but cling, and He is not strong at all against you, but strong for you.

Jacob now says "Tell me, I pray thee, Thy name. " But He will not. Do you want to know ? Well, Jacob didn't find out. He learned one lesson:he learned himself, in some way; but he goes on into the land when he gets through with Esau, and has escaped the wrath he so much dreaded, and at Shalem, a city of Shechem, he builds there an altar, and calls it El-Elohe-Israel, "God the God of Israel." But if we only learn God as one who shelters and cares and keeps,-that is not enough. Do you rest satisfied with knowing that God belongs to you, or have you gone on to this – that you belong to God ? How easily the child of God sets aside the word of God, and resting satisfied with getting to heaven! Getting salvation, they are indifferent as to how far they obey His word. That is making use of God,- your interests are in question. But has God no interests? Jacob has no thought beyond this – that God is something" very good for Jacob, as he says just here, I have seen God face to face, and my life is preserved,- although he had only met God in the dark night, and didn't see His face at all,- asked His name and didn't get it. So, after all, Jacob remains Jacob; and after God had said "Thy name shall no more be Jacob," He has afterward to call him Jacob again. The higher critics-those very wise men-do not see that these things agree, but I tell you they do agree, and it is well if we find it out. Again, Jacob has "power with men, and shall prevail," but in the next chapter he does not prevail. Instead, he and his family are in clanger of being exterminated. At least, he expects or fears this. We shall not go over that sorrowful history, but the lesson for us is plain. We may have power in a certain sense, and not have it. An engine filled with steam might do great damage if it had not rails to run upon; and God's will is the track upon which we are to run, in the power of the Spirit of God.

And now (chap. 35:), "God said unto Jacob, Arise, go up to Bethel, and make there an altar unto God." He had made it in the wrong place. Bethel is the house of God, and he is going there. See the effect:"put away the strange gods," etc. Now he is going to see God,- see Him in the light, and not in the darkness. God is to be the only God now,- only His will must be owned. Jacob will be Jacob so long as he doesn't own that. Oh, when the sense of that grace of God has come into his soul, how it beats him down, and what a past he had!

But he goes up to Bethel. He comes to Luz (separation). The break with his past is now complete for himself and all his, and he builds his altar. He calls it El-Bethel, – God the God of His own house. What a change! Long ago that house had opened its door; and Jacob remembered that; and now it is "God appeared unto Jacob again, when he came out of Padan-aram," and blessed him. But what about the long intervening time ? Ah, all that long time had been wasted and lost. Now God reminds him his name is Jacob sure enough, but it is to be no more practically that:"Israel shall be thy name."

Now, beloved, I want to urge that God has a house of His own, and He wants not that He should be conformed to our house, but that we should be conformed to His. Do we need power ? Then it must be power to do His will, – to serve Him. Which is best, God or we ? His will or ours ? God's will or Jacob's ? Oh, if we claim a right to our own way we may get it, but we shall prove it a bitter misery. If we know God, we shall cry night and day to Him "Don't give me ray will, give me Thine." If you have met God face to face, He will be all glorious to you, and you'll be in the dust forever:you'll be like Job, when he met God face to face, and he says "I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee, wherefore I abhor myself, and repent in dust and ashes." That was the repentance of a saint, but one learning to see himself in the light of God. This is the very secret of holiness. He abhorred himself and his ways, and now he says, like Jacob:"God is to be the God of His own house, the house that opened its doors for me when I was a poor homeless wrecked sinner, and at last brought me in there to enjoy all its blessedness."

The power of that name of Israel will never be known by you till your whole soul bows in reverence before His face. Have you really looked God in the face, and don't care how much you obey Him or do His will? There is but one place for us,- down, down in the dust, in the presence of God,-the God of His own house,-in the presence of our Lord Jesus Christ.

If you want to know what power is, remember that, if you want to glorify Christ, you'll never lack power, – the power of the Holy Ghost; but if you want to glorify yourself, like the engine off the track and full of steam, you can't have power but to do evil,-evil to yourself and others.

May our faith be strengthened to do justice to God's love ! That love claims our full and happy confidence. To render it only a diffident and suspicious trust is to treat it unworthily. May all such spirit of fear and bondage be gone ! May the true Sarah in our hearts cry out, and cry out till it prevail, "Cast out the bondwoman and her son." For when the Lord does His work He does it in a way worthy of Himself. We are not to go forth with fear and suspicion, as though we could hardly trust the Arm that was saving us, but in such a way as will declare plainly that the work is the work of Him "whose love is as great as His power, and knows neither measure nor end."

(Continued from page. 298.)

5. "THOU HAST NOT DENIED MY NAME."

It is a revelation of Christ's Word, and the freshened sense of relationship to Christ,-the new realization of what He is to His people,-that practically produce Philadelphia. Every genuine revival, as I have already said, necessarily has something of the spirit of this,-tends, at least, towards it. Of course, when I speak of revival, I do not mean simply the conversion of souls, even in numbers :the revival I am speaking of is of saints, not sinners, although naturally the effect of this will be seen in a new power in the gospel for the conversion of sinners. But when interest in the word of God is revived, and the love of Christ is felt in new power in the soul, increased communion with Him will issue in the "communion of saints" being more valued and more sought after, and the spirit of obedience will cause the "yoke" with those who are not Christ's to be an intolerable bondage.

If such a revival were felt in the whole Church of God, how surely would every chain of this kind be broken by the energy of the Spirit of God, and the whole Church be brought together! But such a thing has never taken place, and the consequence of local and partial revivals has been therefore in fact more or less to separate Christians from Christians,-those who can go on with the world and with the worldly from those who cannot do so. Hence every such movement has to bear the reproach, on the part both of the world and of many Christians quite as much as the world, of causing divisions, which it is true it does and must do, and which the Lord's words declare He came to do-"not to send peace, but a sword," and to make a man's foes to be "those of his own household."

In a state of things like this, compromise and expediency soon begin to do their fatal work. That which the Spirit of God alone can accomplish is taken in hand by the wisdom of man, Scripture itself being perverted to its use-for they cannot do without Scripture. Truth must be partly clipped, partly suppressed, or else not insisted on; charity will be invoked, and liberal tolerance, with promise of wider and speedy results,-the seed in this case needing no "long patience" on the part of the husbandman. From such attempts have arisen the religious confederacies of the day, assuming soon the large proportions which seem so triumphantly to justify them, but in all which the "dogma," the unyielding truth of God, tends to be thrown out or ignored, that men may keep company with one another.

For the truth, somehow,-the uncompromising truth-does seem to rouse men, and set them at variance. The jarring sects of Protestantism, have they not arisen from those "private interpretations" of an open Bible, which wiser Romanism has condemned in favor of what is strangely affirmed to be "catholic," even while it is plain that put it to the free, unconstrained votes of the "Christian world," catholic it could never be. Rome's word, however, is not compromise, but "authority." Protestantism too loves not the word compromise, but rather "tolerance":you must be liberal in divine things, you have no rights; for the word of God, too, claims authority, and of the highest kind, as is evident, if it be that. Scripture is not, in that sense, tolerant:as how could he be who could write, "If any man think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord" ? (i Cor. 14:37.)

Scripture therefore-spite of Sunday-schools and what not-tends with its sharp-edged teaching to be in a certain disrepute to-day. As men did with Him of whom it speaks, in His day, so now:they bow it out. With studied respect of manner, they seldom allow it to dictate to them where its voice is unsupported by some other authority, or where obedience will cost them much. Few there are, it is to be" feared, who are absolutely ready to receive and welcome all the truth of God ; for, there is really no other reason, and can be none, why all Christians are not of one mind to-day, than this, that they do not in heart desire at all costs to follow the truth. '' He that willeth to do God's will,"says the Lord Himself, "shall know of the doctrine" (John 7:17). How could it be otherwise, if God be what He is ? But then what does the confusion abroad in Christendom at the present time, tell of the condition of soul prevalent among the true people of God themselves !

For the most part, it is not strife about doctrines that is so characteristic, as indolence and indifference about them. Some, very active in eager evangelism, have given them up pretty much, as only hindering their work. If they pause to realize the meaning of this, they will have to own that God has made a mistake, or they have;-God's word is not in harmony with His work;-He from whose love | man the gospel has come, cannot have foreseen effect of His truth! And how many, on the other hand, have just received what has come down to them from their fathers without exercise of soul about it! without following the apostle's well-known rule, to '' prove all things, hold fast that which is good" !

As a consequence, many things carelessly received make Scripture, in all that is inconsistent with these really unintelligible; and this lies really as an accusation, though they would not openly formulate it, against Scripture itself. It cannot fail to be so. The searching it, produces but perplexity. They hold to it in general-give it up as to minor details :would be astonished, could they seriously examine it, how much of what they believe God has given to them has thus exhaled altogether;-how much is but as a dead thing-dead without any lamentation over it- not the living word of God at all.

And this affects even the most central truths,- truths about the Person of Christ, truths about His work. How many conflicting views about atonement prevail in the so-called orthodox denominations! What is the remedy? why, leave out the "views" then, say many:do not define. But suppose Scripture does? This will mean in that case, "don't go too deep into Scripture."And that is what is at the bottom; we should know surely whose voice it is that suggests this. It is one and the same voice that says to one person, " Be humble:don't imagine that your opinion is better than anybody else's"; and to an-other, "Be charitable:good men differ about these things"; and to another, "Don't contend " for this:you will make enemies, you will lose your friends "; and to another, "You are not learned:don't occupy yourself with what requires a theologian to decide about"; and to another, "The Church has settled this"; and-getting more and more the dragon's voice-"Oh, but surely there are mistakes in the Bible :you do not mean to contend for verbal inspiration ?" So the form of the argument varies; but the voice is that of the "liar from the beginning," him who "abode not in the truth"; and his aim is ever to discredit the truth. " Don't go too far." " Don't be too sure." "Don't be dogmatic." "Don't be uncharitable." The devil knows men well, and what is the chord in each that will be most responsive to his touch. He is a good chemist too, and can mix his poisons so that there shall be scarcely taste or smell of the principal ingredient:all the same it will do its work.

And amazing it is, the easy-going torpidity of Christians, that will allow their best blessings to be stolen under their eyes, and never discern it. In other matters they will be quite other men. "The children of this world are in their generation wiser than the children of light"; but now, with a large number of Christians you shall find (and not insignificantly) in worldly matters all the wisdom of the world, and in the things that should be their own things as Christians, the most childish capacity. I may seem to be wandering from what is before me, in dwelling upon these things; but in fact I am fully keeping it in mind all through, and that it is "he that hath ears to hear" that will listen to it. And the Lord insists upon this in all His addresses to these Asiatic churches.

What is the meaning of this word to Philadelphia, "Thou hast not denied My Name" ? You have not, at any rate, denied it, my reader ? I trust not, indeed:but perhaps you think of this as mere gross apostasy, or as the lapse under pressure of such days of persecution as have been, when a little incense thrown upon an altar to some heathen god would save one's life by abjuring Christianity. Few are tempted that way now, and you have no need to look closely at it:is that so ? Yes, it may do, if we want to let ourselves off easily. But if Philadelphia in its deeper application just applies to such professedly Christian times as these, then it will seem surely strange that the not having done what few among us have any strong temptation at all to do, should be, in the Lord's eyes, a special commendation of Philadelphia! As to this also, we need not in that case lay much emphasis upon the warning, "hold fast that which thou hast"; and overcoming will not be in this application difficult; – or in another view of it we may say, perhaps, will scarcely be possible, when there is for the mass no difficulty to "overcome."

Have we possibly, then, misinterpreted it ?For one would say, rather, that there would be on the contrary some special and exceptional suitability in the commendation and warning both, which would infer some special liability, just on the part of Philadelphians, to this specific sin,-some special trial in this respect to which they would be exposed! Can that be true ?Does it seem unlikely ?In the gross form in which we may be disposed to take it, But is the gross form then the true interpretation can it be so, when it leads to such a result as almost evacuate meaning from it, as applied to Philadelphia ?

What is it, to deny His Name? What is "His Name " ? All names are significant in Scripture ; but the names of God and Christ, how specially, how transcendently significant! If God acts "for His Name's sake," that means, to declare what He is. If we are "gathered to Christ's Name"-which is the true form of the words (Matt, 18:20), "to," not "in,"-it is because what we realize Him to be draws us (each and all together) unto Him. " His Name '' is thus the revealed truth of what He is. He is away from earth ; and we have not Himself, visibly, to come to. But the truth of what He is, draws us together, and as so drawn, we confess what He is to us, and so coming have the promise of His (spiritual) presence. This is how we are united together, as a wheel is; by the circumference surely; but if that were all-if it were the main thing-the wheel would have no strength :its strength depends above all, upon the center; so our union is (in a way that transcends all that the figure can express) by the Center, which Christ is to all of us :and this, in proportion as it is true, defines and secures also the circumferential union-that to one another.

Carry this back to our subject:think of what Philadelphia stands for and expresses. If the gathering of Christians is in question in it, and it is to a true Christ (to the truth of what Christ is) they would be gathered, then what more central for the Philadelphian than not to deny this truth of what Christ is ? -this all-essential, all-sufficing Name !

Now another question-and let no one who values Christ treat it lightly:if there be a devil, the enemy of God and man, the constant and subtle opposer of all good, and with such knowledge as such a being may have, of what it is that he is opposing, how would he seek to corrupt and destroy such a movement as that of Philadelphia ? The answer is not in the least doubtful:he would attack it at that central point upon which all depended:he would attack the truth of Christ, His Person and work. As surely as that is true, so sure is it that a main test for the Philadelphian would be the confession or denial of the name of CHRIST, the Center of gathering.

Look at this all through, and see if I have strained the argument in any wise. See if any link in it is missing, or if any is insufficient. If it be not, let us take one most evident step further. These addresses are prophetical:this particular address therefore is a prophecy. There is implied here then, in connection with this movement to recover (on principle) the Church of God, that there would be an attack of Satan upon the Lord Jesus Christ as the Center of gathering. Has it been so ? Brethren who have knowledge of the history of the last fifty years in relation to this movement, I cite you all to bear witness as to this before God:have there been questions affecting the Person of Christ and the gathering to His Name ? I charge you, as you would listen to His word, to answer the question:has not history fulfilled this prophecy ? And how then does the prophecy affect our position, whatever it may be, with regard to our Lord's own commandment here:"Thou hast not denied My Name " ?

But again, let us remember that the great enemy of us all is one well versed in the ways of this terrible warfare. He has skill acquired in six thousand years' multiform experience. " He is a liar, and the father of it." The covert and the wile are his. Nothing is more common than to see him in the garb of sanctity; and he is familiar with the habit and the speech of love. He can appear as an angel of light, and his ministers be as the ministers of righteousness. He can be Satan, and denounce Satan; only putting Satan for God and God for Satan. Well may we look to our armor; well may we cleave to the word of God; well may we be "praying with all prayer"; well will it be, if in truth it can be said of us, that "we are not ignorant of his devices." All the world is on his side. The flesh, even in a Christian, pleads for him. Nor can we meet him with his own weapons, nor foil him by the adoption of his own tactics. In the encounter with him we have always to keep in mind what Proverbs says of the '' strange woman":"lest thou shouldst ponder the path of life, her ways are changeable, that thou shouldst not know them."

Let us fix this firm in our minds, that the Lord here, in commending Philadelphia for not denying His Name, assures us of what is the great danger in such controversies as have arisen. The great danger is lest the Philadelphia!! in his aim to have together the people of God should forget in some way the gathering Center, should link himself with the denial of the Name of Christ. We shall look at "links," if the Lord will, by and by; but let us already anticipate the apostle's warning words that one who "receives" or even "greets" the man who "brings not this doctrine" (of Christ) is "partaker of his evil deeds" (2 Jno. 10, ii); therefore that one who knowingly "greets " the denier of Christ's Name is "partaker" of that denial. The history-which here I do not give*-of the first attack of the enemy makes undeniably clear where it began. *It may be found in a " Statement for Examination," published by Loizeaux Brothers.* And as to those affected by it, it is just as clear where alone any suspicion even of such denial, or of greeting of the deniers, has attached. One body there was (of those divided at that time) which even those separated from, did not and could not charge with such denial, or with any compromising adherence to those denying. The same could never be said of the other side:there, if anywhere, (and the attack of the enemy is certain,) the danger-signals of the prophecy alone display themselves.

Satan here was certainly permitted to be the sifter of God's wheat, and he does well in that way what he takes in hand to do. Plenty of failure, no doubt, could be urged on both sides. Piety too could be urged on both. In a sieve things naturally get well mixed. So much the more important is it to stand clear upon the ground given by the prophecy, and see that while on the one side men were pleading for the Center, the other side was all the time thinking of the circumference. Both surely need to be maintained, and it is quite possible, of course, to err on all sides; yet he who holds fast to Christ will find that Christ is attractive power for His people; it is Christ whom the Spirit of God glorifies; it is here that government of heart and mind is found. It is only from the center that the circumference can be truly drawn. Philadelphia is neither praised nor blamed for her conduct in relation to the people of God, as we have seen:it is " My Word, My Name, My patience," that are spoken of:and to get His point of view is all-important.

If Christ be honored, the Spirit of God is free, truth finds its place in relation to Him, and there is progress:souls can be led on. All that will, can judge in the case in question. The Spirit of God cannot be mistaken in this, or turned aside into other channels than those connected with the Rock from which the water flows. And here is a distinct and precious evidence of Christ's approval. Apart from this, the stream grows sluggish and dries up. Souls may be blessed and ministered to, for God is gracious ; but the supply is elsewhere.

No one can, I think, deny these principles. If they are true, they will not mislead in honest application. Nor do I write a word for those who have no heart to make it.

6. THE QUESTION OF ASSOCIATION.

I turn aside for the present from the question of the doctrine of Christ, not as if there were no more to be said about it. There are counter charges and later developments which cannot be ignored; and I do not mean to ignore them. But already it will be seen that another matter has to be looked at in the light of Scripture, in order rightly to settle how far-reaching may be the guilt of the denial of Christ's Name. We have had in fact to refer just now to the question of association; but its importance demands a much closer examination, both to see how Scripture treats it, and that we may realize its moral significance also:this, of course, as Scripture puts it too. It is a question which is in such intimate relation to the whole character of things to-day as deeply to concern us all; and Scripture is distinctly against principles which are so inwrought into the whole texture of society to-day as to make it difficult to gain the attention of Christians for what is adverse to them Yet "the world passeth away; . . . and he that doeth the will of God abideth forever."

The association of man with man is a divine necessity. The institution of the family recognized it from the beginning. The difference of capacity in men brings them necessarily together, the lack in one being met by another's efficiency. Union means ministry of each to each; the need of it being a most helpful discipline, the supply of it an appeal to affection and gratitude. The Church of God is an organization in which this principle is fully owned; a union founded upon both difference and unity :a body which is built up by that which "every joint supplieth, according to the effectual working in the measure of every part."

Sin which has come in is everywhere, however, that which transforms all good into evil:the greater the good, alas, the worse the evil. The union which obtains so largely to-day is mere confederacy; we may often call it indeed conspiracy. In it the individuality which God's union always provides for and maintains is interfered with, conscience is oppressed, evil is tolerated for supposed final good, morality is superseded by machinery. God's word as to it by Isaiah is :" Say. ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. But sanctify the Lord of hosts Himself, and let Him be your fear, and let Him be your dread." (Isa. 8:12, 13.)

Whether it be fear or whether it be greed that inspires the motive, the true fear of God is surely the one remedy for it all. This fear is the effectual purgation of all union from the evil which, if it be admitted, soon dominates and controls it; or else it sets God's free man loose from this control. Walking with Him, we cannot hold out the hand to him who refuses His will as sovereign. The end must be His end, and the way to it His way. To seek to join with evil is only profanity.

Necessarily therefore our associations are of the greatest possible importance. They witness to the path on which (whatever our profession) we are ourselves walking. We can only " follow righteousness, faith, love, peace, with those that call on the Lord out of a pure heart." Scripture is full therefore of warnings and instructions upon this.

In the Church of God, where our relationship to one another is of His establishment, not of our own will, it is inevitable that the reconciliation of holiness in our ways with the eternal bond that unites us with one another should cause serious perplexity. The world in which the Church is, is its entire opposite, and the evil in it is ever appealing to the kindred evil in the saints themselves. Its hostility is not so much to be dreaded as its friendship :its peace is nothing else but covert war. Between its "prince" and our own not even truce is possible.

Already in the apostle's time the epistle which gives us the order of the Church of God shows us this threefold influence at work upon it. The wisdom of the world, the lust of the flesh, the power of Satan, were already invading the sacred inclosure; and the apostle has afresh to stake off its boundary-lines and to repel the intruder. The foundation doctrine of the resurrection was being denied, and bringing their whole profession of Christianity into question. If such things could come in so soon in Corinth, as it were in the very presence of an apostle, how can we expect better times and to be permitted to escape necessary warfare ? It is in his second epistle that he insists so earnestly that the yoke with unbelievers forfeits the enjoyment of the relationship to the Father as he would have us know it. We must come out from among them and be separate, and not touch the unclean thing, and then we have the assurance, "I will receive you, and be a Father to you, and ye shall be my sons and daughters, saith the Lord Almighty." The peril of evil association could scarcely be more emphatically affirmed.

But it has been said that this has only to do with unbelievers, and does not define our attitude toward the children of God. We shall have to look therefore at texts which speak of these. But before doing so, I would pause to deal with an argument which connects itself with such an objection.

It is urged that we must have direct Scripture, and not. inference, to guide us in all these matters.

Now Scripture gives us principles, and not a perfect code of divine law; and it necessitates inference at every step. Inference is inseparable from a rational life; and God Himself condescends to "reason" with His creatures. "Come, and let us reason together, saith the Lord." The argument against reason in the things of God has been carried to lengths which are as unscriptural as they are irrational. Where does Scripture decry any God-given faculty that man has ? Nowhere. In speaking against what God has given, we speak, necessarily, against the Giver. Revelation everywhere honor; God as the Creator by honoring His creation.

Sin has come in and perverted every faculty; but the work of God here is to purify and not destroy. When the soul begins to realize its relation to God reason becomes most reasonable in accepting its creature-limit; and rationality pervades the life anc character of the new man in CHRIST. One might a; well say that if we have light, eyes become no mat ter, as decry reason in the things of God. It is only in the light that eyes are of use.

But moreover, God tests us by this very exercise of reason,-holds us responsible to have our eye:open, and to use them honestly. This "exercise' the apostle speaks of as being what lie found necessary, in order to have "a conscience void of offence toward God and toward man" (Acts 24:16). Exercise shows the man morally and spiritually awake and by it he is kept in health and vigor. God there fore insists upon the necessity of this, and acts with a view to its being maintained. Scripture is so writ ten "that the man of God may be perfect";-not all the world, and not the drowsy and sleep-loving among Christians.

Now let us apply these things to the apostle's words to the Corinthians, and we shall see that this refusal of such texts as having to do with fellowship among Christians is at bottom unspiritual and im-moral. Does the principle involved in the question "what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? " apply only to a yoke with unbelievers Suppose we are all believers, may we accept a yoke with a believer, which implies that such communion is possible ?

God is the same in His holiness, and in the requirements of His holiness, for one as for another, for saint and sinner alike:only that the sin of the saint is worse than that of the sinner, in proportion to the difference of light, and the grace which he has received. Thus then the unequal yoke may apply fully to a yoke between Christians, if one of these be allowing in himself the " unrighteousness " which cannot be gone on with in the unbeliever.

Because men will not "infer," that in no wise hinders the just judgment of God as to the matter. The consequences of our acts will as surely follow as if we swallowed poison in the belief that it was wholesome food. How many have in fact found the disastrous effects of alliances, whether social, commercial, or religious, which they have permitted themselves to contract under the pacifying illusion that they were lawful because on both sides Christian ! How many, so deluded, have waked up to find that after all, the question in the prophet was a much deeper one than they had thought:"Can two walk together, except they be agreed ?"

In what various ways these principles affect our life is easily apparent. Wives go with their husbands in that which they believe wrong before God, because the scripture, "Wives, submit yourselves unto your own husbands, as unto the Lord," is sup-posed to release them from all moral responsibility. " Children, obey your parents in all things," is similarly quoted to reverse the moral nature of things, and set the earthly tie above the divine one. We are told too, that we have no Scripture warrant for judging assemblies, when, if it be true, the sins of these are not to be accounted and treated as sin elsewhere is. All these are the fruits of an immoral principle, as should be plain. And how can those who advocate and practice such things escape the woe of the prophet upon "them that call evil good, and good evil; that put darkness for light and light for darkness ; that put bitter for sweet and sweet for bitter " ? (Isa. 5:20.) The eternal principles of God's government are against them; and the immutable holiness of the divine nature.

To return, however, to the Scripture-teaching as to association.

The second epistle to Timothy gives us the last word of the apostle Paul, when the Church was already far gone in declension. There is no more talk of the Church as the "house of God," as in the first epistle. Though it was, no doubt, still that, he compares it rather, on the one side, to a "great house," with its vessels even for dishonorable uses; on the other, as it would seem, and in perfect moral congruity, to a house in ruins, of which still, however, the foundation stands. Notice the inscription on the foundation-stone:"Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are His." Precious assurance! but what does it indicate ? What but that the Church was lapsing really into " invisibility," save to the Eye of Him who can never fail to remember every one who in whatever feebleness has committed himself to Him for his salvation. But on the other side, what is the inscription ? Just when all the difficulties of the path are being fully apparent,-just when evil might seem to have prevailed, and some laxity to be almost unavoidable,-the clue-line for the path through all the tangle is found in this direction, simple as can be, straight as the undefiled ray of light, stable as the glorious throne of God:"And, let him that nameth the name of the Lord depart from iniquity."

Yes, thank God! here is the clue-line:here alone is absolute safety assured us. Let a man keep fast hold of this,-let him commit himself to it unhesitatingly, no matter what the question he is called to decide, individual, social, religious,-no matter what the issue may be,-no matter what may threaten him,-he may find his path through a desert-solitude, up over the most rugged mountain, down in the valley of death-shade, yet " the path of the just shall be as the shining light, that shineth more and more unto the perfect day." Yes, because the light of heaven is upon it.

Notice how the sacred Name that we have been thinking of is here:if one but name "the Name of the Lord "-so the editors read it,-the Name of Him to whom, in the face of man, he is to be subject- then he must depart from iniquity (unrighteousness). But what is unrighteousness ? What is righteousness ? Ah, you can only measure this aright as you think of the place in which the blood of CHRIST has put you,-of the grace that has been shown you, and which you are to show,-of the blessed path in which you are called to follow Him:here assuredly, simple as is the principle, you will find its working out to be enough to give you plenty of exercise from day to day.

But let us go on with the apostle:

'' But in a great house there are not only vessels of gold and silver but also of wood and of earth; and some to honor and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and meet for the master's use, and prepared unto every good work. Flee also youthful lusts; but follow righteousness, faith, love, peace, with those that call on the Lord out of a pure heart."

This shows us the disorder, and the rule in a time of disorder, both with regard to separation from the evil, and with regard to association with what is good. "Those that call on the Lord out of a pure heart" are clearly the same as those who "naming the name of the Lord, depart from unrighteousness"; and thus the man who purges himself from vessels to dishonor, finds his own class. But a question here arises, which I think has not been sufficiently considered :are the vessels to honor and the vessels to dishonor the only two classes here ? If it be only those who purge themselves from the latter who belong to the former, then it is certain that all unpurged must be classed as vessels to dishonor, or there must be a third class, simply left aside, as not meet for the Master's use :a solemn condition in either aspect!

If it be asked, Are we to apply this to fellowship in the assembly ? there is manifestly no exception. The following of "faith, love, peace," with those purged from evil associations, implies that the un-purged cannot be in the assembly. If these are unfit for the Master's use, they cannot have their place there where each and all are plainly to be used by Him. The members of the body are by the fact of being such in responsibility to edify one another. If they are unfit for this, what disqualifies them for the one thing, disqualifies them for the other. If they cannot call on the Lord out of a pure heart, in what way can they call upon him ? The assembly, if of one mind with the Lord, has to affirm His judgment. The principle is again exemplified here :"What fellowship hath righteousness with unrighteousness ?" The form of statement of it, put thus as a question, implies the clearness and positiveness of the answer. Every one's conscience, if it be right itself, is expected to respond.

Fellowship must be really such. It is the voice of the "Holy and the True" that is heard here. Let evil be sanctioned by one or many, fellowship with CHRIST must cease. We cannot walk with God, and go on with sin.

Thus Corinth with the incestuous person in the, midst, was leavened by their guilty allowance of it:they had to purge the leaven out by self-judgment and separation from the evil, that they might be a " new lump." They were not, in their then condition, a new lump. The leaven then was in the lump, not in the individual merely. In CHRIST they were unleavened; and they must represent in their practical condition what grace had made them positionally to be.

This is a well-worn topic ; and yet it needs still to be insisted on:for people still venture to say that, despite the allowance of evil in their midst, Corinth was yet unleavened. And if it were not, some add, it would be too late to purge out the leaven. The last assertion carries the figure far indeed, and denies the power of divine grace for every condition that can be found among the people of God. Yet it is true that there seems to have been something exceptional in the state of things at Corinth, which can be pleaded for no other assembly since. It may have been the fact that as to them they did not as yet clearly know what to do,-that as yet such a case had not been provided for. But they might have mourned over it before God, that "he that had done this deed might be taken away from " them. He gives them the command now as to it, that none might be able to say they had not this any more.

They were to put away from among themselves that wicked person. Some object to saying "from the Lord's table." In fact, it goes further, to say, "from among yourselves." To put away from the table simply, might for the careless be perfectly consistent with treating the person so dealt with as, after all, one of themselves in other respects. The apostle shows how much further it "is to go, by adding, "with such an one, no, not to eat." There was to be a refusal of all association, such as even at an ordinary meal.

A leavened lump means something that in every part of it is capable of communicating leaven. That is, in fact, the idea in "old leaven:" it means a piece of the old lump which could be introduced into the new for that purpose. It shows us that every one who sanctions the retention of evil is really a "partaker" of the evil. He practically denies the holiness of God, and cannot therefore himself be holy. It is not any physical contact, of course, that has wrought in this case. It is a corrupt and corrupting principle, that would associate the name of CHRIST with His dishonor, and in that sense deny His Name. Thus the Philadelphia!! is reminded that He is "the Holy and the True." But holiness is lost in communion with evil.

Purging out the evil means separation from it. Here it is the assembly acting. In Timothy, he that will be a vessel unto honor must purge himself from the vessels to dishonor :that is, he must at all costs separate himself. If the assembly stand in the way of this, then,-to keep a good conscience, he must separate from the assembly. In this, then, there is the judgment of an assembly, which some deny to be scriptural. And in this case, if we take part with him who has rightly separated himself, we, too, must separate ourselves ; and thus judge the assembly. And if we do not take part with him, we are not with God.

We are forced, then, to judge; and to judge every individual in this leavened lump :to go with those who deny the holiness of God, is to be ourselves unholy; to deny the Name of CHRIST as the Holy and the True, is to cease to be Philadelphian.

7. "A CIRCLE OF FELLOWSHIP," OR INDEPENDENCY?

Another question must now be considered, which unites itself to that which we have been just considering. We shall find that "independency " is one of the most successful means of evasion of scriptural discipline that could perhaps be imagined,-one of the most successful snares by which the children of God can be seduced into resistance to the will of God, while to themselves they seem to be standing only for the principles of the Word, against "confederacy," for purity, and unsectarian maintenance of the Body of CHRIST. We must therefore look seriously and with sufficient care into the matter ; first, at what independency really is, and then at the fruits which make manifest the tree.

In its simplest and boldest form independency appears as the denial of any scriptural authority for any "circle of fellowship " outside of the individual gathering, wherever it may be ; and this denial is made in the interests, as they imagine, of unsectarian recognition of the one Church only, which is the body of CHRIST. The formation and maintenance of any such circle is, they maintain, sectarian, and the adoption by such circle of a common discipline is sectarianism full-blown. It constitutes the whole a '' party," which may take the name of CHRIST, as some at Corinth did, and only be perhaps on that account to be the more avoided, as making that precious Name an instrument of division.

This charge is not, it may be, that of denying the Name of CHRIST, but it approaches it so nearly as to make it of the most serious consequence. Those who hold to a circle of fellowship and yet refuse the adoption of a sectarian name, with what is implied in this, can neither afford to give up their claim of gathering simply to the Name of CHRIST, nor accept the truth of what is charged against them. Let us examine then what is meant by these assertions, neither shaken from our convictions by their boldness, nor refusing to bring all these to the test of Scripture, as often as may be needful. That which is true will only gain in its hold on us by every fresh examination, and the only danger is in this being lightly and not thoroughly carried out. We should be thankful for any suggestions that awaken fresh inquiry.

Now what is a "circle of fellowship"?That all such is not forbidden must be believed by the objector himself, if he have but '' two or three " gathered with himself in any local assembly. For this, I suppose, is not the whole "assembly of God" there, but something indefinitely less than this. Yet, here there must be a within and without, a being, in some sense, of us or not of us,-a something which is saved from being a party, not by having no walls or door, but by its having no arbitrary, no merely human, terms of admission. If it have no terms, then it is a mere rabble of lawless men, and as such to be refused by every Christian.

If you say, "No, it is Scripture to which we are subject," that brings in at once the implication that it is Scripture as you see it, not as your fellow-Christians see it; and you take your place as before the Lord, to be judged of Him in regard to this. Your being a separate somewhat, a "circle of fellowship," does not constitute you a party:you own Christians everywhere, as members of the body of Christ, and receive them wherever a scriptural hindrance to their reception does not exist, and you speak of being gathered simply to Christ's Name, without an idea that you are making the Name of Christ a badge, or sign, or instrument, of division.

Well, then, in this place, at least, there exists a gathering of Christians that I can recognize,-I suppose, ought to recognize,-apart from the whole body of Christians in the place. I say, "ought," because I have duties in regard to the assembling of ourselves together; and here alone I find those with whom I can assemble, no unscriptural condition being imposed on me. Were there another assembly in the same place and of the same character, then I should have to ask why they were not together:for the sin of schism is a grave one in Scripture, and I should have of necessity to refuse this.

If, then, in this place, I repeat, there is a gathering that I can own, and must,-suppose, now, I went elsewhere and lived-found perhaps there also one that I had equally to own as gathered to Christ's Name alone, would it be right for me in the new place to refuse to own as a separate company, those in that from which I came, whom, when I was there, I had to own, and whom, if I were now there, I should have to own. Is it possible that my going from New York to Boston should make that wrong for me at Boston which at New York would be quite right, and if I went back there, would be right again? If so, that is independency in earnest; or else it is the most curious shifting of right and wrong that one can conceive of; morality shifting every few miles of the road, whichever way I travel. And yet, if not, we are connected in principle, to a "circle of fellowship "!

The recognition of each other by such gatherings throughout the world is, therefore, right; and everything opposed to it is false and wrong. Nay, it is impossible to maintain practically, if principles are of any value to us. For, were I taking the journey spoken of, must I not inquire for those who are of one mind with us in Boston ? and would those in Boston expect anything else of me ? To refuse a circle of fellowship may be held as a theory:the facts will always be discordant with the theory. The theory itself cannot be truthfully accepted by any one who has given it any sober reflection ; except it mean independency of the grossest and narrowest kind; that is, associating where one will, and recognizing obligations nowhere but where I will. And this would be indeed the most perfect sectarianism that could well exist.

But we are to recognize the whole body of Christ! Surely, but not their unscriptural associations. In the interests of the body of Christ I refuse denominations; but in the same interests I am bound to accept the circle of unsectarian fellowship. The gracious words which, providing for a day of failure and confusion, sanction the two or three gathered to the Lord's blessed Name, sanction such gatherings in every place, and therefore a circle of such gatherings. It would be as sectarian to refuse identification with these as to take our place with the various denominations. Nay, it would be more so. Nor would it save us from this, to say we were acting for the good of the whole Church of God, when from Scripture itself the disproof is so easy.

Now, another step.

To accept these is to accept their discipline. For the Lord's sanction of the gathering is the express sanction of their discipline. Of course, I do not mean by that they can add to Scripture, or invent a character of discipline that is not found there ; nor yet that He could sanction what might be a mistaken judgment. He is the Holy and the True, the Lord and Master of His people always:and that is quite enough to say as to all this. But authority for discipline these "two or three" have; and woe to him who resists its rightful exercise :"If he hear not the Church, let him be to thee as a heathen man and a publican " is said of just such feeble gatherings as these.

It is plain that precisely the same thing is to be said for the discipline as for the gathering itself:if it is to be respected at A where it is exercised, it is just as much to be respected at B or at C. If it be the decision of a local matter, then the Lord has plainly put it into the hands of those who are in circumstances to judge of it aright, though protest and appeal are surely to be listened to, and they are bound to satisfy consciences where honestly exercised about it.

As to a question of truth, as such it affects all consciences ; it can be put before all:no local gathering has authority in any such matter; it would be making a creed to be subscribed. The truth as to CHRIST is a deeper and more vital matter, for we are gathered to His Name. Where truth of this kind is subverted the gathering exists no more, except as an instrument in the enemy's hand, and is to be refused, with all who take part with it.

If on the other hand, the question be of facts, then those who have them are bound (if these affect more than the local gathering) to make them known to their brethren; and here a circular letter may rightly have its place, not to establish a rule or principle of action, but as a witness:which of course is open to question, as all facts are, if there be contrary evidence, or that given be insufficient. No circular has authority in itself:it is purely a question of facts and of the credibility of the testimony.

With these limitations, which are the results of the frailty and fallibility which are common to us all, we have necessarily to own a circle of fellowship and the discipline connected with it, if we would be free from the charge of real independency.

And real independency is not of God, but always and everywhere acts against Him. It is to make the members of the same body say to each other, "we have no need of you," and to deny the unity of the Spirit which should pervade the body. The more we lament and refuse the sectarianism which exists, the more are we compelled, and shall rejoice to own the body of CHRIST wherever possible. And this circle of fellowship, while it is not the "body," furnishes us with the means of owning this in a truthful and holy way, so far as the state of ruin in which the Church exists permits it to be done. With love to all CHRIST's own,-with an open door for the reception of all according to the conditions of truth and holiness,- such a circle is not sectarian, but a protest against it, while the meeting that refuses connection with it is sectarian in fullest reality.

And this is what is meant by the ''ground" of the one body. It is as different as possible from any claim to be the one body, and does not in the least imply any sectarian conditions of intelligence in order to communion. The maintenance of a common discipline is in no wise sectarian, but part (and an essential part) of that communion itself:absolutely necessary if the holiness of God be the same thing wherever it is found, and not a thing for the "two or three " anywhere to trifle with as they list.

Independency, in setting aside the practical unity of the Church of God, sets aside a main guard of holiness itself. It makes this no object of common care; it does not seek common exercise about it. It releases from the sense of responsibility as to the house of God:it is my own house I am to keep clean after my own fashion. And this real laxity as to the people of God at large (but which is so consoling to an unexercised conscience, that it is the great charm undoubtedly to multitudes to-day) naturally has the effect of lowering one's estimate of holiness altogether, and so prevents my own house being kept really clean.

Where, however, a circle of fellowship is in fact maintained, along with and spite of the protest against it, or where there is not the maintenance of a common discipline-where perhaps as the natural fruit of independency also, the unholy principle is contended for that an assembly cannot be judged for that which would compel the judgment of an individual, there, as is natural to expect, any local discipline almost can be evaded by a little dexterity. If the gathering at B will not receive you from A, it will from C, and C will receive you from A. No one is safe anywhere from the violation of a discipline which he himself recognizes as a scriptural one. Any particular person, if he be not too prominent, becomes lost to the eye amid the maze of bewildering differences. He who has conscience, and would fain be clear, has soon to resign himself to a general hope that what looks so like confusion will in the end conserve the interests of holiness; or in despair, to wash his hands of what he cannot avoid.

Yet it is an ensnaring system; for in this way pessimism and optimism both can find apology for it, and go on with it. One gets free of an amazing amount of trouble; and while not seeming to have given up all ecclesiastical ties, as many have, yet be practically as free as they for the gospel and from the wearying responsibility of being one's brother's keeper. Why should we be ? when we only get our trouble for our pains, find a narrow path instead of the broad, open one, which is so pleasant to all of us, and for this have only to shut our eyes at the proper time, and ignore what it seems we cannot help.

And in fact the countless small breaches of independency make less show than the terrible rents which we are exposed to otherwise. Why not let this sad-faced Merarite go, with his pins and cords of the tabernacle always getting into entanglement, and be content with Kohath and with Gershom?

Still, if the tabernacle of the lord is to be set up in the wilderness, how shall we do without the pins and cords ?

In result it will be found that it is the truth of God which suffers, and tends to pass away and be lost. What wonder when we begin with choosing what we will have of it, and what we will discard ? Fellowship becomes a thing of most uncertain quality :and what wonder, if obedience to the Word have anything to do with fellowship ? , Worship is largely displaced in behalf of service :for we have lost the necessary pins and cords. We may go on with the help of what truth we can still borrow and find room for; but the truth tends somehow continually to slip away from us ; and in the jangle of many utterances, it is ever getting to be of less account.

One's voice may be little heard in a day like this ; but I would do what I can to press upon the people of the Lord first of all their Master's claim. I press that this independency, little as one may imagine it, little as many may care to entertain it even as a question, means ultimately shipwreck to the truth of Christ, because it means independency of Him. One may find in it plenty of associates, for it makes little demands upon one and gives the kind of liberty which is so coveted to-day. The authority of Christ is not in it. It may support itself by the help of other names-names in repute as Christians too- and be in honor. It cannot have the commendation which Philadelphia, spite of its "little power," finds from her gracious Lord:-
"THOU HAST KEPT MY WORD, AND NOT DENIED MY NAME." F. W. G.

(To be continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

When Jesus was thirsty and tired at Jacob's well, He forgot it all in giving out other waters, which no pitcher could have held, or well, besides his own, supplied. Jesus was saying there, "It is more blessed to give than to receive."

CHAPTER XII. (Concluded.)

This brings us to the concluding words of our book. Now who has been leading us all through these exercises ? A disappointed sensualist ? A gloomy stoic ? A cynic-selfish, depressed ? Not at all. Distinctly a wise man;-wise, for he gives that unequivocal proof of wisdom, in that he cares for others. It is the wise who ever seek to "win souls," "to turn many to righteousness." " Because the preacher was wise, he still taught the people knowledge." No cynic is Ecclesiastes. His sympathies are still keen ; he knows well and truly the needs of those to whom he ministers :knows too, how man's wretched heart ever rejects its own blessing; so, in true wisdom, he seeks "acceptable words":endeavoring to sweeten the medicine he gives, clothes his counsel in "words of delight" [margin). Thus here we find all the "words of delight" that human wisdom can find, in view of life in all its aspects from youth to old age.

For whilst it is certainly difficult satisfactorily to trace the order in detail in the book,-and perhaps this is perfectly consistent with its character,-yet there can be no question but that it begins by looking at, and testing, those sensual enjoyments that are peculiarly attractive to youth, and ends with the departure of all in old age, and, finally-dissolution. There is, evidently, that much method. We may also, further, note that the body of the book is taken up with such themes as interest men who are between these two extremes :occupations, business, politics, and, as men speak, religion. All the various states and conditions of man are looked at:kings, princes, nobles, magistrates, rich and poor, are all taken up and discussed in this search for the one thing that true human reason can call absolutely "good" for man. Further method than this might perhaps be inconsistent with the confusion of the scene "under the sun" he is regarding, and his own inability to bring order out of the confusion. There would be thus true method in the absence of method, as the cry of "Vanity," doleful as it is, is alone in harmony with the failure of all his efforts. Yes, for whilst here he speaks of "words of delight," one can but wonder to what he can refer, unless it be to something still to come. Thus far, as he has taken up and dropped, with bitter discouragement, subject after subject, his burdened, overcharged heart involuntarily has burst out with the cry, '' Vanity of vanities, all is vanity! "Words of delight! Find one in all that we have gone over that can be to a guilty sinner's ear a "word of delight"-such as it can really take in as meeting its needs; for this seems to be the force of the word here translated"acceptable ":so perfectly adapted to the needs of the heart it addresses that heart springs joyfully to embrace it at once. We have surely, thus far, found none such. A Judge has been discerned in God; but small delight in this surely, if I am the sinner to be judged.

Verses 11-14. Wisdom's words are not known by quantity, but quality. Not many books, with the consequent weary study; but the right word-like a "goad":sharp, pointed, effective-and on which
may hang, as on a "nail," much quiet meditation. "Given, too, from one shepherd," hence not self-contradictory and confusing to the listeners. In this way Ecclesiastes would evidently direct our most earnest attention to what follows:"the conclusion of the whole matter." Here is absolutely the highest counsel of true human wisdom-the climax of her reasonings-the high-water-mark of her attainments -the limit to which she can lead us:"Fear God, and keep his commandments :for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil."
Who will deny that this is indeed admirable ? Is there not a glorious moral elevation in this conclusion ? Note how it gives the Creator-God His rightful place ; puts the creature man in the absolutely correct relationship of obedience, and speaks with perfect assurance of a discriminative judgment where every single work, yes, " secret thing," shall be shown out in its true character as it is good or evil in His Holy Sight:where everything that is wrong and distorted here shall be put right.

It is truly much, but alas for man if this were indeed the end. Alas for one, conscious of having sinned already, and broken His commandments, whether those commandments be expressed in the ten words of the law, as given from Sinai, or in that other law which is common to all men, the work of which, "written in their hearts," they show:conscience. There is no gleam of light, ray of hope, or grain of comfort here. A judgment to come, assured, can only be looked forward to, with, at the best, gloomy uncertainty, and awful misgiving ; if not with assured conviction of a fearful condemnation; and here our writer leaves us with the assurance that this is the "conclusion of the whole matter."

Who can picture the terrors of this darkness in which such a conclusion leaves us ? Guilty, trembling, with untold sins and wasted years behind; with the awful consciousness that my very being is the corrupt fountain whence those sins flowed, and yet with a certain judgment before in which no single thing is to escape a divinely searching examination:better had it been to have left us still asleep and unconscious of these things, and so to have permitted us to secure, at least, what pleasure we could out of this present life "under the sun," without the shadow of the future ever thrown over us.-yea, such "conclusion" leaves us "of all men most miserable."

I would, beloved reader, that we might by grace realize something of this. Nor let our minds be just touched by the passing thoughts, but pause for a few minutes, at least, and meditate on the scene at this last verse in the only book in our Bible in which man at his best and highest, in his richest and wisest, is heard telling us his exercises as he looks at this tangled state of affairs "under the sun " and gives us to see, as nowhere else can we see, the very utmost limit to which he, as such, can attain. If this sinks down into our hearts, we shall be the better prepared to apprehend and appreciate the grace that meets him there at the edge of that precipice to which Reason leads but which she cannot bridge. Oh, blessed grace ! In the person of our royal Preacher we are here indeed at our "wit's end" in every sense of the word ; but that is ever and always the place where another hand may lead us, where another Wisdom than poor feeble human Reason may find a way of escape, and "deliver us out of our distresses."

Then let us turn our ear and listen to another voice:' For we must all appear before the judgment-seat of Christ, that every one may receive the things done in us body, according to that he hath done, whether it be good or bad." But stay. Is this the promised grace of which even now we spoke ? Is this the deliverance for which we hoped ? A judgment-seat still ?-from which still no escape for any :and a "reception" according to the things done, whether they be good or bad ! Wherein does this differ from Solomon's "conclusion of the whole matter"? In just two words only-" Of Christ." It is now the 'judgment-seat of Christ." Added terror, I admit, to His despisers and rejecters; but to you and me, dear fellow-believer, through grace the difference these two words make is infinity itself. For look at Him who sits upon the judgment – seat; – be not afraid ; regard Him patiently and well ; He bears many a mark whereby you may know Him, and recognize in the Judge the very One who has Himself borne the full penalty of all your sins. See His hands and His feet, and behold His side ! You stand before His judgment-seat. Remember, too, the word He spake long ago, but as true as ever, "Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment, but is passed from death unto life "-and as we thus remember both His word and His work, we may be fully assured, even as we stand here, that there must be a sense, and an important sense, in which judgment for us is passed forever. I may not be able to harmonize these Scriptures; but I will cleave, at least, to that which I clearly understand, in other words, to that which meets my present needs (for we only truly understand what meets our need); afterward, other needs may arise that shall make the other scriptures equally clear. He bore my sins-the judgment of God has been upon Him, cannot, therefore, be upon me-into that judgment I shall never come.

Then why is it written we must all appear (or rather "be manifested" be clearly shown out in true light) before the judgment seat of Christ ? There is just one thing I need before entering the joys of eternity. I am, as Jacob in Genesis 35:, going up "to Bethel, to dwell there." I must know that everything is fully suited to the place to which I go. I need, I must have, everything out clearly. Yes, so clearly, that it will not do to trust even my own memory to bring it out. I need the Lord "who loved me and gave Himself for me" to do it. He will. How precious this is for the believer who keeps his eye on the Judge ! How blessed for him that ere eternity begins full provision is made for the perfect security of its peace-for a communion that may not be marred by a thought! Never after this shall a suspicion arise in our hearts, during the long ages that follow, that there is one thing-one secret thing-that has not been known and dealt with holily and righteously, according to the infinite purity of the Judgment Seat of Christ. Suppose that this were not so written ; let alone for a moment that there never could be true discriminative rewards ; might not memory be busy, and might not some evil thought allowed during the days of the life in the flesh; long, long forgotten, be suddenly remembered, and the awful question arise, ' Is it possible that particular evil thing has been overlooked ? It was subsequent to the hour that I first accepted Him for my Saviour. I have had no thought of it since. I am not aware of ever having confessed it." Would not that silence the song of Heaven, embitter even its joy, and still save tears to be wiped away ? It shall not be. All shall be out first. All-" every secret thing." Other Scriptures shall show us how these things are dealt with. " Every man's work shall be made manifest, or the day shall declare it, because it (that is, the day) shall be revealed in fire, and the fire shall try every man's work, of what sort it is. If any man's work abide, he shall receive a reward. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire. If any man defile the temple of God, him shall God destroy." (i Cor. 3.)

That day is revealed in fire, (Divine judgment,) and gold, silver, precious stones-those works which are of God-alone can stand the test. All others burn like "wood, hay, stubble."

Look forward a little. In the light of these Scriptures, see one standing before that Judgment Seat, He once hung by the side of the Judge Himself upon cross on earth. See his works being manifested. is there one that can be found gold, silver, precious stones ? Not one. They burn; they all burn :but mark carefully his countenance as his works burn. Mark the emotions that manifest themselves through the ever-deepening sense of the wondrous grace that could have snatched such an one as is here being manifested from the burning. Not a sign of terror. Not a question for a single instant as to his own salvation now. He has been with Christ, in the Judge's own company, for a long time already, and perfectly established is his heart, in the love that said to him long ago, "This day thou shalt be with me in Paradise." Now as all his works burn, the fire within burns too, and he is well prepared to sing "unto Him who loves us and washed us from our sins in His own blood." And yet stay:-Here is something at the very last. It is his word, "Dost thou not fear God, seeing thou art in the same condemnation, and we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amiss. Lord, remember me when Thou comest into Thy kingdom." Gold! gold at last! as we may say; and he too receives praise of God. Yes, not one that shall have the solemn joy of standing before that tribunal but has, in some measure, that praise. For is it not written, "then" (at that very time) " shall every one have praise of God." " This honor have all his saints."

Where and when does this judgment of our works, then, take place ? It must be subsequent to our rapture to the air of which we have spoken, and prior to our manifestation with Christ as sons of God. For by all the ways of God, through all the ages, those scenes could never be carried out before an unbelieving hostile world. Never has He exposed, never will He so expose His saints. All will be over when we come forth with Him to live and reign a thousand years. "The bride has made herself ready," and the robes in which she comes forth-the white linen -are indeed the righteousnesses of the saints, but these have been "washed and made white in the blood of the Lamb."

But "all" must stand before Him; and not even yet has that been fulfilled. Cain and the long line of rejecters of mercy and light, ever broadening as time's sad ages have passed till their path has been called the "broad way," have not yet stood there, Has death saved them from judgment ? No, for we read of the "resurrection of judgment"-the judgment that comes necessarily after death, and includes the dead, and only the dead. "I saw a great white throne, and Him that sat on it, from whose face the earth and the heavens fled away, and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened, and another book was opened, which is the Book of Life, and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it, and death and hell delivered up the dead which in them, and they were judged every man according to their works, and death and hell were cast into the lake of fire. This is the second death. And whoso-ever was not found written in the Book of Life was cast into the lake of fire." Here, too, we see an ex-act, perfect, retributive, discriminating judgment. The Book of Life bears not the name of one here. There is that one broad distinction between the saved and lost-the "life-line," as we may call it. How carefully are we told at the very last of this Book of Life, that we may most clearly understand, for our comfort, that the feeblest touch of faith of but the hem of His garment-perhaps not even directly His Person, but that which is seen surrounding His Per-son, as the visible creation may be said to do – Psalms 102:25, 6) let any have touched Him there, and life results. His name is found in the Book of Life, and he shall not see the second death. Apart from this-the second death:the lake of fire! "

And yet, whilst "darkness and wrath" are the common lot of the rejecters of "light and love," there is, necessarily, almost infinite difference in the degrees of that darkness and fierceness of that wrath, dependent exactly on the degree of rejection of light and love. As our Lord tells us, "he that knew his Lord's will, and prepared not himself, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes shall be beaten with few stripes. For unto whomsoever much is given of him shall be much required; and to whom men have committed much, of him they will ask the more." All is absolutely right. Nothing more now to be made right The ages of eternity may roll in unbroken peace ; with God-manifested in all the universe as light and love-all in all.

And now, dear readers, the time has come to say farewell for a season to our writer and to each other. Let this leave-taking not be with the groans of Ecclesiastes' helplessness in our ears. We have stood by his side and tested with him the sad unsatisfying pleasures connected with the senses under the sun. We have turned from them, and tried the purer, higher pleasures of the intellect and reason, and groaned to find them equally unsatisfying. We have looked through his wearied eyes at this scene, restless in its unending changes, and yet with nothing really new. We have felt a little, with his sensitive sympathetic heart, for the oppressed and down-trodden "under the sun," and groaned in our helplessness to right their wrongs. We have groaned, too, at his and our inability to understand or solve the" contradictory tangle of life that seemed to deny either the providence, or the goodness, of a clearly recognized Creator. We have followed with him along many a hopeful path till it led us to a tomb, and then we have bowed head with him, and groaned in our agonizing inability to pierce further. We have seen, too, with him that there is not the slightest discrimination in that ending of man's race, and worse, even than groans to our ears, has been the wild, sad counsel of despair, " Merrily drink thy wine." But quickly recovering from this, we have wondered with great admiration as our guide's clear reason led him, and us, still on and on to discern, a final harvest-judgment that follows all earth's sowings. But there, as we have stood beside him in spirit, before that awful judgment-seat to which he has led us, and turned to him for one word of light or comfort in view of our sin and wrong doings-the deepest need of all-we have been met with a silence too deeply agonizing, even for the groan of vanity. Groans, groans, nothing but groans at every turn !

And then with what relief-oh, what relief, ever increasing as the needs increased,-have we turned to the Greater than the greatest of men '' under the sun," and, placing the hand of faith in His, we have been led into other scenes, and have found every single need of our being fully, absolutely, satisfactorily met. Our body if now the seat of sin and suffering, yet we have learned to sing in the joyful hope of its soon being "like Him forever." Our soul's affections have in Him a satisfying object, whilst His love may fill the poor, empty, craving heart till it runs over with a song all unknown under the sun,- our spirit's deep questions, as they have come up, have all been met and answered in such sort that each answer strikes a chord that sounds with the melody of delight ;-till at last death itself is despoiled of his terrors, and our song is still more sweet and clear in the tyrant's presence, for he is no longer a "king" over us, but our "servant." Even the deepest, most awful terror of all to sinners such as we -the Judgment-seat-has given us new cause for still more joyful singing; for we have in that pure clear light recognized in God – our Creator-God, our Redeemer-God-a love so full, so true,-working with a wisdom so infinite, so pure,-in perfect harmony with a righteousness so unbending, so inflexible,-with a holiness not to be flecked or tarnished by a breath,-all combining to put us at joyful ease in the very presence of judgment-to find there, as nowhere else possible, all that is in God in His infinity told out ("love with us made perfect,") and that means that all the creatures' responsive love must find sweet relief in a song that it will take eternity itself to end. In our Father's House we only "begin to be merry," and end nevermore, as we sound the depths of a wisdom that is fathomless, know a "love that passeth knowledge " ;-singing, singing, nothing but singing, and ever a new song !

May God, in His grace, make this the joyful experience of reader and writer, for the Lord Jesus Christ's sake ! Amen. F. C. J.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question 17.-Why does the apostle Paul, in the epistles to the individuals, speak of God as our Savior 1 (Titus 1:3, etc.).

Answer.-In the epistles to the assemblies, the perfect standing of believers is as a rule brought into prominence, and salvation in its absolute aspect is the thought. In Philippians, however, we have it as deliverance from the daily straits through which the believer passes. In Titus we have presented the One who will bring His people through, who is their Savior or deliverer from everything through which they pass.

Ques. 18.-In 1 Tim. 1:12, does the word "faithful" refer to Paul's faithfulness in persecuting the Church before his conversion ? If it does, can God ever own anything in man that may be good, before his conversion ?

Ans.-We would say most decidedly that the apostle's zeal in persecuting the Church, had not the slightest connection with his faithfulness in the ministry. God in His mercy chose him as a servant, and foresaw his faithfulness.

Ques. 19.-Please explain Luke 22:36-38, where the Lord speaks of the sword. What could have been His meaning in using that word, which is the emblem of judgment and violence, if His disciples were to practice meekness ?

Ans.-The immediate context shows that our Lord did not intend to be understood literally. They said, " Here are two swords." And He said, "It is enough." One of those swords was used by Peter to cut off the ear of Malchus-a work immediately undone by the Lord. What would two swords avail against the numbers of enemies by whom they would be assailed ? Evidently it was their unbelief that failed to grasp His meaning, as in the case of the leaven (Matt. 16:6-12).

The meaning of the passage seems to be this:Our Lord was about to leave them. While He was with them He had cared for them; He was to be no longer personally with them; and if that were all, then they must now look out for themselves. We know it was not all, and that the same power which had kept them heretofore would still be engaged in their behalf, though visible now only to faith. It was a vivid way of telling them that He was about to be crucified, and to leave them.

What a theme for meditation ! And how varied are its lessons! How dark from man's side ! There we see his enmity, malice, and hatred, against the spotless Lamb of God, Jesus, the Savior of men. This was the dark background upon which God did display Himself in all that He was-in righteousness, love, grace, and mercy. How varied are the glories that cluster around that cross-shine out through the darkness, like the beautiful colors of the rainbow when the light breaks through the dark clouds after a storm ! Sin was there; the world (Jew and Gentile), with all its united forces, was there ; and so was Satan and all the power of darkness. Yet amid all the darkness of such an hour, which finds no parallel, God was there. Man had sinned; Justice demanded a sacrifice for sin. Love provided one, perfect and without blemish. Judgment did its strange work, its act, yet strange act! Now what love and grace are seen, since Jehovah gave up His beloved Son to fill the gap, repair the breach, and put sin away! The deity of the Lord Jesus, His incarnation, followed by His perfect life of love and grace, was taught and known before ; also, His resurrection and ascension into God's presence, carrying with Him all the blessed and precious value of His atoning death, have been declared since. But the cross is where sin was put away from before the throne of Heaven, where judgment was laid hard upon the perfect substitute provided for guilty, sinful man. It was at the cross the cry was heard, '' My God, my God, why hast thou forsaken me ? " Here is where He suffered, where He died, and where His blood was shed, (a precious testimony that a life has been given up, and that Heaven's throne, with all its righteousness and purity, was fully satisfied); and in such a place, and at such a time, God Himself, who is encircled with light and true holiness, was fully glorified. Was it any wonder, and need we be surprised to learn, the veil was rent,-a testimony given that a work had been accomplished by which Heaven, even the holiest of all, was now thrown open, and faith invited to "enter in " and "draw nigh," because the blood is there, before and on the mercy seat,-the victories of the cross, with all their intrinsic value, laid before the very throne of God ? Is it any wonder the bands of death were broken, and He raised from the dead the third day ? Surely, surely not. It was this, we believe, led the Father to give up His Son, that He might receive Him back on resurrection ground, and receive Him back forever. And the result of such a work, so great and so perfect, as that accomplished at the cross, was that heaven itself might be opened, not only for the King of glory to enter in, but that also a people once guilty, once sinful, but cleansed by that blood shed, and saved by grace, might enter also at His call (i Thess. 4:15-18), and be gathered around the Son of God's love as a praising people.

How careful ought we to be when we speak or write of such a theme as the atoning sufferings of the cross, lest we should mar its perfection and beauty before the eyes of any; but rather behold it, as presented in the Scriptures, with wonder, love, and praise ! Sacrifices pointed on to it for four thousand years ; numberless types, shadows, and pictures, from Genesis to Malachi, had this in view; Moses and Elias, the honored two upon the holy mount, spake to Him about it-"the decease He should accomplish"; the two ordinances of Christianity, Baptism and the Lord's Supper, keep this continually before us,-His death. The abiding memorial of it is ever upon the mercy seat, for God's eye to rest upon. It will be kept fresh in our memories in the glory, and in eternity-" a lamb as it had been slain "; and of its fullness, its efficacy, its sweetness, for us, we shall ever learn through that eternal day (2 Pet. 3:18, margin, R. V.); and such a holy sense of the value of that work, as well as the value of Him who accomplished it, will fill every heart, so that there will be in the praises of the redeemed in the glory of His presence the constant remembrance of His sufferings, His death, His blood. May we rejoice in such more even now, and guard it, in the face of a hostile world, with a zealous care, as Abraham did the sacrifices of old, when he drove away the unclean birds (Gen. 15:9-11)! Such a care, we believe, is needed at this time. The inspiration of the sacred Scriptures is assailed by many; the depravity of man is denied; and the deity of the Lord Jesus is looked upon with disdain. And what shall we say of the cross, and the perfect work there accomplished? It is by many even in the circle of Christian profession held in ridicule. We are truly in the evil day, and nearing its close. May every moment, as we get nearer the end, if we think of the cross of Calvary, and the sufferings there endured for us, lead us to exclaim, as did one so fully taught of old, "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" (Gal. 6:14). A. E. B.

The object of the paper in question was to call attention to what the writer has long felt to be a grievous lack among saints gathered to the Lord's name. He willingly therefore gives place for the discussion of a subject so little regarded as this is. In the main the letter of our brother does not differ from what had been presented in the paper. We think a fresh perusal of that, however, will show that the writer was not contending for universal bishops in any sense, but seeking rather to awaken conscience on the whole subject of oversight in the Church of God-a matter, we feel pained to repeat, too much overlooked and possibly despised in this democratic age. We sought in that paper to press upon our brethren the great need there was for oversight, and the fact that it was a gift especially intrusted to some of the Lord's servants. That it is largely a local gift, we would not hesitate to agree, though we would remind our brother that eldership and pastorship are not exactly identical. The elder was a local officer during apostolic times ; the pastor is a gift for the whole Church, and for all time (Eph. 4:11-13). Thus while we would admit that the gift of pastor was more likely to be confined to the limits of the local assembly than that of the evangelist, we would hesitate to say that Scripture absolutely restricts its exercise to the place where he may be personally well known. A letter of commendation would open the door for the brother in gatherings where he was unknown by face, and the character of his ministry would soon manifest itself. We believe that very often gatherings have been much refreshed by the visit of a pastor who has gone amongst the saints, comforting, cheering, or warning, as need may be.

With regard to the distinction between the "porter" of the Old Testament and the "overseer" of the New, we think it no greater than we would expect from the difference of dispensations. The porter was not merely to discover if strangers drew nigh, but if the true people of God were clean. So now with the caretaker in the Church. But we judge this will hardly be questioned.

It only remains to note the qualifications for oversight, as mentioned in the paper. We can only emphasize their importance. We heartily agree with our brother that a knowledge on the part of the saints of a brother's faithfulness at home would greatly enhance their appreciation of his service in the Church. How could they respect one whose lawless household showed laxity and inconsistency?

But we would shrink from applying this in such a way as to debar the pastor from exercising his gift anywhere. In the first place, his commendation opens the door for whatever service the Lord may give him ; and secondly, we rejoice to record that love "believeth all things," and a brother is not suspected but gladly welcomed by godly saints. However, the same qualifications are needed, and their lack would soon be manifest.

We would then, in conclusion, commend this whole subject of pastoral care, oversight, and reception, to our brethren. We trust our brother's letter will awaken further inquiry and interest. We believe that local oversight is too much lacking ; nor do we believe that this is largely due to the too great prominence given to visiting brethren. Faith gladly recognizes a gift, no matter by whom exercised, and these gifts never clash. Let the saints in each local gathering awake to prayer that God may develop the gifts of oversight among them, and they will never resent the pastoral ministry of a brother whom the Lord may send to serve them.

The important facts of the one body of Christ and of the unity of the Spirit necessitate the view we have presented. EDITOR.

If we have really learned that "Christ is all," we shall give Him His place as that in everything we may have to say on the doctrines of Scripture. "The Lamb is the light thereof" as well as of the bright unseen which awaits those who are His. " The testimony of Jesus is the spirit of prophecy." He is the theme of all God's precious word, and the key thereto.

Though much has been written on the subject of sanctification, yet it seems to be imperfectly understood, even by those who say most about it. And why is it so ? Is it not owing to the obvious fact that Christ has not His true and full place in professed Christian teaching ?

The inspired Word says:"Of Him"-that is, of God-"are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:that, according as it is written, He that glorieth, let him glory in the Lord." (i Cor. 1:30, 31.)

Thus Christ is the sanctification of those who are of God in Him. He, as man in glory, is the measure of their sanctification, or separation to God. He is as much their sanctification as He is their righteousness. So that while Luther could say, '' My righteousness is in heaven," he might with equal propriety have said, "My sanctification is in heaven."

Christ being divinely constituted the believer's sanctification is, of course, founded on the work of the Cross. He had to purge our sins by the shedding of His precious blood before He could appear in the presence of God for us. '' We are sanctified through the offering of the body of Jesus Christ once for all." "Jesus, that He might sanctify the people with His own blood, suffered without the gate."

Christ therefore is the positional sanctification of all true believers. They "are sanctified in Christ Jesus" (i Cor. 1:2)-sanctified in another, in their Representative. And of course their sanctification in this sense is at once and ever "entire.""Ye are complete in Him " may be said to souls the moment they truly believe. They are as fully sanctified in Him as they are justified. Therefore positional sanctification-that is, sanctification " in Christ Jesus "- being clearly taught in God's word, any teaching on this subject which does not contain this main part must be essentially defective.

Christ being thus the positional sanctification of believers, their experimental sanctification is the knowledge and enjoyment of Him as that. It is Christ dwelling in their hearts by faith ; and the more they know Him, the more they live in the joy of their entire sanctification in Him. In this sense they "are sanctified …by the Spirit of our God." Christ, speaking of the Comforter whom He would send, said, " He shall glorify Me, for He shall receive of mine, and shall show it unto you."We are exhorted to be " filled with the Spirit;" and being thus filled, we shall be filled with Christ, for the Spirit does not occupy us with Himself, but with Christ, enabling us to exult in Him while we have "no confidence in the flesh."

The sum of what I have thus far said is expressed in few words by our blessed Lord-" Ye in Me, and I in you."

Practical sanctification is a holy walk. Believers are to walk in accordance with what Christ is for them before God. They are to express Him as their sanctification in their spirit and deportment,-they are to walk even as He walked,-thus practically manifesting that holy separation to God which they have in Christ, till they are called to be with Him in glory forever. '' Walk worthy of the vocation wherewith ye are called " is a Divine direction to all who are "sanctified in Christ Jesus."

It will be readily seen that while a person is entirely sanctified in Christ when he first believes, yet sanctification, as a matter of experience and practice, admits of growth; for the child of God is to experience and express Christ more and more, day by day, during his stay in this scene of evil. '' Grow in grace " is the direction of the Spirit to "all that are in Christ Jesus."

Thus the believer may look up to heaven and behold his sanctification as well as his righteousness in the Person of the glorified Christ, till his soul is filled with the sight and his whole life is governed by it. "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."

" Possessing Christ, I all possess,
Wisdom, and strength, and righteousness,
And sanctity complete."

"CHRIST IS ALL."

R. H.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 179, Vol. XII.)

The seven beatitudes which are connected with I character are followed now by two which are connected with the opposition of the world to those who have this. For the world is in active opposition to God, and so to those who resemble Him, or remind it of Him. This opposition is indeed disguised more or less in many ways, and so that those who exhibit it may be themselves unconscious that they are doing this; nay, unconscious that they are of such a spirit. For few indeed would own even to themselves a condition so terrible as this. Hence have come in the false gods which have been invented to satisfy the religious principle in man, and yet allow him to follow his lusts and passions with as little check as possible, or even with the approbation of a misguided conscience. And hence even under the form of Christianity people can picture a God after their own heart, and serve him with quite unconscious heathenism.

The persecution of which the Lord speaks here is of two different kinds, – for righteousness, or for His Name's sake. In the first case, it is for character; but it is to be noticed that it is represented as less violent and radical than the latter is. Correspondingly, the blessing pronounced is here the greater.

With righteous conduct there may not be linked the open testimony which brings out opposition; and, if it be without personal claim on the beholder, it may even be admired, or at least approved, by him. It is another thing when it does make this claim; when the honesty of a servant, for instance, interferes with his employer's profit. Then he may have to suffer:and this is so common a case that it calls for little remark.

When suffering is for Christ's sake, it is because testimony for Christ presses His claim upon the conscience, and it is felt, however little admitted, that one has to do with Him. As often said, a man who will smile at a Mohammedan may curse a Christian ; and he who will quietly enough discuss the Koran grows hot and angry in disputing against Scripture. Truth has sufficiently its own evidence with it to make this difference; which is therefore but unwitting homage paid to it by those who mean nothing less than this, "Blessed are ye." He turns from the mere abstract "they" in the former case, to speak as it were directly into the hearts of these sufferers,- "Blessed are ye when men shall revile and persecute you, and say every evil thing against you, falsely, for My sake." With this comes the fuller recompense:"Rejoice and be exceeding glad, for great is your reward in heaven:for so persecuted they the prophets that were before you. "

This "reward in heaven," addressed, as few realize it to have been, to Jewish saints whose portion as such would be earthly,- and so the Lord has applied before the language of the thirty-seventh psalm,- and in immediate expectation of the kingdom being set up on earth,-is really stranger than it looks to those who contemplate it from a Christian standpoint. Our portion is recognized rightly as being in heaven; and it is so much the accustomed thing to think of the saint as dying and going there, that we have largely lost sight of the meek inheriting the earth, or else injuriously misapply it. For it is certainly not the rule with the meek now, and in seeking to make it such they would lose their character.

But the Lord, with all Israel's blessings in His hand, offering Himself to them as Messiah to bring them in for them, naturally speaks according to the scriptures which have in view the time in which He will be received, and they will be blessed under Him upon earth. According to this view, it is the "reward in heaven" which becomes more exceptional and difficult to understand.

But these blessings-millennial, as we call them,- being then lost to them through unbelief, belong in their primary sense to the future yet; to a remnant brought to God in a time of trial such as has never yet been known, and who will have to pass through it to enjoy their promises. Of these many will be persecuted even to death, and thus lose what we may call their proper portion. They will thus receive, in the goodness of God, the higher blessing of which the Lord here speaks. Deprived of earthly, they will enter into heavenly blessing, and so are seen in the book of Revelation (20:4-6) as a special company of martyrs, added to the saints of the first resurrection, already upon their thrones.

For us there is, of course, no difficulty in an application, which is as true for us as if there were no others who had concern in it. The prophets, of whom our Lord speaks in this connection, dealt with men by the word of God which was given to them to communicate, "and which of the prophets did not your fathers persecute?"

The apostle Peter speaks similarly of these two causes of persecution (i Pet. 3:14; 4:14), and with corresponding emphasis of blessing for those "reproached for the name of Christ." With him it is present, however:"the Spirit of glory and of God resteth upon you":but who can measure what is implied in this ?

Such treatment at the world's hand involves also in itself a place of privilege and responsibility from God which the Lord now sets before us, and which is twofold, answering to this twofold rejection. First, "ye are the salt of the earth." Salt is that which resists corruption; there being in it also a special powerful diffusion which makes it a suited image of active and aggressive power. Mere passivity is, in fact, inconsistent with righteousness itself; even what we call "passive resistance" is more than this. There is the government of a moral principle, in obedience to which the whole man braces himself up, if but to endure. Example also becomes precept, and that of the most effectual kind:words may be merely words, and light as the breath that forms them. The willing sufferer is so truly the witness, that the old word for witness has come to belong to him. The "martyr" is pre-eminently the "witness."

But this leads on to the second thing, which is just, testimony. "Ye are the light of the world:a city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel; but on a candlestick:and it giveth light to all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven."

From "let men see your good works," people often imagine that these are the light itself, and thus make the two things that we are considering practically one. Indeed they are made for one another:separate them, and there is at once a fatal deficiency in each. What testimony to Christ can there be without the life-giving evidence ? But then, again, what evidence in the life, if the lips are silent as to Christ ? Nay, this may be construed in such a way as to make the truth of no consequence.

"For modes of faith let graceless zealots fight:
He can't be wrong whose life is in the right."

But it is truth which sanctifies; and the life cannot be right, that is not governed by it. But this is still the most serious effort of the enemy, where Scripture has place. "For Satan himself is transformed into an angel of light," says the apostle:"therefore it is no great thing if his ministers also be transformed into the ministers of righteousness; whose end," he nevertheless adds, "shall be according to their works." (2 Cor. 11:14, 15.) Here these "ministers of righteousness "press the life, to deny the truth; and as no more successful argument is found than the evil lives of its professors, so, next to this, and in the same line with it, the good deeds of those who are without it or deny it, is Satan's wisest one.

Thus it needs the light to shine upon the good works, that they may be seen as such, and "glorify your Father which is in heaven." Apart from this, they may glorify humanity, or glorify any lie under the sun. Christ is He with whom, in the full reality of it, "light is come into the world," and if "men love darkness rather than light," it is, as He Himself says, "because their deeds are evil." (John 3:19.) We must not be afraid to say this after Him. Did any of us come to Christ because we were good enough without Him ? or because we were good at all? And if all have need of Him, why have they need of Him ?

There are some, thank God, who are yet profoundly conscious that in His light alone they have seen light, and that there is no light for the world but only in Him. Thus, if they are the light of the world, they can only be so by reflecting Him. Let us remember, then, the responsibility we have of bold confession of Him. It is not even righteous to hide from men in need what He has done for us, and what He is ready to do for every one in need. No; the light is not for the bushel, but for the candlestick:it is not for ourselves that the light is lighted:the world has right to it, and can produce its right, under the broad seal of Christ's commission.

One may perhaps object:"But my good works! Alas, this is just my difficulty. With all my inconsistency, I fear that it would more dishonor Christ than honor Him, for me to confess Him." One can understand such language; one can even respect the motive; and yet it involves an essential mistake. We are never called to show our good works, or even to be conscious of them. The Lord's lesson as to almsgiving perfectly illustrates the rule as to all such things:"let not thy left hand know what thy right hand doeth." He is not here, we may be sure, teaching something contradictory of this. He takes for granted that there will be good works, indeed:true faith in Him will surely have its fruits; but faith is the very opposite of self-occupation, and still more of self-satisfaction.

If it be Christ that occupies us, the sense of His perfection will give us true self-judgment:it will be as impossible to be careless of evil as it will be to be pretentious. We shall "boast in Christ Jesus, and have no confidence in the flesh." This will make the confession of Him both sweet and safe. We shall let our light shine before men, and, poor as we shall ever be in our own account, there will be fruit seen in us which shall glorify our Father. This joy in Christ itself will be the best evidence to commend Him to others. F. W. G.
(To be continued.)