Table of Contents

Love's Separating Barriers

Meditations on the Beatitudes

Note.

Introduction.

THE FIRST BEATITUDE.

THE SECOND BEATITUDE.

THE THIRD BEATITUDE.

THE FOURTH BEATITUDE.

THE FIFTH BEATITUDE.

MERCY AND GRACE.

THE SIXTH BEATITUDE.

THE SEVENTH BEATITUDE.

THE BEATITUDE OF POSITION.

"The Brethren:"

Note.

Introduction.

THE REFORMATION OF THE NINETEENTH CENTURY.

PROPHETIC TRUTH.

THE EFFECT OF CHURCH TRUTH.

THE OVERRULING HAND OF GOD.

THE BRETHREN'S FIRST PAMPHLET.

THE EFFECT OF THIS PAMPHLET.

THE BRETHREN'S FIRST PUBLIC ROOM.

A. N. GROVES AND THE BRETHREN.

OUR RECOLLECTIONS OF THE FIRST READING MEETING WE ATTENDED.

THE PRAYERFUL STUDY OF THE WORD OF GOD.

THE VARIOUS MEANS OF SPREADING THE TRUTH.

THE EFFECT OF SEPARATION FROM THE WORLD.

THE SPIRIT OF CLERICALISM.

THE CHARACTER OF MR. NEWTON'S SYSTEM.

THE DIVISION AT PLYMOUTH.

BETHESDA AND HER RULERS.

"THE LETTER OF THE TEN."

THE DIVISION.

BETHESDA PROFESSEDLY CLEARS HERSELF.

THE TESTIMONY.

THE RESULTS OF THE TESTIMONY.

THE WORK OF THE GOSPEL.

THE OPINIONS OF LESS PREJUDICED WRITERS.

"THE SOUTHERN REVIEW."

LAY PREACHING.

ORDINATION.

MINISTRY.

THE LEVITICAL PRIESTHOOD AND THE MINISTRY OF THE GOSPEL.

THE SOURCE OF MINISTRY.

THE FORGIVENESS OF SINS.

THE PROVISION OF GRACE FOR THE FAMILY OF FAITH.

THE TESTIMONY OF SCRIPTURE.

THE RESULTS OF REDEMPTION.

THE TRUE GROUND OF PEACE.

THE RIGHTEOUSNESS OF THE LAW AND THE RIGHTEOUSNESS OF GOD.

SUBJECTION TO THE WORD OF GOD.

THE PRACTICAL WORKING OF THE ASSEMBLY.

PROPHECY.

THE THREE SPHERES OF CHRIST'S GLORY.

THE COMING OF THE LORD AND THE RAPTURE OF THE SAINTS.

THE PAST AND PRESENT STATE OF THE PROFESSING CHURCH.

THE GREAT WHITE THRONE.

REFLECTIONS ON THE TESTIMONY OF BRETHREN.

CONCLUSION.

Meditations on the Song of Solomon

Note.

Preface.

Canticles 1.

Canticles 2.

Canticles 3.

Canticles 4.

Canticles 5.

Canticles 6.

Canticles 7.

Canticles 8.

MAKE HASTE! COME QUICKLY! O BELOVED LORD;"

Meditations on Christian Devotedness

Romans 12.

THE CAUSE OF WEAKNESS THE SOURCE OF STRENGTH.

CHRISTIAN RESPONSIBILITY.

REFLECTIONS ON THE MEMBERSHIP OF THE "ONE BODY."

REFLECTIONS ON PRACTICAL CHRISTIANITY.

The Grace and Glory of God

Choice Meditations on the  Gospel of the Glory of the Blessed God

Contents

PREFACE

GOD'S SALVATION AND MAN'S CONDITION.

(HEB. 2: 1-4.)

THE LOWEST STEP IN THE LADDER.

A WORD TO A TROUBLED CONSCIENCE.

MY DEAR YOUNG FRIEND,

"COMPEL THEM TO COME IN."

(READ LUKE 14: 15-24.)

THE BAD HALF-CROWN.

"LOOK UNTO ME."

WHAT HAS THE BLOOD OF CHRIST DONE FOR US?

"WHAT IS BELIEVING IN CHRIST?"

THE STRAIT GATE.

LUKE 13: 23-30.

THE GOSPEL OF THE OLD AND NEW TESTAMENT.

THE SOURCE OF THE GOSPEL.

THE GOSPEL OF GOD, AS PROMISED BY THE PROPHETS.

THE GOSPEL OF GOD, AS PREACHED BY THE APOSTLES.

A RECEIVER, OR A REJECTER, OF CHRIST.

HUMAN RELIGION, OR DIVINE; WHICH IS IT?

PERFECT AND PERMANENT.

THE PROMISE FULFILLED.

(2 CHR. 22: 10; 2 CHR. 23)

REFLECTIONS ON THE WORK OF THE GOSPEL.

"BUT I KNOW SOMETHING BETTER THAN THAT."

"HE DIED FOR ME."

THE DIVINE ANATHEMA.

1 COR, 16: 22.

MAN'S HISTORY AND GOD'S "DUE TIME."

ROMANS 5: 6-11.

THE HISTORY OF MAN.

MAN AN OUTCAST.

GOVERNMENT IN THE HAND OF MAN.

THE PERIOD OF PROMISE.

REFLECTIONS ON THE CALL OF ABRAHAM.

SEPARATION TO GOD THE PATH OF BLESSING.

THE CANAANITE AND FAMINE IN THE LAND.

THE PERIOD OF LAW.

'TIS LIFE FOR EVERMORE."

WHY THE LAW WAS GIVEN.

THE OBJECT OF THE LAW MISUNDERSTOOD.

MAN'S RESPONSIBILITY UNDER LAW.

THE MORAL HISTORY OF MAN CLOSED IN THE CROSS.

DIVINE LOVE AND ITS FRUITS.

ROMANS 5: 6-11.

THE CHARACTER OF GOD'S LOVE.

"THE GOSPEL OF GOD."

THE APOSTLE'S CONCLUSIONS.

THE CHRISTIAN'S HIGHEST JOY.

THE MIDNIGHT CRY.

MATTHEW 25.

"I HAVE AN OBJECT NOW."

THE CONVERSION OF SAUL.

MEETNESS FOR HEAVEN.

COLOSSIANS 1: 12-14.

Letter from an Old Disciple to a Young Sister in the Lord

A. Miller.

A. MILLER.

Psalms 23 and 84

PREFACE.

MEDITATIONS ON THE TWENTY-THIRD PSALM

"THE FORMER THINGS ARE PASSED AWAY."

"GOD IS LOVE."

"MY BELOVED SPAKE, AND SAID UNTO ME, RISE UP, MY LOVE, MY FAIR ONE, AND COME AWAY. FOR, LO, THE WINTER IS PAST, THE RAIN IS OVER AND GONE."

A. L. W.

THE CHRISTIAN AT HOME,

MEDITATIONS ON THE EIGHTY-FOURTH PSALM.

THE DWELLING-PLACE OF GOD

PARAPHRASE OF PSALM 84.

Meditations on Christian Standing

Note.

EPHESIANS 1. 15-23.

IN HIS OWN TRIUMPHANT STORY

IS THE RECORD OF OUR OWN."

ALL, ALL I WANT IS THERE."

'FORGIVEN.'"

EPHESIANS 3: 14-21.

EPHESIANS 4.

THE UNITY OF THE SPIRIT.

THE CHURCH AS THE BODY OF CHRIST.

"AN HABITATION OF GOD THROUGH THE SPIRIT."

THE PERSONAL PRESENCE OF THE HOLY GHOST.

EPHESIANS 6: 10-18.

THE WARS IN CANAAN UNDER JOSHUA.

THE APPLICATION OF THESE TYPES.

CHRIST RISEN, THE MEASURE OF OUR DELIVERANCE.

"THE EVIL DAY."

THE LOINS GIRT ABOUT WITH TRUTH.

THE BREASTPLATE OF RIGHTEOUSNESS.

THE GOSPEL OF PEACE.

THE SHIELD OF FAITH.

THE HELMET OF SALVATION.

THE SWORD OF THE SPIRIT.

PRAYER IN THE SPIRIT.

1 THESSALONIANS 4.

FAITH AND HOPE.

THE SORROW OF THE THESSALONIANS.

THE ORDER OF EVENTS.

THE RAPTURE OF THE SAINTS.

THE INTERVAL BETWEEN THE RAPTURE AND THE APPEARING.

THE APPEARING IN GLORY.

THE THRONE OF GLORY.

THE MILLENNIUM.

THE GREAT WHITE THRONE.

THE BLESSED HOME.

Andrew Miller - Writings

Andrew Miller

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With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

Love's Separating Barriers

Love's Separating Barriers.

A. Miller.

"For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us." — Eph. 2: 14.

God raised a barrier of old

'Twixt Gentile and the Jew;

But, in His grace, He broke it down,

Yet men conspire, despite His frown,

To raise it up again.

They wist not 'tis but Satan's wiles

To part the flock of God

By icy barriers high upreared,

Where each should be to each endeared —

One family bought with blood.

These icy barriers, oh, how strong!

Oh, how they chill the heart!

Streams so divergent round them flow,

Nor can the saint his brother know,

Their interests so apart.

Gifts given for the Church of God,

Denominations claim;

Their exercise so fenced around,

And oft in worldly pride are found,

To gild a party name!

God's high behest so lightly scanned,

Or sadly contravened,

That every institution claims

Their right to bear distinctive names,

Save that by God esteemed!

"In my name," Jesus sweetly said,

Then all must needs be one;

Oh would dear saints obedient be,

And show the world their unity,

'Twere heaven on earth begun!

"That they all may be one." — John 17: 21.

Meditations on the Beatitudes

Meditations on the Beatitudes.

Matthew 5: 1-16.

A. Miller.

Note.

If the Beatitudes present to us the main features of the Saviour's character, and consequently that which ought to characterize every Christian, the twelfth of Romans presents the same divine life in its many streams of patient, gracious, loving ministry to all around us. The following papers, reprinted from "Things New and Old," are now presented in a more convenient form for the reader. Surely no subjects could more sacredly demand our prayerful study. We are not aware that in our extensive pamphlet or small-book literature there is a single paper on either of these portions of the word of God. We now look for the Lord's blessing to rest on, and accompany, these Meditations for His own glory and the blessing of many, many souls. A. M.

London, January, 1878.

Introduction.

As all our natural thoughts of blessedness — like the earthly expectations of the Jews — are in perfect contrast with the Lord's teaching on this subject it may be well for our souls to examine carefully, as in His presence, the true principles of real happiness. Surely our hearts would desire perfect blessedness, which means perfect happiness — the happiness of heaven, not the uncertain happiness, or rather the transient excitement, of earth. From observation, habit of thought, general impressions, we have all shared largely in the popular notions of what constitutes a life of happiness here: but now, with the instructions of the Great Teacher before us, we shall do well to take our place at His feet, and learn of Him the sure and safe way to a life of holiness and happiness here, and of unmingled blessedness hereafter.

Mankind in general would say, "Blessed are the rich, who can surround themselves with every comfort; blessed are the joyful, the high-spirited, the independent, who know nothing of hungering and thirsting." But the Lord, who was from heaven, and knew the character that suited the kingdom of heaven says, "Blessed are the poor, the mourners, the meek, the hungering and thirsting ones, etc., etc. This is completely reversing the universal judgment of men, and contradicting the cherished thought of every human heart. But what an unspeakable mercy for all classes that happiness does not depend on our circumstances, nor on how much we possess of this world's goods, but on the state of the mind; or, in one word, on character — a character conformed to Christ; for the beatitudes are essentially the character of the blessed Lord Himself. Who so poor in spirit, so meek and lowly in heart, as Jesus? Who so obedient and dependent as man? Who so filled with peace, and uninterrupted in communion with His Father in heaven? He has left us an example, that we should walk in His steps.

But before speaking of the different features of that wonderful character — which ought to be our own — we must notice some of the events in the Lord's public ministry which led to this full and formal proclamation of the kingdom, and the revelation of its fundamental principles. And here, Lord, in studying thy character and teaching, thy miracles, and ways in grace and love guide us by thy Holy Spirit, reveal thy varied glories to our souls, and form our characters anew, that we may manifest while on earth the heavenly principles of thy kingdom. And let it be thine, for thyself, my soul, in meditating on these beatitudes — on the different features of the faithful One in Israel — to judge thyself in their light, that thou mayest be a true reflection of Him in this self-seeking world. This is clearly thy place and privilege during thy Lord's absence. But thou wilt say, Are not the disciples who are here addressed the remnant in Israel? Most surely; the Sermon on the Mount was preached to His disciples, but in the hearing of all Israel, and sets forth the principles of the kingdom in connection with that people, and in moral contrast with the ideas they had formed respecting it. The character and conduct of those who are suitable to the kingdom, and the conditions of entering into it are also proclaimed by the Prophet King.* But, alas! through the unbelief of the people, and the rejection of their King, the establishment of the earthly kingdom has been delayed, and the church, which is heavenly, has been brought in, and Christians are now the bearers of God's testimony, and witnesses for Christ in the world.

*For details on this point, see "Synopsis" of Matthew's Gospel, J. N. D. Also "Lectures on Matthew's Gospel," W. K.

This is the Christian's mission; a truly blessed, but solemnly responsible one. "As my Father hath sent me," says the blessed Lord, "even so send I you." Here we are told by the Lord Himself that our mission in this world is on the same principle, and of the same character, as was His own. And to this end He reveals to His disciples — not to the apostles merely — the great truth, that in virtue of His finished work, they are brought into association with Himself, as they had never been before; for it is only now, for the first time, that He says, "I ascend unto my Father and your Father, and to my God and your God." And now, in the full assurance of their pardon and peace with God, and filled with the Holy Spirit, they were to go forth as the bearers of His message, and ever to be characterised by His Spirit.

We will now turn for a moment to the immediate circumstances which led Him to ascend the mountain, and address the multitudes.

More than beautiful on the mountains of Israel were the feet of Him who came as Jehovah's messenger with such healing and blessing to His people. But, wondrous, precious truth He was Himself Jehovah. The Spirit of God delights to introduce Him to us in Matthew's Gospel as Jehovah Jesus, as Emmanuel, God with us. Oh! mystery of mysteries! — Emmanuel, God manifested in flesh. Not merely as King of glory seated upon a throne in heaven, but as a babe, born of a virgin, and cradled in a manger; yet the Son of David, the beloved of God. As Son of man He suffered and died, but infinite value was given to His work by the glory of His Person as Emmanuel, God with us. What a resting-place for a troubled soul! For thee, my reader — for all who believe in Him.

"Jesus! Thou King of glory,

I soon shall dwell with Thee,

And sing the wondrous story

Of all Thy love to me.

Meanwhile my soul would enter

By faith before Thy throne,

And all my love would centre

On Thee, and Thee alone."

For purposes suited to our gospel, the whole of our Lord's history, until the commencement of His ministry after the death of John the Baptist, is here passed over. He then comes before us, in fulfilment of the prophecies of Isaiah, as a great light shining in the land of darkness and of death. "In the land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles: the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." Matthew 4: 15, 16; Isaiah 9: 1, 2.

The whole country, even to the extent of the ancient territory of Israel, it is said, was excited and aroused by His mighty deeds. These were the faithful witnesses of His Messiahship. The tribes of Israel were thus summoned to the standard of their Messiah. Unbelief was left without excuse. He was not only the light of life shining on the darkness of death, but He was the mighty power of God in healing and blessing. The strong man He had bound, and He was now spoiling him of his goods. The need and misery of man, both as to his soul and body, were the great objects of His mission of mercy. He was there to forgive their iniquities, to heal their diseases, to redeem their lives from destruction, and to crown them with loving-kindness and tender mercies. (Ps. 103) Thus we read, "And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy: and he healed them. And there followed him great multitudes of people, from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan." Verses 24, 25.

The attention of the whole country being thus attracted, and vast multitudes following Him, eagerly desiring to hear His gracious words, He unfolds the character of the kingdom of heaven, and of the people who would enter into it, in what is commonly called the Sermon on the Mount, which opens with the beatitudes.

THE FIRST BEATITUDE.

Matthew 5: 3. Blessed are the poor in spirit: for theirs is the kingdom of heaven. If ever it was needful for thee, my soul, to weigh thy words in the balances of the sanctuary, and to meditate in its sacred light, surely it is at this moment. How deeply important to understand the true meaning of the Lord's own words here, and to enter fully into the true spirit of His teaching. Condition of soul and blessing are inseparable; the one depends on the other. This is what thou must learn. It is also well to remember, that it is not by means of great learning or great opportunities for study — valuable as these are — that we know Jesus, understand His word, or see His glories; but by the light and teaching of the Holy Spirit. "He shall glorify me," says the Lord, "for he shall receive of mine, and shall show it unto you." John 16: 14.

The first beatitude, observe, lies at the basis of all the others. It is not only a distinct feature in itself, but it should characterise all the others and all who belong to Jesus. Surely nothing can be so necessary to a soul that has to do with God as poverty of spirit. Not poverty in circumstances merely, or poverty in words and ways, but in spirit — in the heart, the feelings, the inward man, and all before the living God. How often we may have said with reference to one who has injured us, "I freely forgive him, and I will be the same to him as ever, but I can't forget it for all that." This is not being "poor in spirit;" it is being outwardly so, but not "in spirit." It comes from the same root as the spirit of the world which says, "I will have it out with him, I am determined not to be beaten." How different to the state of the blessed man, here described by the Lord — "poor in spirit;" not in outward conduct merely, but in spirit! The outward ways should be the true expression of the inward state. This is God's pleasant sacrifice. "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise." (Ps. 51: 17.) This was ever the spirit, in all divine perfection, of the lowly, dependent, Son of man. But the grace that has brought down the proud spirit of man, and laid him in the dust, humbled and broken, before God, has laid the foundation of a true christian character, and of the soul's richest blessing. True, alas! he may one day forget his right place, and the old spirit of the natural man may be allowed to appear for a time, but the Lord knows how to bring him back, and how to break him down again. Nothing can be more sad than for one who has been down in this place ever to leave it, even during a moment's temptation. It is to lose sight of that Christ-like grace which God especially delights to honour in every dispensation.

Oh to be nothing — nothing,

Only to lie at His feet

A broken, emptied vessel,

Thus for His use made meet!

Emptied, that He may fill me

As to His service I go,

Broken, so that unhindered

Through me His life may flow.

Oh to be nothing — nothing,

An arrow hid in His hand,

Be a messenger at His gateway

Waiting for His command:

Only an instrument ready,

For Him to use at His will;

And should He not require me

Willing to wait there still."

Turn again, I pray thee, my soul, and muse a little longer on these mysterious, moral depths. Oh! to fathom them with thine own line, to know them in thine own deep experience! Is it thus? When all is gone from us, when we are nothing — nothing at all, even in thought and feeling, then all comes into us from God — God in Christ Jesus; and we are satisfied? Yes, thank God, this is the condition, this the blessing The robe, the ring, the fairest mitre, would not be enough; nothing but the fatted calf, could satisfy the famished prodigal, after he has spent his all. When he was brought down to the husks, and even these kept from him, he thought of his father's house, where only he could find the fatted calf. It must ever be so. When Naomi returned as an emptied one to the land of Israel, she found it was the beginning of barley harvest. When Abram fell on his face before God, then flowed the many streams of grace from the ocean of eternal love. "I will, I will," runs on freely. It is all grace now. "Thy name shall be Abraham; for a father of many nations have I made thee. I will make thee exceeding fruitful . . . I will make nations of thee . . . I will establish my covenant between me and thee . . . . . And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." (Gen. 17: 1-8.) And so with the leper. When the evil energy of the flesh ceased to work, he was pronounced clean. The priest could now go forth to the unclean place, and bring him into the camp, with the full blessing of death and resurrection, typically seen, and in due time, the eighth day, the consummation of blessing, he comes into his tent. So long as we are seeking to maintain anything of our own, to cherish an unbroken spirit as to some favourite opinion or object, we are resisting God's will and shutting out His grace; but when we are brought down to our real nothingness, and have nothing to maintain but Christ and His glory, the flood gates are thrown open, and grace flows in.

Some have thought that literal poverty, in its ordinary sense, is connected in the Lord's mind with the blessings of the kingdom, and so have parted with their property at once, and become poor for the kingdom of heaven's sake. In place of distributing their income as the Lord's stewards, and as He might call for it they have entrusted it to others, and taken the place of dependence themselves. The former is certainly a much easier way than the latter; but which is right? To hold property for Christ and His service in this world, and to give it out as a steward according to His mind, is a christian service that requires much waiting on the Master, and great liberty of soul in His presence. A scrupulous conscience would be in perpetual bondage.

The idea is founded on Luke 4 "And he lifted up his eyes on his disciples, and said, Blessed are ye poor, for yours is the kingdom of God." The words, "in spirit," are left out. But there is no ground in this text for such an idea. It is the fruit of superstition, not of faith, and savours of monachism. It is a question of the inner man in contrast with the outer. He who is poor as to this world's goods, may be of a proud unbending spirit, while the rich may be truly humble. At the same time we believe that the Lord has oftener used a man's miseries than his comforts to bring him to Himself, but that is the Lord's doing, and quite another thing. The steward's place is to meet his Master's mind, and not to indulge his own. The difference between Matthew and Luke in presenting the beatitudes, is to be accounted for by the characteristic and divinely arranged differences of the gospels.

"That in Matthew," says one, "gives the discourse on the mount in the abstract, presenting each blessing to such and such a class." "Blessed are the poor in spirit." Luke makes it a more personal address. "Blessed are ye poor." The reason is manifest. In the one case it is the prophet greater than Moses, who lays down the principles of the kingdom of heaven in contrast with all Jewish thought, feeling, and expectation. In the other case, it is the Lord comforting the actually gathered disciples, addressing themselves as so separated to Himself, and not merely legislating, so to speak. It was now the time of sorrow; for as bringing the promises in His Person, man would not have him.

Returning for a moment to our text, we would only further add on this beatitude, that the Lord here says, that the kingdom of heaven belongs to the "poor in spirit." They are the heirs of the kingdom. The riches of the King and the glories of His kingdom have come down to enrich the "poor in spirit." Who would not be poor in spirit? we may well exclaim. Who would not willingly be self-emptied before the Lord? But oh! the danger of being preoccupied when the invitation comes. Houses, lands, oxen, the home, the world; and, what is worst of all, deadliest of all — self — self-occupation in a thousand ways! But to the poor in spirit, to those who have reached the end of self, to those who are in the dust before God, yet cling by faith to Jesus and His cross; to those whose reason is silent, whose fair forms of religiousness are laid aside, who can only say, I have nothing now but Christ; all that I sought to maintain is gone — nothing, no, nothing now but Christ. The whole riches of His kingdom, and, better far, He Himself is mine — mine now, mine for ever. Praise His name!

"Enough — give thou the humble heart, and I consent;

Oh, make me nothing, and therewith content.

My gain is loss, my trust is in the cross;

Hold me! I'm weak, I fall; be thou mine All in all.

I will be nothing still,

That Christ alone my heaven of heavens may fill,

Yet set me, Lord, a little glowing gem

Upon His diadem; to shed my tiny ray

Among the splendours of His crowning day;

Though unperceived, I still should like to shine,

A tribute glory on that brow divine."

THE SECOND BEATITUDE.

Matthew 5: 4. Blessed are they that mourn: for they shall be comforted. In the different beatitudes, we have placed before us in the most interesting way the beautiful varieties and characteristics of grace. This is also most instructive, and ought to go far in forming our own character after this heavenly model. The second beatitude is perfectly distinct from the first, though both features may be found in the same person. The form in which the divine life expresses itself in the second class, is of a broader and more active character than the first. To be poor in spirit is more a condition between the soul and God alone, and might be possessed in perfection though there were none to mourn over. But to be a "mourner" in the sense of our text, is to be deeply and tenderly affected by the condition — especially the moral and spiritual condition — of others around us. For example: The worldliness of true Christians; the manifest delusion of mere professors; the godless ways of those who may be our near neighbours, accompanied with a deep sense of inability to witness for God in such a scene, fills the heart with holy sorrow. At the same time, this holy sorrow, which is so good and wholesome, and which leads to much prayer and dependence on God, must not be mistaken for a low, complaining, unhappy, discontented, mournful spirit in ourselves, which we may think answers to this beatitude. Not so; such would be little likely to enter into the sorrows of others, or mourn over the dishonour done to God and His truth in this world. They are too much occupied with their own state of mind, and that which immediately concerns themselves.

We may, and ought — if we are poor in spirit and true mourners — to be bright and happy in the divine presence, where all is peace and joy, and yet have fellowship with the deep sympathies of Him who was "a man of sorrows," in our journey through this world. And the more we know of His Spirit, the deeper will be our sense of what is due to Him, and the keener will be our sorrow when we see so many who set themselves against His authority, and use His goodness for the display of their own pride and glory. But, wonderful grace, the Lord submits to be despised and rejected still: and as a tinge of sorrow coloured His path and characterised His sayings in this world, so it must ever be with the godly while the world continues as it is. The Lord patiently waits until His kingdom come in power and glory, and then His will shall be done on earth, as it is done in heaven. — Now we have the kingdom in mystery. (Matt. 13) Then it will be in full manifestation. Now demons rule, though God overrules; then Christ and His saints will reign. Could we at any moment, by night or day, unveil the world, what should we see? From the den of poverty to the palace of luxury — one vast scene of human sorrow. This makes the Christian's heart, however bright and cheerful in the Lord's presence, sombre and sad in the presence of such universal misery, knowing as he does its real source.

But pray, my soul, speakest thou thus of thyself, of thine own experience, of what thou hast seen and felt in thy christian course? Could there be this character of feeling without entering, in the Spirit of Christ, into the condition of things around us? It is well never to speak or write beyond our measure: all should be done in the divine presence. Still, it is well to have our hearts challenged. But poor indeed would it be, were it possible to speak of such things unless it be from the depths of the heart's communion with the rejected Lord; and more, from long and varied experience and observation. It can only be tasted when the heart has a true sense of the moral condition of the church and the world. Then we must "mourn" over the fearful effects of sin and apostasy which meet us at every step. We walk in the midst of ruins. Wrecks of every kind lie strewed around us. Blighted hopes, unexpected calamities, with a multitude of little secret sorrows, characterise the land in which we are strangers and pilgrims, so that like captive Israel of old, "by the waters of Babylon," we may "sit down and weep," though we need not hang our harps on the willows; we are privileged to rejoice daily in the blessed hope of the Lord's coming, when we shall be fully and for ever comforted.

But to explain. How many hast thou seen floating down the stream of time as on a calm summer day, dreaming only of worldly ease and prosperity, when, suddenly, the wind of adversity rises, and all is changed in a moment. Death enters — the messenger little thought of, little expected, enters — the head of the family is suddenly struck down; all is desolate; nothing now is heard but the wail of the widow and fatherless. But, come these things within the sphere of the Christian's sympathies? Most surely they do, and must so long as we have human hearts. But they are looked at in connection with the groaning creation, and lead us to pray, "Come, Lord Jesus, come." Surely the Lord's heart was touched with such a scene as this, and may not ours? Something like what is occurring daily around us must have been in His mind when He described the rich worldling and his fearful end. "Thou fool, this night thy soul shall be required of thee; then, whose shall those things be which thou hast provided?" Luke 12: 20.

Singularly enough, while writing these lines, a messenger with heavy tidings arrives; a rich man, well known for many years, has died suddenly. The effect on the mind for the moment is overwhelming. The thoughts run rapidly back over those years; the different times a word was said about the Lord, and the value of the soul are recalled: the confession of their importance, and the promise to think more about them. But who at such a moment can feel satisfied with the measure of his own faithfulness? Did I speak plainly enough, often enough, earnestly enough? conscience will be ready to ask, and it may be to accuse. But all is now of no avail; the scene is closed: the curtain fallen: and we cross not the dark line which separates the two states of being. Still we may heave a sigh and utter a groan over the sad effects of sin, as the Lord Himself did at the grave of Lazarus; yet no uncertainty was there as to the welfare of the precious, immortal soul. Every believer knows something of the value of the soul and salvation, and if both are lost, who would not mourn? Nevertheless, the sphere of thy meditations lies more within the limits of the kingdom, and here thou mayest pause for a little.

Nothing is more fitted to fill the heart with real sorrow than the immense number of mere professors. And surely a responsibility beyond that which attaches to the mere worldling, rests with those who take the name and profess to be the followers of Christ. They will be judged by a different standard. Many foolish virgins now mingle with the wise, and their lack of oil seems not to be discovered until it is too late to buy. The door shut and the lamps out will leave them in hopeless darkness and despair. This, alas! will be the portion of many who now hold a high place in the professing church. But how difficult it is to reach that class, how difficult to speak to them; how difficult to know which is which! All have lamps, but all have not oil. They are self-deceived and may never be undeceived until, with awful surprise, they open their eyes in hell, being in torment. Still, the spiritual eye can see, that while much is made of mere externals, very little is made of Christ, and of that which is due to Him.

Again, the agony of mind peculiar to the sight of such a state of things, with the painful sense that you can render no help, and can only testify against it by complete separation from it all, seeks relief in sighs and groans before the Lord; you must be a mourner with Him, in such a scene. And what may draw forth a yet deeper sigh, you see those there who really belong to the Lord, but who refuse to see separation, either from the natural or the religious world. Thus loneliness in spirit is the inevitable path of a true mourner, his only friends are outside like himself. They mourn together. "Yea, we wept when we remembered Zion." And what was it that drew forth the deep sigh from the "man of sorrows" when here, but the sign-seeking unbelief of His people? "And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? Verily, I say unto you, There shall no sign be given unto this generation." It is still the same: something like a sign that appeals to the senses is believed in and eagerly run after, while the blessed Lord in rejection, outside the camp, has as little attraction for the sign-seeking multitude now as then. True, Christ and His cross are not left out, that would be equally unpopular; but gather around His name the glory of the world, and multitudes will cry, "Hosannah to the Son of David;" but when the cross with its shame and rejection is presented and the pilgrim staff, it is "Away with him, away with him."

The mourner must now retire into his secret chamber and breathe out his sorrow into the bosom of his Lord. He must stand aloof from all this sad mixture of the church and the world, well knowing that he will be judged as wanting in brotherly love, and uncharitably affected towards other Christians. He will not have his sorrows to seek; but the Lord knows it all, and he shall be comforted. The time is coming when he will enter into the joy of his Lord, and reap the fruit of ]his testimony for Him throughout eternity. "Blessed are they that mourn: for they shall be comforted." Every tear that has been shed, every sigh that has gone up to God, every groan that has been uttered in sympathy with a rejected Christ, are all treasured by Him as the memorials of His own grace working in us, and will surely be held in everlasting remembrance.

The Lord grant unto my dear reader, the true knowledge of Jesus, not only as Saviour and Lord, but as the Man of sorrows ' who went about doing good, though with the deep abiding sense of rejection in His tender, loving heart. May we enter with our whole heart into the sympathies and hopes of our blessed Lord as to this wide-spread scene of sin and sorrow, until He return to fill it with joy and gladness. Even so, come, Lord Jesus.

Thy sympathies and hopes are ours;

Dear Lord! we wait to see

Creation, all — below, above,

Redeemed and blessed by Thee.

Our longing eyes would fain behold

That bright and blessed brow,

Once wrung with bitterest anguish, wear

Its crown of glory now

THE THIRD BEATITUDE.

Matthew 5: 5. Blessed are the meek; for they shall inherit the earth. In our meditations on the third beatitude, we find ourselves in happy company with that blessed One who was "meek and lowly in heart." There is evidently, in this third class, a great advance in the soul's blessedness. The heir of glory has been learning in the school of Christ how to meet the troubles of this life, as He met them. This is a great lesson, and greatly needed. Let us see that we master it fully.

In our first lesson we were shown the true condition of every soul that really knows God, and is conformed to the character of Christ — "poor in spirit." This condition being the result of what the soul sees itself to be in the divine presence, it is chiefly a question between the soul and God. All is blessed and happy there. But in going forth into the world, and attending to the various duties of this life, so many causes of trouble come in our way, that we groan in spirit. This is our second lesson. It is one of daily experience. The great advance in the third class seems to be this: the soul has so grown in grace, that now, in place of a questioning, reasoning, self-willed spirit being manifested in this scene of trial, the disciple meekly bows his head in submission to the Father's will, and learns of Jesus to be meek and lowly in heart; for, after all, in these circumstances it is a question of either self-will or submission.

The lowly in heart begins to see more clearly that, in spite of everything around him, God is accomplishing the counsels of His own will, and making all things work together for good to them that love Him, and are the called according to His purpose. This fuller knowledge of God and His ways produces a deeply chastened state of mind. Though groaning in spirit, and mourning over the wickedness of man, the rejection of Christ by those we love, and the failure of those who bear His name, the man of faith is quiet and humble! he walks with God in the midst of it all, and refers everything to Him. In the lowest murmur of the enemy, or in his loudest roar, he hears his Father's voice; in the smallest injury or in the greatest outrage, he owns His hand; he envies not the world its pleasures, or the wicked their prosperity; all his resources are in the living God; and he can turn to Him, rest in Him, rejoice in Him, and walk with Him, above the conflicts of this troubled scene. But rest assured, my soul, that this state of blessedness is only enjoyed by those who thus know God, and believe that He is accomplishing the hidden purposes of His love, in spite of the abounding evil and wicked purposes of man. A Father's voice, a Father's hand, a Father's will, a Father's purpose, cannot fail to create and sustain a meek and lowly spirit. Faith has thus forcibly expressed itself in one of our finest songs:-

"Is God for me? I fear not, though all against me rise;

When I call on Christ, my Saviour, the host of evil flies.

My friend, the Lord Almighty, and He who love's me, God!

What enemy shall harm me, though coming as a flood?

I know it, I believe it, I say it fearlessly,

That God, the highest, mightiest, for ever loveth me.

At all times, in all places, He standeth at my side;

He rules the battle's fury, the tempest, and the tide.

No angel and no heaven, no throne, nor power, nor might,

No love, no tribulation, no danger, fear, nor fight;

No height, no depth, no creature that has been or can be,

Can drive me from Thy bosom, can sever me from Thee.

My heart in joy upleapeth, grief cannot linger there;

She singeth high in glory, amid the sunshine fair;

The sun that shines upon me is Jesus and His love,

The fountain of my singing is deep in heaven above."

But if thou wouldst see, my soul, in absolute perfection, the meekness of which we speak, thou must turn in thy meditations to Him who knew deeper sorrow here, and deeper communion above, than any of His people can ever know. While discoursing to the people of the kingdom, and answering their questions, He has the sense of the true state of the people, and of His own rejection as the Messiah, the King of the Jews. What sorrow must have filled His heart! What relief and rest He ever found in His Father's bosom!

We will now turn for a little to Matthew 11: 20-30. Here we have the distinct expression and the perfect combination of these two things in Jesus — groaning in spirit because of surrounding evil, and entire submission to His Father's will, with praise and thanksgiving. Scarcely had "Woe, woe," fallen from His lips, when He looked up to heaven, and said, "I thank thee, O Father, Lord of heaven and earth." With the growing, deepening sense of the unbelief of the people whom He loved, and their blinded rejection of Himself as Emmanuel in their midst, He meekly bows to His Father's sovereign will, sees only perfection in it here, and the glory that would follow it hereafter. "Thou hast hid those things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight." As it then was, so has it been ever since, and so is it now. Mark well, my soul, what thou art now writing. Thou hast Jesus before thee as the obedient man, and the Father's ways in grace with the meek and lowly. He shields the Person of His beloved Son from the unholy gaze of unbelief, and hides His glory from the pride of man. "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." All who have dared to penetrate, in the pride of intellect, into the deep mysteries of His Person, have but revealed their own blindness and folly, and exposed themselves to the snares of the enemy. But to the lowly in heart — the worshipping heart — the full blessedness of the knowledge of Jesus and His ways is made known. "The meek will he guide in judgment, and the meek will he teach his way. . . . The meek shall inherit the earth, and shall delight themselves in the abundance of peace." (Ps. 25, 37) These passages no doubt refer to the millennial earth, when the God-fearing remnant shall possess it, in association with Christ as their king of glory. It is not said, observe, that they shall inherit heaven, but the earth. The place of their trial and sorrow will one day be the scene of their rest, their glory, and blessedness. The Christian will possess it in a higher way — as one with Christ, who will then feed the poor with bread, and, like the disciples of old, the heavenly saints may be privileged to distribute it.

But, to return, it may be well for the servant — the Christian, especially tried ones — to look more closely into the nature of the discouragements which led the blessed Lord and Master to turn to His Father as His only resource.

He had come to His own, but His own received Him not. The people He loved, and had come to redeem, had no heart for Him. When John the Baptist came with mournful tidings, they refused to lament; when Jesus came with glad tidings, they refused to rejoice. They would not have Him on any terms. This is the secret of the comparatively small success of the gospel in all ages. The natural heart prefers the enjoyment of present things to a rejected Christ and a heaven that is thought to be far away. The most solemn warnings by John, and the most gracious invitations by Jesus, were alike unheeded by that generation. Enough to break any preacher's heart. When the attractions of grace, the appeals of love, the threatenings of justice, the miseries of hell, the glories of heaven, fail to arrest or awaken the careless — when the preacher's heart is broken because of the hardness of men's hearts — what is he to do? Retire into the presence of God, and in communion with Him learn his lesson more perfectly, both as to service and submission. This is the only refuge and resting-place for the disappointed workman. Let us now see how the Lord acted.

He knew perfectly the state of the people, and how they had refused the goodness of God, both in His Person and ministry. The inevitable result of such unbelief must be judgment. Accordingly, we read, "Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Woe unto thee, Chorazin! Woe unto thee, Bethsaida! . . . . And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell: for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day. But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment than for thee." This is most solemn! A more terrible, a more unsparing judgment is denounced against these highly-favoured cities in the land of Israel than on the notorious corruptions of Sodom. But has not this a voice to the highly-privileged gospel-hearer of our own day? Most assuredly it has. No judgment will be so heavy, so unsparing, as that which will ere long fall on apostate Christendom. The higher the place of privilege, the deeper must be the fall of those who are untrue — who have merely the name of Christ, without the reality. And do not such abound now, as in the days of Chorazin, Bethsaida, and Capernaum? Alas! the answer need not be given; the question rather is, where are the real, the true, witnesses for the glory of His Person and the authority of His word? The thought is overwhelming. What is to be done? What did the Lord do? He turned to His Father.

"At that time Jesus answered, and said, I thank thee, O Father, Lord of heaven and earth." In a word, in place of complaining of the treatment He received from others, and vindicating Himself, He meekly bows to the sovereign will of His Father, falls into His hands, as Lord of heaven and earth — the wise disposer of all things; and what is the result? Just what it must ever be — He receives the blessing. Not merely a promise, but the possession — "All things are delivered unto me of my Father." And this proves to be the occasion, through grace, of a fuller revelation of God, and of a richer blessing to mankind. "Come unto me, all ye that labour and are heavy laden, and I will give you rest." How beautiful and precious this is, as an example to us! it is always the way of blessing both to ourselves and others. When Jesus was despised as a man, rejected as the Messiah, and refused His crown of glory, He did not stand up for His rights, as we would say, but meekly submitted, and looked up to His Father as Lord of heaven and earth. He could leave all in His hands, and wait His sovereign will. In the meantime the blessing flows, like a wave of life, from the ocean of eternal love — it overflows all Jewish limits.

The Gentiles are brought in here. The Father is revealed as the source of all blessing. "Come unto me. . . . I will give you rest." The poor Gentile as well as the Jew; are you weary and heavy laden? "Come unto me." It is pure grace now. No qualification required, save that you are weary and heavy laden. Come, just as you are, just now; "I will give you rest." The blessed Lord does not here say by what means He will give us rest, but we must trust Him. He can no more trust man, man must now trust Him. There is no other way of blessing now. There is only one question: Is He fit to be trusted? This is all. Trust Him. "Blessed are all they that put their trust in him." Psalm 2: 12.

But this full, flowing tide of grace does not lead to carelessness of walk, as man might say it would. "Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." The difference between the two verses is very distinct, and has been often noticed. In verse 28 it is, "Come unto me . . . . and I will give you rest;" in verse 29 it is, "Take my yoke upon you . . . . and ye shall find rest to your souls." The one is pure, absolute, unconditional grace to the sinner; the other is the yoke of Christ for the believer. The reason why so few have learnt to meet the troubles of this life as He met them, is, because they are not under His yoke, and learning of Him. They are thinking of their own character; how much they have been misunderstood, how grossly they have been misrepresented, how falsely accused, and how unjustly or unkindly treated. They have not learnt that their own reputation is the last thing they should think about; that now they have only to care for the character of Christ. Those who are under the same yoke must walk side by side, and step by step. True, the strong one may pull the weak one through, when the chariot wheels sink deep in the sand of the desert; but they must walk together. The Lord give us thus to learn the great truth of our third beatitude, "Blessed are the meek; for they shall inherit the earth."

"Smooth let the waves of life be, Lord, or rough,

Without Thine arm to lean on, I must fail;

But while upheld, by Thy sustaining grace

Calmly I walk, superior to them all.

And as I gaze upon Thee, where Thou art —

The vague, wild tumult of life's inner sea,

The feverish throbbings of this restless heart,

Are calmed, as, risen Lord! I walk with Thee.

For since I've seen Thee seated far above,

At God's right hand in yonder glorious sphere,

The light which led me to that place of love

Revealed the wreck of everything down here!"

THE FOURTH BEATITUDE.

Matthew 5: 6. Blessed are they which do hunger and thirst after righteousness, for they shall be filled. The perfect answer of the Father's love to the various spiritual feelings and conditions of the children is most interesting and instructive. The riches of the kingdom are promised to the poor in spirit "Theirs is the kingdom of heaven." Divine comfort is the sure portion, in due time, of those who mourn — "They shall be comforted." And, as saith the prophet: "As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem." (Isa. 66: 13.) The coming possession of the land of Israel is the promise held out to those who meekly bow to the will of God in the land of their strangership, and leave all their interests in His hands — "They shall inherit the earth." And to the fourth class, who hunger and thirst after righteousness, full satisfaction of soul is promised — "They shall be filled."

This is grace, and like the ways of the Lord in grace, from the beginning. His answer meets the felt need of the soul. He creates the desire that He may satisfy it. When the heart desires that which is good, we may be sure that His grace is there. As there is nothing spiritually good in the natural heart, the first, as every good desire after, must come from God. "I will arise, and go to my father," was the effect of grace working in the heart of the prodigal; and he was then as safe as when he was in his father's arms, though he did not know it. So that a good desire is the fruit of grace, and, in a certain sense, the possession of all that is desired. It is like the earnest of the inheritance.

Surely there is great encouragement in these facts to those who are earnestly seeking the Lord, as they say, but who are fearful and doubting as to whether they have found Him; whereas it is just the opposite; Christ has sought and found them, and is causing the heart to feel that nothing can ever satisfy it but Himself. The world, its pleasures, its riches, its society, are all too small to fill it. Even a Solomon found that all under the sun could not fill his heart. At the same time he is made to tell us, in his beautiful song, that a poor out-door slave finding the Messiah, or rather found of Him, her heart overflows with His love. "Thy love," she says, "is better than wine" — better to me now than all the social joys of earth. This must be the work of His grace. No true desire, we know, for the Christ of God can ever spring from our depraved hearts, and sure we are that neither the world nor Satan has put it there: from whence, then, must it come? From the grace of God alone. And the longing desires and expectations He has awakened He waits to fulfil. But He would have us to say with the Psalmist, "My soul, wait thou only upon God: for my expectation is from him. He only is my rock and my salvation: he is my defence: I shall not be moved. In God is my salvation and my glory: the rock of my strength, and my refuge, is in God." (Ps. 62) It is the word "only" in this beautiful psalm that so searches and tries our hearts. The Lord give us to weigh it up in His presence.

We conclude, then, from these reflections — and reflections they are, for very little is said about pardon, salvation, or redemption, in the Beatitudes — that every desire of the heart after Christ shall be satisfied for ever. So far this is true now. May the Lord awaken and draw forth many deep, earnest, longing desires after Himself, in these last and closing days. We will now return to our Beatitude.

As we are all well acquainted with the force of the figure, we can easily see its spiritual application. To hunger and thirst after righteousness evidently means an earnest desire of the renewed mind to do the will of God in this world; and this desire is increased from finding the world opposed to what is right in the sight of God — to righteousness. Hence the intensified feeling of hungering and thirsting. The effect of thus seeking to maintain that which is according to the will of God is great blessedness to the soul. "Blessed are they which do hunger and thirst after righteousness." But though blessedness is the sure reward of righteousness, the righteous path will be one of great trial and many difficulties. The maxim of the world is, not what is right before God, but what is convenient, profitable, or suitable to self. What the mind of God may be on the subject is never thought of; and he who would suggest the inquiry would be set down as unfit for the practical realities of this life.

But this looseness of principle is not confined to the world; we find it in the professing church. How many things are introduced and practised there, with all the show of divine authority, and made terms of membership, which have no sanction in the word of God? So that he who would seek to maintain the authority and the glory of God. or in other words to walk in the paths of righteousness, either in the church or in the world, must meet with trial at every step. Grace must mourn when the will of man is in the place of the righteousness of God. The meekness, also, of the divine life will be in exercise, as looking up, and leaving all to God.

But whatever others may do, the maxim of the man of God must ever be, Is it right? Is it in harmony with the revealed will of God? Not merely is it most practical, most likely to gain the end in view, but is it right? "The righteous Lord loveth righteousness: his countenance doth behold the upright." (Ps. 11: 7.) Righteousness, we admit, had a special place with the Jew who was under law, and who was to see that all things were done according to the letter of the law; but surely in the New Testament we have both deeper and higher principles than in the Old, and which were brought out, not so much in the Sermon on the mount, as after the death and resurrection of Christ; and a broader righteousness is looked for, just because we are to reckon ourselves as dead and risen in Him, and not under law, but under grace. Hence the apostle says, in Romans 6, "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you; for ye are not under the law, but under grace."

As a test of the real character of much that we allow and do, it would be impossible to over-estimate the value of this short and simple question, Is it right? Not that we are to expect an express passage of scripture for everything we do or allow; but we may seriously inquire, is this in accordance with the revealed will of God in Christ? Are we sure that it has His approval? If not, what is it worth? It is worse than useless, it is wrong. It may be a religious observance, or an acknowledged principle in the affairs of this life; but if it has not the sanction of God, better give it up. To hunger and thirst after righteousness is the earnest desire to maintain what is right in the sight of God, though it may expose us to the opposition and oppression of the world, or to that of worldly-minded Christians.

But would not, thou mayest say, my soul — would not this seeking to walk in conformity to a rule or given standard tend to a spirit of legalism? Not in a christian point of view; on the contrary, the word of God is "the perfect law of liberty" to the divine life which we have as Christians. But this leads us to the root of this great subject, on which thou wilt do well to meditate deeply and prayerfully for a little while. Here thou wilt discover the secret of real, holy liberty.

The life of Christ, which is ours, as thou knowest, and in which we are to walk, can never dislike or be opposed to His word. The new nature delights in the words or commandments of Christ; they are but His authority to do what the divine life desires to do. Let us suppose a case. A young Christian, from the purest motives, has an intense desire to go to the prayer-meeting; this would be right — according to the mind of Christ — righteousness. But the way is not clear, he is under another. He quietly waits on God. By-and-by he is told to go — this is what his heart was desiring; he rejoices to obey; it is the law of liberty. The bent of his new life and the word of Christ are one. But take another example. A young Christian is indulging in a worldly state of mind; he is asked to go to the prayer-meeting, but he dislikes going; the will of his fleshly mind is opposed to the will of Christ; His commandments are not at present joyous, but grievous; they are not the law of liberty, but of bondage, he is most unhappy. Thus it is that obedience, walking in righteousness, is perfect liberty, holy joy, and divine power to the life of Christ in the soul. True, the Holy Spirit is the power, but we cannot separate the power of the Spirit from the authority of the word. The desires of the new life, the authority of the word, and the power of the Spirit, go together.

The first epistle of John, especially the second chapter, is a divine exposition of this great practical principle of Christianity. "Whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked." The words of Christ were the expression of His life when here on earth — that life is thine, my soul — that very life — wondrous, precious, blessed truth! And this shall be thy life for ever, and the basis of thy happy fellowship, and of thy divine intimacies, with Christ throughout the countless ages of eternity. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." But, in the meantime, suffer His words so to guide and direct thee, that thou mayest walk even as He walked.

Before closing our Meditations on this beatitude it may be well to turn for a moment to Psalms 16, 17. Here we have the same great lines of truth — life and righteousness — but in immediate connection with Christ and the godly remnant in Israel. In the former we have the path of life with God, and that through this world, through death, up to the fulness of joy in His presence. "Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore." In the latter we have the path of righteousness in entire dependence on God. Absolute faithfulness in heart and life, both to God and man, marked the steps of Jesus through this world. "Hear the right O Lord," was His cry, and this should be the Christian's motto — "Hear the right, O Lord." His one grand object was to meet His Father's mind, to do His Father's will, and mark out a path for us, that we might walk in His steps. And here — the heart is proved, and the value of the word. "Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing I am purposed that my mouth shall not transgress. Concerning the works of men; by the word of thy lips I have kept me from the paths of the destroyer." This could only be absolutely true of Christ, and only true of us in so far as we live the life of Christ. Nevertheless, we should be able to appeal to God as to the purpose of our hearts and the desire of our lives.

The Lord enable us by His grace thus to walk before Him, with proved hearts and consistent lives, notwithstanding the opposition and persecution we may have to bear. Hungering and thirsting after righteousness — after the whole mind and will of God in Christ Jesus, and practical conformity to the blessed path of the Son of man in this world — we shall surely be filled. This beautiful psalm, observe, begins with, "Hear the right, O Lord," and ends with the grand consummation, "As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness." Glorious end! Shall it be thine, my reader? Pause, consider — hast thou faith in Christ? Is His life thine? His practical ways in this world thy delight? Wondrous, blessed hope! What is to be compared with it? To awaken from the long sleep of death, to arise from the ashes of the tomb, and come forth in the radiant beauty and the heavenly glory of the Lord Jesus, is a prospect worthy of thy deepest consideration now. Another, while I write, and a near neighbour, has just passed off the stage of time. His credit at the bank in this world is counted by millions, but, if that be all, many millions, could he take them with him, would not buy a foot of ground in the paradise of God, or one drop of cold water in the regions of hell. How many fall from the lap of luxury to the depths of eternal misery! Nothing can purchase the blessings of heaven, or deliver the soul from the doom of sin, but the precious blood of Christ. It is the sinner's only passport through the gloomy gates of death, and his only title to the mansions of glory. Prayers, penance, charity, with the devout observance of religious ordinances, may pass current in this life, but without Christ and His cleansing blood they are valueless, and must be rejected as counterfeit coin at the gate of heaven. The work that saves the soul is a finished work.

"See, 'sprinkled with the blood,

The mercy-seat' above;

For justice had withstood

The purposes of love:

But justice now withstands no more,

And mercy yields her boundless store."

Yes, be assured of this, my dear reader, that. no good works are acceptable to God that are not the fruit of living union with Christ Himself. The branch that is wild by nature must be grafted into the true olive, and drink of the fatness of its roots, before it can bear fruit to the glory of God the Father. Have faith, then, in the blessed Jesus; trust His precious blood to cleanse thy sins away; trust to His holy word without a misgiving; and patiently wait His return, when He will do more and better far than thou hast either asked or thought of. "We are all the children of God by faith in Christ Jesus." Galatians 3: 26.

THE FIFTH BEATITUDE.

Matthew 5: 7. Blessed are the merciful; for they shall obtain mercy. We now enter on what may be called the second section of the Beatitudes. They are evidently divided into four and three — a division not uncommon in scripture. The first four are characterised by righteousness, or that which is due to God: the last three by grace, or the activities of grace towards others. There is great moral beauty, order, and instruction, in these two classes. The division is no doubt divine, and may well engage thy thoughts, O my soul, in happiest meditation. When the sinner is first awakened, brought into the presence of God, sees his true condition there, and learns the vanity of what man is, there must be humbling and breaking down. He will now side with God, and maintain His cause against himself. Repentance is real. He is content to be nothing. Thus we see that the first blessedness is poverty of spirit, and introduces the soul to the other blessings. We will now look at the first of the last three.

"Blessed are the merciful." No word within the compass of our language has a sweeter sound than mercy; and no other word could bring the character of God more fully before thy mind. This leads to thy deepest joy, and thy richest blessing — dwelling on the character of God. He is "the Father of mercies." Mercy is not merely a resource of God, but He is its source — "the Father of mercies." He is the well-spring of all the pity, compassion, tenderness, kindness, and charity, whether temporal or spiritual, which flow through this world of misery. And this mercy, blessed be His name, is from everlasting and to everlasting — without beginning, before time; and when time is past, without end. "The mercy of the Lord is from everlasting to everlasting upon them that fear him." (Ps. 103: 17.) But in the meantime, on this "narrow neck of land," this world of sin, between the incomprehensible past and future, mercy flows as a mighty river, and unites, as it were, the ocean of eternity. There is no interruption to His mercy: it is the active principle of His being in this world of sin and misery." For his mercy endureth for ever." Who can speak of the transcendent blessedness of such a truth in such a scene of sorrow as this world is! But for the ceaseless flow of His mercies, it could only be like that place where His mercies are clean gone, and where He will be favourable no more for ever. When the ear of mercy is closed, and the arm of mercy is withdrawn, nothing remains but the agonies of despair. But now He delights in mercy, and will delight in it.

"For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." (Rom. 9: 15.) God only can say "I will I will," and He only has a right to say so. No creature can say, "I will" — God only! but His "I wills" are mercy and compassion, and are all ours in Christ Jesus for ever. Satan may deny it; the poor human heart may doubt it; but the word of the Lord standeth firm and sure, it cannot be broken. "I will sing," says the psalmist, "of the mercies of the Lord for ever . . . . . For I have said, mercy shall be built up for ever." Psalm 89.

"How shall I meet those eyes?

Mine on Himself I cast,

And own myself the Saviour's prize;

Mercy from first to last."

But tell me, my soul, is this rich, tender, everlasting mercy free to all who cry to God for it? Most surely! Are none now who hear of His mercy excluded? Only those who exclude themselves. The door of mercy now stands wide open, and the ear of mercy patiently waits to hear the cry, and quicker far than the electric spark is Heaven's answer. Take a well-known example; and remember that Jesus is the same yesterday, today, and for ever.

When the poor blind beggar (Luke 18) heard that short sermon, "Jesus of Nazareth passeth by, he cried, saying, Jesus, thou Son of David, have mercy on me!" What was His answer? Could He say, I have no mercy for thee? Impossible! that would have been to deny the character of God, and the whole truth of the Bible. The fulness of divine mercy was his from the moment of his heart's first utterance. The faithless multitude might rebuke the blind main, and seek to drive him back; but not Jesus. The moment the cry for mercy fell upon His ear, He stood still; and the vast procession stood still, and, if it had been necessary, the spheres too would have stood still. All must give place to this service of mercy. "And Jesus stood, and commanded him to be brought unto him; and when he was come near, he asked him, saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight; thy faith hath saved thee." Surely this is mercy, full and free; and such mercy is free to all, "For whosoever shall call on the name of the Lord shall be saved." And these things are written, remember that thou mayest believe. The same cry will bring the same blessing today.

And here learn also, as a believer, how to show mercy. Give not thy alms to the poor as thou wouldst throw a bone to a dog. With what grace Jesus bends over the poor man, and asks, as if He were his servant, "What wilt thou that I shall do unto thee?" Far from taking a place of manifest superiority, and causing the poor man to feel as if in a far distant place, He gave him to know and feel that He was dealing with him in love and grace, and drew the heart of the helpless one entirely to Himself. The Christian must not only be merciful — most merciful, always merciful — but he must learn to show mercy after the manner of his Lord and Master. The way of the world is to patronise, and to be esteemed as benefactors; and many will give for the sake of this honour. But not so those on whom the Lord lays His hand and pronounces blessed. "Blessed are the merciful, for they shall obtain mercy."

Learn, then, I pray thee, from this narrative both the freeness and the style of divine mercy. He who cries to God for mercy, though physically, mentally, morally, and spiritually poor and blind — the weakest or most degraded of mankind — is instantly answered by Him, "who is rich in mercy." God never has said, and never will say to the cry of the dependent heart, I have no mercy for thee. Hence the absolute certainty of God's mercy to every one who feels his need, and looks to Him to meet it. There is nothing either in the heart or in the circumstances of the sinner that can hinder the flowing spring of mercy, if he only bows at the feet of Jesus in dependence on Him. But there is no possibility of salvation to a single soul, save through the mercy of God in Christ Jesus, His blessed Son.

"Ho! all ye heavy laden, come!

Here's pardon, comfort, rest, and home,

Ye wanderers from a Father's face,

Return, accept His proffered grace.

Ye tempted ones, there's refuge nigh,

'Jesus of Nazareth passeth by.'

But if you still His call refuse,

And all His wondrous love abuse,

Soon will He sadly from you turn,

Your bitter prayer for pardon spurn.

'Too late! too late!' will be the cry —

'Jesus of Nazareth has passed by.'"

Having thus spoken of mercy in a general way, we shall now notice more particularly its true character, and how it is to be manifested by all who have found mercy of the Lord.

MERCY AND GRACE.

In what way, we may inquire, does mercy differ from grace? Clearly they are not the same thing, though they may come very near to each other. They are carefully distinguished in scripture, and we will best learn their meaning by the use made of them there.

Both words, we find, are prominent in the character of God, as proclaimed to Moses — "The Lord, the Lord God, merciful and gracious." He is merciful to forgive, and gracious to help in every time of need. The distinction is also maintained in the most marked way by the apostolic writers.

When addressing the church, they wish "grace and peace;" but when writing to individual Christians, they say, "Grace, mercy, and peace." The reason of this significant chance not only marks the essential difference of the two words, but it reveals the peculiar position of the church. It is viewed as raised up in Christ, and in the same place of privilege, blessing, and acceptance as Himself. Hence the word "mercy" is never introduced when she is addressed in this relationship. The blessed Lord Jesus, though in this world as the lowly Son of man, never was, and never could be, the object of divine mercy; but "Grace was poured into his lips," and the richest gifts of heaven surrounded the path of the perfect One. The church is now seen as one with Him. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ." The last clause of this verse is a truly remarkable one — "so also is Christ." It shows the perfect oneness of Christ and the church. But for this unity, the apostle must have said, "so also is the church." He is speaking about the church, not Christ: why then say, in apparent violation of the ordinary rules of language "so also is Christ?" Because the whole body, Head and members, are here viewed as "one body," and in the same place of privilege and blessing. Surely this should be rest, eternal, perfect rest, for the heart; and also the complete settlement of every question as to the heavenly character and relationships of the church. The Lord grant it.

But to return.

On the other hand, individual Christians are looked at as men in the body, and as encompassed with infirmities, passing through conflicts, and constantly needing mercy — and grace too, of course. Hence the apostle says to Timothy and Titus, "Grace, mercy, and peace:" and in writing to the Hebrews, he says, "Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Hebrews 4.

The term grace evidently conveys the idea of free gift, favour; without obligation on God's part, without claim on ours: or without raising the question of the condition of the one so favoured; it may be called the indulgence of love. (See John 3: 16; 2 Cor. 8: 9, where we have grace in its divine fulness.) But mercy always marks the receiver as a wrong-doer. To be "merciful" is to be ready to overlook or forgive a wrong, at the same time conscious that he to whom mercy is shown deserves a contrary kind of treatment. It answers to what is called among men a tender, forgiving disposition; only it is to be exercised by believers on the higher ground of having obtained mercy of the Lord themselves, and looking forward to obtain it more fully, they are "merciful" to their fellow men.

But thou mayest yet inquire, my soul, what is the promised reward here assured to the merciful — "They shall obtain mercy?" We cannot need mercy in heaven. Surely not. Nevertheless, the promise is future, whether strictly applied to the Jew, or morally to the Christian. Onesiphorus was no doubt a Christian, and Paul prayed for him, "that he might find mercy of the Lord in that day" — the time of future rewards. So filled with gratitude was the heart of the apostle for the special kindness of Onesiphorus, when he risked his own life in finding him out, and in ministering to him in prison, that he prayed for a reward that would be the reflection of, and that would commemorate for ever, that noble service of love. This, we doubt not, is the way of heaven, but especially during the millennium. Every service of love, from a cup of cold water and upwards, shall not only be rewarded in that day, but the reward will characterise the service, and thus be held in everlasting remembrance.

This is clear from many passages of scripture; we quote one of exquisite beauty. "And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great." (Rev. 11: 18.) The small as well as the great will be remembered on that blessed day. What grace! What a day that will be! May we think of it now in all our service for Him!

But thou mayest say with many, what can I do? If I am only there myself, I shall not think of a reward. Stay, my soul, see that thou venture not on wrong ground here. Many may speak thus as an excuse for spiritual indolence and worldliness. What is the teaching of the Lord in these beatitudes? Surely that the vital principle of each feature here pronounced "blessed," is in every soul that is born of God, though they are not alike prominent in all. We see poverty of spirit in one, and great activity in another. But those who mourn shall be comforted; the meek shall inherit the earth; the merciful shall obtain mercy.

May the Lord lead thee, and all who read this paper, to abound more and more in this heavenly, this God-like, grace of mercy. In the exercise of mercy towards others, thou shalt taste afresh the sweetness of God's mercy to thine own soul. A gracious eye, a tender heart, an open hand, carry with them their divine reward. Who abhors not the character of the steward who was forgiven ten thousand talents by his master, but would not forgive his fellow-servant a hundred pence? On the other hand, who admires not the mercy which shines in the good Samaritan, who did the neighbour's part? This is the mercy of the gospel, seek especially to shine here — in the mercy that would seek to save the lost sinner; but forget not the mercy that shines in words, looks, and deeds. Mercy is the great need of mankind — sinners need it, saints need it, all need it. God in Christ Jesus is its source. May we be the channels of its many streams, both to the bodies and to the souls of men.

THE SIXTH BEATITUDE.

Matthew 5: 7. Blessed are the pure in heart; for they shall see God. We now approach the most heavenly and lofty of all the beatitudes, and in some respects the most difficult to make plain to others. Not, surely, that we should be less acquainted with a pure heart than with a merciful heart, but the object of the pure heart, and the effect of seeing that object, is a blessedness which transcends the power of language. This may be understood from the effect of lower objects which come within our own experience. We look on an object of interest or affection — a face, it may be a mother's face, for example, as sung our christian poet on receiving his mother's picture.

"Those lips are thine — thine own sweet smile I see,

The same that oft in childhood solaced me:

Voice only fails, else how distinct they say,

Grieve not my child, chase all thy fears away."'

Thus we stand, we gaze, absorbed with the tender recollections of the past, the bright anticipations of the future, and the passing over of that "little while" which comes in between. And still we stand in silent meditation; the heart moved to its deepest depths; the eye fixed on that countenance with melancholy delight, until self and all outward things are forgotten. Such deep emotions may be spoken of to a few — very few — but they must remain for ever undescribed. We must have both the condition of heart and the object to know their full meaning; and so it is with the heart's vision of heavenly things — the glory of God as it shines in the face of Jesus Christ. Let us now endeavour to explain.

The moral condition of the heart or soul, is here the important question. God only being pure absolutely, there must be purity of heart to appreciate Him. There is no thought here, we need scarcely say, of bodily sight, for even Jesus is now hidden from our view. It is only with the eyes of the heart or the moral vision of the soul — which is simply faith — that we can see God or appreciate His excellency and glory; and this blessedness is made to depend on the condition of the heart. "Blessed are the pure in heart, for they shall see God." The purer the heart is, the more clearly it will see God, and the more clearly it sees God, the purer it must become. Thus the one acts and re-acts upon the other.

The purity of heart which is here pronounced "blessed" may be the result of faithfully following in the line of the earlier beatitudes, especially the first of this class, which leads to the contemplation of God in one of the most attractive aspects of His character — divine mercy. From the commencement to the close of scripture, mercy is spoken of as the grand prerogative and glory of God. The Psalms especially speak much of His "mercy and his truth." To Him "belongeth mercy;" "He is plenteous in mercy;" it is "above the heavens;" and "the earth is full of his mercy." Now the simple or normal effect of drinking at this fountain of mercy is to become "merciful," and this grace immediately precedes and leads the way to that moral perception of God, which results in purity of heart.

It may be well to notice here, that we cannot make or keep the heart pure by trying to do so. Were we to look within and make the condition of the heart our study and our object, we should sink down, as many have done, into a state of mere mystical, self-occupation. To be merciful, the heart must have an object that is the perfect expression of the divine mercy; to be pure, it must have an object that is absolute in purity. As the heart is not inherently pure, it can only be accounted so by reflecting a pure object; and that object being Christ, we find in Him the true explanation of a pure heart and seeing God. The heart is purified by faith in Christ, who is the brightness of God's glory, and the express image of His Person. (See Acts 15: 9; 1 Peter 1: 22; Heb. 1: 3.) What relief, what rest, the heart finds in finding Him! No theories, no analogies, no efforts, no experience can solve the question or give rest to the mind, but Himself — Himself known as the once lowly but now exalted Man in glory.

Now then, my soul, let thine eye rest on Him — the eye of faith, the eye of thy heart. Meditate long, meditate deeply on Him. Gaze now on that "countenance transcendent." Blended there are the rays of all divine perfection, and of every beatific vision. Majesty divine as "the King eternal, immortal, invisible, the only wise God," mingling its many glories with the sweet and lowly graces of godly sorrow, meekness, righteousness, mercy, holiness, and peace, together with all goodness, wisdom, and love, is the God whom the pure heart sees; but not only sees, its privilege is to bask in the beams of that moral glory now and for evermore.

But see, I pray thee, that Christ is thy one object; a pure heart must be an undivided heart — a whole heart. Thus and thus only shall thy whole body be full of light. All other objects but dim thy spiritual vision. "They looked unto him," says the psalmist, "and were lightened." When darkness is loved rather than light, there can be no perception or appreciation of moral beauty. Such was Israel's blindness, and such it is now, but the day is coming when they shall look on Him whom they rejected, and see in Him the glories and perfection of the Godhead. Then, truly, shall they see God, and know the blessedness of being "pure in heart."

"In Thee most perfectly expressed,

The Father's self doth shine;

Fulness of Godhead, too, the blest —

Eternally divine.

Worthy, O Lamb of God, art Thou

That every knee to Thee should bow."

With the people of Israel, we know, this is future; but what of thine own purity of heart, O my soul? Is it a present, deep, divine, blessed reality? Is thy heart pure? Seest thou God? These are solemn questions, but proper ones; and God forbid that any of us should speak of those things without knowing them personally in the divine presence. But surely we know Him in whom the holiness of God is perfectly reflected. There only we can see God and have communion with Him.

Throughout the New Testament there is much said about purity of heart. It is looked for as the true condition of all Christians, though, alas, all are not "pure in heart." So much is said, and said truly, about the deceitfulness of the human heart in our discourses and papers, that the expression "pure in heart" is supposed, even by most Christians, to be a figure which is not intended to mean what it says, and thus it is passed over. But scripture means a great deal that is most definite by pureness of heart. The apostle in writing to his son Timothy, says, "Follow righteousness faith, charity, peace with them that call on the Lord out of a pure heart." This passage clearly teaches what we are to look for and expect in all who come to the Lord's table. Only such will suit Him who says, I am "he that is holy, he that is true." The apostle Peter in his address to the council (Acts 15) speaks of the Gentiles as "purifying their hearts by faith," and therefore as entitled to christian fellowship as the Jewish believers. And in his epistle he says, "seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." The apostle James in his exhortations uses a similar form of expression: "and purify your hearts, ye double minded." John, also, in speaking of the Lord's coming, says, "And every one that hath this hope in him purifieth himself, even as he" — that is, Christ — "is pure." Here the Lord Jesus, is brought before us, not only as being in Himself essentially pure, but as the measure and standard of purity for us. "Every one that hath this hope in him purifieth himself even as he is pure."

The hope of the Lord's coming has thus a transforming power. In looking for Him and waiting for Him now, we seek to purify ourselves even as He is pure. But when we see him as He is in the glory, we shall be like Him — perfectly conformed to Him in all things. Now we are transformed by degrees, then we shall be conformed completely and for ever.

This is also the teaching of 2 Corinthians 3. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." The meaning is plain and most important; we behold the glory of the Lord in the unveiled face of Jesus — the exalted Man in the glory — and are transformed according to the same image from one degree of glory to another, by the Lord the Spirit. But we are not only transformed into His likeness morally, we are the reflectors of His glory. Now the believer is the glass in whom the image of the Lord should be seen.

Forget not this great truth, O my soul; what can be more important? Oh that this one thought may take possession of thy whole being. What! mirrored on thy spirit and ways should be the moral image of thy absent Lord: oh see that nothing comes between thy heart and Him, that the likeness be not marred! The purer the mirror, the more distinct will each feature appear. O wondrous theme! O mystery divine! O blessing infinite! Language fails to express the heart's joyous wonder in meditating on this highest expression of sovereign grace. To be maintained in outward purity as men reckon, is a great mercy, and one for which we never can be too thankful. Who sees not that Joseph had a purer heart, practically viewed, than Reuben and Judah, and on which have mankind set the seal of their approval? But to be brought so near to the Lord, and to be so purified by faith as to become like a polished mirror, on which may be reflected His glory, transcends all power to express the praise and thanksgiving due to His most blessed name.

But the day is near when thou wilt see thy Lord face to face, and as He is — in all the deep realities of His love and glory. Then no forgetfulness, no failure, no defilements by the way, shall ever dim the lustre of thy mirror, or mar the reflection of His glory. The great promise of the New Jerusalem shall be fulfilled; "they shall see his face, and his name shall be in their forehead." The likeness will then be complete and manifest to all. Higher than this we can never rise; richer in blessing we can never be; and for this consummation of all blessedness, not we only, but our Jesus prays — "that they may be with me where I am, that they may behold my glory, which thou hast given me." John 17.

And now, in parting with thee, my dear reader, for another month, as we may never meet again, allow me to ask, Is this to be thy eternity of celestial blessedness? Or art thou still undecided in thy soul about the Lord Jesus as thy Saviour? Why hesitate? Why be in doubt? The work required has been done by Jesus; done for thee, if thou wilt only believe; done for the chief of sinners. Thou hast nothing to trust to but His finished work. Oh then, believe in Him, put thy trust in Him, wait for Him, never doubt Him, and thy celestial blessing is secure for ever. But remember, I pray thee, that without faith — faith in Jesus — there is no blessing, no purity, as we have been seeing, and without purity there can be no heaven for thee. The city of our God is a pure city, and over its pearly gates these words are written, "There shall in nowise enter into it anything that defileth." Whatever its inhabitants once were, they are all pure now; and their robes of unsullied white can meet with no defilement there. The confusing mixtures of time — law and grace, faith and works, Christ and the world, flesh and Spirit, are unknown there — purity characterises everything. The streets are of pure gold, as it were transparent glass; the walls are jasper, and "a pure river of water of life, clear as crystal, proceedeth out of the throne of God and of the Lamb." Revelation 21.

The Lord give thee, my dear reader, to come to Jesus now; give thy heart undividedly to Him: this is the first grand step towards purity of heart. Oh at once bow at His blessed feet. The dark regions of hell, where the lurid glare of its fire unquenchable will only make the darkness more visible, contrasts awfully with the city of glories. "The city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." Which of those two places, my dear reader, is to be thine — thine for ever? With both before thee, couldst thou hesitate another moment? Surely not. I must now leave thee with the Lord. May thy motto henceforth be "All for Jesus."

THE SEVENTH BEATITUDE.

Matthew 5: 9. Blessed are the peace-makers: for they shall be called the children of God. The mission of the children of God in this world, has a character which far exceeds, we fear, the measure of our intelligence, faith, and practice. There is a dignity — a moral beauty and glory connected with it, which we too often fail to appreciate. It emanates from God the Father; it partakes of His own moral attributes; it is the reflection, however feeble, of the blessed Lord, who was the perfect reflection of the divine glory. Every thought, every feeling, of His heart breathed the perfect rest, and rose to the height of the absolute purity and peace of the Godhead. The seven beatitudes shine in all their divine perfectness in the lowly path of the Son of man — Emmanuel, God with us. And He being our life, the features of His character should be produced in us, by faith, through the power of the Holy Ghost.

This is the believer's mission whether of Jewish or of christian faith. In our meditations we muse on both; but chiefly on the application of truth to the latter; though we rejoice in the assurance that Israel will manifest the character and be crowned with the benedictions of all the beatitudes, in the latter day. However valuable they may be to the Christian now, they look forward to the setting up of the kingdom in power and glory, and will have their complete fulfilment in that future day. But in the meantime, the Christian should seek to shine in all the graces which are here pronounced "blessed." They ought all to be found in every Christian, though some will be more manifest in one than in another.

Mark then, my soul, and weigh well, what thy mission is, and how it should be characterised. And see that thou beginnest well. Let thy first step be a right one; this is always important. Thou must begin with God, and work out from Him. There is no such thing as working up to God, thou must work from Him. This only is the right way. First learn thy own nothingness in His presence; be weighed and measured there. Thou wilt find a just balance for self nowhere else. Oh, how many things unworthy of the Christian, this would save him from! In place of being characterised by humility, dependence, and obedience, as the blessed Lord was, we are, from lacking these graces, self-willed and self-sufficient. But having learnt thy lesson well at the Master's feet, thou wilt be fitted to go forth and bear testimony for Him, according to the portrait here given of the believer. Because of the dishonour done to His name, thou wilt mourn; and like Him, thou wilt meekly bow to that which may be personally trying, and calmly leave things in His hands. Thou wilt also seek to do the will of God, to be merciful to those around thee, and to walk before God with a pure heart. And this brings us to the last of the seven beatitudes.

"Blessed are the peacemakers; for they shall be called the children of God." It is not, observe, they who live in peace, walk in peace, or keep peace, that are crowned with the divine blessing, but they who make peace — "peace-makers."

The distinction is important, as many who have a peaceable nature are the least qualified to make peace, and are in danger of being unfaithful for the sake of peace. But peace-making is quite another thing. It is the grace of the Lord Jesus in blessed activity, pouring oil on the troubled waters — on the tumultuous passions of men. And this, mark, without compromising the holiness of God, or saying, Peace, peace, when there is no peace. It may occasion much self-denial, much anxiety, much waiting on God much disquiet to one's own mind. The most opposite feelings, convictions, interests, affecting character and happiness for life, may have to be dealt with and weighed in the balances of the sanctuary. But the peace-maker must be impartial; he must see that "mercy and truth meet together, that righteousness and peace kiss each other." There must be truth as well as grace, purity as well as peace. Time must be given for God to work: peace cannot be forced. But wherever there is the smallest possibility, consistently with the holiness and truth of God, of bringing peace into a scene of trouble and sorrow, the Christian should remember his privilege and calling, and if in the scene, should reckon upon God for guidance and blessing. "Blessed are the peacemakers: for they shall be called the children of God."

But is every Christian, it may be asked, called to be a peace-maker? Every one has the grace and the privilege of the grace in Christ Jesus for this blessed work, but all have not used it alike. The quality or measure of grace necessary in a peace-maker, depends upon his own state of soul in the presence of God. Are the other features of the Lord's character manifest, we would inquire? Is he enjoying, for example, the blessedness of the last beatitude? "Blessed are the pure in heart; for they shall see God." This is the divine preparation for a peacemaker. He must be right with God Himself, and breathe the sweet peace of communion with Him.

The pure in heart are at peace with God through the precious blood of Christ. Cleansed from all sin — whiter than snow — they see God, and have learnt much in the divine presence that fits them for peace-making. He who walks with God must live in the spirit of self-judgment — must judge all that belongs to himself naturally, and thereby gain complete control over his own spirit, temper, words and ways. The pure heart is a peaceful heart, loves peace, and earnestly desires the peace and happiness of others. Love rules in such hearts, and overflows in truest charity to all who are in a condition to need the peacemaker. But sound spiritual judgment is necessary, it will be said, in cases of dispute and discipline. Most true; but who so fit to judge spiritually as those who judge themselves, and walk in the light as God is in the light? The sixth beatitude, we have no doubt, is the true preparation for the exercise of the God-like grace of the seventh; or as James says, "First pure, then peaceable." James 3: 17.

But what shall we say of those who forget their heavenly mission of peace, and often cause trouble? who, in place of being well shod with the preparation of the gospel of peace, and carrying peace with them at every step, carry a spirit of fault-finding and contention? Few such there are, we humbly trust; but troubles do arise, and the elements of discord must be at work. Yet this may be done by a mistaken zeal for what is called truth and righteousness. With some minds. a mistake is magnified into an offence; an inaccuracy of statement, into a deliberate falsehood; and different things being put together, a grave charge is constructed and made against one who is unconscious of his guilt. And both up to a certain point may be right but who is to judge between them?

Oh, for a son of peace at such a moment! A little wisdom, a little patience, a little charity, a little consideration of human infirmity, a little waiting on the Lord, might save the weak, and satisfy the scruples of the strong. There is no moral or doctrinal evil in the case, it is only a question of apparent inconsistencies, which some minds are too quick in censuring, and others too slow in detecting. But less than we have just described, has sometimes caused trouble and heart-burnings, which time itself has failed to heal. Thank God, they extend not beyond our present condition of infirmity; all is peace in the paradise above. But a little of that sweet peace brought down by the hand of faith into our present imperfect state, would only be Christ-like, and would save us from many a sorrowful heart and bitter tear. "Blessed are the peace-makers: for they shall be called the children of God."

But there is another class less excusable, who forget so far their peaceful mission as to manifest no small disappointment if they suppose that their services are not appreciated. Displeased and unhappy in themselves, they draw others into their sympathies. A party spirit is apt to spring up, and sorrow must be the result. Wounded vanity, ministerial jealousy, will be found at the root of all such troubles. What could be more sad than for a servant of the Lord to be more concerned for his own importance, than for the peace of his brethren? But self in some of its ten thousand forms is the prolific source of all our troubles, both spiritual and social. Could we but sink self, and care only for the Lord's glory in walking worthy of that sweetest of all titles — "They shall be called the children of God" — all would be peace and love.

How unspeakably important then it must be for every believer to consider well this expression of his character. What can make up for its absence? What can excuse its opposite? Nothing. He who sows discord from whatever motive, in place of keeping and making peace, has missed his way as a child of God. True, a Christian may be the occasion of much dispeace in certain circles through his faithfulness to Christ; but that is quite a different thing. Satan may stir up many against him because of his wholeheartedness for Christ. Indeed he may expect this, as our Lord says in Matthew 10: 34, "Think not that I am come to send peace on earth: I came not to send peace, but a sword." Still, he will study to give no offence, and, if possible, take none. He will keep clear of strife and contention, meekly suffer for Christ's sake, and pray for the unbelieving and careless around him. The assemblage of the seven beatitudes with which God has enriched him, should now shine forth according to the position in which he finds himself. A little prudence, a little patience and waiting on God may go far to silence the strife of tongues, to calm the ruffled temper, to remove opposition, and to win hearts for Christ. None of the Christian graces so distinctly reveals God in His children as this peace-making spirit. "They shall be called the children of God."

That which God is, and delights in, is seen in them. The moral resemblance is manifest, and their sonship is declared. So let thy sonship be verified, O my soul, always, earnestly, fervently pray!

God is the great Peace-maker. This is what He has been doing, what He is doing, and what He will do until peace is established for ever in the new heavens and the new earth. He delights in the title "God of peace;" which occurs seven times in the Epistles. He loves peace: strife and contention cannot dwell with Him. When the demon of strife enters, the God of peace retires. Without peace there can be no edification.

When the birth of Jesus was heralded by the heavenly host, they proclaimed, "Glory to God in the highest, and on earth peace, goodwill toward men." And during His lowly path of peace-making God was in Christ Jesus reconciling the world unto Himself, not imputing unto them their trespasses. He is the great Reconciler; and hath committed to His ambassadors the word of reconciliation. And thus the blessed work should go on.

"Peace he unto you; as my Father hath sent me, even so send I you." The true ground of peace between God and man was laid in the great work of the cross. There God was glorified, and there His good pleasure in men was manifested. Christ made peace by the blood of His cross: and when His blessed work was finished, He returned to His Father, leaving behind Him the full blessing of peace for His disciples; "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you." The peace which He made on the cross, and His own personal peace which He enjoyed with His Father while passing through the sorrows of this world, He leaves as the rich legacy of His love for all who believe in Him.

What a legacy! thou mayest well exclaim, O my soul; and what a legacy for thee, and for ever! Peace with God for ever! and nothing less than the sweet peace of thy Lord's own mind in His Father's presence. Such is thy peace, thy portion; and see that thou goest forth as filled and clothed with peace; and that all thy paths may indeed be paths of peace.

Oh! that all who read this paper may know in their sweet experience what this blessedness is! Surely it is to be in the presence of God, cleansed from all sin by the blood of Jesus — reconciled to God through the death of His Son. He has no charge against us now. Christ has answered for all. Peace is established on the solid ground of accomplished righteousness And this is the immediate, sure, everlasting portion of all who believe in Him. He has bequeathed it as the birthright of all who are born of God. Read it for thyself, my fellow-sinner, in John 14, and believe it for thyself, and trust in Him for thyself; and make good use of thy legacy, it can never grow less by the most extravagant indulgence, or the most liberal distribution. Seek to share it with all who will accept it — to scatter it freely in the cottages of the poor and in the mansions of the rich.

Yes, thou canst afford to be liberal, if thou art an heir of peace! Thy portion can never fail. Its spring the heart of God; its channel, the cross of Jesus; its power, the Holy Spirit; the instrument by which it becomes thine, the word of God. But, remember, I pray thee, unbelief heirs nothing but the righteous judgment of insulted goodness. Unbelief rejects everything that divine goodness has provided — peace, and the God of peace; salvation and the Saviour; heaven and its happiness. And this is what so many think of as a mere passive or negative evil. But in God's account, it is the active energy of all evil. It rejects the truth, it believes a lie; it refuses peace, it cherishes hostility; it shuts the door of heaven, it opens the gates of hell; its every breath is defiance, its every act is suicidal.

This is unbelief — the fatal sin of unbelief. But faith, even as a grain of mustard seed, will put thee in possession of the sevenfold blessedness of these beatitudes now, and fit thee for the endless blessedness, and unfading glories of thy Father's house on high. "Believe on the Lord Jesus Christ, and thou shalt be saved." Acts 16: 31.

Peace with our holy God,

Peace from the fear of death,

Peace through our Saviour's precious blood,

Sweet peace, the fruit of faith,

We worship at Thy feet,

We wonder and adore,

The coming glory scarce more sweet

Than sweet the peace before.

THE BEATITUDE OF POSITION.

Matthew 5: 10-12. Blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad: for great is your reward in heaven; for so persecuted they the prophets which were before you. Were it not that we leave the children of the kingdom in a hostile world, we might here conclude our "Meditations," in the full assurance of their perfect blessedness. Seven times blessed is divine completeness. But however blessed, however happy in the divine presence, however fit to inherit the earth in its bright millennial day, however fit to reign with Christ in the higher regions of glory, they still stand in this world just where they stood before they were born of God, and surrounded it may be with the same persons and circumstances as they ever were.

This we may see every day. The home that was once cheerful and happy is now a cheerless wilderness. How often the young convert has found himself an alien and a stranger in his father's house — the very house in which he lived all his unconverted days! But now, he being completely changed, the family not, he has no fellowship with their ways, and they have none with his. All is changed; opposition is inevitable, and persecution in some way or other, especially if he reaches the sevenfold blessedness of his Master's image. "Yea, and all that will live godly in Christ Jesus, shall suffer persecution." (2 Tim. 3: 12.) "Hold thy peace, art thou wiser than thy father and thy mother, than thy brothers and thy sisters, must we all give in to thee?" may be the lightest form of persecution experienced. Still it is resistance to the grace of God and the Spirit of Christ, as manifested by the young convert. He must now pursue his path alone.

So far, it will be observed, we have spoken chiefly of the character of God's children, now we turn to meditate for a little on their position in an evil world. The moral character of those who belong to Christ rising in grace to the seventh beatitude, must necessarily arouse the spirit of persecution, and expose them to trial, until the kingdom of heaven is set up in power and glory. Had no special blessing been pronounced on this condition of things the disciples might have been ready to say that their state was anything but blessed; that the benediction of heaven on their character only brought down upon themselves the hatred and oppression of mankind. True, this would have been natural, not spiritual, walking by sight, not by faith; but what will unbelief not say and do? much unbelief still lurks in the hearts of believers. But oh, the grace, the rich, the abounding grace, of our Lord Jesus! He pronounces those twice blessed who are exposed to persecution from the world. This completes the beautiful picture of His people's character and condition, and adds great interest and fulness to every circumstance of their position while the kingdom is in abeyance.

"Blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven." This must have been a strange language to those who were looking for outward glory, or a reign of peace, a paradise on earth. But the Lord plainly sets before His disciples what their new position would be in this world, and the more distinct their likeness to Himself, the heavier would be their persecutions. But He especially refers in this first blessedness of position, to the first group of beatitudes, which are characterised by righteousness; as the last three are by grace. "Blessed are the poor in spirit: for theirs is the kingdom of heaven." Every new-born soul must have the sense, more or less, of its own nothingness, and a sincere and earnest desire to be found in obedience to the will of God. This is righteousness, and the righteousness. which brings persecution in this life. For example, a Christian who is walking with the Lord, fears to do what is wrong, he desires to do what is right; he seeks to maintain a conscience void of offence towards God and towards man. This is the breastplate of righteousness. But he is offered, it may be, certain preferment in his position if he will agree to do something which he fears not to be right. The offer may be a tempting one and he is needy; but no; he waits on the Lord; he brings the matter before Him; light shines, the tempter's object is seen, he positively refuses; righteousness prevails, but he suffers for it. He is misunderstood, is called foolish, or it may be fanatic and madman. He not only loses what was offered, but what he had; he is no use, he is turned out. Still he can say, My present loss, under the righteous government of God, will prove my eternal gain. He has a clear conscience, a happy heart: he is drawn closer to the Lord in dependence on Him. "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven." When the king returns from the far country, and calls His own servants around Him, what will it be to hear Him say, "Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord?" Matthew 25: 21.

Here, O my soul, pause a little. Let thy meditations be deep, patient, and prayerful, on this most practical subject. Consider, weigh well, I pray thee, the many ways in which thou mayest be faithful or unfaithful! Are there not many shades of practical unrighteousness in the affairs of this life? But they must all be brought up again and measured by a righteous standard. How solemn, though how blessed the thought, of being manifested before the tribunal of Christ — of having every thought, word, and act, brought into the light, examined and estimated there. Dost thou expect to hear Him say, "Well done, thou good and faithful servant?" I press not for an answer, but let thy heart answer to Him. Be manifested before Him now: seek to do the whole will of God in all things, and during all thy earthly days. After what the Lord has said of blessedness here, what must it be hereafter, when He will have everything His own way, and when every blessedness shall have its full and everlasting reflection in us! Now may we fear to sin, though we may have to suffer for it.

We have now come to the closing beatitude of the kingdom of heaven. It goes back and takes up the last three of the seven, which are characterised by grace — the graces of mercy, pureness, and peace. Thus the different graces of the divine life which ought to shine in all the children of God, are here assembled under the heads of righteousness and grace — that which is right before God, and that which is grace towards man. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake."

The promised blessing to the sufferers for Christ's sake has some sweet and precious peculiarities in it. Nor need we wonder at this; what name like His? There is nothing higher, nothing better; they who have His name have all that God can give; they have every blessedness that will ever be possessed throughout the endless ages of eternity. The promise, observe, is directly personal. "Blessed are ye" — not in the abstract, "Blessed are they." He is looking at the disciples around Him, and knowing what they would have to pass through, He speaks direct to their hearts, and gives them to feel His personal interest in them, and their personal nearness to Himself. This must always be the case when we suffer for His name's sake. This is a much higher thing than suffering for righteousness' sake, though the two may often go together. Many an upright mind has suffered for righteousness' sake, who knew not the Saviour's love or His saving grace. Naturally upright, they would not stoop to deceive, and suffered for it. Even natural uprightness is too straight for the crooked ways of this sad, deceitful world. Oh, how difficult and trying is the path of the Christian in the midst of it all! He must live and walk by the word of the Lord and in communion with Him, if he would be preserved from a defiled conscience and a feeble testimony.

Suffering for Christ's sake is the result of speaking about Him to others. Not merely a decided no, when we are asked or enticed to do what is wrong, but an earnest heart that watches every opportunity to speak about the blessed Lord and salvation; and if possible to those who would put difficulties in our way. There are always plenty of worldly-wise Christians near us to check zeal and hinder faithfulness, by what passes under the fair name of prudence.

There is a time and place for everything, it may be suggested, and there is no use in offending others, losing your influence, and throwing away your prospects for life. Surely we are not called upon to be always speaking about Christ and the gospel; you may cause your good to be evil spoken of. Such fair speeches and plausible reasons may come from the lips of some lukewarm Christian or mere professor, and so far, at least for a time, may do the enemy's work. The voice is his, from whose lips soever the words may come, and ought to be treated as such. Certain we are it is not the voice of Jesus; and His sheep hear His voice and follow Him.

When Christ is precious to our hearts, such reasonings have no power. We see Him to be worth infinitely more than all that the world can do or give. The fair words of prudence fall to the ground; grace triumphs. Christ is before the soul; He commands all its energy; His love inspires the tongue; the lips cannot be refrained; His name burns in our hearts, it burns in our words, and we long for it to burn in the hearts and on the lips of others.

Speakest thou thus, my soul, of thyself, of thine own ways, or of what thou oughtest to be? My answer is plain and ready. I speak of myself and of all others. The rule is one. In the proportion that Christ is before the soul; in the proportion that He commands it; in that proportion will be our faithfulness and our sufferings. It may not be bodily suffering, or even worldly loss; but a very narrow path will be left for such to walk in, and a wide path of rejection. Save for those who are in the same narrow way, such an one would be alone and despised in the world. You may speak of religion in a general way, of preachers, of churches, of missions to the heathen, of societies for doing good, and be popular; but speak of the Lord Himself, of His precious blood, of the full assurance of salvation, of oneness with Him in heaven, of separation from the world, of standing apart from all its shows and entertainments, and you will rapidly reduce the number of your friends. And as far as the enemy can gain power, you will be reviled and persecuted for His name's sake. It may be nothing more than cold rejection, a contemptuous sneer, but the same spirit would lay the faggots and silence the witness in the flames of martyrdom. Who were the most implacable enemies of the Lord and His servant Paul? The most religious men in Israel. Is the world or human nature changed? We believe not.

But here thou art anxious to inquire, O my soul, and I wonder not, why there is so little persecution for Jesus' sake now? There may be more than thou art aware of. The Christianity that is positive and aggressive, and pursues its path outside the camp where Jesus suffered, must taste the bitterness, or rather the sweetness, of persecution. Such Christians will be avoided, if not despised, by those in favour with the world. The outside place, the unworldly life, is a stinging rebuke to the time-serving, or merely professing Christian.

Such witnesses are everywhere spoken against, and frequently by those in high places who know little or nothing about them; they are unjustly characterised as the secret propagators of heresy, as seeking to draw away and deceive the simple; and held up under the grossest misrepresentation to the scorn and derision of all Christendom. So far this may be harmless, thou wilt say; true, it opens no dungeons, it breaks no bones, it kindles no fires, it sharpens no swords: but how much further would the spirit of persecution go if let loose? Let the history of the church say. He who stoops to defame his fellow Christians because they differ from him on certain points of doctrine and practice, is not far from the spirit of Rome, which was the first to persecute for a difference of opinion.

But all this was anticipated by the blessed Lord, and graciously provided for. He thinks of everything. The saints are never dearer to His heart than when despised and suffering for His sake. "Blessed are ye," is His own sweet word of comfort to their hearts, "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you."

Should they suffer unto death, heaven will be their immediate home. "Great is your reward in heaven." And they will also have the honour of following in the footsteps of those who suffered as the heralds of His coming — who testified beforehand the sufferings of Christ, and the glory that should follow. As this was true of the prophets, and is true of Christians in all ages so will it be true of the Jewish remnant who shall be slain for their Messiah's sake in the last days. Revelation 6: 9-11.

In rising from these meditations, O my soul, see that thou hast learnt this lesson well. Be careful what thou sayest of the Lord's redeemed, and how thou actest towards them. They are not only dear to His heart; He delights in them. Grieve Him not by any unkindness to them. If plain speaking or faithful dealing with some be needful, let all be done in love and tenderness. "Let brotherly love continue." That must never be interrupted, though brotherly kindness may, with the Lord's sanction.

The Lord grant that our meditations on these beautiful beatitudes may leave an indelible impression of the Saviour's character, not only on the whole life of the writer, but also of the reader. So shall we answer to the divine emblems here spoken of; "salt" and "light" — the preservative principle or energy in the place where light has already come, where truth is already professed: and the blessed activities of love that go out in the light of grace and truth to a dark benighted world. Be this thy mission, O my soul, unweariedly, unchangeably, that many may be turned from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified, by faith which is in Christ Jesus. Acts 26: 16-18.

"We welcome still Thy faithful word —

'The cross shall meet its sure reward:'

For soon must pass the 'little while'

Then joy shall crown Thy servant's toil:

And we shall hear Thee, Saviour, say,

'Arise, my love, and come away;

Look up, for thou shalt weep no more,

But rest on heaven's eternal shore.'"

"The Brethren:"

"The Brethren:"

(commonly so-called.)

A Brief Sketch of their Origin, Progress and Testimony

by Andrew Miller.

Note.

Some have raised objections to the title "The Brethren," as giving the idea of a sect; others as arrogating to a particular community that which is equally true of all Christians. Such thoughts never occurred to me while writing the book, and were not suggested by those to whom I spoke of it. Expressions such as "the writings of Brethren," "the meetings of Brethren," etc., are in common use among themselves; which simply mean a convenient designation, and one which cannot be misunderstood. In no other sense is it used here. To be obliged to make use of a description instead of a name would greatly encumber the style and embarrass the writer. A. M.

Introduction.

It is always a relief to the mind, in studying the history of the church, to be able to trace with any measure of certainty the silver line of grace, and the operations of God's Spirit in those who have taken a prominent part in its affairs. This was a rare privilege during the long dark night of the middle ages; but with the dawn of the Reformation the working of the Holy Spirit became increasingly manifest. The word of God was appealed to as the only authority in matters of faith and salvation; and the great christian doctrine of "Justification by faith alone" became the foundation and corner-stone of the Reformation in the sixteenth century. By means of this truth the power of popery was subverted, and the nations of Europe delivered from its tyranny.

Every right-minded Christian, who has studied the great revolution of that period, will certainly not fail in thankfulness to God for the mighty work which was then accomplished by His grace, through the faith and the endurance of the Reformers.

We must ever honour with admiring gratitude those faithful witnesses who laboured to spread the pure light of the gospel in opposition to papal superstition infidelity, and immorality, backed by the power of the civil sword, and in the face of imprisonment and death. The awakening and the agitation of mind were so general, and all in the direction of truth and holiness, that the most unbelieving must own that such a Reform could only have been produced by causes more than human, and of the most powerful efficacy.

But the leaders of that great movement overlooked many of the most important doctrines of the word of God. The vital truth of salvation through faith in the sacrifice of Christ, without the merit of good works, was so startling, so overwhelming, to those who had been educated in the superstitions of Romanism that they seemed to think no further truth was needed. They taught that the atoning work of Christ satisfied the justice of God, reconciling Him to rebellious man, and that all who had the full assurance of faith in this truth were saved. It does not appear that they ever laid hold of the precious truth that it was God's love to sinful man which led Him to send His Son to die in their stead, that they might be reconciled to Him. This is the grand foundation truth of all gospel testimony. Had there been no love, there would have been no Saviour-Jesus, no salvation, no glory. But "God so loved the world, that he gave his only-begotten Son. that whosoever believeth in him should not perish, but have everlasting life." John 3: 16.

God never was the enemy of man, and needed not to be reconciled, though He did need and did provide a propitiation for our sins. Many sweet thoughts flow from this blessed truth; the child of faith can fall back, not only on the work of the cross as his resting-place, but on the heart of God who loved him and sent His Son to die for him. In 2 Corinthians 5 we read, "that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." The first word we hear from an offended God after man had sinned, is, "Adam, where art thou?" Man was lost — God was seeking him. This was the first action in the work of redemption; indeed, the grand feature of redeeming love.

THE REFORMATION OF THE NINETEENTH CENTURY.

We must now notice a very special work of God's Spirit in the early part of this century, and in our own country. It pleased God, in the riches of His grace, just about this time, to awaken in many minds and in different parts of the country a deep desire for the study of the sacred scriptures. By this means many of His children were led to a renewed examination of the "sure word of prophecy," and others were led to see the importance and blessedness of what He had revealed in His word respecting the church, the body of Christ. This was something entirely new in that day. To speak of the church as the body of Christ, of which He is the glorified Head in heaven, and of its being indwelt and governed by the Holy Ghost, were new truths in the ears of Christendom.

It would be difficult to find in the theology of the Fathers or the schoolmen, of the Reformers or the Puritans, the doctrine of the church as the Elect Bride of Christ, separated from the world to wait for His return from heaven as her only hope, and knowing the abiding presence of the Holy Spirit as her only strength and joy.

From the end of the first, down to the beginning of the nineteenth century, no theological writer seems to have brought these precious truths before the church. Even the simple gospel was so completely overlaid and mixed up with human feelings and doings, that hardly anyone ever expected to know in this world the certainty of salvation. Hence we find some of the most holy living and spiritual teachers which have been in the church, praying on their death-beds that they "might not take their sins and iniquities to the judgment-seat." And this state of mind is by no means rare even in the present day, though the light and truth which have been spread abroad during the last fifty years have given many such a surer hope and a brighter prospect. The full efficacy of redemption, according to Hebrews 10, was, and is, comparatively little known. There we read, "Because the worshippers once purged should have had no more conscience of sins." This does not mean — no more consciousness of sinning, but no more conscience of sins. The precious blood of Christ has cleared the conscience of the believer for ever. "For by one offering he hath perfected for ever them that are sanctified." There is no need of the Mass to perpetuate the sacrifice, nor of human feelings and doings to add to its value. When this truth is understood, the full forgiveness of sins, and acceptance in the beloved become the happy condition of the soul.

The difference between the righteousness of the law and the righteousness of God was also one of the important truths recovered at this time. The question is fully discussed by the apostle in Philippians 3. Its ramifications, especially in Puritan theology, are so wide, that we will not attempt to follow them here, but only give the apostle's conclusion: — "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Every Christian ought to know that He who knew no sin was made sin for us, "that we might be made the righteousness of God in him." The feeblest believer in Christ stands before God in a righteousness absolutely complete, divine, and everlasting. Christ is our righteousness. In place of taking his sins and iniquities to the judgment-seat," the moment he is absent from the body, he is present with the Lord, and in all the completeness of Christ Himself.

PROPHETIC TRUTH.

It pleased the Lord to revive in many minds during the first quarter of the present century, a deep interest in the restoration of Israel to their own land, and the consequent glory of Messiah's reign. Several books were published on this subject between the years 1812-25. But the one which created the greatest interest is entitled "The coming of Messiah in glory and majesty," by a South American Roman Catholic priest, Emanuel Lacunza, who adopted the nom-de-plume of Ben-Ezra, a converted Jew. This work was originally written in Spanish, and first published in Spain in 1812. It was translated into English, and published in London in 1827, with a long preliminary discourse by the Rev. Edward Irving. His powerful eloquence was now employed to arouse his congregation, his brethren in the ministry, and the whole professing church, to the study of this great and comparatively new subject. The prophetic description of the glory of the millennial kingdom gave him ample material for his glowing orations. The circulation of these new books, and fresh papers constantly appearing in the magazines awakened a fresh interest in the subject, and many, both lay and clerical, became diligent students of prophecy.

These studies led to the establishment of what were called "The Prophetic Meetings," which for some years were held in Albury, Mr. H. Drummond's seat, Surrey, and at Powerscourt Castle, in Wicklow. Clergymen and private gentlemen came freely to those meetings at first; but after a while they were attended, at least in Ireland, chiefly by the Brethren. It was then, we believe, that the midnight cry was raised, "Behold, the bridegroom cometh; go ye out to meet him." And from that day until now, the number of those who preach the second coming of the Lord has been steadily increasing. The cry has been heard in every land throughout Christendom, and still it rolls on waxing louder and louder, and must do so until He come and call His bride away. "And the Spirit and the bride say, Come. And let him that heareth, say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Rev. 22.

THE EFFECT OF CHURCH TRUTH.

The first effect of discovering from the word of God what the calling, position, and hopes of the church are, must be a deep sense of the contrast between what man calls the church, and what the church really is in the light of the New Testament scriptures. So it was with a few christian men in Dublin in the early part of this century. The Lord, we doubt not, had been dealing with their souls for some time, and preparing them for the reception of many truths which had been long lost to the children of God. They were, no doubt, worthy members of their different communities, sound in the faith, devoted, and unworldly; but they began to see, in the clear light of God's word, that to remain where they were would be a practical denial of what the church is. Thus were they led of God to separate themselves from the existing religious systems with which they had been severally connected, and bear witness to the heavenly relations of the Christian, and to the nature and unity of the church of God. Unlike the mere abstractions of the ascetics, it was a moral separation from the world and from the religion which it sanctioned. Even the confessors at an early period of the church's history, and the Reformers and Puritans at a later, had no wish to leave the communion of the Established Church, provided she had agreed to reform abuses. Most of them were excommunicated; but when a change of government brought religious liberty, they gladly returned to their pulpits and benefices.

But as many of those who took the place of separation are still alive, we can do little more than state the origin of the community, and give a brief outline of its progress. We must hold character to be sacred, and we know that prejudice is strong, and that the feelings of all must be respected. Therefore we shall endeavour to avoid as far as possible everything that might give offence to anyone. But of that which has appeared in print, and been written by themselves, we may freely speak, Their writings, in the form of books, tracts, and periodicals, are abundant, and widely spread over the face of Christendom, so that their views may be easily ascertained. We shall not quote, as many have done, the opinions of their enemies as a fair estimate of their character, any more than we would accept the opinion of a bigoted Roman Catholic about the character of Luther.

CHAPTER 1.  "THE BRETHREN."

IN the winter of 1827-28, four christian men, who had for some time been exercised as to the condition of the entire professing church, agreed, after much conference and prayer, to come together on Lord's day morning for the breaking of bread, as the early Christians did, counting on the Lord to be with them, namely, Mr. Darby, Mr. (afterwards Dr.) Cronin, Mr. Bellett, and Mr. Hutchinson. Their first meeting was held in the house of Mr. Hutchinson, No. 9, Fitzwilliam Square, Dublin. They had for a considerable time — along with others who attended their reading meetings — been studying the scriptures, and comparing what they found in the word of God with the existing state of things around them; but they could find no expression of the nature and character of the church of God, either in the National Establishment, or in the various forms of dissenting bodies. This brought them into the place of separation from all these ecclesiastical systems, and led them to come together in the name of the Lord Jesus, owning the presence and sovereign action of the Holy Spirit in their midst, and thus endeavouring to keep the unity of the Spirit in the bond of peace. Matt. 18: 20; Eph. 4: 3, 4.

The Brethren continued to meet for some time in Fitzwilliam Square, and others were gradually added to their number.

The circumstances which led these earnest men to read the scriptures and come to the decision above described were evidently of the Lord. One of the four, a clergyman from the county Wicklow, having met with an accident which injured his foot, came to Dublin for care and treatment. Before this happened however, he had passed through much exercise of conscience as to his position in the establishment, and had determined to leave it. Some of his friends in town, like himself in the country, had been similarly exercised, and feeling the absence of spiritual life and christian fellowship in the denominations, were really thirsting for something which could not be found there. Thus the Spirit of God was working in many minds, and in an especial way, at that time. He had created a felt need in the heart which grace and truth alone could satisfy. In this state of mind they agreed to study the word together, and look to the Lord for light and direction as to their future path.

Interested friends, and the survivors of those who were early connected with this movement ' have raised the question as to whose heart the Spirit of God first visited and moved on the important subject of the unity of the church, and separation from existing religious systems. But without attempting to answer such a question, we would simply reply that the thought was God's thought as it was His truth, and the leader in the work was His chosen instrument. History has to do not with theories, but with facts, in so far as they are known.

THE OVERRULING HAND OF GOD.

Here we have to notice before going farther, the existence of a small meeting with a measure of intelligence as to the church of God being one body, previously to the meeting of the four in Fitzwilliam Square. They had been Independents; but it does not appear that they left that body so much from principle as from dissatisfaction with their ways. Nevertheless, God was working in their hearts by His grace and overruling the discipline of that church for their spiritual blessing. And how often this has been the case with individuals in all similar movements, of whom it may be said, "they went out, not knowing whither they went." But the Lord was guiding, and their dependence was in Him. It happened in this way:-

A young man, a medical student — afterwards Dr. Cronin — had come up from the south of Ireland to Dublin for his health, about the year 1826. He applied for communion as a visitor, and was readily received at the different tables of the Independents; but when they learnt that he had become a resident, this liberty was refused. He was then informed that he could no longer be admitted to the table of any of the congregations without special membership with some one of them. This announcement made a deep impression on his mind, and was no doubt used of God to turn his attention to the truth of the one body. If, he thought, all true believers are members of the body of Christ, what can that strange expression mean, special membership with the Independents? He paused, and after much exercise of conscience and prayer, he refused to submit to their church order. This forced him outside the gates of their Zion, and exposed him to the charge of irreligion and antinomianism. He remained in this outside place for several months, feeling deeply his loneliness and separation from many that he loved in the Lord. It was a time of trial in its way, and might have proved most injurious to his soul; but the Lord overruled it for blessing. To avoid the appearance of evil he used to spend the mornings of the Lord's day in secret. These seasons he found to be of great blessing spiritually, and also of deep exercise as to his future path. Such is the Lord's way with the instruments He is preparing for future testimony and service.

The young student was at length publicly excommunicated by name in a chapel, of which the Rev. William Cooper was the minister. This greatly affected him: he found it no light thing to be thus publicly denounced and avoided by those whom he esteemed as Christians. But the church had gone far beyond its proper jurisdiction. She has authority only from her Head in heaven to cut off those who have proved themselves to be wicked persons. "Put away from among yourselves that wicked person." (1 Cor. 5) Thus the church in so acting received the deeper wound herself. One of the deacons, Edward Wilson, secretary to the Bible Society, was constrained to protest against this step, which led to his leaving the Congregational body.

These two brothers, Messrs. Cronin and Wilson, after studying the word for some time, began to see their way clear to come together on Lord's day morning for the breaking of bread and prayer. They first met for this purpose in the house of Mr. Wilson, Sackville Street. They were joined in a short time by two Miss Drurys, who left Mr. Cooper's where they were members; and also by a Mr. Tims, bookseller, Grafton Street. Mr. Wilson leaving soon after this for England, the little meeting was transferred to Mr. Cronin's house in Lower Pembroke Street, where several were added to their number.

The existence of this meeting, it may be said, was the result of circumstances, not of divine conviction. We believe both concurred. They were no doubt forced into the place of separation by the mistaken conduct of the Congregational body, but they were also led to fall back upon the sure word of God, to act under their divine instincts, and the unerring guidance of the Holy Spirit. This little meeting never formally broke up, but they united at once with those who began to break bread in Fitzwilliam Square; the accommodation was greater, and the principles of meeting substantially the same.

We now return to what may be fairly called the first meeting of "the Brethren", held in Fitzwilliam Square. Deep impressions of the truth may have been abroad upon the hearts of many at an earlier period than this, and that without conference; but with respect to the community of Brethren, so-called, we must start from this point. And here we have something more definite and positive, something more to be relied upon than general report or personal recollections.

THE BRETHREN'S FIRST PAMPHLET.

In the year 1828 Mr. Darby published his first pamphlet, entitled, "The Nature and Unity of the Church of Christ." We may consider this tract as a statement of what the young community believed and practised, though not in the form of a creed or confession; and, further, as presenting the divine ground on which they acted. It may also be considered to contain nearly all the elements of those distinctive truths which have been held by Brethren from that day even until now. Not that the writer thought anything of this at the time; he was simply making known for the help of others what he had learnt from the word of God for himself. But who could question the guidance of the Holy Spirit in such a production? Surely He was leading His chosen instruments by a way which they knew not, that the blessing which followed might be seen to be of His own rich grace and truth.*

*See a reprint of the original in the Collected Writings, of J. N. D.; (Ecclesiastical, vol. i.); also in the Christian Witness, Plymouth, vol. i., and in a separate tract.

As this paper was the first public testimony of a movement which was so rapidly to produce such great and blessed results in liberating souls, we will here give for the convenience of the reader a few extracts, chiefly as to the unity of the church.

"We know that it was the purpose of God in Christ to gather in one all things in heaven and on earth; reconciled unto Himself in Him; and that the church should be, though necessarily imperfect in His absence, yet by the energy of the Spirit the witness of this on earth, by gathering the children of God which were scattered abroad. Believers know that all who are born of the Spirit have substantial unity of mind, so as to know each other, and love each other as brethren. But this is not all, even if it were fulfilled in practice, which it is not; for they were so to be all one, as that the world might know that Jesus was sent of God: in this we must all confess our sad failure. I shall attempt not so much to propose measures here for the children of God, as to establish healthful principles: for it is manifest to me that it must flow from the growing influence of the Spirit of God and His unseen teaching: but we may observe what are positive hindrances, and in what that union consists. . . .

"In the first place it is not a formal union of the outward professing bodies that is desirable: indeed it is surprising that reflecting Protestants should desire it. Far from doing good, I conceive it would be impossible that such a body could be at all recognised as the church of God. It would be a counterpart to Romish unity; we should have the life of the church and the power of the word lost, and the unity of spiritual life utterly excluded. Whatever plans may be in the order of providence, we can only act upon the principles of grace; and true unity is the unity of the Spirit, and It must be wrought by the operation of the Spirit. . . .

"If the view that we have taken of the state of the church be correct, we may adjudge that he is an enemy to the work of the Spirit of God who seeks the interests of any particular denomination; and that those who believe in 'the power and coming of the Lord Jesus Christ, ought carefully to keep from such a spirit: for it is drawing back the church to a state occasioned by ignorance and non-subjection to the word, and making a duty of its worst and most anti-christian results. This is a most subtle and prevailing mental disease, 'he followeth not us,' even when men are really Christians. . . .

"Christians are little aware how this prevails in their minds; how they seek their own, not the things of Jesus Christ; and how it dries up the springs of grace and spiritual communion; how it precludes that order to which blessing is attached, the gathering together in the Lord's name. No meeting, which is not framed to embrace all the children of God, on the full basis of the kingdom of the Son, can find the fulness of blessing, because it does not contemplate it — because its faith does not embrace it. . . . Accordingly, the outward symbol and instrument of unity is the partaking of the Lord's supper; "for we being many are one body, for we are all partakers of that one bread." And what does Paul declare to be the true intent and testimony of that rite? That, whensoever 'we eat of that bread and drink of that cup, we do show the Lord's death till He come.' Here there are found the character and life of the church — that into which it is called — that in which the truth of its existence subsists, and in which alone is true unity. . . . Am I desiring believers to correct the churches? I am beseeching them to correct themselves, by living up, in some measure, to the hope of their calling. I beseech them to show their faith in the death of the Lord Jesus, and their boast in the glorious assurance which they have obtained by it, by conformity to it, to show their faith in His coming, and practically to look for it by a life suitable to desires fixed upon it.

"Let them testify against the secularity and blindness of the church; but let them be consistent in their own conduct. 'Let their moderation be known unto all men.' While the spirit of the world prevails, spiritual union cannot subsist. Few believers are at all aware how the spirit which gradually opened the door to the dominion of apostasy still sheds its wasting and baneful influence on the professing church. . . . I do believe that God is working by means and in ways little thought of, in 'preparing the way of the Lord, and making his paths straight' — doing by a mixture of providence and testimony the work of Elias. I am persuaded that He will put men to shame exactly in the things in which they have boasted. I am persuaded that He will stain the pride of human glory, "and the loftiness of man shall be bowed down, and the haughtiness of man shall be brought low, and the Lord alone shall be exalted in that day. . . ."

"But there is a practical part for believers to act. They can lay their hand upon many things in themselves, practically inconsistent with the power of that day — things which show that their hope is not in it — conformity to the world which shows that the cross has not its proper glory in their eyes. . . . Further, unity is the glory of the church; but unity to secure and promote our own interests is not the unity of the church, but confederacy and denial of the nature and hope of the church. Unity, that is of the church, is the unity of the Spirit, and can only be in the things of the Spirit, and therefore can only be perfected in spiritual persons. . . . But what are the people of the Lord to do? Let them wait upon the Lord, and wait according to the teaching of His Spirit, and in conformity to the image, by the life of the Spirit of the Son.

"But if any will say, if you see these things, what are you doing yourself? I can only deeply acknowledge the strange and infinite shortcomings, and sorrow and mourn over them; I acknowledge the weakness of my faith, but I earnestly seek for direction. And let me add, when so many who ought to guide go their own way, those who would have gladly followed are made slow and feeble, lest they should in any wise err from the straight path and hinder their service though their souls may be safe. But I would earnestly repeat what I said before — the unity of the church cannot possibly be found till the common object of those who are members of it is the glory of the Lord, who is the Author and Finisher of its faith: a glory which is to be made known in its brightness at His appearing, when the fashion of this world shall pass away. . . . The Lord Himself says, 'That they all may be one: as thou Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.' John 17.

"Oh! that the church would weigh this word, and see if their present state do not preclude necessarily their shining in the glory of the Lord, or of fulfilling that purpose for which they were called. And I ask them, Do they at all look for or desire this? or are they content to sit down and say, that His promise is come utterly to an end for evermore? Surely, if we cannot say, 'Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee,' we should say, 'Awake, awake, put on thy strength, arm of the Lord; awake, as in the ancient days, as in the generations of old'. . . . Will He give His glory to one division or another? or where will He find a place for it to rest upon amongst us? . . .

"I have gone beyond my original intention in this paper; if I have in anything gone beyond the measure of the Spirit of Jesus Christ, I shall thankfully accept reproof, and pray God to make it forgotten."

THE EFFECT OF THIS PAMPHLET.

The effects of these statements, so plain, so solemn, and so scriptural, were immediate and great. They found an echo in many a Christian's heart. Earnest men in various places, feeling it all but impossible to go on with the existing state of things in the professing church, welcomed the truth thus brought before them, and left their respective denominations. Pamphlets and books, with still more clearness and fulness, followed in rapid succession. In those days of virgin freshness and simplicity souls grew rapidly in grace and in the knowledge of the Lord and His truth. Many wondered whereunto all this would come. But the Lord was working, and numbers followed His leading.

"Amongst those," says Mr. Mackintosh in a letter to a friend, "who separated from the various organisations were some men of considerable gift, moral weight, intellectual power and intelligence — clergymen, barristers, solicitors, military and naval officers, physicians, and men of high position and property. Their secession, as you may suppose, caused a very considerable stir, and drew forth much opposition. Many a link of friendship was snapped; many a fondly cherished companionship was broken up; many sacrifices were made; much sorrow and trial were encountered; much reproach, obloquy, and persecution had to be endured. I cannot attempt to enter into details, nor have I any desire to do so. it could serve no useful end, and the record would but give needless pain. All who will live godly — all who are determined to follow the Lord; all who will keep a good conscience; all who, with firm purpose of heart, will act on the authority of holy scripture — must make up their minds to endure trial and persecution. Our Lord Christ has told us that He came not to send peace but a sword. 'Suppose ye that I am come to give peace on earth? I tell you, Nay: but rather division. For from henceforth there shall be five in one house divided, three against two, and two against three.' And He tells us that 'a man's foes shall be they of his own household.'" Luke 12.*

* Things New and Old, vol. xviii. p. 426.

Many thought that the movement would soon come to nothing, as they had no definite organisation, no clerical order, no confession of faith, no visible bond of union, no president, nor ordained minister. But the Lord Himself was with them; true to His promise, "Where two or three are gathered together in my name, there am I in the midst of them." And there the Lord was to the joy, blessing, and edification of His beloved people. If we allow Him His proper place at the table, He will not only take it, but His presence will fill our hearts with joy unspeakable and full of glory. Thus were the Brethren strengthened, and thus the good work of the Lord went on. The gospel was preached with a clearness, fulness, and power, unknown since the days of the apostles. Books and tracts were written, and widely circulated. The grand doctrines of the church, the operations of the Holy Spirit, the blessed hope of the Lord's speedy return, were brought out with great freshness and power to the uplifting of many hearts, and to the eternal blessing of hundreds of precious souls.

But we must return for a moment to our true starting-point, Fitzwilliam Square.

When these things became noised abroad, great interest was awakened in many minds as to the real character of this movement. Those who ventured to their meetings were struck by the fact of hundreds of people assembled together without a minister so called, and yet there was no confusion but "all things were done decently and in order." One and another, becoming affected by the truth, were, after due examination as to soundness of doctrine and holiness of life, received into communion. The numbers so increased, that in little more than a year the house of Mr. Hutchinson was found to be unsuitable for the meetings.

THE BRETHREN'S FIRST PUBLIC ROOM.

Mr. Parnell — afterwards Lord Congleton — who appears to have united with the Brethren in 1829, hired a large auction room in Aungier Street for their use on Lord's day. His idea was that the Lord's table should be a public witness of their position. This was the Brethren's first public room; there they commenced breaking bread about the spring of 1830, if not in the winter of 1829. This strange-looking place for the holy service of the Lord may be taken as a sample of what Brethren's rooms have been in all parts of the country ever since. In order to clear the place for the meeting on Lord's day morning, three or four of the brothers were in the habit of moving the furniture aside on Saturday evening. One of these active brothers, referring to their Saturday night's work, after a lapse of nearly fifty years, says, "These were blessed seasons to my soul — J. Parnell, W. Stokes, and others, moving the furniture, and laying the simple table with the bread and wine — and never to be forgotten; for surely we had the Master's presence, smile, and sanction, in a movement such as this was." We have heard some describe the strangeness of their feelings on their first visit to this room, having been accustomed to all the proprieties of "church and chapel," but what they heard was entirely new to them, and is remembered to this day. Such love to speak of the peculiar freshness, unction, and power of the word at that time.

The Brethren afterwards engaged the room entirely for themselves, and continued to meet in it for several years; so that it became as well known in Dublin to be the Brethren's room, as the Priory of late years in London.

A. N. GROVES AND THE BRETHREN.

One of the Brethren's earliest visitors from a distance, whose name has become connected with their beginnings, was the late Mr. Anthony Norris Groves. From the scantiness of dates, even in his Memoirs, it is difficult to ascertain with certainty when he first met with the Brethren in Dublin, or how often. After doing our best by comparing the dates of letters, we believe the following to be substantially correct.

This dear devoted man was a successful dentist in Exeter; but from an early period of his life his heart had been fixed to go abroad as a missionary. The following conversation, as told by himself, shows a heart of almost ascetic devotion to its object. "Mr. Bickersteth," he says, "came down, and in our dining parlour at Exeter I related to him my circumstances. I told him I had offered myself to the society ten years ago; and that my whole desire was to do the Lord's will, and the greatest good to the church at large, but more especially to that object to whose interests I had pledged myself - the cause of missions. But this, I said, may be done in two ways: first, by giving one's means; secondly, by personal exertions. In the first point of view I have an increasing professional income, and have this year received nearly fifteen hundred pounds, and dear Mrs. G., on the death of her father, will most probably have ten or twelve thousand pounds more; the whole of which, with my present views, will of course vanish, the moment we take the contemplated step. Mr. Bickersteth's answer was, 'If you are called of the Lord to the work, money cannot be set against it; it is men whom the Lord sends, and He stands in need of men more than money.' I thought his judgment a wise and holy one, and I do so to this day."*

* Memoirs of A. N. Groves, p. 23.

Although we have no date as to when this conversation took place, we gather from a letter to a friend that it was not later than March, 1827. Writing under date April 2nd, 1827, he says, "The death of Mrs. G.'s father, about three weeks ago, has rendered our path in some respects much easier; but it has put some of that deadly corrupter of the human heart — money — in our way, under circumstances we have no control over. Pray for us, therefore, that we may glorify Him with every farthing of it."

But as the Church Missionary Society required that all their missionaries should have a college education and be duly ordained to the ministry, Mr. G. had to give up his professional duties and turn his attention to the study of theology. It was not necessary, however, that he should reside in Dublin during his studies, but that he should appear at the university there two or three times a year for examination as to his attainments. It was during some of these periodical visits that he became acquainted with the Brethren. As a Christian he broke bread with them in Fitzwilliam Square, the meeting being at that time in existence. This was the extent of his connection with the young community. Indeed he never agreed with their ecclesiastical principles, nor the ground they had taken in separation from all the religious systems around them. In the year 1828 Mr. G. had a lengthy conversation with some of the Brethren on the subject of Missions and the Church, but as to the nature of the latter they could not agree. Mr. G. warmly contended that the tares were to grow in the church to the end, which the Brethren strongly resisted as unscriptural, and necessarily opposed to all wholesome discipline; "the field is the world," not the church.*

*See this subject considered, Church History, vol. i. p. 22.

This was probably the last time they met previously to his sailing for Baghdad. During these visits to Dublin a great change had taken place in his mind as to the necessity of a college education, and of a ministerial ordination, for the work of the ministry. He abandoned his connection with the college, thought his preparations and visits to Dublin a waste of time, and recommended all missionaries going abroad to avoid the dictation of the cold formalities of a committee. Mr. Groves and his party sailed from Gravesend for Baghdad on the 12th. of June, 1829, and arrived after a most perilous journey on the 6th of December.

Although we think that the self-denying wholehearted devotedness of Mr. Groves, for the spread of Christianity among the heathen, is well worthy a page in all church histories — and no pen could adequately write of the singleness of his purpose — yet this is not our object in the present instance. In several hurried and inaccurate sketches of the origin of Brethren which have come before us, Mr. Groves has been spoken of as the one who first suggested the idea of coming together to break bread without the presence of a minister. From this alleged suggestion some have called him the "founder" of the Brethren, and some the "father;" but this conclusion is not at all borne out by facts. It is quite possible that some of the early Brethren may have benefited by the remarks of Mr. Groves, and that he may have profited by his intercourse with them, especially as to the Establishment and ordination; but they had been meeting for worship and communion before Mr. Groves knew them, and we are fully assured that he never had any real sympathy with the ground they had taken.

We now return to trace a little, though with scanty materials, the spread of the truth by the Brethren.

CHAPTER 2.  READING MEETINGS.

MR. DARBY, who seems from the very first to have had a great love of travelling, or rather for carrying the truth of God from place to place, soon after the formation of the meeting in Fitzwilliam Square, found his way to Limerick. This was the first place he visited; and in a truly apostolic spirit he has steadily gone on for fifty years, and never more so than during the last ten or fifteen.

In the good providence of God he had a most interesting visit to Limerick; the Lord opening the way for the ministry of the word. He held reading meetings to which many of the gentry and clergy came, and the truth found its way amongst them by the blessing of God. Mr. Maunsell, who lived there, worked with him, and was the active brother for a long time in that place. As reading meetings from that day until now, have been a principal means employed by the Brethren for introducing and spreading the truth, we may briefly notice them before going farther.

From their earliest history it is evident that reading meetings, so called, have been a mode of teaching which has been universally practised; and, beyond a question, they have been greatly used of the Lord for giving both an accurate and an extensive knowledge of the divine word. Many Christians both in the Establishment and among Dissenters who would go to a friend's house it might be in the forenoon or the afternoon, to read and study the word of God, would object to enter any place of public worship save what would be considered their own. In this way the word of God is closely read by small companies of twenty, thirty, or more; and, any one being free to ask a question, difficulties are removed and the true meaning of the scripture more clearly seen. Such being also considered instruction (not church) meetings, all are free to state what light the Lord may have given them on the portion under meditation.

In this way each one soon finds his level, for it is he, and he only, who knows most of the word that rises morally. The archbishop of Canterbury would find no advantage from his official dignity in such a meeting, but would have to take his place according to his knowledge of the pure word of God. Speaking generally, this is necessarily and always the result. The spiritual discernment of the meeting, through the presence of the Holy Spirit, is so sensitive that mere human opinions or reasonings are most offensive and carry no conviction; but the moment that the true meaning of the word is given, a chord is struck which vibrates through the meeting, Although the truth is not its own power it is used of the Holy Spirit to make the waiting soul feel its divine authority. It is the sword that cuts when He wields it, and the wine and oil for the wounded conscience when He applies it. No other kind of meeting, it will be seen, so stimulates the Christian to study constantly his Bible; and this may account for the proverbial saying that, "Whatever may be the faults of the Brethren, they are at home with their Bibles."

But the true secret of the Brethren's knowledge of the Bible is their knowledge of Christ. The Holy Spirit, who leads into all truth, connects everything with the Person and work of Christ. It is merely human, say the Brethren, to handle any particular truth as a subject. In such cases the mind takes the lead in learning the truth of God, and, as a consequence, everything is darkened and unsettled. It is not by means of human learning, or by the power of the human intellect, that the glory of Christ is seen, but by the teaching of the Holy Spirit. One ray of that sacred light will do more to enlighten the soul as to the Person, work, and glory of Christ, than the workings of the human mind for a thousand years. And herein lies the mighty difference between a reading meeting conducted under the direction of an appointed leader, however sincere or spiritual, and one under the acknowledged guidance of the Holy Spirit. The individual state of mind is very different in the one meeting from the other. In the former, it partakes more of an intellectual turn — disposed to discuss, to infer, to draw conclusions, and build upon them. In the latter, when the soul is subject to the guidance of the Holy Spirit, the conscience is exercised before God, and the affections are engaged with the blessed Lord Jesus. It is no question now as to either party being true, devoted, unworldly Christians, but as to who is looked to as leader of the meeting. We have had ample experience of both kinds and can speak with certainty on the subject.

But there is another, and an important point held by the Brethren in connection with all such meetings; namely — that peace with God is necessary to edification. All experienced Christians will admit this, for, until the soul has settled peace, ill will be occupied with itself in place of Christ. Doubts and fears will harass and perplex, but God would have His children to be without distraction. This peace implies the full assurance of pardon and acceptance in the Beloved. Before God in the full unsullied light of His presence, being one with Christ, God has nothing against us. And as Christ is our peace, and always there, and we in Him, this peace is settled and eternal: or, as it is briefly given by the apostle, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (Rom. 5: 1, 2) These four things — being justified, having peace, standing in grace, waiting for glory — are considered as primary truths of Christianity by the Brethren, necessary to happy fellowship as saints, and to progress in the divine life. And we have often thought from personal conversation with individuals that such knowledge is common to the community. Persons who would be considered dull and ignorant on everything else are clear and sound on the subject of peace with God, and answer with the greatest certainty. That there may be exceptions to this general rule we would not question, but we believe there are not many.

But why, it may be asked, are such great attainments, and such precious knowledge, as many would say, common to a community composed of such a variety of age, intelligence, and condition in life? Certainly not because they are better than other Christians, but because the Holy Ghost is owned as the leader and teacher in their assemblies, and that by whomsoever He will, not whomsoever they will. (1 Cor. 12: 11) There may be failure on the part of some in not thoroughly realising this truth, and a measure of hindrance to the action of the Spirit; nevertheless it is His presence which constitutes their assemblies, and characterises them as Christians. In place of clericalism in its least offensive form, they believe in the presence and sovereign action of the Holy Ghost, and this according to the word of the Lord. "Nevertheless, says Christ, "I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. . . . Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you." John 16.

This is the grand central truth which characterises the meetings of Brethren, gathered to the name of the Lord and reckoning on the Holy Spirit in accordance with the revealed word. So firmly do they believe that the exalted Lord sent down the Holy Spirit to work in and guide His assembly, that they would not think it right to be present at any meeting of the assembly when a person occupied the chair as leader. But the Brethren themselves did not at first see this truth clearly; for seine time they thought it necessary to make some arrangement, or have some understanding amongst themselves, as to who should break the bread or give an address. Their early prejudices were too deeply rooted to be eradicated all at once; and the Lord in tender grace ruled that it should be by degrees. They were on the right ground and moving in the right direction, and God had patience with them as He always has with honest ignorance.

OUR RECOLLECTIONS OF THE FIRST READING MEETING WE ATTENDED.

The working and middle classes, not having time for such meetings during the day, availed themselves of their leisure time in the evenings for the study of the word. We well remember the first, or one of the first, of such a class that we attended. Being invited by a christian friend to meet a few Christians at his house for a social tea and reading, we accordingly went on the evening named. In observing the friends as they assembled, to the number of about thirty, we were struck with their plain appearance as to dress, and the absence of ornaments. The subjects of conversation before tea seemed only to concern themselves, or rather, the Lord's work in their different meetings. As for general news, nothing was said, and the mention of politics would have seemed sheer profanity. The Brethren, as a body, do not qualify, and, of course, they never vote at elections; they also, in general, object to take an oath, unless adjured by a magistrate.

But the tea is ready; and the whole company drop into a profound silence. Some brother, after a short but distinct pause, asked the Lord's blessing. All were very free and cheerful during tea; some were sitting and engaged in conversation, others were moving about for the purpose of speaking to as many as possible. This was a very happy part of the meeting, and lasted till about seven o'clock — fully an hour. When the tea was over and the time for edification had arrived, everyone found a seat, with Bible and hymn book in hand. All came provided with both. Again there was a pause, and perfect stillness. After a little waiting a hymn was sung, — and prayer was offered for the Lord's presence in light and blessing.

The head of the house now stated, "that if any brother had a portion of the word on his mind that he would like read, he was free to say so." This seemed a very responsible part of the meeting, and there was a long pause. At length a chapter was named, and all turned to it. The portion was read, and a free interchange of thought as to its meaning, connection, and importance was kept up till about nine o'clock. Nearly all the brothers had something to say on some part of it: others contented themselves with asking questions; but it soon became apparent who was the most richly instructed in the word, as the questions in time were addressed to him. After a hymn and prayer, the company dispersed about ten o'clock. But there was a distinct pause between each part of the service, leaving the Holy Spirit free to use whom He would, though it was not an assembly meeting.

From about half-past five till half-past nine, we seemed to be in an atmosphere purely spiritual, which had a great effect on the mind. Whether all felt it to be so, we have no means of knowing; we only speak of what we experienced. The Bible from this time became like a new book, prayer like a fresh thing, nearness to God a reality more so than ever, though we had known the Lord for more than twenty years, and been happy in Him and in His service all that time. There was no need of a president in such a meeting; the sense of the divine presence was such, that the least impropriety, or any appearance of the flesh, would have been intolerable. The spiritual sense of those so gathered would have marked its disapprobation in a way unmistakable to the intruder.

This may be considered a fair sample of such meetings at that time — nearly a quarter of a century ago. Then there were about twelve or thirteen meetings in what was called London, now there are about forty-five. Consequently, the numbers are much greater, and we cannot be surprised, though a greater element of the world may be seen in their meetings, however much we may deplore it. But even to this day many of the tea and reading meetings would bear comparison with the one described above. Still, we have to say of some individuals as a brother said of one long ago, "Moulting time is not yet come."

Having said so much about reading meetings and their value, it seems necessary to add that there are many among Brethren of great moral weight, who might not be able to take much part in such meetings; but the godliness of their lives, their pastoral service, and their Christ-like spirit, commend them to the esteem and affection of all. We must further add, though with deep sorrow, that such meetings have been used for the worst purposes by the enemy. A company carefully selected may be brought together, and evil doctrine may be insinuated by a specious false teacher, and notes being taken by partisans, it may be circulated far and wide. But what good thing is there that the enemy will not seek to corrupt if he cannot upset; or that the flesh may not abuse even in a Christian?

THE PRAYERFUL STUDY OF THE WORD OF GOD.

In thus giving our recollections of a reading meeting, we have a two-fold object in view.

1. To present a true and faithful account of how the Brethren gave themselves up to the prayerful study of the word of God, under the guidance of the Holy Spirit, and apart from all their preconceived theological views. We could not speak of the amount of blessing which flows from such meetings. Not that reading meetings are always profitable; on the contrary, unless there be real subjection to the truth, they may be very trying. Poor, weak, restless nature may occasionally display itself in the meeting, and make it anything but happy and profitable. But this is failure and infirmity, notwithstanding the presence of the Holy Spirit, just as an individual Christian may fail though the Holy Spirit dwells in him. We speak of reading meetings as they ought to be.

2. To draw attention to the difference between such meetings, and those with which we were formerly acquainted. And this we would do in all love, and with the most sincere and earnest desire that dear christian friends may honestly consider which is most in accordance with the mind of the Lord. Next to conversion, the greatest blessing that a soul can receive in this life is to be led of Him to divine ground for communion and worship.

That which comes nearest the meeting described above is called a "Fellowship Meeting." This may consist of a dozen or more serious christian men of the same denomination, and living conveniently to each other, agreeing to come together once a week, or month, for prayer and reading the word. A president is chosen, who gives out the hymn, prays, reads the portion for the evening, and makes a few remarks by way of opening up the word; the first twenty minutes may be occupied by him. The others are now expected to give their opinions, and all remarks to be addressed to the chairman.

This kind of meeting tends, we have no doubt, to nourish both christian fellowship and personal piety, but it lacks the living light and power which reveals Christ to the soul, and transforms it to His image. The Holy Spirit, though unintentionally, is practically displaced, and the mind is left in the darkness which the lack of simple dependence on the Lord causes. As the portion is announced for the forthcoming meeting, and the president named, he is expected to study it well.

The only other meeting we would name is the "Social Tea Meeting." The guests are selected, and invited by the brother, in whose house they meet. Sometimes there may be a mixture of rich and poor, according to the fancy of the host. After tea the conversation may be general, or some conversing and others having a little music. No one thought of taking a Bible or hymn book with him; but about 9 o'clock family worship was observed. The large Bible was placed on the table and some one was asked to officiate, generally the minister if he were present. A chapter being read, and prayer offered up, all resumed their free and easy attitude, and general conversation until called to supper. The breaking up depended a little on the liveliness of the meeting, or the heartiness of the host. This could scarcely be called a spiritual meeting; yet its object was good, inasmuch as it brought the members of a congregation socially together, and cultivated a brotherly feeling towards each other.

Those best acquainted with such meetings will readily testify that we have put the best possible appearance and construction upon them; there is nothing farther from our thoughts than to say a word that would pain the most sensitive mind. Our object is not to praise the Brethren, but to seek the Lord's glory in the blessing of all His people, and to set forth and press upon all Christians the adoption of those means which He has so richly blessed for edification. The blessing of God evidently rested most abundantly on those who were thus gathered to the name of the Lord Jesus.

THE VARIOUS MEANS OF SPREADING THE TRUTH.

Besides the prayerful study of the word of God, the Brethren were most zealous in preaching the gospel to sinners; and from their increased knowledge of the finished work of Christ, and the riches of divine grace, it was preached with a clearness, fulness, and power, unknown since the days of the apostles; and many in different places were brought to know the Lord. So zealous were they in spreading the glad tidings that in some places almost every brother became a preacher. Teaching, or giving lectures on scripture to Christians was also greatly practised by the better instructed. The important distinction between preaching the gospel to the unconverted and teaching Christians, as thus enforced and illustrated by the Brethren, was altogether new. The gift and work of the evangelist are perfectly distinct from those of the teacher; but the distinction has, always excepting the apostolic ace, never been acted upon in the church generally until very lately. Special gospel services in public rooms began to be held soon after the great Revival in 1859, and they have never since ceased. The gospel mission of Messrs. Moody and Sankey to this country in 1873-5, was an offshoot of the American Revival; but, strange as it may appear, this mission took more the form of evangelising the denominations than the outside lower classes.

Another means adopted by the Brethren for spreading the truth was writing and circulating books and tracts. This was done to a large extent. As they received fresh light from the word of God on any important subject, it was immediately embodied in a tract and sent forth. In this way not only instruction but food was supplied for the soul, fresh from the exhaustless stores of divine truth. In a comparatively short time people had in their hands, and at a small cost, the means of becoming acquainted with the whole word of God; especially with those truths which were then engaging the attention of thousands. We might speak of a countless number of tracts, which were written, and appeared from time to time on the grand doctrines of the church, the heavenly calling, the operations of the Spirit, ministry, worship, prophecy, the efficacy of redemption, the heavenly relations of the Christian, the coming of the Lord, the rapture of the saints, the first and second resurrection, etc., etc. Four volumes of these early tracts, collected and bound together, now lie before us: most of them are out of print, and comparatively few of them are known to younger Brethren; but they are abundantly supplied with what is intended to be "Present Testimony," or a character of testimony suited to the present time.

In this way, and by these means, the truth was rapidly and widely circulated. The Brethren evidently possessed a great advantage over the popular bodies by what is called lay ministry. Ordination being absolutely essential to the exercise of ministry in these bodies, the work was necessarily limited to the authorised few. The Brethren have always maintained that this system of ministry is opposed to the truth of God, and, in many instances, ruinous in its operations. An educated man, for example, though destitute of spiritual gifts, and it may be even of spiritual life, yet, if duly ordained, may exercise every branch of ministry in the denomination to which he belongs; but, on the other hand, if a Christian possessed the most decided gifts for preaching and teaching, he could not exercise either within the jurisdiction of the church, unless sanctioned by human authority.

Happily for the Brethren, for the church of God, and for the souls of men, they found the true source of ministry, in all its branches, in Christ Himself the glorified Head in heaven. "To every one of us, says the apostle, "is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave seine, apostles, and some, prophets, and seine, evangelists, and some, pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." (Eph. 4: 7-12.) Here we have the true basis and the only source of all ministerial gifts — the redemption accomplished by Christ on the cross, and His ascension to God's right hand in heaven. Christ as the Head of the church is the Giver of these gifts; nothing is said of human authority or of human ordination. The professing church has suffered immensely from her traditional ideas of ministry, regarding it as an honourable profession among men, and as giving a certain status in society; whereas the ministerial gift is here called grace, which is surely possessed by all who love the church and care for its members, or seek to win fresh souls by the gospel.

CHAPTER 3.  THE ORIGIN OF THE TITLE — "PLYMOUTH BRETHREN."

AMONGST the many meetings which sprang up all over the country in the early days of Brethren, the one at Plymouth became the most prominent. "About the year 1831," says Mr. Darby in a letter to a friend, "I went to Oxford where many doors were open, and where I found Mr. Wigram and Mr. Jarratt. Subsequently in calling on Mr. F. Newman I met Mr. Newton, who asked me to go down to Plymouth, which I did. On arriving I found in the house Captain Hall, who was already preaching in the villages. We had reading meetings, and ere long began to break bread. Though Mr. Wigram began the work in London, he was a great deal at Plymouth."

Their first meeting-place was called "Providence Chapel," and as they refused to give themselves any name, they were called in the town "Providence People." When the brothers began to preach the gospel in the open air and in the villages around, no small curiosity was awakened to know who they were; there was something new in their preaching and in their way of going to work. But as they belonged to none of the denominations, they were spoken of as "Brethren from Plymouth." This naturally resulted in the designation, "The Plymouth Brethren," which has been applied to them — sometimes in derision — ever since. "One is your Master, even Christ; and all ye are brethren;" here we have the title which the Lord Himself gives His disciples. (Matt. 23: 8) As the numbers increased, the little chapel was bought and enlarged considerably.

A strong opposition was soon manifested against the new movement, especially on the part of the clergy and ministers of all denominations. Nor need we wonder: the ground occupied by Brethren was felt to be a standing testimony against their whole state and practice, and many were stirred up to say hard and untrue things against them with the view of neutralising the blessed work which God was doing by their means. But these efforts of the enemy — as they usually are — were overruled to increase the general interest in the new preachers, and to attract numbers to their various meetings. The blessing of God evidently rested on the labours of the Brethren at that time; many were led to separate from the different denominations of the day, and gather round the new centre, the name of the Lord Jesus; though, on the part of some, it may have been with very little intelligence, or exercise of conscience, compared with those who originally took that ground. But they were dissatisfied with what they had been going on with, and longed for something better.

There was great freshness, simplicity, devotedness, love and union, among the Brethren; and such features of spirituality have always a great attraction for certain minds; and many, of course, who united with the Brethren had very undefined thoughts as to the nature of the step they were taking. But all was new: Christ was owned as their only centre, and the Holy Spirit as their only teacher. Thus they gave themselves to the study of the word of God, and experienced the sweetness of christian communion, and found the Bible — as they said — to be a new book. It was, no doubt, in those days, a most distinct and blessed work of God's Spirit, the influence of which was felt not only throughout this country, but on the continent, and in distant lands.

THE EFFECT OF SEPARATION FROM THE WORLD.

It was no uncommon thing at this time to find valuable jewellery in the collection boxes, which was soon turned into money, and given to the deacons for the poor. But this quiet way of disposing of a little finery did not satisfy the devoted spirits at Plymouth. They parted with all that was considered worldly in dress, books, and furniture. These free-will offerings were collected, and when the stripping time seemed nearly at an end, the accumulation was so great that it was necessary to sell them by auction.

We have now before us a catalogue, of date 1838, which contains a description of each article to be sold. The headings are thus given on the first page of the cover — "Catalogue of an auction at the Grand Masonic Hall, Cornwall Street, Plymouth, for selling silver plate, silver-mounted plated articles; about seven hundred volumes of books, handsomely bound; paintings and prints, valuable jewellery; table linen, glass, china, wearing apparel; household furniture, etc., etc." After classifying the articles, and selling a number of the smaller things in lots the whole extended to six hundred lots, and were three days in selling.

Many will now be disposed to inquire, What were the motives which led the young community — scarcely nine years old — to make such a surrender of their worldly goods? As the printer of the catalogue, Mr. Rowe, and others, then in communion, are still alive, we have made every possible inquiry as to the origin and object of this remarkable instance of devotedness. The following quotation is from the last letter we received, and given on the testimony of more than one witness.

"Respecting the quantity of goods, jewels, books, furniture, etc., given up and sold during early days at Plymouth, there was no call of any particular kind, no special need for which it was done. It was quite simply and freely, as desiring to express their then indifference to the world, their separatedness to the Lord, and their waiting for His coming from heaven."

It would be no lack of charity, notwithstanding this testimony, to believe that some who had thus stripped themselves, may have merely followed others, or acted under the general feeling, and afterwards regretted what they had done; but from all we can learn, the general movement seems to have been the holy action of the Spirit rather than the excitement or sympathies of nature. Although we have no wish to make more of this instance of indifference to the world than christian prudence would suggest, yet we would desire to speak of it as an illustration of the power of the Spirit when the heart is separated to Christ and waiting for His coming from heaven. There are no doubt numbers of individual cases of a similar character constantly occurring, only with less formality and publicity. It was the simultaneous movement of the whole meeting, and in the most open and positive way, that makes the Plymouth case so remarkable. It would be difficult to find its parallel in the history of the church since the days of the apostles. There have been many instances no doubt of great liberality on the part of christian people; but these have generally been under high pressure, and for some special object of the church and its operations. This was purely voluntary, uncalled for, as expressive of their indifference to the world, of their devotedness to Christ, and of their longing for His return.

THE SPIRIT OF CLERICALISM.

It is painful, deeply painful, to reflect on a scene of such wonderful freshness, simplicity, and genuine devotedness, being blighted and desolated by the subtle wiles of Satan, through a false but influential teacher. The Spirit of God had wrought mightily at Plymouth, and produced the most marvellous fruits of His gracious operations; but the arch-enemy had his evil eye on those who were bearing such a bright testimony to the truth and church of God, and found, within their own gates, a ready instrument to do his ruinous work. "It now appears," says one who passed through the sifting, searching period from 1845-8, "that almost from the very first there were elements of evil introduced by the enemy, very slowly and gradually manifesting themselves for a time, but in the end assuming a distinctness and working with an energy which left no room for doubt as to whence they came and to what they tended."*

*The Whole Case of Plymouth and Bethesda, by William Trotter. [On this CD]

As it was in the beginning, when the kingdom of heaven was preached, men slept and the enemy sowed tares where the good seed had been sown; so it was at Plymouth. In the very midst of the Brethren themselves, and by one of their principal leaders, the enemy was early and steadily at work. Mr. Newton, a man of grave manners and of considerable influence over a certain class, and one of the earliest labourers at Plymouth, was observed by some, almost from the outset, to isolate himself from the other Brethren. "He held reading meetings, and would not allow the labouring Brethren to be present, saying it was bad for the taught to hear the authority of the teachers called in question, as it shook confidence in them." This was the beginning, the creeping in of clericalism, which gradually grew up into a definite system. But no one at that time seems to have suspected any serious evil springing from it, and for years no voice was raised to arrest its progress. "I sorrowed over this unhappy trait of isolation," says Mr. Darby, "and love of acting alone, and having his followers for himself; but I had no suspicion whatever of any purpose of any kind, bore with it as a failing of which we all had some, and left perfect individual liberty complete and entirely untrenched on. I should not have so acted without my brethren. I should have rejoiced to have my views corrected by them when I needed it, and learn theirs; but there it was, and there for my part I left it. At the Clifton meeting Mr. Newton, speaking of ministry and the points connected with it, told me that his principles were changed. I replied that mine were not, that I felt I had received them from the Lord's teaching, and with His grace I should hold them fast to the end. . . .

"As to the teaching I heard in Ebrington Street from Mr. Newton, the one undeviating object seemed to be to teach differently from what other Brethren had taught, no matter what, so that it set their teaching aside. This was so marked in many cases as to draw the attention of others besides myself."*

*For lengthy and minute details see Narrative of Facts by J. N. D. Collected Writings, vol. xx. This paper was probably written about the end of 1846. [On Darby Disk.]

Those who have carefully marked the origin and early days of Brethren, will have no difficulty in seeing the craft of Satan in the system thus introduced by Mr. Newton. "That which characterised their testimony at the outset was the coming of the Lord as the present hope of the church, and the presence of the Holy Ghost as that which brought into unity, and animated and directed the children of God; and they avowed their dependence upon it. The distinct condition of the saints of the present dispensation, as filled with the Spirit abiding with them and risen with Christ, marked their teaching, while the great truths of the gospel were held in common with other true Christians, only with the clearer light which God Himself directly, and these other truths, afforded. The distinct heavenly character of the church was much insisted on."* Just as Moses went outside the camp because of the golden calf, so did these Brethren go outside the camp of the professing church, because of the practical denial of the unity, heavenly calling, and hopes of the church; other saints who had faith to follow them were companions in their position, and they were not separated in life, love, or essential unity, from those who would not, though blamed by them.

*Narrative of Facts, p. 19.

THE CHARACTER OF MR. NEWTON'S SYSTEM.

We now return to the details of Mr. Newton's system and here we prefer to quote from the writings of one, who, previously to the mischief coming before the public, knew something of its secret workings behind the scenes. In the following paragraph the writer, Mr. William Trotter, probably refers to the appearance of things from about the year 1841 to 1845, when the numbers in communion had reached to nearly a thousand, including Devonport and Stonehouse.

"Such was the course pursued by Mr. Newton, that it issued in all the other Brethren who had laboured there leaving Plymouth to work elsewhere. Mr. Darby went abroad, Captain Hall to Hereford, Mr. Wigram to London, and Mr. Newton was left almost alone at Plymouth. A beloved brother, Mr. Harris, who was not identified with the movement at first, became associated in labour with Mr. Newton, and his presence for several years was the only hope that Brethren elsewhere had of any check being put to Mr. Newton's course. He, however, at a very early period of the present trouble withdrew from association with Mr. Newton and those identified with him. The system thus introduced, and most speciously disguised for a time, was directed to the undermining of all the truth by which God had acted on the souls of Brethren, and to the setting up afresh in other form all that had been renounced.

"The coming of the Lord as an object of present hope or expectation was denied, and there was substituted for it the expectation of a train of events, many of them nowhere foretold in scripture, and only existing in Mr. Newton's imagination. The real unity of the church as one body indwelt and governed by the Holy Ghost was denied; and instead of it the doctrine was asserted of a kind of independent churches — so independent indeed, that when division took place at Plymouth and godly, experienced brethren from Exeter, London, and elsewhere went down to aid by their prayers and counsel, Mr. Newton and his party peremptorily rejected them; and on the ground that they were not of Plymouth, and had no right to interfere. For the presence and sovereign rule of the Holy Ghost in the church was substituted the authority of teachers, and the authority claimed for them and by them was so absolute, that when Mr. Newton was charged with untruthfulness, and it was sought by one and another that the charge should be investigated before the whole body of the brethren, this was steadily refused on the ground that he could not be tried, but by those who with him were the teachers and rulers there, and as they acquitted him, there was no further appeal and no remedy.

"Besides this there was the steady systematic absorbing of all ministry in the word, or even participation audibly in public worship into the hands of one or two, with the effectual exclusion by one means or another of all others. There was also the zealous unwearied endeavour to form a party distinguished by Mr. Newton's views of prophecy and church order, to which the appellation, "the truth, was arrogated, and means were found to keep away from Plymouth any brethren whose views were known to be adverse to these. Such were the leading features of the system which silently grew up at Plymouth, and I was quite aware of its existence and of the concern felt by many brethren respecting it from the time that I became acquainted with the Brethren between six and seven years ago."*

*The Whole Case of Plymouth and Bethesda, pp. 10-12.[On this CD.]

The first question which seems to have been raised at Plymouth as to Mr. Newton's teaching, was on the ground of its sectarian tendency. Nothing more serious was at first charged against him. Several of the leading brethren waited upon him at different times, and remonstrated, but he answered them with the greatest violence, and "declared that we were destroying the fundamentals of Christianity; that he was justified in what he was doing against us, and should continue."

Some time after this, Mr. Newton agreed to meet a few of the brethren to inquire whether sectarianism had been introduced into the meeting. There may have been about eighteen in all. Mr. Darby, who had been urged to return to Plymouth, was present. He was asked to state what he objected to at Ebrington Street. He replied, that, "As to an inquiry into sectarianism, any could inquire as well as he; that he would not enter on the prophetic question as a doctrinal thing; that was a moral question with him; what he objected to on the present occasion was sectarianism."

"Mr. Newton broke out in great anger, saying, that he waived all formal objections, that he did seek to make a focus of Plymouth, and that his object was to have union in testimony there against the other brethren, and that he trusted to have at least Devonshire and Somersetshire under his influence for this purpose; and that it was not the first time Mr. Darby had thwarted and spoiled his plans." After this declaration of Mr. Newton's from his own lips, there was no further need to inquire into his sectarianism. Several of the brothers present so expressed themselves; and Mr. Darby called upon them all to say, "If this was what Plymouth was to be; as, if it was, I should not go next Sunday."*

*Narrative of Facts, p. 45.

THE DIVISION AT PLYMOUTH.

Mr. Darby having laboured for several months within the meeting at Plymouth, "and using what means he could to awaken the consciences of Brethren, he was obliged, in order to keep a clear conscience himself, to withdraw from the assembly." Mr. Newton and his friends, in attempting to meet the charges which were brought against them, acted in so unscriptural and untruthful a manner, as to decide many of their former friends to separate from them. About a hundred or more withdrew from communion at Ebrington Street, and began to break bread first in a private house, afterwards in Raleigh Street; and thus the division was completed at Plymouth.

Brethren from all parts of the country, on bearing of these events, flocked to Plymouth; many of them were friendly to Mr. Newton, and nearly all of them thought that Mr. Darby had acted rashly and prematurely. But they had not been inside the scene, and so knew but little of the real state of things there. When a meeting was spoken of for investigating the charges, Mr. Newton strongly objected to any interference on the part of Brethren from a distance, and would only consent to an investigation on the principle of arbitration, he appointing four of his friends and Mr. Darby appointing four of his. Mr. Darby objected entirely to the worldly principle of arbitration: this, he felt, would be taking the case out of the hands of God and His church, as well as making himself the head of the party. He offered at the same time to meet Mr. Newton before the whole assembly, or, if it was preferred, before a number of the most grave and experienced brothers. To none of these would Mr. Newton consent, and to no other tribunal would he allow the case to be referred, save to the arbitration proposed. Many of the brethren who had gone down to Plymouth, with the godly intention of trying to heal the breach, finding things so much worse than they had any conception of, separated from Mr. Newton and his party, and the division extended to other parts of the country.

Meetings were held in London and other central places for common humiliation and prayer. Many pamphlets were published on both sides; many fondly cherished friendships were broken up; much sorrow and trial were endured both by individuals and families for more than two years, when this mournful history assumed a new and still graver aspect. Not merely was the ecclesiastical fabric assailed, but the very foundations of Christianity by false doctrines concerning the blessed Lord Himself. *

*For minute details, see The Whole Case of Plymouth and Bethesda, by William Trotter.

CHAPTER 4.  FALSE DOCTRINE DETECTED.

AFTER the secession from Ebrington Street, as spoken of above, the adherents of Mr. Newton were reduced to a comparatively small number, but these for the most part were zealous partisans. Copious notes were taken of his lectures and readings, "as regularly circulated among a select few in various parts of England, as books in a reading society." A package of such notes fell into the hands of Mr. Harris in the year 1847; and in the following way. A sister in Exeter lent them to his wife, as being Mr. Newton's teaching, from which she had found much interest and profit. Mrs. Harris, not understanding the meaning of some of the author's expressions, referred them to her husband. "I then," he says, "looked into the MS. myself, and (on perusing it) felt surprised and shocked at finding such unscriptural statements and doctrine, which appeared to me to touch the integrity of the doctrine of the cross." Having carefully examined these statements, he published a tract, in which he exposed and brought to light that system of false doctrine which Mr. Newton had been diligently teaching to his chosen few for years.

Such an exposure, as may easily be supposed, produced a great alarm among Brethren in all parts, and naturally brought a reply from Mr. Newton. Two pamphlets speedily appeared, in neither of which did he disclaim the doctrine asserted in the lecture thus reviewed, but stated it more at large, though in a less offensive form, and then defended and supported it. The doctrines of this lecture on Psalm 6 by Mr. Newton, and published in a tract entitled, "The sufferings of Christ, as set forth in a lecture on Psalm 6, considered by J. L. Harris," are no doubt the most truthful expression we have of the author's mind. It was delivered in the presence of his friends, calmly and deliberately for the benefit of note-takers, so that we may fairly infer that the real sentiments of his soul flowed out freely without disguise and without reservation. But finding something like universal indignation excited by his blasphemous doctrines, and even his own friends ready to desert him, he agreed to withdraw his offensive tracts for reconsideration, and confessed he was in error on one point relating to Christ's connection with Adam as federal head.

Were it not that even this brief sketch might be considered incomplete if we did not say something of the heresy, we would gladly pass it over in profound and perpetual silence. We shrink from transferring to our pages the subtle and mystical expressions in which the deadly error was taught. The blessed Jesus, Emmanuel, God with us, was represented as born at a distance from God, involved in the guilt of the first Adam, because He was born of a woman, and under the curse of the broken law, because of His association with Israel.

Thus, alas! according to these doctrines, we are bereaved of the true Christ of God — the Christ of the New Testament. There is no need to enter into details. If born at a distance from God, under the curse, and an heir of death, He is utterly disqualified for becoming the Saviour of others. He had Himself to deliver from those relations in which He stood from His birth; and this, it is said, He did. It was admitted that He was free from taint in His person, and by His perfect obedience to the law and in all things even unto death, having delivered Himself, was owned of God and accepted by Him. But all this being due from Him to God, where is the sinner's substitute, the sinner's surety, the sinner's sacrifice, the sinner's gospel, the sinner's Saviour? and where are the doctrines of grace, and where is the church of the living God, and where are we individually? and what of the finished work of Christ, or what means the conqueror's cry — "IT IS FNISHED?"

The folly of this theory is as glaring as its blasphemy, though characterised by the depths of Satan. In result it is as ruinous as Arianism or Socinianism, though less logical. It is self-contradictory and savours more of the author's vanity and love of distinction than of honest conviction. It had only to be brought in to the light to be seen and detected. This was the great mercy of God to Brethren and to the church at large: it was not allowed to go on. For most assuredly, a false Christ was preached at Plymouth, and the presence of the Holy Ghost was denied. But, with the exception of a small party, chiefly Mr. Newton's personal friends, the great body of the Brethren were agreed, after due investigation and prayer, that the doctrines which Mr. Newton had been teaching and privately circulating, were fundamentally heretical, as to Christ, and utterly subversive of all that is essential to Christianity. The false doctrine was almost universally condemned; but they were not of one mind as to the principle of dealing with it and of separation from it.

BETHESDA AND HER RULERS.

In the year 1848, while Brethren from all parts were holding meetings in different places for prayer and humiliation because of the sad work of the enemy, the rulers of Bethesda received to the Lord's table several of Mr. Newton's devoted friends and partisans who were known to hold his heresy. This rash and most unhappy step on the part of these rulers, and their deliberate defence of it, proved most disastrous; it rent the Brethren asunder, entailed indescribable sorrow and trouble on individuals and families, many of which are not healed even unto this day, besides the great damage done to the cause of truth and dishonour to the name of the blessed Lord Jesus. This is the real source of all the strife, divisions, misrepresentations, heart-burnings, and evil surmisings, which many Brethren still feel, and which has put so many weapons in the hands of their enemies. Mr. Newton and his followers might have been easily disposed of; but the complication of Bethesda was hopeless. And this act, apparently so regardless of the christian feelings of others, was not the result of accident or of ignorance, but was done deliberately in spite of the remonstrances of godly Brethren among themselves, and of others at a distance, who warned them of the character and views of the persons in question.

Seeing things had taken such a decided form, a few faithful brethren on the spot, members of the Bethesda meeting, protested, and entreated that such doctrine should be examined and judged, and its teachers put out of communion. But, their remonstrances being unheeded, they were obliged, in order to avoid fellowship with what they knew to be evil, to withdraw from the communion at Bethesda. This they did; one of them printing, for private circulation, a letter to the leading Brethren, explanatory of his reasons for seceding. This brought forth a paper, signed by ten chief persons at Bethesda, vindicating their conduct in receiving Mr. Newton's followers, and in rejecting all the warning and remonstrances which had been addressed to them.*

*The Present Question, 1848-9, by G. V. Wigram. The paper is given at full length in this tract, thoroughly examined and commented upon.

As the question of fellowship was first raised at Bristol, and from thence extended to almost every place on the face of the earth where there happens to be an assembly of Brethren, it may be well to look for a moment at the antecedents of this meeting. It was simply what is known as a Baptist congregation, presided over by Mr. Müller and Mr. Craik, and meeting for worship in a chapel called "Bethesda" in Bristol. Some years previous to this testing time, this entire congregation was received into fellowship with Brethren — received as a body. "The whole assembly," says Mr. Mackintosh, "professedly and ostensibly, took the ground occupied by Brethren. I do not mention names or descend into minute details; I merely give the great leading fact, because it illustrates a most important principle.

"It has been my conviction for many years, that this reception of a congregation was a fatal mistake on the part of Brethren. Even admitting, as I most heartily do, that all the members and ministers may have been most excellent people taken individually; yet I am persuaded that it is a mistake in any case to receive a whole body as such. There is no such thing as a corporate conscience. Conscience is an individual thing; and, unless we act individually before God, there will be no stability in our course. A whole body of people, led by their teachers, may profess to take certain ground, and to adopt certain principles; but what security is there that each member of that body is acting in the energy of personal faith, by the power of the Holy Ghost, and on the authority of the word of God? It is of the very last importance that, in every step we take, we should act in simple faith, in communion with God, and with an exercised conscience. . . .

"The fact is, Bethesda ought never to have been acknowledged as an assembly gathered on divine ground; and this is proved by the fact that, when called to act on the truth of the unity of the body, it completely broke down.*"

*Things New and Old, vol. xviii. p. 318.

"THE LETTER OF THE TEN."

The main object of what is commonly called "The Letter of the Ten" was to vindicate the conduct of those who had received the followers of Mr. Newton and adopted a neutral position with regard to the solemn questions which had come before Brethren generally. While the signers of the letter, severally and jointly, disclaimed the doctrines taught by Mr. Newton, they strangely say, with reference to communion, "Supposing the author of the tracts were fundamentally heretical, this would not warrant us in rejecting those who came from under his teaching, until we were satisfied that they had understood and imbibed views essentially subversive of foundation- truth." The only ground of rejection is thus plainly stated That no one defending, maintaining or upholding Mr. Newton's views or tracts, should be received into communion."'

Such was the ground taken by the most intelligent men in Bethesda, according to this remarkable document, and that before the error in question had been judged. They refused to judge it. "What," they said, "have we at Bristol to do with errors taught at Plymouth?" Nor would they agree to any extracts being read to the congregation from Mr. Newton's writings, or remarks made on his doctrines, until the letter had been adopted by the church. A meeting of the church was called for this purpose in July, 1848; but, as some of the members objected to the congregation sanctioning a paper which had not been explained and was not understood, Mr. Müller rose and said, "The first thing the church had to do was to clear the signers of the paper; and that if this were not done, they could not continue to labour among them; and the worse the errors were, the more reason they should not be brought out." Thus were the people required, under pain of losing the labours of their pastors, to assume a position of neutrality between the author of the tracts and his adherents, and those who utterly rejected them as unsound and heretical. The majority acquiesced: by standing up they declared their approbation of this paper of "the ten," and assumed a neutral position as to the great question which then agitated the minds of all Brethren both at home and abroad.

THE DIVISION.

About fifty or sixty of the congregation, rather than sanction such a loose principle of communion, withdrew from Bethesda. A positive division now existed. The question was now fairly raised as to whether Brethren were really gathered on the ground of the unity of the church, or merely as independent congregations. Bethesda had deliberately given up the ground she professedly occupied in fellowship with Brethren, had adopted independence, and openly avowed it. All who adhered to the principle of the "one body," as the only true ground of christian fellowship, were directly opposed to it. Several meetings throughout the country followed the example of Bethesda, while others firmly maintained the position they had previously occupied. Brethren everywhere had now to face the question. It had to be looked at straight in the face. The testing, time was come, and there was no backing out of it. To all who had not taken in the true idea of the church of God, it proved a terrible stumbling-block. Personal feelings, and affection for favourite teachers and friends, misled numbers. In many instances the abstract question was listened to and seemed right; but the moment the principle was applied to some particular person, the arguments were set aside by the hasty conclusion, "Oh! that principle of fellowship can never be right that would exclude such a dear godly man from the table." It was difficult, with feelings so fresh and strong, to take an unprejudiced view of the question: unless the soul was delivered from persons and their influence, and steadily fixed on Christ alone and on what is due to Him, no divine decision could be reached. When things merely natural were allowed to operate, the spiritual vision became clouded, the mind more perplexed than ever, and most likely yielded to the pressure of circumstances.

As it was then, so it is now. When we think of what is due to persons, we come to a wrong conclusion. When we think only of what is due to Christ, all is clear and simple as the elements of truth itself. When the blessed Lord takes His place in the church of Philadelphia, He reveals Himself in the character which is to form the standard of reception to the table and of the public walk of those received. He says, "I am he that is holy, he that is true." What could be more simple than this? Christ is there in His moral glory as the Holy One and the True; and we must look for more than intelligence — or cleverness in answering questions; we must look for holiness and truth in those whom we receive to the Lord's table. Nothing short of separation from all known evil, and soundness in the faith will suit His presence. We have ever to remember that He says, "there am I."

At first sight, and to many minds, it does seem more gracious, more loving, to receive to the table those that we believe to be true Christians though they come from an assembly where some of the members hold false doctrine, while they themselves are sound. Is it right, such will say, to cut off a whole meeting because of two or three unsound members? The answer is, None should be cut off but "wicked persons;" but the scripture also says, "Let every one that nameth the name of Christ depart from iniquity." This is not cutting people off, but departing from them; having nothing to say to them so long as they are mixed up with iniquity. Surely the heresy of Mr. Newton is iniquity; it would leave us without Christ, the only foundation and centre of union. It is worthless to talk of communion at all unless we have the true Christ of God. But let such true Christians as you refer to judge themselves of the known evil in God's sight, wash their hands completely of the defilement, and then they will be received with open heart and arms to the table of the Lord. Our first thought in reference to the table must always be, not what suits this brother or that brother, or what seems more loving and charitable, but what suits Christ as the Holy One and the True. When the eye is single, the whole body is full of light; there is no darkness or perplexity in the path.

It is also said, we know, that the Exclusive Brethren — as the protesters against Bethesda's course were now called — will receive persons to the Lord's table from the church of England where much error is held, but refuse the most godly saint from a Bethesda gathering. This is true and often most painful and distressing to those who have it to do. Nothing but fidelity to Christ and His word could give them firmness in the face of the appeals that are made, and the subtle pleas that are urged. The explanation is this: strange as it may appear, the Neutral Brethren, as they were now called, professedly assembled on the principle of the church of God as before the division, and owned the presence of the Holy Ghost in their midst. Several things might be noticed which appear to us inconsistent with this position; still, as this was and is the ground taken, the gatherings must be dealt with as one body. By acknowledging the presence of the Holy Ghost in this way they profess to be one body though many members: therefore, in receiving a single member from a body that professes to be a unity, the whole body, sound or unsound, is, in principle, received. (See 1 Cor. 12.) But in the church of England and in the various forms of dissent, no such position is assumed. They meet on the ground of a particular system; it may be Episcopacy, Presbytery, or Independency; and the members of the different systems remain as so many individuals, and ought to be dealt with as such. The ecclesiastical position of such is entirely different from that occupied by the Bethesda gatherings so-called, and each individual must be dealt with according to the ground he professedly takes. There may be much sympathy and friendliness amongst the denominations, but there is no such thought as unity; nevertheless, to refuse a godly Christian from the church of England because he may think the Establishment right would be to make light or intelligence a title to communion, denying the unity of the body and form a sect. It is a question not of degrees of light, but of holiness and truth.

BETHESDA PROFESSEDLY CLEARS HERSELF.

As the pressure from without became greater, and Bethesda began to discover that her conduct had stumbled thousands of God's saints, and was giving occasion to so much division and controversy, a meeting was held in that chapel, October, 1848, for the purpose of clearing the assembly of all charges of fellowship with Mr. Newton's false doctrines or the holders of them. On this occasion Mr. Müller gave his own individual judgment of the tracts. He stated that the writings of Mr. Newton contained a system of insidious error, not here and there, but throughout; and that if the doctrines taught in them were followed out to their legitimate consequences, they would destroy the foundations of the gospel, and overthrow the christian faith. According to these doctrines, he repeated, "the Lord Himself would need a Saviour as well as others." Still, while giving so strong an individual judgment as this, Mr. Müller added that he could not say Mr. Newton was a heretic, that he could not refuse to call him brother.*

*The Whole Case of Plymouth and Bethesda, p. 43; and Things New and Old, vol. xviii. p. 321.

After the lapse of thirty years and quietly looking at these recorded facts, we think them strangely inconsistent. The author of doctrines that would leave us to perish without the Christ of God is surely a heretic; and how could we call him brother? And how could there be a brotherhood? At the same time, Mr. Müller was most careful in maintaining that what he said was not the judgment of the church, but his own individual judgment, for which he alone was responsible. As to the paper of "the Ten," and all the steps connected with it, he justified them entirely, and said that, were they again in the same circumstances, they would pursue the same course.

But the general feeling was now become so strong, that the leaders saw it would be necessary to go more fully into the question; and although they had stated at the beginning of the troubles that it would be wrong for them to investigate and judge the false doctrine, and so get entangled in the controversy, they were now forced to own it was needful and right to examine the tracts. But the sad mischief was done: fifty or sixty godly brethren had been forced out of Bethesda from the leaders positively refusing to judge the false doctrines, and numbers throughout the country were thrown into a state of perplexity, sorrow, and strife. In the November and December of 1848, seven church meetings were held, and Mr. Newton's tracts were examined. The conclusion come to was, "That no one defending, maintaining, or upholding Mr. Newton's views or tracts should be received into communion." But this conclusion left the door as wide open as ever to those who were in avowed fellowship with Mr. Newton, provided they did not defend, maintain, or uphold his views or tracts. Few would have the frankness to do this, though many at that time were tainted with his heresy. "The letter of the ten" remained unrepealed and unrepented of, and continues to this day as the studied and deliberate statement of the real ground of Bethesda fellowship.

CHAPTER 5.  THE TWO CAMPS.

THE Brethren were now two camps. Those who remained firm on the ground originally occupied by Brethren were more decided in their testimony than ever. Pamphlets full of strong feeling and strong expressions, rapidly appeared. The rulers of Bethesda were gravely charged with having ensnared the congregation into a course of neutrality with regard to the heresy, with independency as to the church, and, consequently, with indifference as to the Person and glory of Christ.

Having made these charges the Brethren could not consistently receive to the Lord's table from the Bethesda gatherings without being satisfied as to repentance on these points. But much grace and compassion are needed in dealing with such applications now, as many are honestly ignorant of what took place thirty years ago. The paper of "The Ten," however, on which the charges were founded, has never been withdrawn. Hard terms were used on both sides; but the designation,

The Brethren," justly and only belongs to those who remained faithful to their principles, or rather, who maintained the truth of God, as they had hitherto preached and published it, at all cost. Still, the cry of exclusivism was raised against them. While this term was no doubt meant as one of reproach, and intended, or used, to frighten the timid, as it is to this day, it is unquestionably in accordance with the word of God. In 1 Corinthians 5 we learn that the assembly must be exclusive if it would maintain a wholesome discipline, and keep the house of God clean enough for His presence. Surely the church is solemnly responsible to judge the doctrine and ways of all who present themselves for communion, and to refuse those who would bring evil into the assembly; and to put away those who have fallen into error or immorality, though their faith in Christ may not be doubted. This is exclusivism.

This was the principle on which the Brethren acted from the beginning; so that they were not more exclusive after the division than before it. The change was all on the other side. The new motto on the standard of the Open Brethren was, "The blood of the Lamb is the union of the saints." Certainly there could be no union without the precious blood of God's spotless Lamb, but scripture teaches that the blood is the ground of peace, not the centre of union: the roasted Lamb, the Christ that had passed through the holy fire of divine justice for us, now risen and glorified, is the centre of union. (Ex. 12.) And are there not many who have been washed in the blood of the Lamb that are unfit for the Lord's table from their evil associations and ways? But were this motto to be thoroughly carried out, then, on no ground, and for no reason whatsoever, could anyone be excluded from the Lord's table who is believed to be a child of God and washed in the blood of Christ. Discipline would be at an end, and, as it was in Israel when there was no king, every man doing that which was right in his own eyes. Because of this wide and open door to the Lord's table, the Bethesda gatherings have been called "The Open Brethren." So that for the sake of distinction, and to give the least possible offence, we will adhere to the terms, "The Brethren, and "The Open Brethren."

THE TESTIMONY.

From this time the path of each has been perfectly distinct and widely apart. The Open Brethren have fraternised with the denominations and in many things come so near to them that they have escaped persecution. Indeed the bitterest attacks against the Brethren have come from them, so that in this they are one with the denominations, and have helped them on in their opposition. Comparatively little in the way of a written testimony has issued from the press of the Open Brethren; but, thank God, they have been zealous in the work of the gospel; and by this means many of their meetings have been increased by simple believers who know nothing of the past troubles, or the present ground of fellowship. May their hearts in simplicity be nourished with Christ and with the truth as it is in Him!

But while the division seems to have silenced nearly all spiritual testimony from one side of Brethren, it increased the ministry of the other tenfold. Their books and tracts on the most important and vital truths of scripture were widely spread over this country, and indeed, over all Christendom, carrying divine light and blessing to thousands of precious souls. It was also observed that there was more clearness, fulness, and definiteness in their teaching after the division than before it, especially as to the heavenly relations of the church, the union of Christians with Christ in the glory, the rapture of the saints before the tribulation, etc., etc., for although the Brethren may have held all these truths in principle, they had never been preached with the same freshness and power as now.

THE RESULTS OF THE TESTIMONY.

The effect of this testimony was felt everywhere. Many earnest Christians in various places, feeling the dead state of things around them, were led to read these books and to search the scriptures as to whether the new doctrines were in accordance with the word of God. Numbers were convinced of their soundness, left their different denominations, and united with the Brethren. And as it was generally the most spiritual, earnest, and intelligent members who did so, their secession was the more conspicuous, and the more irritating to their ministers. This has been the real source of so many bitter attacks against the Brethren from that day even until now. They were publicly denounced from the pulpit as a most dangerous people, and as holding and teaching the most erroneous doctrines. Pamphlets were also written and widely circulated in which the Brethren are grossly misrepresented. These we have before us, and they speak for themselves. It is quite evident in calmly reading these attacks, that they were written in haste, in anger, and without due information on the subjects which are referred to. Nearly all that we have seen are most incorrect as to mere dates and facts, and even as to persons and authors. What should we think of an historian who attributed the "Babylonish Captivity" by Luther to the pen of Melancthon, or the sermons of John Wesley to George Whitfield? And we have read a lengthy paragraph in one of these attacks, exposing a well-known preacher of the gospel to the ridicule of the truly orthodox, on account of the way he conducted his meetings, supposing him to belong to the Brethren: whereas he is a member of the Church of England, and never even occasionally broke bread with the Brethren.

But all these mistakes are of very little consequence, provided the Brethren are thoroughly abused, and the people prevented from going to hear them. The ministers were alarmed. An interest in the truth had been awakened, which they could not meet: rest of soul was found with Brethren, not because they were better than others, but because the Holy Ghost was owned as working sovereignly in their midst; members dropped off from the old congregations, and Brethren's meetings sprang up in their immediate neighbourhood.

To all who are in any measure acquainted with the Brethren, such pamphlets and books, and similar articles in magazines, have no weight whatever. To designate a respectable community of Christians living amongst us by the most unseemly names — such as we should be ashamed to repeat here — to heap upon them unmeasured abuse, and to denounce them as the worst of heretics, can have no moral weight with any unprejudiced mind, and generally defeats its own object by awakening a spirit of inquiry and increasing the number of seceders. And we know that all such unworthy efforts to arrest inquiry have utterly failed, from the steady and marvellous increase of Brethren in nearly all parts of the world. The work is of God and vain is man's puny arm stretched out against it. It is His own special testimony in these last and evil days notwithstanding the failure of those who carry it; and we deeply grieve for Christians who speak against it, knowing certainly thereby that they do not understand it, and are not in the enjoyment of it.

But amongst the many assailants of Brethren during the last thirty years, there have no doubt been some who were honest in their convictions and earnestly contended for what they believed to be the truth of God. We refer to those who have disputed with Brethren on such subjects as an ordained ministry, on what is the church, on the Holy Ghost in the assembly as distinct from being in the individual Christian; whether there is a first and a second resurrection with a judgment of the quick and the dead, or only one general resurrection and one general judgment; whether as Christians we are under the law as a rule of life; the nature and object of the law; and the difference between the righteousness of the law and the righteousness of God. On all these subjects the Brethren have met their opponents in the most fair and scriptural way. And no one can read their writings with a desire to know the mind of God without being deeply edified.*

*Most of the tracts in question may still be had. Many of them will be found in the Collected Writings of J. N. D.

THE WORK OF THE GOSPEL.

Another accusation which has often been brought against Brethren is their want of zeal for the conversion of sinners. This charge may be brought against any community of Christians if we estimate their zeal by the Saviour's love and the value of immortal souls. But we cannot admit that they are at all behind other Christians in this blessed work. They have been spoken of from an early period as open-air preachers, when that practice was more rare than now. We have heard of their preaching on the race-course, and near the grand stand, and in fairs, and markets, in streets, lanes, and courtyards, or wherever they could reach the people. But the charge has generally been made by those who know nothing of the operations of Brethren, except that some of their members had left and united with them. It might be well for Brethren, however, to accept the reproof, and seek to be still more zealous for the salvation of precious souls.

For several years after the division, the Brethren seem to have been more occupied with practical truth for Christians than with the gospel for lost souls outside. This, we believe, was of God. Like the apostle who "went over all the country of Galatia and Phrygia, in order, strengthening all the disciples," they believed it was their bounden duty to strengthen the souls of the disciples after the shaking and unsettling through which they had passed. Still the gospel was preached, and souls were blessed, and the open-air work went on as well.

Mr. Darby still speaks with pleasure of his preaching in the open air, in barns, and in any available space, until he was pressed with the care and instruction of the saints. Mr. Kelly, whom we know chiefly as a teacher, used to preach in the open air in Guernsey, where a large meeting was gathered; and Mr. Stanley in the north and west of England.

About the year 1854-5, a very blessed work of God's Spirit began in the conversion of the children of His saints in London. There had been prayer for this special work for some time, and the Lord answered it in manifested blessing. In some cases the household was converted, both children and servants; and many young people in many families were brought to know the Lord. The reality of the work at that time is most happily proved by not a few of those who were then converted being now earnest preachers of the gospel and much owned of God in their work. The number of conversions seems even more now than it did then, so many have turned out hearty workers, sisters as well as brothers, and have thereby brought others into the field.

With the Brethren, as with all others, the work of the gospel was greatly revived in 1859, and from that day to this, the number of evangelists has steadily and greatly increased. We pity the heart that does not rejoice with great joy in seeing the number of young evangelists who now occupy town-halls and public rooms of every description throughout this country, as in Canada, the States, and other places. Many from the age of twenty-two to thirty-five have of late years joined this gospel band, and are carrying the glad tidings of a full and free salvation to every class of lost souls. Indeed, one of the pleasing features of the Lord's work in the present day is the care and labour bestowed on children, and on the neglected children of the poor; and we thank God with a full and an overflowing heart, many both young and old, are brought to Jesus.

In no denomination that we know, or have ever known, is there anything like the proportion of preachers to be found as among the Brethren; and this is to be expected, seeing others do not give the same opportunity or encouragement to lay preaching.

We must now leave the reader to judge, whether a want of zeal for the conversion of sinners is a true or a false accusation which some have brought against the Brethren.

THE OPINIONS OF LESS PREJUDICED WRITERS.

Mr. Marsden, incumbent of St. Peter's, Birmingham, in his "Dictionary of Christian Churches and Sects," says, of the Brethren, "The influence which the Plymouth Brethren undoubtedly possess upon English Christianity, is to be ascribed rather to their position in society, their zeal and earnestness, than to their numbers. Still, their principles are adopted by a considerable body of our countrymen in India and the Colonies, and we believe they have made some progress in America.*

*This article was written not later than 1854.

"There is some difficulty in laying before the reader in a simple form the principles of this body. It puts forth no standards of faith, nor publishes any forms of worship or discipline. It professes to practise Christianity as Christianity was taught by the Lord and the apostles in the New Testament. It regards all churches as either corrupt in practice, or partial and exclusive. The tracts, which are issued in great numbers by the Brethren, are either of a practical nature, or they consist mainly of attacks upon the constitution and church government of other bodies. . . . Professing neither to teach nor practise anything but the religion of the gospel in its primitive simplicity and purity, their aim is, naturally, to show that other churches are more or less in error, trusting chiefly for the defence of their own peculiarities to the letter of the New Testament.

"The Brethren equally object to the national church, and to all forms of dissent. Of national churches one and all of them, they say, 'that the opening of the door to receive the whole population of a country into the most solemn acts of worship and christian fellowship, is a latitudinarian error. Dissenters, on the other hand, are sectarian, because they close the door on real Christians who cannot utter the Shibboleth of their party. In a word, the characteristic evil of the latter is, that they do not treat as Christians many who are known to be such, whereas the equally characteristic evil of the former is, that they do treat as Christians many who are known not to be such at all.' The one system, they affirm, makes the church wider, the other narrower than God's limits; thus, in either way, the proper scriptural idea of the church is practically destroyed, dissent virtually affirming that it is not one body but many, while nationalism virtually affirms that this one body is the body of Christ.

"That which constitutes a church is the presence of the Holy Spirit. 'It is the owning of the Holy Ghost as Christ's vicar — the really present, sole, and sufficient sovereign in the church during our Lord's absence, which is our special responsibility, and ought to be a leading feature in our testimony.' Scripture, say the Brethren, never prescribes a human commission as necessary for the christian minister. Doctrine, not ordination, is the divine test of rejecting or receiving those who profess to be ministers of Christ: and every christian man who can do so is not only at liberty, but is bound to preach the gospel. The parable of the talents, in Matthew 25, teaches the danger of waiting for other warrant than the possession of the necessary gift; 'and to doubt the grace of the Master, or to fear because one has not the authentication of those who presumptuously claim and trifle with this right is to bury his talent in the earth, and to act the part of the wicked and slothful servant.' For the Lord of the harvest alone has the title to send forth labourers.

"We have only to add that the doctrines held by the Plymouth Brethren agree in all essentials with the Church of England and other churches of the Reformation. Their worship is conducted in the simplest manner. Circumstances apart, any brother is competent to baptise or to 'break the bread,' that is, administer the Lord's supper. They deny, however, that all Christians are ministers of the word, or that they undervalue a christian ministry. 'So far,' say they, 'from supposing there is no such thing as ministry, Brethren hold, and have always held, from Ephesians 4: 12, 13, that Christ cannot fail to maintain and perpetuate a ministry so long as His body is here below.' Their printed books and tracts, their teachings in private and in public affirm this as a certain settled truth; insomuch that it is as absurd to charge them with denying the permanent and divine place of ministry in the church on earth, as it would be to charge Charles I. with denying the divine right of kings. Wherever it has pleased God to raise up pastors after His own heart, they gladly, thankfully own His grace, and esteem them very highly in love for their work's sake.

"We infer, that a minister is received as such when the Brethren are satisfied of his fitness for the office; but that he then obtains no other distinction or authority than that of a teacher or exhorter. It has been recently said that they neither pray for the pardon of sin, nor for the presence and influence of the Spirit, and carefully exclude such petitions from their hymns; but this statement, which we transcribe from a recent account of 'Christian Sects in the Nineteenth Century,' is extremely unjust. It is only true, so far as this: the Brethren, regarding themselves as, in theological language, in a state of grace, do not ask for blessings they have already received, but rather for an increase of the gifts of which they have already a portion."

The reader will do well to put himself in possession of a tract, entitled, "One Body and one Spirit," by W. K. It is from this paper that Mr. Marsden has gathered all his thoughts and information respecting the Brethren. And though we may not agree with all he says in the article as a whole, we cannot fail to notice the great contrast between his account of the Brethren, and the false statements and envenomed style which have characterised the papers of his brethren in the Establishment, but more especially of dissenters. It stands as a witness against them all, and as a testimony to the fairness, candour, and sobriety of Mr. Marsden as an ecclesiastical writer.

We marvel at men of education and high status in society, yea the ministers of the meek and lowly Jesus, hazarding their own reputation and the honour of Him of whom they are the professed ambassadors, by an unrelenting persecution of their Brethren in Christ for a difference of judgment! May we not forget the divine exhortation, "Let brotherly love continue:" and, "Who art thou that judgest another man's servant? To his own master he standeth or falleth." (Heb. 13: 1; Rom. 14: 4.) If the judgment of Brethren be sound and scriptural, where is the discernment, where the love of their adversaries?

"THE SOUTHERN REVIEW."

We will now glance at an article on "Plymouth Brethrenism," in The Southern Review, Baltimore, by the editor, Dr. Bledsoe, an Episcopalian Methodist.

"The Society, or Order of Christian Men," he says, "usually styled the Plymouth Brethren, has already, and almost without observation, spread over the face of the civilised world. It seems, in fact, to have stolen a march on Christendom, and must now, whether for good or for evil, be acknowledged as a power in the present awful crisis in the world's history, or tremendous conflict between the powers of light and of darkness. That it is felt to be such a power, is evident from the fact of the controversy about Plymouth Brethren coming up all over the Protestant world just now, and by the innumerable articles, pamphlets, and volumes which this wide spread controversy has called forth. We have placed at the head of this article only three references to the literature connected with the controversy; but, if we had so chosen, we might easily have embraced in our list the titles of more than a hundred volumes of the same literature. Meagre as it is, however, it is sufficient to answer our present purpose; which is merely to discuss the following question: Who are the Plymouth Brethren? and what is the character of their theology and religion? . . . . .

"It is the duty, as it has seemed to us, of every watchman on the watch-towers of Zion, to qualify himself to return true answers to these questions. We have endeavoured to discharge this duty as honestly as possible, by going to the fountain-head for information, instead of catching up and repeating, as so many have done, the hasty, unfair, and false assertions of unscrupulous sectarians. While engaged in this study, we have encountered many statements, even in religious journals, which, for unscrupulous and reckless mendacity, can vie with the most shameless assertions of a corrupt secular and partisan press. This has filled us with an inexpressible sadness; for alas! what chance has justice in this little world of ours, when our religions guides and teachers can so far forget the sacred claims of truth, as to allow carelessness, or indifference, or prejudice, or malignity, to preside over the formation and publication of their opinions?"

In speaking of the rashness of Brethren's critics, he discusses at some length a most unfortunate mistake which was made by Dr. Dabney of the Union Theological Seminary of Virginia; and as it illustrates the mistakes of the Brethren's reviewers in general, we will briefly notice it.

Dr. Dabney supposing that a periodical, published in New York, and entitled, Waymarks in the Wilderness, was conducted by a Plymouth brother, and its papers supplied by his brethren, wrote what was called at the time a most powerful article against "The theology of the Brethren." It appeared in The Southern Presbyterian Review, for July, 1872. It is characterised as "bitter and hasty," and by "his well-known ability in hurling fierce polemics against books of which he knows next to nothing." He speaks of Mr. James Inglis, the editor of Waymarks, as "the chief doctrinal representative of the Brethren in the United States." The calm and meek reply, of Mr. Inglis, who was a well-known Baptist minister, ought to have covered the doctor with shame — shame for his utter carelessness, to say nothing of his groundless malice. "In the personalities of the Review," says Mr. Inglis, "there are mistakes which are the result of misinformation regarding the editor of Waymarks. . . . But injustice to our contributors on the one hand, and to the Plymouth Brethren on the other, it is proper to say that no one connected with that sect ever wrote a line for our pages. Our contributors are chiefly pastors of our Reformed Churches; most of them well known, though they do not claim consideration for what they write on ecclesiastical grounds."

Dr. Dabney, it appears, had never read the writings of the Brethren, but having read Waymarks in the Wilderness, and "taking it for granted that it was the organ of the Brethren, he gives them the benefit of his most particular thunder. But, as it turns out, all this hot and heavy thunder of his falls, not on the Brethren at all, but only on the very pastors of our Reformed Churches, in whose defence he entered upon his crusade against the Brethren. It falls, in other words, not on the adversaries whom he had marked for destruction, but upon the very friends he had undertaken to defend against these adversaries."

We will only notice Dr. Dabney's accusations against the theology of the Brethren, as it calls forth a just remark from the editor of the Review, and a most edifying extract from one of the Brethren's books on the subject. It is difficult, we confess, to account for the head of a theological seminary of the present day publicly asserting that "the teaching of the Brethren depreciates the dispensation of the Holy Ghost." Dr. Bledsoe affirms that all who have read their books must know that, "their appreciation of the Holy Spirit's presence, power, and guidance, is the grand and distinctive peculiarity of their theology, whereas, it is the peculiar deficiency in the teaching of all our theological seminaries, as well as in the theological literature of the christian world." The following impeachment of that literature, by Mr. Kelly, appears to us as true as it is terrible, as sad as it is solemn. He says:

"This at once leads me to feel how solemn is the sight which everywhere meets our eyes in Christendom. If there be one truth more than another that has been abandoned, it is the personal presence of the Holy Ghost. There is no adequate testimony to it whatever; and this is not said unadvisedly. I say it not merely of that great city which reigns over the kings of the earth, but of smaller cities which kings have built for themselves to reign over, or those yet smaller cities their subjects love to reign over as rivals and an improvement on both. I say it of the Protestant bodies, no matter what, no matter where, national or dissenting. It is a remarkable fact, that if you look at their confessions of faith, many of which were drawn up when men, no doubt, were far more simple and thorough-going than they are now — at the time of the Reformation, or at any subsequent great crisis — if there be any truth more especially absent from every one of these confessions that has come under my own observation, it is the testimony to this truth. You will find other truths; the necessity of being born again, the value of the work of Christ, the glory of His person as God and Man. Not that they deny that the Holy Ghost is a divine person — surely they do not. But I am not speaking of His personality, or deity either, but of His personal mission to the earth, and of His presence now with Christians both individually and collectively — the presence of the Holy Ghost sent down from heaven. Is it to be found anywhere acted on or confessed? Where is it set forth? I have never met with any approach to it even in my reading; and of course I do not wish to give anyone the impression that I have not read a good deal upon the subject. I have searched diligently for it, and I have desired to learn what is really held by Christians universally; but never, in any one confession, creed, article of faith, or rule, have I discovered the smallest expression of that which is evidently the great characteristic truth of Christianity — that truth which ought to be continually sounding out, and continually in practice within the church. Is it not, then, a solemn consideration, that this, the glory of the Christian, the strength of the church of God, and the essential privilege for which it was expedient that even Christ should go away, is never attested in any one system of Christendom known to us?"*

*Lectures on The New Testament Doctrine of the Holy Spirit, pp. 97-99. [On the Kelly Collection CD] See also Mr. Darby's work on The Operations of the Spirit, one of his early books which has been greatly blessed to many. [On the Darby Disk.]

In this way the editor of the Review exposes several of the unfair critics of the Brethren. He gives his own independent judgment, having read their books, and then quotes from them in refutation of the false assertions made against their authors. But of all such writers, he speaks most strongly and severely of Dr. Reid, a Presbyterian minister in Edinburgh.

"There is a class of critics," he says, "who have examined, more or less extensively, the voluminous literature of the Brethren, but not with a view to form a fair and just estimate of its value, or of the theology therein set forth. The worst of this class have, indeed, searched their writings only to draw thence, by means of great perversions and misrepresentations, the weapons of their destruction. At the head of this class of venomous critics Dr. Reid deserves to be placed; for no one, perhaps, who has ever pretended to write an account of a religious society, has exhibited greater unfairness, or perpetrated greater injustice, than has this learned doctor of divinity in his attack on the Plymouth Brethren. His work is entitled Plymouth Brethrenism Unveiled and Refuted, but it is, in fact, Plymouth Brethrenism veiled in misrepresentation, as gross as pestilential damps and dark as night, and then beaten with his theological club. We know of nothing worse of the same kind connected with the early history of Methodism."

Several pages are occupied with the discussion of Dr. Reid's charges against the Brethren, but it would be out of our line to follow them. We would only add, that, having read the book when it appeared, we then thought that the doctor could have taken no pains to look into the Brethren's books before he wrote his own. We were deeply grieved to see such gross misrepresentations published by a christian minister against his Brethren in Christ whom he had never seen. We were also disposed to think it had been written hastily, without proper information, under strong prejudices, but with a measure of honest conviction that the Brethren were not safe religious guides; therefore he felt that it was his duty to raise his warning voice and acquaint his people with the dangerous character of their new neighbours.

But such productions, generally speaking, defeat their intended object; and none ever more so than Dr. Reid's. Brethren's meetings have sprung up in Scotland, "like the grass, and as willows by the water-courses." Twenty years ago there were only two or three small meetings in private houses, and now there are something like eighty; and nowhere throughout the country has the Spirit of God been more manifestly at work than in the immediate neighbourhood of Dr. Reid's congregation. Many have been gathered out from the world by the preaching of the gospel in-doors and out-doors, and not a few have been emancipated from the bondage of a legal system.

CHAPTER 6.  GLEANINGS FROM THE WRITINGS OF BRETHREN.

As the views of the Brethren, both as to faith and practice, individually and collectively, have been grossly misrepresented by their opponents, we think the best answer to all such will be a selection from their own books, many of which have been before the public for a number of years. Had the Brethren not spoken out so fully and clearly, their traducers might have had some excuse; but they seem to have written on every subject connected with the Person, work, and glory of Christ; the faith, duty, and blessing of His people; indeed, we may say, they have written on every subject, from Genesis to the Revelation, so that ignorance on the part of their reviewers is inexcusable. But we will endeavour to confine ourselves to that which is practical, in the hope that it may be helpful to general readers.

LAY PREACHING.

Notwithstanding the decided opposition of most of the denominations to what they call "lay" preaching, the Brethren have advocated the practice from the first, and nobly set the example to the blessing of many souls and their own rapid increase. A curious distinction is made by some between speaking and preaching out of the church. According to scripture, we speak in the church, and preach out of it. An actual instance of this distinction came before the writer many years ago, when a member of a large Presbyterian church. A young man who had been appointed a scripture reader in a low part of the city, was expected to visit from house to house, read the word, and speak to the people as he had opportunity. But on some occasions he found it convenient to collect a few of the neighbours into one kitchen, and address them standing. He was reported to the managers of the church as assuming the functions of a preacher. When brought before them he was rebuked and warned not to repeat the like again as it was out of order; "your place is to speak to the people not to preach to them." Our spiritual instincts, we well remember, were greatly offended with this decision, and we felt that it was the kirk session that was out of order and not the young man.

"The question is not," says Mr. Darby, "whether all laymen are individually qualified; but, whether as laymen they are disqualified, unless they are what is commonly called ordained. . . . But I confine myself to a simple question — the assertion that laymen ought not to preach without episcopal or other analogous appointment. My assertion is, that they are entitled; that they did so in scripture — were justified in doing so, God blessing them therein; and that the principles of scripture require it, assuming, of course, here, that they are qualified of God; for the question is not competency to act, but title to act if competent.

"Let us see what scripture says upon the subject. The question can only arise as to their speaking in the church or out of the church. This admitted, all anomalous cases will readily be agreed in. And first, in the church. And here I remark that the directions in 1 Corinthians 14 are entirely inconsistent with the necessity of ordination to speak. There is a line drawn there, but it is not 'if ordained or unordained.' 'Let your women keep silence in the churches' — a direction which never could have had place, were the speaking confined to a definitely ordained person, but takes quite another ground; and which implies directly, not that it is right for every man to speak, but that there was preclusion of none because of their character as laymen. Women were the precluded class; there the line was drawn. If men had not the gift of speaking of course they would be silent, if they followed the directions there given. The apostle says, 'Every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation.' Does he say none ought to speak but one ordained? No; let all things be done unto edifying! that is the grand secret, the grand rule. . .

"We have then a distinction, not of ordained and unordained, but of those who from their character — women — are not permitted to speak, and the rest are; and directed in what order to do so, and the ground of distinction stated. And this is God's plan of decency and order. For the rest they were all to speak, that all might learn, and all be comforted; not all to speak at once, not all to speak every day, but all as God led them, according to the order there laid down, and as God was pleased to give them ability, for the edifying of the church. I apply all this simply and exclusively to lay preaching; and I assert that there was no such principle recognised as that they should not, but the contrary.

"It will be said, I know, that these were the times of extraordinary gifts of the Spirit . . . . But the case was not one of the prerogative of spiritual gifts, but of order; for women had spiritual gifts, as we read elsewhere, and directions are given for their exercise; but they were not to use them in the church, because it was out of order — not comely.

"The first general preaching of the gospel, which the Lord blessed beyond the walls of Jerusalem, was by laymen; or, however, the church knew no such distinction. It had not entered into their minds then, that they who knew the glory of Christ were not to speak of it, where and how God enabled them. There all the Christians preached — they went everywhere preaching the word. (Acts 8: 4.) And 'the hand of the Lord was with them, and a great number believed and turned to the Lord.' Paul preached — without any other mission than seeing the glory of the Lord and His word — in a synagogue, too, and boasts of it. And he gives his reasons for Christians preaching elsewhere — 'as it is written; I believed, and therefore have I spoken; we also believe and therefore speak.' Apollos preached, knowing only the baptism of John. At Rome many of the brethren, waxing bold by Paul's bonds, preached the word without fear. Nor is there such a thing mentioned in scripture as ordaining to preach the gospel. I call upon any one to produce any scripture positively, or on principle, forbidding laymen to preach, or requiring episcopal or other analogous ordination for the purpose. . . .

"The times call for decision; and the only thing which will withstand evil and error is truth, and truth wielded as a common cause against error and self-will by the saints under the Spirit; and then God can be wholly with them, instead of being obliged to withdraw His countenance from them when they are opposed to their brethren and rejecting them, when He must justify them, when it is the order of His glory, and all their blessing to do so. May He by His Spirit guide us into all truth!"*

*The Collected Writings, Ecclesiastical, vol. i., of J. N. D. [On the Darby Disk.]

ORDINATION.

Much of the bitterness which the clergy have manifested towards the Brethren has sprung from the question of ordination. It is the great pillar on which the whole system of clericalism rests; therefore, it must be jealously guarded. Do away with ordination and the clergy become as other men. Then they could only rise to their own moral level. But there is a charm in the fiat of ordination which gives them to feel that they are a different caste, that they are superior to all other men. They must not be spoken to, questioned, or dictated to as other men are. Their dignity must be maintained at all cost. And so real is this charm over the human heart that it rarely loses its effects even after the office is given up as unscriptural. The gown, it has been said, may be rolled up and put into the pocket, but some corner of it is often visible.

The question is a vital one as it deeply affects the operations of the Spirit, the sovereignty of God, and the ministry of the word, which is the food and refreshment of the divine life in the soul. To insist on a certain ceremony through which a man must pass before he can be recognised as properly a minister of Christ, is the crowning sin of Christendom. It places human authority above the call and gifts of the ascended Lord and Head of the church. "If a man possessed all the gifts of the apostle Paul himself, he dared not teach or preach Jesus Christ, unless he were licensed or authorised by man; whereas, on the contrary, though destitute altogether of spiritual gifts, nay, even of spiritual life itself, yet, if authorised, ordained, licensed or approved by man, he might teach and preach in that which professed to be the church of God. Man's authority, without Christ's gift, was quite sufficient. Christ's gift without man's authority was not."*

*Things New and Old, vol. xviii. p. 262. C. H. M.

Surely we cannot, as Christians, be too deeply impressed with the importance of the servant's individual responsibility to the Master Himself. It must be a very serious thing for a servant of the Lord who has been entrusted by Him with the gift of preaching or teaching if he refrain from exercising that gift until he be authorised to do so by man. We nowhere read in scripture that such gifts ever needed man's sanction. May the Lord awaken His people more generally to their responsibility in this matter, lest they should hide their talent in the earth during His absence, and have a sorry account to give of their trading at His return.

The apostle Paul, who is in many things the model man of the christian dispensation, is especially so in the matter of ordination. There were those in his day who sought to discredit his apostleship because he had not been with the Lord Jesus when He was down here. This leads him to vindicate his divine call without human appointment in the most energetic way. Writing to the Galatians, he says, 'Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.' It was not of men as a source, nor by man as a medium in any way, 'but by Jesus Christ and God the Father.'

"Nothing could have been more easy than for God to have converted the apostle in Jerusalem; it was there that his first violence against the Christians broke out. But when God met Him, he was away from Jerusalem, carrying on his hot persecution of the saints; and there, outside Damascus, in broad daylight, the Lord from heaven, unseen by others, reveals Himself to the astonished Saul of Tarsus. He was called not only a saint, but an apostle; and to make it the more striking, when he was baptised, whom did the Lord choose to make the instrument of his baptism? A disciple who is only this once brought before us as a godly old man, residing at Damascus. God took special care to show that the apostle, appointed to a signally important place, the most momentous function of any man that ever was called to serve the Lord Jesus Christ in the gospel — that Paul was thus called without the intervention, authorisation, or recognition of man in any shape or form. His baptism had nothing to do with his being an apostle. He immediately goes into Arabia, he preaches the gospel, and God at once owns him as Christ's minister in the gospel, without any human interference. Such, indeed, is the true principle of ministry, fully illustrated in the call and work of Saul of Tarsus, henceforth the bondman of Christ.

"It may be objected, however, by some that we do read of human setting aside and laying on of hands in the New Testament. We own it fully. But in some cases it is a person who had already shown qualifications for the work, set apart in a formal manner by apostolic authority to a local charge, and clothed, with a certain dignity in the eyes of the saints, perhaps because there was not much gift. For the elder, it will be observed, is not said to be a 'teacher,' but simply 'apt to teach.' In Acts 14: 23 we read, 'And when they had ordained elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.' This proves not that the church, but that they — Paul and Barnabas — chose and ordained the elders. It seems that an apostle, or an apostolic delegate, was the only one who chose or appointed elders in the churches. In no case is the church invited to select them. The fact is, people confound eldership with ministry. Elders were appointed by those who themselves had a higher authority direct from Christ; but there never was such a thing as ordaining a man to preach the gospel. In scripture, the Lord, and the Lord only, calls men to preach the gospel. As He says, 'Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit.' And of Paul he says, 'He is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.' John 15: 16; Acts 9: 15.

"In apostolic days there never was such a thing as a person appointed a teacher any more than a prophet. But among the elders there might be, some of them, evangelists, teachers, etc. Therefore it is said, 'Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.' The presbyters, or elders, whose business it was to rule, even if they were not teachers, were in danger of being despised. They were to be honoured as a class, and especially they who laboured in the word and doctrine.

"The case of Timothy is, no doubt, peculiar. He was designated by prophecy to a certain very peculiar work — that of guarding doctrine. And the apostle and the presbyters laid their hands upon him, by which a spiritual gift was communicated to him which he did not possess before. It is evident that there is no man now living who has been similarly endowed and called to such a work. See 1 Tim. 1: 18; 1 Tim. 4: 14; 2 Tim. 1: 6.

"It may also be said that, in the case of the apostle Paul, there was the putting on of hands, which we have in Acts 13. What does this show? Not, certainly, that he was an apostle chosen by man; for the Holy Ghost declares that he was 'an apostle, not of men, neither by man.' That which took place at Antioch was in no sense ordaining him to be an apostle. It is evident from many scriptures that for several years before hands were laid on him, he had been preaching, and was one of the recognised prophets and teachers at Antioch. I believe that the point there was the setting him and Barnabas apart for the special mission on which they were just about to go out — to plant the gospel in new countries. It was purely and simply a recommendation to the grace of God, for the new work on which they were about to enter. Some such thing might be done at the present day. Supposing a man, who had been preaching the gospel in England, felt it much laid on his heart to go and visit the United States of America, and his brethren felt that he was just the man for that work, they might, in order to show their concurrence and sympathy, meet together with prayer and fasting, to lay their hands upon the brother who was going thither. This, in my opinion, would be quite scriptural; but it is not ordaining. What I believe to be unscriptural, and indeed positively sinful, is accrediting a number of men who are not ministers of Christ, and discrediting a number of men who are His ministers, because they do not go through this traditional innovation."*

*See Lectures on the Epistle to the Galatians, pp. 5-11; also One Body and One Spirit, by W. K. [On Kelly Collection CD.]

MINISTRY.

Though the subject of ministry has already been noticed, it seems to claim a passing glance in connection with the kindred subjects of Lay-preaching and Ordination. Besides, it was one of the earliest subjects of controversy with the Brethren. They were accused by the clergy of denying ministry altogether, because they denied the validity of episcopal orders. This exposed them to many bitter attacks, but the Lord overruled these accusations to bring out an amount of truth on the subject of ministry which seems to have been overlooked since the days of the apostles. The Brethren, we believe, were the first to point out clearly the difference between priesthood and ministry. Hitherto they had been confounded in men's minds; but when the distinction was made plain, a flood of light was thrown on the interesting subject of christian ministry.

THE LEVITICAL PRIESTHOOD AND THE MINISTRY OF THE GOSPEL.

"The consequence of the position of the Jewish nation was very simple. A law, to direct the conduct of a people already existing as such before God; and a priesthood, to maintain the relations which existed between this people and their God — relations which were not of a character to enable them to draw nigh to Him without mediation. The question was not, how to seek and call those without; but to order the intercourse with God of a people already recognised as such.

"As we have already seen, Christianity has an entirely different character. It considers mankind as universally lost, proves them in reality to be so, and seeks, through the power of a new life, worshippers in spirit and in truth. In like manner does it introduce the worshippers themselves into the presence of God who there reveals Himself as their Father — a Father who has sought and saved them. And this is done, not by means of an intermediate priestly class who represent the worshippers, because of the inability of the latter to approach a terrible and imperfectly known God; but it introduces them in full confidence to a God known and loved, because He has loved them, sought, and washed them from all their sins, that they might be before Him without fear.

"The consequence of this marked difference between the relations in which Jews and Christians stand as toward God is, that the Jews had a priesthood — and not a ministry — which acted outside the people; while Christianity has a ministry which finds its exercise in the active revelation of what God is — whether within the church or without — there being no intermediate priesthood between God and His people, save the Great High Priest Himself. The christian priesthood is composed of all true Christians, who equally enjoy the right of entering into the holy places by the new and living way which has been consecrated for them — a priesthood, moreover, whose relations are essentially heavenly.

"Ministry, then, is essential to Christianity, which is the activity of the love of God in delivering souls from ruin and from sin, and in drawing them to Himself.

THE SOURCE OF MINISTRY.

"'God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; and hath committed to us the word of reconciliation.' These are the three things which flow from the coming of God in Christ. 'Reconciling' 'not imputing,' and 'committing unto us the word of reconciliation.' Without this last, the work of grace would have remained imperfect in its application; and the crowning of this glorious work of the grace of God was to commit to man 'the word of reconciliation, according to His own power and good pleasure. There were thus two elements contained in ministry: first, deep conviction and powerful sense of the love displayed in this work of reconciliation; secondly, gifts to declare to men, according to their necessities, the riches of this grace which animated the hearts of those who bore witness of it. . . .

"As the mainsprings and sources, then, of all ministry, there are these two things: the love produced in the heart by grace, the love which impels to activity; and the sovereignty of God, who communicates gifts as seems good to Him, and calls to this or that service — a call, which renders ministry a matter of faithfulness and duty on the part of him who is called. It is to be observed, that these two principles both suppose an entire freedom from man, who cannot interfere, as either the source or the authorisation of ministry, without, on the one hand, neutralising love as the source of activity, or, on the other, infringing on the sovereignty of God, who calls and sends, and whose call constitutes duty. There is no christian source of activity but the love of Christ and the call of God.

"This ministry of Jesus, this active energy of the love of God in seeking the lost, the testifying to the work and victory of the Saviour, who alone is worthy to be thus glorified, receives all its power, and has its only source in the Holy Ghost sent down from heaven. It is the ministry of the Holy Ghost in the choice, and employment of His servants. In all this God is sovereign. The exercise of the gifts bestowed by Him is regulated by the Holy Spirit, who acts sovereignly in the church. The proofs and examples of this are found in the word. As a source of ministry, or as authority for its exercise, man interferes only to sin."*

*See a most valuable tract, by J. N. D., on the nature, source, power, and responsibility of ministry; The Collected Writings, Ecclesiastical, vol. i. It might be well for those who are in any bondage as to the details of their public service, to consult this bold and free unfolding of the truth here, on the liberty and responsibility of the servant.

THE FORGIVENESS OF SINS.

In an article to which our attention was directed some time ago, on "Plymouth Brethrenism," in a highly respectable journal,* the writer speaks as if nothing could be more painful than controversy with fellow-Christians but adds, that if we would be followers of Him who is "THE FAITHFUL AND TRUE," We must not seal our lips where serious error is taught. The writer also laments the "outbursts of irritable feeling," which have sometimes characterised the reviewers of Brethren, and proposes to meet them calmly, quietly, and deliberately.

*See The Christian Observer and Advocate for November and December, 1876.

The article, though written in a christian spirit, and, we doubt not, true to the writer, who judges of Brethren's views by The Received Doctrines of the Reformed Churches, in place of a close comparison with the word of God, is like all such that we have read, most inaccurate and untrue. A long list of ecclesiastical and doctrinal peculiarities and errors are stated, as held and taught by the Brethren. Their views, however, are incorrectly stated, and what is given as the truth to correct the error is not in accordance with the word. It may compare well with the theology of certain schools of the Reformed Churches, but not with the holy scriptures, which should ever be our only standard. We have thought that it might serve the cause of truth, and be for edification, were what Brethren really hold on these heads plainly stated and proved from scripture; but this would be outside of our present sketch. We select one, "The Forgiveness of Sins," as it is practical, and may be useful to some readers. It will also show what we have said of the inaccuracy of the writer, who says, that one of the doctrinal points with the Brethren is,

"That it is not lawful to pray for the pardon of our sins, because, if we are real Christians, they were forgiven eighteen hundred years ago upon the cross."

No authority is given for this statement; therefore we cannot compare. But this is the usual style of accusing Brethren — strong statements of error without proof. The cross, we all believe, is the only ground of pardon, but it is never said to the sinner who believes in Jesus, "Thy sins were all forgiven when Christ shed His blood on the cross." The divine order seems to be, that Christ put away sin on the cross, and that we are pardoned when we believe, not "eighteen hundred years ago." "But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." And to the chief of sinners penitent at His feet, the blessed Lord says, "Thy sins are forgiven." Thus we learn that sin was put away on the cross according to the claims of the divine glory, so that the Father is free to run and meet the returning prodigal, embrace him with the kiss of reconciliation, invest him with the best robe, and seal him with the ring of His eternal love. At the same time, if we want to see our sins put away, we must look back to the cross; it is nowhere said that the Lord puts them away from our hearts; only on the cross. Those who look to their hearts in place of the cross, to see their sins put away, will be bitterly disappointed. We only know that our sins were "put away," "made an end of," on the cross, and forgiven when we believe. The word of the Lord is the only ground of the full assurance of faith. However correct our experience may be, we cannot build upon it; the word of God is the soul's only resting place. The words of the hymn sweetly express this truth:

"My soul looks back [not, within] to see

The burden Thou didst bear,

When hanging on th' accursed tree,

For ALL my guilt was there."

As to the other part of the alleged doctrine of the Brethren — "That it is not lawful to pray for the pardon of our sins." We are well aware that much has been made of this report by the opponents of Brethren. It has been used in the pulpits and by the press to turn them to ridicule. This, we believe, is more from ignorance of what Brethren do hold, than from malice. But, alas! it is the sacred truth of God that is turned into ridicule; they cannot hurt the Brethren. On nothing do their reviewers show more incompetency to revise and correct their writings than on the elementary subject of forgiveness. They have evidently no proper thought of the completeness of redemption, or the privileges of relationship. Hence they teach that Christians must pray to God daily for the pardon of their sins, and come to be cleansed afresh by the blood of Jesus, as if we might be lost and saved every day. "The words of the apostle John," says the Christian Observer, "are evidently meant for believers." (1 John 1: 7.) "The blood of Jesus Christ cleanseth [not has cleansed, but is actually cleansing] us from all sin." This is the doctrine of the Observer - a staunch Church of England journal — but which the Brethren as a body would pronounce most unsound and inconsistent with the context and all scripture, especially the gospel. The apostle is speaking of believers walking in the light as God is in the light, not even according to it, but in it. How could this be, if their sins were not cleansed away by the blood of Jesus? He is not speaking of a continuous, but of an absolute cleansing from all sin, suitable to the unsullied light of God's presence. But to return.

The Brethren, certainly, are not in the habit, at least in public, of praying to God for the pardon of their sins. Not because they think it "unlawful," or because they were pardoned eighteen hundred years ago, or because they do not sin, but because it would be unbelief, as they are not in the position of sinners before God, but of children before the Father. When a sinner is converted — born again — he changes ground; he leaves, and leaves for ever, the ground of the natural man, and is henceforth on the new ground of eternal life and salvation; so that it would be unbelief, in the most inexcusable way, to go back to the old ground and ignore the gracious work of God in the new birth. "Verily, verily," says the blessed Lord, "I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.". . . "For ye are all the children of God," says the apostle, "by faith in Christ Jesus." (John 5: 24; Gal. 3: 26.) But if they do not pray as sinners to be pardoned, they confess their faults as children according to the mind of the Lord. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." (1 John 1: 9.) Here, it is not said that God will be gracious and merciful to forgive if we pray to Him, but that He will be faithful and just to forgive us our sins if we confess them That is, He is faithful and just to Christ, who died for us, put away our sins on the cross, and whose blood is sprinkled on the mercy-seat; ever, as it were, before the eye of God. Surely, in the light of this text, we could not pray to God to be "faithful and just," that we know He must ever be to the finished work of Christ; but we could not too fully or freely confess our sins, and this in the deep sense of what they are in the sight of that blood which was shed for them, and in the presence of His holiness, whose children, though unworthy, we ever are. It is a thousand times more searching for a child to confess the details of his failure, than merely to ask — it may he mechanically — to be pardoned.

Thus we see that the word of God is more consistent than the theology of men, and thrice happy the Christian who is content to walk in the light of that truth, though he should be misunderstood and misrepresented. The day is coming when the Lord will vindicate those, who, though having but little strength, kept His word, and denied not His name.

The following quotation may be accepted as the testimony of Brethren in general on 1 John 1: 7.

"If sin-cleansing by the blood of Jesus, in 1 John 1: 7, is assumed to be only going on, it would falsify the same apostle's language in Revelation 1: 5, where we are said to be already washed by His blood, and this comes out more strikingly in any exact rendering, like Dean Alford's version: 'Unto him that loveth us, and washed us from our sins in his own blood.' His love is constant, but the washing, or loosing, us from our sins is set forth by a participle of that tense which expresses an action simply past, excluding duration. John could have used no such form, if we had to come before God for daily cleansing by the blood of Jesus; for in this case it would be correct to employ, not the aorist, but the imperfect tense, which precisely expresses a continued or repeated action.

"How, then, did the apostle use the present? Was there laxity in his expression, when he said, 'The blood of Jesus his Son cleanseth us from every sin'? On the contrary, the tense is just as exact in 1 John 1: 7, as his use of distinctive participles in Revelation 1: 5. A little learning is proverbially dangerous; and in the exegesis of scripture, voluminous commentators are apt to go astray, no less than their followers. But to give an opinion on such a question hardly becomes people ignorant of the fact, that the present in Greek, as in most languages is in no way limited to an incomplete action yet in course of performance; for it no less correctly expresses an absolute present, as in general propositions, doctrinal statements, apothegms, and descriptions of manners, customs, or matters of frequent occurrence. Just so, in English we say, 'Food nourishes the human body; poison kills.' The idea intended is not the continuance of the act, but the quality of each material, or their opposite effects on man. Almost every chapter in the epistles furnishes instances. Take a plain and kindred statement from 1 John 2: 'He is the propitiation for our sins.' Does the present here mean that He is actually now atoning for our sins? Clearly not; such an interpretation of the present would incontrovertibly overthrow the atonement. It is here evidently used in its absolute sense, without reference to any definite moment, for expressing the great and blessed truth of His propitiation. Just so in our text the notion of continuous cleansing would distinctly contradict the grand doctrine of the Epistle to the Hebrews, and of the gospel in general. It is therefore the gravest error. . . .

"We have seen, then, that continuous cleansing by blood cannot be meant, not merely because it has no just sense in itself, but because it opposes other scriptures which treat the effect on the Christian as complete. Scripture cannot be broken. Repeated application of Christ's blood the word does not countenance anywhere else, even if the word here implied it, which it does not. It remains, therefore, that we must fall back on the only possible sense of the present here open to us, namely, that the apostle states, in an absolute way, the cleansing of believers by the blood of Jesus, expressed (as it regularly is in such propositions) in the present, but abstractedly, without reference to time past, present, or future, as one of the main characteristics of their place or standing. Hence it is no question of this or that sin, when confessed: His blood cleanseth from every sin. Details are not before us, nor restoration after failure. It is the proper and divine value of His blood. Consequently, if it were the design of the Holy Spirit to reveal this absolutely, the present tense was the one exactly suited to the apostle's hand, as we see it now before us. The effort to limit, or even apply the expression 'cleanseth,' to the continuous force of the present, is therefore mere ignorance, or worse. The doctrine of the clause, the context, and scripture in general, declare unitedly and unequivocally for the absolute usage of the present in the closing verb of 1 John 1: 7." (Bible Treasury, March, 1879.)

THE PROVISION OF GRACE FOR THE FAMILY OF FAITH.

Much of the darkness, confusion, and uncertainty, which prevail throughout Christendom on the subject of pardon and the assurance of salvation, can only be accounted for — strange as it may appear — by the rejection of the truth which Brethren hold, and for which they are denounced by their reviewers as heretical. The leading teachers of the various Protestant schools seem to have overlooked entirely the perfect provision of God in the economy of grace, for every need of the whole family of faith. This provision is plainly revealed by the blessed Lord in John 13.

Jesus had now taken His position with His disciples as one going away. He "knew that his hour was come that he should depart out of this world unto the Father." But His entrance into glory would not take His heart away from them, nor even from attending to their wants. In illustration of this, He girds Himself for service, and takes water to wash their feet. The effect of this service is, that the Holy Spirit, by the Word, takes away practically, all the defilement that we gather in walking through this sinful world. They had been regenerated — born again: that could never be repeated; but they must be maintained in a condition of spotless purity befitting the presence of God, and the relationships into which they have been brought by their oneness with Christ in heaven. The priests who served God in the tabernacle were washed all over at their consecration. This washing never was repeated. They washed their hands and feet every time they drew near to God in service. The Christian having been washed, or bathed, "needeth not save to wash his feet, but is clean every whit." What a word from the lips of eternal truth and holiness! "Ye are clean, clean every whit, but not all, for He knew who should betray Him." The feeblest believer, or the youngest lamb in His flock is kept spotless in the presence of God — where His finished work has set them — by His own gracious ministry on high, and by the power of the Holy Spirit who abides with His people here. Thus the Lord looks after their interests in heaven, and the Holy Ghost on earth, so that they are well cared for, well provided for. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." This advocacy is based on righteousness and propitiation, and the Holy Spirit ever acts in harmony with the mind and work of Christ. 1 John 2: 1, 2.

This line of truth, so liberating and elevating to the soul, abounds in nearly all the Brethren's writings, especially in the writings of the elder Brethren, so that it has been taught in public and in private, and widely spread by their books for many years. We cannot help thinking that those who have endeavoured to bring them into ridicule in the eyes of the christian public for not praying for the pardon of their sins, "because they were forgiven eighteen hundred years ago on the cross," are guilty of the veriest trifling, if not positively sinning, in the holy things of God. Take the following extract as a sample from one of their monthly magazines.

"Jesus occupies Himself with a new service, the removal of the defilements of His own in their walk as saints through the world. This is the meaning of what follows. 'Then he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded.' Be it carefully observed, that it is the question here of water, not of blood. The reader of John's Gospel will not have overlooked that he makes much of 'water' as well as 'blood.' So did the Lord in presenting the truth to His own, and no one shows this more than John. His first epistle also characterises the Lord as 'He that came by water and by blood; not by water only, but by water and blood,' He purifies us as well as atones for our sins. He employs the word to cleanse those who are washed from their sins in His blood. The apostles, Paul, Peter, and James, insist on the power of the word, as John does. It is disastrous and dangerous in the highest degree to overlook purification by the washing of water by the word. If 'the blood' is Godward, though for us, 'the water' is saintward to remove impurity in practice, as well as to give a new nature, which judges evil according to God and His word, of which it is the sign, adding to it the death of Christ, which gives its measure and force. Out of His pierced side came blood and water. John 19.

"As to this grave and blessed truth, Christendom remains, I fear, as dark as Peter, when he declined the gracious action of the Lord. Nor did Peter enter into the truth conveyed by that most significant dealing till afterwards, that is, when the Holy Spirit came to show them the things of Christ. On the occasion itself he was wrong throughout. And so are men apt to be now, even though light divine has been fully afforded. They still perversely limit its extent to teaching humility. This only Peter saw, and hence his mistake; for he thought it stooping down excessively, that the Lord should wash his feet; and, when alarmed by the Lord's warning, he fell into an opposite error. We are only safe when subject to His word in distrust of ourselves. . . . He that is washed [bathed] needeth not save to wash his feet, but is clean every whit." The Lord suffered once for sins, the just for the unjust, that He might bring us to God. By His one offering we are not only sanctified but perfected in perpetuity. Is there no failure in the saint afterwards? Alas, there may be. What then is the provision for such? It is the washing of water by the word which the Spirit applies in answer to the Son's advocacy with the Father."*

*Bible Treasury, January, 1878.

CHAPTER 7.  CHRISTIAN POSITION.

THE important question of christian position naturally flows from the one we have been considering — the forgiveness of sins. Unless the conscience be cleansed from all sins there could be no enjoyment of the divine presence. This is the turning-point between the Brethren and their opponents; and this being the very threshold of Christianity, we must not wonder at the former being considered in error, seeing the latter do not understand their position as Christians, or rather, christian position. They are on different ground and look at divine things s from different points of view. The thoughts of the one are formed and their statements governed by the particular school of theology in which they have been trained; while the thoughts and statements of the other are governed by scripture only.

Of course theologians would say that their different bodies of divinity were fair and honest deductions from scripture and supported by it. Well, suppose we admit this; but how much of the truth of God is left out in such standards? Where should we find the doctrine of the church of God as the body and bride of Christ? the presence of the Holy Ghost on earth and His varied operations? the coming again of the Lord to receive us to Himself? the rapture of the saints? the heavenly relations of the Christian? the first resurrection, and the millennial reign of the saints with Christ for a thousand years? (1 Cor. 12; Eph. 4; Rev. 21; John 14: 1-3; John 15; John 16; 1 Thess. 4: 13-18; 1 Cor. 15: 51, 52; Eph. 2: 4-6; Col. 3: 1-4; Rev. 20: 5, 6.) These blessed and precious truths are plainly and abundantly taught in scripture, and characterise the teaching and writings of the Brethren. But in what system of theology are they to be found? We know of none; we believe in none.

Individual Christians, we know, there are in the various denominations who hold and teach some of these truths, especially of late years; but we are speaking of those systems of doctrine which are intended to guide young men in their studies, and on which they are examined before being licensed and by which they will be judged if they should ever after become the subjects of discipline. They must only preach those doctrines which are within the limits of their system if they would not be called in question. How then, we may ask, can those who have been so trained, and still adhere to their system, be competent to weigh in the balances of the sanctuary, the truths which constitute the teaching of Brethren, seeing they do not understand them, but merely judge them by their own theology? It is only in this way that we can account for the evident incompetency of their reviewers to examine what they hold in the clear light of scripture. Believing their own system to be sound, they must conclude that the Brethren are most unsound.

THE TESTIMONY OF SCRIPTURE.

We shall now see what the word of God says on the subject of christian position in connection with forgiveness.

The apostle John in his first epistle says, "This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (John 1: 5-7.) In verse 7 we have the three great features of our christian position, looked at as men walking down here. John is not describing some special class among the faithful, but all true Christians whoever and wherever they may be. We walk in the light as God is in the light, where all sin is judged according to Him with whom we are in fellowship. Next, what the world knows nothing of, "we have fellowship one with another," that is, we have the same divine nature, and the same Holy Spirit dwells in us; so that there must be fellowship. This we may see every day and wherever we may be. When travelling, it may be, we meet a perfect stranger; a word is dropped — Christ's blessed name, or that which conveys to the heart the sense of His grace, and we have communion with that man, just because the divine life is there. This is only natural in the new creation of God, all being indwelt by the one Spirit. But besides these, we are cleansed from all sin — "the blood of Jesus Christ his Son cleanseth us from all sin." This is not brought in here as a provision against our failure, as some say, and for our daily restoration. The apostle is speaking of the position in which the believer is set by the grace of God from the beginning of his christian course, and which remains unchanged right through.

We are in the light as God is in the light; we have fellowship together; and are cleansed by the blood of Jesus Christ — the ever-abiding power of the blood of Jesus which knows no limits.

"These are the three great principles of christian position. We are in the presence of God without a veil. It is a real thing, a matter of life and walk. It is not the same thing as walking according to the light; but it is in the light. That is to say, that this walk is before the eyes of God, enlightened by the full revelation of what He is. It is not that there is no sin in us; but, walking in the light, the will and the conscience being in the light as God is in it, everything is judged that does not answer to it. We live and walk morally in the sense that God is present. We walk thus in the light. The moral rule of will is God Himself; God known. The thoughts that sway the heart come from Himself, and are formed upon the revelation of Himself. The apostle puts these things always in an abstract way: thus he says, "He cannot sin, because he is born of God;" and that maintains the normal rule of this life; it is its nature; it is the truth, inasmuch as the man is born of God. We cannot have any other measure of it; any other would be false. It does not follow, alas! that we are always consistent; but we are inconsistent if we are not in this state: we are not walking according to the nature that we possess; we are out of our true condition according to that nature.

"Moreover, walking in the light as God is in the light, believers have communion with each other. The world is selfish. The flesh, the passions, seek their own gratification; but if I walk in the light self has no place there. I enjoy the light and all I see in it with another, and there is no jealousy. If another possess a carnal thing, I am deprived of it. In the light we have fellow-possession of that which He gives us, and we enjoy it the more by sharing it together. This is a touch-stone of all that is of the flesh.

"We feel the need there is of the last thing; — the blood which cleanses from all sin. While walking in the light as God is in the light with a perfect revelation to us of Himself, with a nature that knows Him spiritually, as the eye is made to appreciate light, we cannot say that we have no sin. The light itself would contradict us. But we can say that the blood of Jesus Christ cleanses perfectly from it."*

*Synopsis of the Books of the Bible, vol. v.

It seems strange to us, more than strange, that the writers of such sweet, comforting, edifying, and yet such profound thoughts, should be spoken of as teachers of error — so serious are their errors, according to some who are professedly walking in the steps of the Faithful and True Witness, that "love and respect for individuals, that a just desire for christian union," are insufficient reasons for silence — that faithfulness requires an exposure of the teachers of such "serious error." With such selections from their writings before us, what must we think of their critics? especially, as even their enemies admit, that they are godly and unworldly in their lives. Thank God, it is not our place to judge; but we confess to being deeply pained at highly respectable christian journals ceaselessly denouncing such devoted Christians as teachers of dangerous and false doctrines. But there we leave them, firmly persuaded that they cannot appreciate, that they do not understand that heavenly side of truth with which Brethren are so familiar. The one is looking at truth from earth's side of the cross, the other from heaven's side. Those who know their place in association with Christ as risen from the dead, know that they have eternal life, and that in resurrection; death, an empty grave, the world, sin, and Satan, are all behind the Christian. The grave of Christ is the terminus of every foe. "But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ [by grace ye are — not will be, but are — saved], and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Ephesians 2.

THE RESULTS OF REDEMPTION.

Before leaving the Epistle of St. John we will briefly notice the teaching of the three witnesses in chapter 5. "This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. And there are three that bear witness in earth, the Spirit, and the water, and the blood, and these three agree in, one." (1 John 5: 6) John has his eye on the cross. It was from the pierced side of Jesus that the blood and the water flowed forth; and that to which they bear witness is that God has given us eternal life through the death of His beloved Son. "It is the judgment of death pronounced and executed (compare Rom. 8: 3) on the flesh, on all that is of the old man, on the first Adam. Not that the sin of the first Adam was in the flesh of Christ, but that Jesus died in it as a sacrifice for that sin!" In that he died, he died unto sin once! Here we have the blood that atones, the water that purifies, and the Spirit that dwelleth in us, bearing witness to their efficacy. We belong to the new creation of God; we possess life in resurrection. The blood of propitiation cleanseth us from all sin, the water of purification maintains us as spotless as the blood has made us, and the Holy Spirit is the power in applying these through faith in the word, giving us the joy of both, and bearing witness because He is truth.

That to which the three bear witness is made plain and interesting by the following quotation from one of the Brethren's books; the same line of truth will be found in all their writings.

"He came by water — a powerful testimony, as flowing from the side of a dead Christ, that life is not to be sought for in the first Adam; for Christ, as associated with him, taking up his cause, the Christ come in the flesh, had to die: else He had remained alone in His own purity. Life is to be sought for in the Son of God risen from among the dead.

"But it was not by water only that He came; it was also by blood. The expiation of our sins was as necessary as the moral purification of our souls. We possess it in the blood of a slain Christ. Death alone could expiate them, blot them out. And Jesus died for us. The guilt of the believer no longer exists before God; Christ has put Himself in his place. The life is on high, and we are raised up together with Him, God having forgiven us all our trespasses.

"The third witness is the Spirit — put first in the order of their testimony on earth; last in their historic order. In effect, it is the testimony of the Spirit, His presence in us, which enables us to appreciate the value of the water and the blood.

"We should never have understood the practical bearing of the death of Christ, if the Holy Ghost were not a revealing power to the new man, of its import and efficacy. Now, the Holy Ghost came down from a risen and ascended Christ, and thus we know that eternal life is given us in the Son of God.

"The testimony of those three witnesses meet together in this same truth, namely, that grace, that God Himself, has given us eternal life; and that this life is in His Son. Man had nothing to do in it — except by his sins. It is the gift of God. And the life that He gives us is in His Son. The testimony is the testimony of God. How blessed to have such a testimony, and that from God Himself, and in perfect grace!"*

*Synopsis of the Books of the Bible, vol. v.

THE TRUE GROUND OF PEACE.

As many of those who think it their bounden duty to expose what they consider to be the errors of Brethren, are strangers to quiet, settled peace with God we would strongly recommend them to read their writings on this subject. They are the only writings on this point, so far as we know, that would be likely to lead a soul into peace. They give no uncertain sound. The proverbial "doubts and fears" which have so long harassed and perplexed even the most godly among the denominations, have not yet passed away. But of late years, thank the Lord, many Christians have been more clear and certain than formerly; and this we attribute to the wide circulation of Brethren's tracts. Many of the most illustrious names in past ages might be given as having been frequently troubled all through life as to their pardon and acceptance. Real peace was unknown.

We find in the Brethren's writings, that they uniformly speak of peace with God as the heritage of all His children — as the legacy left by Christ to His disciples. "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. It was in the midst of this world with all its trials and conflicts that He gave them His own peace — the peace which He Himself had with the Father as He walked in this world. But why is it that so few enjoy this character of peace with the Father as He did? It is ours! He left it to us! No reason can be given but unbelief. We cannot enjoy a blessing before we believe it. And He meant us to enjoy it in this world, and in spite of it, as He did. He is also our peace in heaven, so that it is perfect in the light as well as in the world.

We will now hear the testimony of Brethren on this all-important, personal question, and the reader must judge of the teaching.

"Our peace is not merely a thing of enjoyment within us, but it is Christ outside of us: 'For he is our peace' — a most wonderful expression. And if souls only rested upon this, would there be anxiety as to fulness of peace? It is my own fault entirely if I do not rest in and enjoy it. But even so; am I to doubt that Christ is my peace? I am dishonouring Him if I do. If I had a surety whose riches could not fail, why should I doubt my standing or credit? It depends neither on my wealth, nor on my poverty. All turns on the resources of Him who has become responsible for me. So it is with Christ. He is our peace, and there can be no possibility of failure in Him. Where the heart confides in this, what is the effect? Then we can rest and enjoy. But I must begin with believing it. The Lord in His grace does give His people betimes transports of joy; but joy may fluctuate. Peace is, or should be, a permanent thing, that the Christian is entitled to have always: and this because Christ is our peace. He is not called our joy, nor God the God of joy, but of peace, because He Himself has done it; and it rests entirely upon Christ."*

*Lectures on Ephesians, by W. K.

"It is most needful to be simple and clear as to what constitutes the ground of a sinner's peace, in the presence of God. So many things are mixed up with the finished work of Christ, that souls are plunged into darkness and uncertainty as to their acceptance. They do not see the absolutely settled character of redemption through the blood of Christ in its application to themselves. They seem not to be aware that full forgiveness of sins rests upon the simple fact that a full atonement has been offered, a fact attested in the view of all created intelligence, by the resurrection of the sinner's Surety from the dead. They know that there is no other way of being saved but by the blood of the cross; but the devils know this, yet it avails them nought. What is so much needed is to know that we are saved. The Israelite not merely knew that there was safety in the blood: he knew that he was safe. And why safe? Was it because of anything that he had done, or felt, or thought? By no means: but because God had said, 'When I see the blood I will pass over you.' He rested upon God's testimony. He believed what God said, because God said it. 'He set to his seal that God was true.'

"And observe, my reader, it was not upon his own thoughts and feelings, or experiences, respecting the blood, that the Israelite rested. This would have been a poor sandy foundation to rest upon. His thoughts and feelings might be deep or they might be shallow; but deep or shallow, they had nothing to do with the ground of his peace. It was not said, 'When you see the blood, and value it as you ought, I will pass over you.' This would have been sufficient to plunge him in dark despair about himself, inasmuch as it was quite impossible that the human mind could ever sufficiently appreciate the precious blood of the Lamb. What gave peace was the fact that Jehovah's eye rested upon the blood, and that He knew its worth. This tranquillised the heart. The blood was outside, and the Israelite inside, so that he could not possibly see it; but God saw it, and that was quite enough.

"The application of this to the question of a sinner's peace is very plain. The Lord Jesus Christ, having shed His precious blood as a perfect atonement for sin, has taken it into the presence of God, and sprinkled it there; and God's testimony assures the believing sinner that everything is settled on his behalf — settled, not by his estimate of the blood, but by the blood itself which God estimates so highly, that, because of it, without a single jot or tittle added thereto, He can righteously forgive all sin, and accept the sinner as perfectly righteous in Christ. How can anyone ever enjoy settled peace, if his peace depends upon his estimate of the blood? Impossible! The loftiest estimate which the human mind can form of the blood must fall infinitely short of its divine preciousness; and, therefore, if our peace were to depend upon our valuing it as we ought, we could no more enjoy settled peace than if we were seeking it by 'works of law.' There must either be a sufficient ground of peace in the blood alone, or we can never have peace. To mix up our estimate with it is to upset the entire fabric of Christianity, just as effectually as if we were to conduct the sinner to the foot of Mount Sinai, and put him under a covenant of works. Either Christ's atoning sacrifice is sufficient, or it is not. If it is sufficient, why those doubts and fears? The words of our lips profess that the work is finished; but the doubts and fears of the heart declare that it is not. Everyone who doubts His full and everlasting forgiveness denies, so far as he is concerned, the completeness of the sacrifice of Christ.

"But there are very many who would shrink from the idea of deliberately and avowedly calling in question the efficacy of the blood of Christ, who, nevertheless, have not settled peace. Such persons profess to be quite assured of the sufficiency of the blood, if only they were sure of an interest therein — if only they had the right kind of faith. There are many precious souls in this unhappy condition. They are occupied with their interest and their faith, instead of with Christ's blood and God's word. In other words, they are looking in at self, instead of out at Christ. This is not faith; and, as a consequence, they have not peace. An Israelite within the blood-stained lintel could teach such souls a most seasonable lesson. He was not saved by his interest in, or his thoughts about, the blood, but simply by the blood. No doubt, he had a blessed interest in it; and he would have his thoughts likewise; but then God did not say, 'When I see your interest in the blood I will pass over you.' Oh, no! THE BLOOD, in all its solitary dignity and divine efficacy, was set before Israel; and had they attempted to place even a morsel of unleavened bread beside the blood as a ground of security, they would have made Jehovah a liar, and denied the sufficiency of His remedy.

"We are ever prone to look at something in, or connected with, ourselves as necessary, in order to make up, with the blood of Christ, the groundwork of our peace. There is a sad lack of clearness and soundness on this vital point, as is evident from the doubts and fears with which so many of the people of God are afflicted. We are apt to regard the fruits of the Spirit in us, rather than the work of Christ for us, as the foundation of peace. The Holy Ghost is not said to be our peace, but Christ is. God did not send preaching. peace by the Holy Ghost, but by Jesus Christ. (Compare Acts 10: 36; Eph. 2: 14, 17; Col 1: 20.) My reader cannot be too simple in his apprehension of this important distinction. It is the blood of Christ which gives peace, imparts perfect justification, divine righteousness, purges the conscience, brings us into the holiest of all, justifies God in receiving the believing soul, and constitutes our title to all the joys, the dignities, and the glories of heaven. See Rom. 3: 24-26; Rom. 5: 9; Ephesians 2: 13-18; Colossians 1: 20-22; Heb. 9: 14; Heb. 10: 19; 1 Peter 1: 19; 1 Peter 2: 24; 1 John 1: 7; Revelation 7: 14-17."*

* Notes on Exodus, by C. H. M. [On the 'Truth for Today's Bereans' CD.]

THE RIGHTEOUSNESS OF THE LAW AND THE RIGHTEOUSNESS OF GOD.

On no point of doctrine have the Brethren been more bitterly assailed than on the question suggested by the above heading. They are charged by both clergymen and dissenting ministers, with denying "the righteousness of Christ." In pamphlets and in the columns of journals they have been denounced as in fundamental error on this point, and held up as a people to be avoided in every way. Yet it is difficult for an onlooker to conceive why christian men, who believe in the plenary inspiration of scripture, should contend with such tenacity for the theological term, "the righteousness of Christ," in place of the biblical term, "the righteousness of God." The former — in the theological sense — is never used in scripture, while the latter is used many times. Ever since the days of the Puritans it has been generally received as a sound doctrine until called in question by the Brethren. The passage that is so often quoted, "By the obedience of one shall many be made righteous," does not refer to Christ's connection with the law at all, but is a summing up of the native tendency, on the one side, of Adam's one offence, and on the other, of Christ's work, without going into details.

It is affirmed that the ground of our justification is Christ's keeping the law for us, in order that this should be accepted in place of our failure. This, says modern theology, is the righteousness of Christ which is imputed to the believer for justification — His wedding garment. His transgressions are pardoned by blood-shedding. The former is called the active, the latter the passive, obedience of Christ. When told that the Spirit of God invariably uses the expression, righteousness of God; true, they reply, but Jesus is God.

The Brethren have written so much on this subject, and expounded so many scriptures in unfolding it, that we have great difficulty in making a selection. But we would recommend those who are interested in the question to see the originals.*

*A Treatise on the Righteousness of God, by J. N. D.; The Righteousness of God: What is it? by W. K.; The Brethren and their Reviewers, by J. N. D.; Lectures on Ephesians by W. K.

"I believe," says Mr. Darby, "and bless God for the truth, that Christ is our righteousness, and that by His obedience we are made righteous. It is the settled peace of my soul. The important point here is the contrast between the death and sufferings of Christ, as winning our forgiveness, and His obedience as our justifying righteousness. . . . What is, then the righteousness of God, and how is it shown? How do we have part in it? How is righteousness reckoned to us? We are said to be the righteousness of God in Christ. (2 Cor. 5) The apostle speaks of having the righteousness of God. (Phil. 3.) But it is not said God's righteousness is imputed to us. Nor is Christ's righteousness a scriptural expression, though no Christian doubts He was perfectly righteous. Still, the Spirit of God is perfect in wisdom, and it would be wonderful if that which is the necessary ground of our acceptance should not be clearly spoken of in scripture. One passage seems to say so. (Rom. 5: 18.) But the reader may see in the margin of a Bible, which has references, that there it is 'one righteousness.' There cannot be the least doubt that this is the true rendering. But the expression, 'the righteousness of God,' is used so very often, that it is not necessary to quote the passages. Now, it is not in vain that the Holy Ghost, in so important a subject, never uses one expression, that is, the righteousness of Christ, and constantly the other, that is, God's righteousness. We learn the current of the mind of the Spirit thus. Theology uses always that which the Holy Spirit never does; and cannot tell what is to be made of that which the Holy Spirit always uses. . . .

"The great evil of the whole scheme is, that it is a righteousness demanded of man as born of Adam, though another may furnish it. The thing furnished is man's righteousness. If Christ has done it for me, still it was what I ought to have done. It is meeting the demand on me. . . . In the doctrine of the Epistle to the Romans it will be found that the whole groundwork of our justification and every blessing, is laid in the death, not in the life of Christ on earth. 'Whom God hath set forth to be a propitiation through faith in his blood . . . . to declare, I say, at this time his righteousness; that he might he just and the justifier of him which believeth in Jesus.' Who is just? God. Here is an all important principle: the righteousness of God means, first of all His own righteousness — that He is just. It is not man's, or even yet some other's positive righteousness, made up of a quantity of legal merit, put upon him. The righteousness spoken of is God's being righteous ('just' is the same word), and yet so declared, that He can justify the most dreadful sinner.

"But it will be said that there must be a ground for this, which makes it righteous to forgive and justify. Righteousness has a double meaning. I am righteous, say, in rewarding or forgiving; but this supposes an adequate claim which makes it righteous that I should do so — merit of some kind. If I have promised anything, or anything be morally due to righteousness, I am righteous in giving it. Thus, that God should be righteous in forgiving and justifying, there must be an adequate moral motive for His doing so. In the sinner, clearly, there was not. In the blood of Christ there was. And, God having set Him forth as a mercy-seat, faith in His blood became the way of justifying. This showed God's righteousness in forgiving. Thus accepted, I stand before God on the footing of His righteousness."

It has often been said of Brethren by their traducers, that they make nothing of the life of Christ; that they pass it over as if it were of no value to man or glory to God. It is quite true that they do not make the life of Jesus before His death the groundwork of our justification; for He says Himself, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." But it is untrue to say that Brethren pass over the life of Christ as being nothing to us.

"Here, again," says Mr. Kelly, "let us understand each other. Do we deny for a moment the subjection of the Lord Jesus to the law of God? God forbid! He did fulfil the law, of course; He glorified God in every possible way in the fulfilment of it. This is no matter of controversy with christian men. He is no believer who supposes that Christ in any act of His life failed, that He did not entirely and blessedly accomplish the law of God, or that the result could be of small moment to God or man. . . .

"Do I deny that the ways, the walk, the life of Jesus, the magnifying of God in all His ways, are anything to our account? God forbid! We have Jesus wholly, and not in part; we have Jesus everywhere. I am not contending now at all against the precious truth that Christ being our acceptance, we have Christ as a whole. We have His obedience unbroken through His entire life, and its savour unto God is part of the blessing that belongs to every child of God. I believe it, rejoice in it, thank God for it, I trust, continually. But the question is wholly different. God does use for His own glory, and for our souls, all that Jesus did and suffered.

"The true inquiry is, What is the righteousness of God? It must be settled, not by notions, feelings, fancies, traditions — not by what is preached or received, but by what is written; by the word of God. Here is God's answer. 'Now,' it is said, 'the righteousness of God without the law.' No language can be more absolute and precise. What the Holy Ghost employs is an expression which puts the law entirely aside, as far as divine righteousness is concerned. He has been speaking about the law, and the law condemning man. He had shown that the law required righteousness, but could not get it. This is another order of righteousness — not man's but God's — and this, too, absolutely exclusive of law in any shape. How suitable a time to say, had it been the good news of God, that Jesus came to obey the law for us, and that God substitutes this as His righteousness for every man to stand in? Why is it not said then? Because it is not the ground, nor character, nor nature of the righteousness of God. That righteousness is wholly apart from law.

"Accordingly, this is what is here said: 'But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets.' Observe the exceeding accuracy of the language. The law and the prophets did not manifest the righteousness of God; yet the law in various forms pointed to another kind of righteousness that was coming; the prophets brought it out, if possible, still more clearly in respect of language. The one furnished types, the other assumed that Jehovah's righteousness was near to come. But now the gospel tells us it is come — divine righteousness is a revealed fact. . . . . Redemption is the righteous groundwork. The blood of Christ deserves at God's hands that the believer should be justified, and God Himself is just in justifying him.

"It is not God righteous apart from Jesus; it is the righteousness of God apart from law. He has set forth Christ as a propitiatory. Christ became the true mercy-seat. God gave Him up as a sacrifice for sin, that through His body offered once for all, every soul that believes on Him might be sanctified — nay, more than that 'by one offering perfected for ever.' It is done in His death. He came to do not merely the law, but the whole will of God, by the which will we are sanctified through the offering of the body of Jesus Christ once for all.

"Here then we have the righteousness of God developed in the simplest and clearest way. It means that God is just, and justifies in virtue of Christ. He is just, because sin has been met on the cross: sin has been judged of God; it has been suffered and atoned for by Christ. More than that; the Lord Jesus has so magnified God, and so glorified His character, that there is a positive debt now on the other side. Instead of the obligation being, as it were, altogether on man's side, God has now interposed, and, having been so magnified in the Man Christ Jesus, in His death, He is now positively just when He justifies the soul that believes in Jesus. It is consequently the righteousness of God; for God is thus approving Himself righteous to the claims of Christ."

SUBJECTION TO THE WORD OF GOD.

The one great cause of disagreement, between the Brethren and the denominations on the leading doctrines of Christianity, arises from the difference of their standards. Both profess to be guided by scripture, but the one submits to the naked simplicity and authority of the word of God, the other to doctrines deduced from it, and, they believe, in accordance with it. The one may be as sincere as the other, but their standards of appeal are not the same. Hence they never can agree, or see divine things in the same light. The one must hold the other to be in error. The question is, Which has the true standard? "All human statements of truth" say Brethren, "must be inferior to scripture, even when drawn from it, but supposing everything to be right that is in their creed, it is like a made tree instead of a growing one. The word gives truth in its living operations. It gives in connection with God, in connection with man, with conscience, with divine life, and is thus a totally different thing."

There is an evident shrinking from the plain word of God on the part of the Brethren's adversaries in this controversy. When the results of absolute subjection to the word of God are seen, there is hesitation, an unwillingness to submit to the fair conclusions of the truth. Are there not many Christians in the denominations who believe that Brethren are right as to scripture, but, to unite with them would be to lose a position in society, which they are not yet prepared to abandon. Still, the conscience may be troubled; but the mind, reasoning, says, Would it be right to give up such a sphere of usefulness as I now have? Could I do the same good were I to unite with Brethren who are everywhere spoken against? Such reasonings have more weight with some, through the power of Satan, than the plain word of God. But such forget, that "to obey is better than sacrifice, and to hearken than the fat of rams." And as the prophet says, "Cease to do evil;" this is to be the first step when we find ourselves in a wrong position. Light will be given for the second when the first is taken in faith, "Learn to do well." Then the apostle says, "Abhor that which is evil; cleave to that which is good." Here the language is much stronger than in the prophets, because Christ is in question. We are not merely to cease from evil, but to abhor it; and not merely to hearken and learn, but to cleave to that which is good. 1 Samuel 15: 22; Isaiah 1: 16, 17; Romans 12: 9.

There need be no hesitation as to our path when we have discovered that our position is wrong. The word of God is plain, "Cease to do evil." But there are not many "overcomers" — not many who are prepared to overcome the difficulties of the family, the congregation, and the social circle. This is the true reason why many stand aloof from Brethren, and try to find some error in their doctrine, or inconsistency in their ways, that will justify their having nothing to do with them. With some the world is the difficulty, as it is a giving up of the religious as well as the social world. A moral chasm, deep and broad, separates divine ground from human. To cross it is to leave the world and the religion which it sanctions behind us. The one is on heaven's, the other on earth's side of the grave of Christ. And unless the step be taken in the power of a faith that reckons on the living God, it should never be taken. But the Christian that is accustomed to walk in communion with God will look to His word for guidance in everything. He has nothing else to count upon. The teaching of men may instruct him, but faith can only rest on the word of God. Whether it be a question of doctrine or practice, of service or worship, he must go to the word, and if he cannot find directions there for what he proposes, he must pause until he do. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3: 16, 17.) If the work we are engaged in, or purpose doing, be good, we shall find directions for our guidance in the word of God.

"As to the authority of the word, it is of the deepest interest to see that, in the consecration of the priests,* as well as in the entire range of the sacrifices, we are brought immediately under the authority of the word of God. 'And Moses said unto the congregation, This is the thing which the Lord commanded to be done.' (Lev. 8: 5.) And again, 'Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you.' (Lev. 9: 6.) Let these words sink down into our ears. Let them be carefully and prayerfully pondered. They are priceless words. 'This is the thing which the Lord commanded.' He did not say, 'This is the thing which is expedient, agreeable, or suitable.' Neither did He say, 'This is the thing which has been arranged by the voice of the fathers, the decree of the elders, or the opinion of the doctors.' Moses knew nothing of such sources of authority. To him there was one holy, elevated, paramount source of authority, and that was the word of Jehovah, and he would bring every member of the assembly into direct contact with that blessed source. This gave assurance to the heart, and fixedness to all the thoughts. There was no room left for tradition, with its uncertain sound, or for man, with his doubtful disputations. All was clear, conclusive, and authoritative. Jehovah had spoken; and all that was needed was to hear what He had said and obey. Neither tradition nor expediency has any place in the heart that has learnt to prize, to reverence, and to obey the word of God.

*Notes on Leviticus, by C. H M., p. 148.

"And what was to be the result of this strict adherence to the word of God? A truly blessed result, indeed. 'The glory of the Lord shall appear unto you.' Had the word been disregarded, the glory would not have appeared. The two things were intimately connected. The slightest deviation from 'Thus saith Jehovah' would have prevented the beams of the divine glory from appearing to the congregation of Israel. Had there been the introduction of a single rite or ceremony not enjoined by the word, or had there been the omission of aught which that word commanded, Jehovah would not have manifested His glory. He could not sanction by the glory of His presence the neglect or rejection of His word. He can bear with ignorance and infirmity, but He cannot sanction neglect or disobedience.

"Oh! that all this were more solemnly considered in this day of tradition and expediency. I would, in earnest affection, and in the deep sense of personal responsibility to my reader, exhort him to give diligent heed to the importance of close — I had almost said, severe — adherence and reverent subjection to the word of God. Let him try everything by that standard, and reject all that comes not up to it; let him weigh everything in that balance, and cast aside all that is not full weight: let him measure everything by that rule, and refuse all deviation. If I could only be the means of awakening one soul to a proper sense of the place which belongs to the word of God, I should feel I had not written my book for nought or in vain.

"Reader, pause, and in the presence of the Searcher of hearts, ask yourself this plain pointed question, 'Am I sanctioning by my presence, or adopting in my practice any departure from, or neglect of, the word of God?' Make this a solemn personal matter before the Lord. Be assured of it, it is of the very deepest moment, the very last importance. If you find that you have been in any wise connected with or involved in, aught that wears not the distinct stamp of divine sanction, reject it at once and for ever. Yes, reject it, though arrayed in the imposing vestments of antiquity, accredited by the voice of tradition, and putting forward the almost irresistible plea of expediency. If you cannot say, in reference to everything with which you stand connected, 'this is the thing which the Lord hath commanded,' then away with it unhesitatingly, away with it for ever. Remember these words, 'As he hath done this day, so the Lord hath commanded to do.' Yes, remember the 'as' and the 'so;' see that you are connecting them in your ways and associations, and let them never be separated."

CHAPTER 8.  THE CHURCH OF GOD.

ACCORDING to the old Catholic principle, it was the church that made the Christian. There was no pardon of sin, no salvation for the soul, outside of her communion. No matter how genuine a man's faith and piety might be, if he did not belong to the holy Catholic church and enjoy the benefit of her sacraments, salvation was impossible. On the Protestant principle, Christians make the church. One result of the Reformation in the sixteenth century, and that which characterised it, was the transfer of power from the church to the individual. The idea of the church as the sole dispenser of blessing was rejected; and every man was called upon to read the Bible for himself, examine for himself, believe for himself, as he must answer for himself. This was the new-born thought of the Reformation — individual blessing first, church formation afterwards.

So far, the Reformers were right. But they forgot to look into scripture as to how it was formed. The true idea of the church of God as the body of Christ, livingly united to Him by the Holy Ghost sent down from heaven, was completely overlooked, though abundantly taught in the epistles. The Lord's own place and work in the assembly by the Holy Ghost being thus lost sight of, men began to unite and build churches, so called, after their own minds. A great variety of churches or religious societies speedily sprang up in many parts of Christendom; but each country carried out its own notion as to how the church should be formed and governed: some thought that church power should be vested in the hands of the civil magistrate; others thought that the church should retain that power within herself; and this difference of opinion resulted in the national and innumerable dissenting bodies which we see everywhere around us. Individual faith, as the grand saving principle for the soul, was insisted upon, thank the Lord; and men's souls were saved and God was thereby glorified; but that being secured, men might combine and make churches to suit their own mind. Great Sardis was the result; of which church the Lord says, "I know thy works, that thou hast a name, that thou livest, and art dead." This is the condition of that which is known as Protestantism, after the days of the first Reformers. A great name to live — a high profession and appearance of Christianity, but no vital power.

Nothing is more manifest to the student of church history with his New Testament before him than these painful facts; and nothing seems to us more plainly or more largely taught in the epistles than the doctrine of the church. For example, we read in Ephesians 4, "There is one body and one Spirit;" but according to Protestantism we should read, "There are many bodies and one spirit." There can only be one, however, of divine constitution. Again, we read, "Endeavouring to keep the unity of the Spirit."

This plainly means the unity of the Spirit's forming — the Holy Ghost being the formative power of the church which is Christ's body. Christians are the units formed by the Holy Spirit into a perfect unity. This we are to endeavour to "keep," to maintain, exhibit, carry out in practice; and not to think of some new organisation for some new company of Christians, as has been the case ever since the Reformation.* "For as the body is one, and hath many members, and all the members of that one body being many, so also is Christ. For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." 1 Corinthians 12: 12, 13.

*Short Papers on Church History, vol. iii. Bible Witness and Review, vol. ii. Article, Sardis: an interesting paper on the Lord's address to that church.

After what has been given from Mr. Darby's first pamphlet on "The Nature and Unity of the Church," it will be unnecessary to say much on the subject under this heading. Besides, this truth, with that of the Holy Spirit identifying Himself with the believer and the church since the day of Pentecost, is closely interwoven, with the whole of this "brief sketch." Still, a few passages from the word of God may be helpful to those who wish to do His will.

And first of all we would notice the one which touches the heart most deeply. "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." (Eph. 5) This revelation of a Saviour's love ought to make us all feel the unspeakable importance of that which is called the church, and of meeting the whole mind of the blessed Lord towards it in our practical ways. It is the special object of His affections, of His care. It is redeemed at the cost of His blood, of His life, of Himself. And He will ere long present it to Himself a glorious church without the least thing unbecoming His glory, or that might offend the eye or grieve the heart of the heavenly Bridegroom. What a privilege to be a part of that "glorious church" then, and what a blessing to act as a member of the "one body" now!

Christ Himself is the first to announce the commencement of the church. "Upon this rock I will build my church." (Matt. 16) The building was not then begun. Christ recognised as the Son of the living God, was to form the foundation of this new work, and the declaration, that "The gates of hell shall not prevail against it," shows plainly that it was to be built on earth, not in heaven, and amidst the storms and persecutions which would assail it through the craft and power of the enemy.

The next thought we have of the church is its unity. According to the involuntary prophecy of Caiaphas, Jesus was to die for the Jewish nation; and not for that nation only, but that also he should gather together in ONE, the children of God that were scattered abroad. There were already children of God, but they were scattered — isolated; like stones prepared and ready for the building, but not joined together. By the death of Jesus the great work was accomplished, on which are based the future hopes of Israel, and the actual gathering of God's scattered children into one — the church which is the body of Christ. John 11: 50-52.

This took place, through the power of the Holy Ghost come down from heaven on the day of Pentecost. The fact of its existence is declared in Acts 2. "All that believed were together, and had all things in common . . . . And the number of them was about three thousand . . . . And the Lord added to the church daily such as should be saved." He thus added the saved remnant of Israel to the christian assembly. The union and unity of the saved ones were accomplished as a fact by the presence of the Holy Ghost come down from heaven. They formed one body upon earth, a visible body, owned of God, to which all whom He called to the knowledge of Jesus joined themselves.

We may next notice a remarkable development of this unity in connection with the conversion of Saul of Tarsus, a new instrument of the sovereign grace of God. (Acts 9) Saul never knew Christ personally after the flesh; now he sees Him for the first time in heavenly glory. This was a new revelation of the Son. Most blessed and gracious truth for the heart! though the Lord of glory He declares Himself to be Jesus. "And as he journeyed, he came near Damascus, and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest."

Nothing could possibly be plainer than this as to the union of the Lord in glory with the members of His body upon earth. The saints are Himself — His body. But who can speak of the innumerable blessings which flow to the believer, to the church, through this union? One with Christ! Marvellous, precious truth! One with Christ as the exalted Man in the glory; one with Him in position, in privilege, in the Father's love, in endless glory. And what a great light is thrown by this truth on the details of salvation! What of pardon now? Faith answers, I am one with Christ; my sins are as far removed from me as from Him. What of justification? I am one with Christ; righteous as He is righteous. What of acceptance? I am accepted in the Beloved. What of eternal life? I am one with Christ; there is not a different life in the head from what there is in the hand. What of glory? One with Him in the same glory for ever and for ever.

But is there no danger of falling away from such a position? some will be ready to ask. There is constant danger of losing the just appreciation of it, and the enjoyment of it, but there is no danger of losing the thing itself. This union can never be broken. He that is joined to the Lord is one spirit. The Holy Spirit, who unites the believer on earth with Christ in heaven, can never fail. But there is much less failure with those who know this truth than with those who are in legal bondage and harassed with doubts and fears. The mind being at perfect rest, it enjoys Christ more, and cares less for the world and the things of time. Grace is our only power for walk, as Paul says to Timothy: "Thou therefore, my son, be strong in the grace that is in Christ Jesus." 2 Tim. 2: 1.

THE PRACTICAL WORKING OF THE ASSEMBLY.

As the teaching of the epistles on the doctrine of the church, especially in 1 Corinthians 12 and Ephesians 4 has already been noticed, we may pass on to the practical operation of the assembly. In Matthew 18 the blessed Lord gives us an insight into this, attaching to it the authority of heaven itself, though but two or three should thus form the assembly. Whether for discipline or for making requests to God, the Lord lays down this great principle, that "Where two or three are gathered together in my name, there am I in the midst of them." Thus met, it is an assembly meeting. Nothing could be more simple, more encouraging, more blessed: Christ the centre, the Holy Spirit the gathering power to that centre, with these words of inexpressible assurance to the heart, "There am I."

To a mere onlooker, the meeting may seem a poor one. Only a few Christians met, it may be, in a very humble room, with no appearance of marked gift amongst them; but, to faith, it has not been a poor meeting, nor ever can be. The Lord was there; and could we call that a poor meeting, where He — the blessed adorable Lord — is?

At the same time, we admit that, to those who are accustomed to all the style and grandeur of popular meetings, it must have a poor appearance. But to those who know the happy liberty, the heavenly joy, the peculiar blessedness of simply meeting in the Lord's name, the most perfect human arrangements would be utterly intolerable. The difference between the two meetings must be experienced to be known and appreciated; language cannot describe it.

But we do meet, some will say, in the name of Jesus, and we have the gospel faithfully preached, and there are many earnest godly men amongst us. So far that may be the case; but good preaching and good people do not make the meeting to be the church. No community of saints, unless assembled in obedience to the word of God, and subject to the Lord Jesus by the energy of the Holy Spirit, is really on divine ground. This is the question, — are we on the foundation of God's word? Have we no centre, no name round which we gather, but the name of our absent Lord; no uniting ruling power but the Holy Spirit, and no standard of action but the veritable word of God? The moment we begin to gather people — though all may be true Christians — round a particular person, some new view or system, we are only forming a sect. But those who hold fast to Christ as the centre of the Spirit's unity are no sect, and never can become one, so long as they embrace in principle everyone belonging to Christ on the face of the whole earth.

The breaking of bread — which the Brethren observe every Lord's day morning — is the highest expression of the church's unity. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread and one body; for we are all partakers of that one bread." 1 Corinthians 10: 16, 17.*

*For lengthy details on various aspects of the church, see The Present Testimony, vol. i. The Synopsis of 1 Corinthians and Ephesians. Lectures on the Epistle to the Ephesians, by W. K. A Treatise on the Lord's Supper, by C. H. M.

PROPHECY.

Since the revival of prophetic truth in the early part of this century the question has made some progress, though it has never become a subject of general interest. Large sections of the professing church still reject it as speculative and unprofitable. This is deeply to be regretted though not surprising. Various schools of prophecy have sprung up and have sought to publish their views, but they all lack the one thing needful to give them consistency, and make them interesting and profitable to a spiritual mind. Christ is not the centre of their systems as He always is of God's — the centre in which all things in heaven and earth are to be united. Not seeing the mind of God as to the judgment of the nations, the restoration of Israel, and the establishment of Christ's kingdom on the earth in power and glory, they have not known what to make of the prophetic scriptures. Many have taken refuge in the principle of interpreting prophecy by history, alleging that it can only be understood when fulfilled. Take one example of this school as judged by the word of God.

"The ten horns. What is the providential history of these horns, taken as usually applied by commentators? Scourges, which continued some one hundred and fifty years, from first to last, working the overthrow of the Roman Empire, as previously settled, and establishing themselves as conquerors in all its western territory. Take the prophetic account. A beast rises out of the sea with ten horns, all full-grown, after which a little horn rises up; and the beast, horns and all, are the subjects of God's judgments, not the executors of it. This is prophecy; that was providence."*

*Collected Writings, Prophetic, vol. ix.

This mode of interpretation, it will be seen, leads the mind away from Christ, to search for persons and events in history that will in some way answer to the features of the prophecy. But if it is necessary for Christians to study Roman and other histories in order to understand prophecy, how few of them have the means of doing so! Surely this principle condemns itself as not of God. Many prophecies, we doubt not, have had a partial, but not a complete, fulfilment in the providence of God. "For," as the apostle says, "no prophecy of scripture is of any private interpretation . . . . but holy men of God spake as they were moved by the Holy Ghost." "The meaning is, that no prophecy of scripture is of its own insulated interpretation. Limit a prophecy to the particular event that is supposed to be intended by that scripture, and you make it of private interpretation. For instance, if you regarded the prophecy of Babylon's fall in Isaiah 13, 14, you make this prophecy of private interpretation. How? Because you make the event to cover the prophecy — you interpret the prophecy by the event. But this is precisely what scripture prophecy is made not to be; and it is to hinder the reader from this error that the apostle writes as he does here. The truth, on the contrary, is that all prophecy has for its object the establishment of the kingdom of Christ; and if you sever the lines of prophecy from the grand central point on which they all converge, you destroy the ultimate connection of these prophetic lines with the centre. All prophecy runs on to the kingdom of Christ, because it comes from the Holy Ghost."*

*Lectures Introductory to the Catholic Epistles, by W. K.

In the same connection the apostle speaks of the bright scene on "the holy mount," in a remarkable way as to prophecy. "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts." (2 Peter 1: 19.) It is a most blessed foreshadowing of the coming, and kingdom of the Lord Jesus, according to that which the prophets had given the people of God to expect — a beautiful picture of millennial glory and blessedness, confirming as with the divine seal its certainty, though the time had not yet come for its manifestation. The dead saints were represented as risen in Moses; the changed living — who had not passed through death — were seen in the person of Elias; besides, there were saints in their natural bodies represented by Peter, James, and John; and there was the blessed Lord, the Head and Centre of all glory, familiarly conversing about the decease which was to be accomplished at Jerusalem.

Good heed is to be given to the prophetic word, as unto a light that shines in a dark place, until the day dawn; but the Christian has something better than the lamp of prophecy. He belongs to Christ, who is to dwell in his heart by faith, as the bright and morning star — the proper object of all his hopes until He come.

THE THREE SPHERES OF CHRIST'S GLORY.

In 1 Corinthians 10: 32 the apostle furnishes us with a classification of mankind which greatly helps not only to the understanding of prophecy but to the whole word of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God." Here we have the three great spheres in which the glory of Christ is displayed. As it respects man's condition before God in reference to eternity, there are but two classes, the saved and unsaved — those who have been really born again, and those who are still in nature's darkness and unbelief. But with regard to God's government of the world there are three classes — Jews, Gentiles, and the church; and no one can rightly divide the word of God who overlooks this division. To trace through scripture God's purpose concerning these three classes is the surest way to ascertain the order of God's dispensations, and the harmony of all portions of the holy scriptures with each other. At present we can only refer to a few passages of scripture by way of introducing the reader to this threefold purpose of God.

1. "The Jews." In Genesis 12: 2, 3, "The Lord said unto Abram . . . . I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing. And I will bless them that bless thee, and curse them that curseth thee; and in thee shall all families of the earth be blessed." We have a further development of this purpose, in Genesis 13. "And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever." In Genesis 15 the boundaries of the land are defined. In Deuteronomy 28 we have the blessings promised them in case of obedience, and the curses denounced against them in case of disobedience. But, alas! the highly favoured people proved themselves a disobedient and stiff-necked race. "God exercised great forbearance towards them; but after they had rejected and stoned the prophets, His servants, whom He sent unto them, He sent His Son, the heir of all things. Him they crucified and slew, and thus filled up the measure of their iniquities, and sealed their doom. On this account wrath came upon them to the uttermost; their city and temple were destroyed: their country pillaged, its population put to the sword, or else carried away captive; for nearly two thousand years they have been monuments of God's displeasure against sin, suffering the aggravated and complicated woes denounced against sin."*

*See a valuable tract, God's Threefold Purpose; also, Plain Papers on Prophetic Subjects, by William Trotter, an exhaustive book, we may say, on the subject of prophecy — invaluable to the student.

2. "The Gentiles." From the time that Abraham was called to be the father of God's peculiar people, He did not deal directly with any nation upon the earth, save the Jews. Until Nebuchadnezzar's time God's throne and presence were in the midst of Israel. From the time that the Jews were carried away captive into Babylon, "the sovereign power in the earth ceased to be immediately exercised by God, and was confided to man, among those who were not His people, in the person of Nebuchadnezzar. This was a change of immense importance, in respect of both the government of the world, and God's judgment of His people. Both led the way to the great objects of prophecy developed at the close — the restoration, through tribulation, of a rebellious people, and the judgment of an unfaithful and apostate Gentile head of power."

We have an account of this great change in the prophet Daniel (Dan. 2), "Thou, O king, art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of the heaven, hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold." The times of the Gentiles begin here. The power which was thus bestowed on the Babylonish king, descended to the Medes and Persians; from thence it passed into the hands of the Greeks, and then to the Romans, the last kingdom represented by the image. The Roman empire, though after a while it was broken up into a number of separate kingdoms, continued its name in these kingdoms, and will continue it till the coming of the Lord. It is by this power that the Jews have been so fearfully wasted and oppressed. At the end of their seventy years' captivity a portion of the Jews returned to Jerusalem, but they were mere tributaries of the Persian king, they never afterwards had any independent government of their own. They were under the Roman yoke when Christ appeared amongst them, and they could not put their Messiah to death without the consent of the Roman governor, and the assistance of Roman soldiers. A second time their city and temple were destroyed by the Gentiles, and the Saviour Himself declared that Jerusalem should be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21: 24.

But these times will not last for ever. God hath not cast off His people whom He foreknew. He will fulfil in due time the covenant of grace that He made with Abraham their father. They will yet be a great nation, and the head of all other nations — the centre from which blessing shall flow out to all the nations of the earth.*

*For details as to the order of events by which this great change in their position is to be brought about, see Mr. Trotter's book as noted above.

3. "The church of God." The church, it will be seen, is something altogether distinct from both Jews and Gentiles. Christ came to the Jews — His own people, but they received Him not. He was despised and rejected of men. Jews and Gentiles united in accomplishing His death. By this act of crowning wickedness the condemnation of both was sealed. But God overruled all in richest sovereign grace. The blessed Jesus, rejected by men, having accomplished the great work of redemption, was raised from the dead, and placed at the right hand of power where He now waits till His enemies be made His footstool. So long as He is seated at God's right hand, repentance and remission of sins are to be preached through His name in all nations. Whosoever of all these nations receives this message — believes the gospel — is pardoned, saved, and becomes associated with the rejected One of earth and the glorified One in heaven. The moment the Jew receives this message of mercy, he ceases to be a Jew; and the moment the Gentile receives it, he ceases to be a Gentile. This is a point of immense importance in the dispensational ways and dealings of God. The Jew, when he believes in Christ, dies to all his liabilities or privileges as a Jew, and to all his fondly cherished hopes of an inheritance in the land. The Gentile dies to all share in the earthly power which, for a while, is lodged in Gentile hands.

What then, it may be asked, are they? They form part of the true church, and the world has no place for it. They are but strangers and pilgrims now in this world. Their home is on high. They are called to share their Lord's humiliation on earth during His absence; they will share His glory when He returns.

Another truth of great practical importance now appears very plain; namely, that the church of God, the body of Christ, had no existence in fact till after the death, resurrection, and glory of Christ in heaven. One of the popular doctrines of those who look down upon Brethren as in serious error is that "the church of God consists of all saved persons from the beginning to the end of time."* The saints who compose the church, we readily admit, have many things in common with the Old Testament saints; such as, being quickened by the same Holy Spirit, justified through the same precious blood, preserved by the same almighty grace, and destined in resurrection to be conformed to the image of God's dear Son. But the wondrous distinction of being Christ's body, His bride, baptized by the Holy Ghost, and thus one with Him as the exalted Man in the glory, are blessings peculiar to the church. In place of the church consisting of all believers from the beginning to the end of time, it is limited in scripture to the assembly of true believers from the day of Pentecost — when it was formed by the Holy Ghost come down from heaven — to the descent of the Lord Jesus into the air, to receive it to Himself in the Father's house of many mansions.

*In a new and refreshing book which we have just been reading — Records and Recollections of Brownlow North, the evangelist, by Kenneth Moody-Stuart, M. A. Moffat; Hodder and Stoughton, London; — we find such expressions as "the Jewish synagogue, on the model of which our Presbyterian church is founded. . . . The constitution of the Jewish synagogue, in rule and worship, was the model of the early christian church. We there find ordination, call, commission from the church throughout the Acts of the Apostles granted to ministers as at the present." (p. 135-136.) The writer speaks of the Old Testament church and the New, as if the one were a continuation of the other. But scripture speaks of Jewish and Christian blessing as contrasts, the one earthly, the other heavenly. Jewish blessing is spoken of as 'all temporal blessings in a pleasant land.' The church is blessed now with 'all spiritual blessings in heavenly places in Christ.' We notice this as it has accidentally come before us, and supposing it to be a fair expression of the ecclesiastical views of the Presbyterian Church of Scotland at the present moment.

It was by the cross that the middle wall of partition was broken down, that Jews and Gentiles might be formed into one body. "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain [Jews and Gentiles] one new man [not a continuation of the old, nor an improvement of the old, but ONE NEW MAN], so making peace." Ephesians 2: 14, 15.

THE COMING OF THE LORD AND THE RAPTURE OF THE SAINTS.

It is a matter of unfeigned thankfulness that the truth of God respecting the coming of the Lord and the rapture of the saints has been very generally received of late years. The innumerable pamphlets issued by Brethren on this subject, and the overwhelming amount of scripture produced, has wrought, with God's blessing, a considerable change in the minds of many Christians. The old and common objection to this truth, that, "the death of each individual is virtually the Lord's coming to him," has been relinquished by many students of scripture. Twenty-five years ago it was almost universal. But as there are numbers by whom it is still urged we will notice a few plain scriptures on the point. Selection, with limited space, is the difficulty. Every book in the New Testament but two — Galatians and Ephesians — specifically and distinctly present the coming of the Lord as the known and constant hope of the Christian. The Galatians had fallen from grace, and the apostle had to travail again with them in birth as to justification by faith. In Ephesians the church is seen already seated together in heavenly places in Christ. All the other books either teach the coming of Christ for His saints, or His appearing in glory with them to judge the world. What characterises the Christian is the hope of Christ's coming, the waiting for God's Son from heaven. It enters into every state, thought, feeling, and motive of christian life, and is also the great moving power in evangelisation.

But to return to our argument.

There is no instance in the New Testament in which death is spoken of as the coming of the Lord. The two events are spoken of rather as contrasts than as identical. When we die, our spirits, separated from the body, go to Jesus — absent from the body, present with the Lord. By death, the believer is separated from his fellow-Christians on earth: when the Lord comes all believers will be gathered together to Him in heaven. The dead will be raised in glory and the living changed into His likeness, and all caught up to meet the Lord in the air. 1 Thessalonians 4: 13-18.

We will now turn to Paul's first Epistle to the Thessalonians as most convenient for our present purpose. In 1 Thess. 4 we have a special revelation, not only as to the Lord's coming and the rapture of the saints, but also as to the order in which these events will take place. Nothing can be more manifest than that the coming of Christ is the central doctrine in both epistles. It was an important part of the truth to which they had been converted. The Person of Christ as the proper object of their hope was constantly before their minds, and waiting for His return the effect of their conversion. "For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; and to wait for his Son from heaven." (1 Thess. 1: 9, 10.) Their one hope was Christ's coming; they had not been told of some event that must take place before His return, and so they were waiting for it as though it might be any moment. Indeed, so full were they of the Saviour's coming that they had never thought of any of them dying before He came, so that they were in great trouble when some of their brethren had been removed from their midst by death. They had not been instructed as to how the dead saints could be with the Lord when He comes and share His glory. This was their great trouble. They were very young in the faith, we must remember, had only been converted a few mouths, the New Testament was not then written, and the apostle was not allowed to remain with them because of persecution. But their testimony was remarkable. The very world talked of the great change which had taken place in these Gentiles, and gave its unconscious testimony to the power of grace in their conversion to God. (1 Thess. 1: 8-10.) Still, they needed further instruction as to those who had fallen asleep in Jesus, and it is on this point that the apostle now gives them the mind of the Lord.

It is a revelation of great practical importance,. Modern theologians say of those in the present day, whom they term Millenarians, that they are too much occupied with this peculiar view; that a number of events must necessarily occur before the Lord comes. But we find not a single word from the apostle's pen to moderate or cool down the too-ardent expectations of these warm-hearted young believers; or that they were to look for a train of intervening events. He rejoices over his beloved Thessalonians, and nourishes their zeal by a remarkable glimpse of the consummation of all their hopes and his own. "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy." They were still to look for the Lord in their lifetime. He places no circumstance, no event, between their hearts and the object of their hope. And he assures them that all who had fallen asleep in Jesus will equally have their part in the glory with those who are alive at His coming.

The first thing that the apostle does is to fix the eye of the sorrowing Thessalonians on Jesus — on Him who died and rose again. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." In Jesus we see victory over death and the grave — we see the One who died, was buried, rose again, and is now in glory. Mark the words "even so." He is the believer's life. We triumph in like manner — "Even so." What heavenly comfort for a bereaved and sorrowing heart! All who have fallen asleep in Jesus will be raised and leave the earth precisely as He did. "There is this difference," says one, "He went up in his own full right; He ascended. As to us, His voice calls the dead, and they come forth from the grave, and, the living being changed, all are caught up together. It is a solemn act of God's power, which seals the Christian's life and the work of God, and brings the former into the glory of Christ as His heavenly companion. Glorious privilege! Precious grace! To lose sight of it destroys the proper character of our joy and of our hope."*

*Synopsis, vol. v.

From verse 15 to 18 is a parenthesis, which accounts for what is said in verse 14. "Even so them also which sleep in Jesus will God bring with him." When the Lord returns in glory, all the saints will be with Him; but previously He has awakened the sleepers, changed the living, and translated 'both to heaven. Verses 15-17 explain to us how this is done. The Lord Jesus rises from His throne, He descends from heaven, He gives the word Himself, the voice of the archangel passes it on, and the trumpet gives a well-known sound. The imagery is military. As well-trained troops know the orders of their commander by the sound of the trumpet, so will the army of the Lord answer instantly to His call. All the dead in Christ shall rise, and all the living shall be changed; and they shall all enter into the cloud, and be caught up together, to meet the Lord in the air, and so shall they ever be with the Lord. This is the first resurrection, the rapture of the saints. Before a seal of judgment is broken, a trumpet blown, or a vial poured out, the saints are gone, all gone, gone to glory, gone to be with the Lord for ever! What a thought! what an event! Not a particle of the redeemed dust of God's children left in the grave; and not a believer left on the face of the whole earth. All caught up together in the clouds to meet the Lord in the air, and be conducted by Him to the Father's house of many mansions. But who can think, who can speak, of the happy reunions on that morning of cloudless joy? Doubtless the Person of the Lord will fix every eye, and ravish every heart; still there will be the distinct recognition of those who, though long parted from us here, have never lost their place in our hearts. And as all will perfectly bear the image of the Lord, we can never lose sight of Him. Though everyone will have his own identity, and his own special joy, yet all will be like the Lord, and the joy of each will be the common joy of all. But chiefest of all our joys that morning, and from which all our other joys shall flow, will be to see His face, hear His voice, and behold His glory; or, as St. John says, and sums up all blessedness in two expressions: "We shall be like him, for we shall see, him as he is."* 1 John 3: 2.

*See a tract, "The Coming of the Lord, and the order of events." G. Morrish, London.

"Hark to the trump! behold it breaks

The sleep of ages now;

And lo! the light of glory shines

On many an aching brow.

Changed in a moment — raised to life,

The quick, the dead arise,

Responsive to th' archangel's voice,

That calls us to the skies.

Undazzled by the glorious light

Of that beloved brow,

We see, without a single cloud,

We see the Saviour now!

O Lord, the bright and blessed hope,

That cheered us through the past,

Of full eternal rest in Thee

Is all fulfilled at last."

CHAPTER 9.  THE MILLENNIUM.

HERE it may be well to pause for a moment and notice the order in which the important events of this period occur. We have seen the saints caught up to meet the Lord according to His own promise in John 14. They pass into heaven, and, all things being ready, the marriage of the Lamb takes place according to the vision of St. John. (Rev. 19.) "The marriage of the Lamb is come, and his wife hath made herself ready." He presents her to Himself a glorious church, holy and without blemish. What a day that will be! What a day even for heaven, so long accustomed to glory. But this will be a new glory, the bridal glory of the Lamb! As the bride ranks with her Bridegroom, and the wife with her husband, so will the church rank with Christ on that day of wondrous, transcendent glory!

The marriage scene and the marriage supper being over, the blessed Lord, or the last Adam, with His beloved Eve, the glorified saints, and the angelic hosts prepare for His appearing in glory, and to take possession of the earth. But during the interval between the coming" and the "appearing" God's love has been active in gathering out His own, and the earth has been ripening for judgment. When the true church has left the scene of testimony, and the merely nominal part has been rejected for ever, the Spirit of God begins to work in the Jewish remnant; and they, as the missionaries of the new testimony, preach "the everlasting gospel to them that dwell on the earth, and to every nation, and kindred, and tongue, and people." The judgment of the living nations in Matthew 25 discriminates as to the results of this mission. And Revelation 7 shows us the saved multitudes of both Jews and Gentiles by means of "the everlasting gospel," as preached by the Jewish "brethren" of the blessed Lord. But while the love of God is thus active, and the power of the Spirit thus manifested, Satan is exerting all his power, and bringing up all his forces, to corrupt the whole earth, and dispute its possession with the Lord's Anointed. But the hour of their judgment is come.

"And I saw heaven opened," says the apostle, "and behold a white horse, and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war." (Rev. 19) The Lord is coming; He is on His way. Heaven is open; but he comes not alone; the armies of heaven follow Him. He comes to take vengeance on them that know not God, and them that obey not the gospel of our Lord Jesus Christ. "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." Apostate Christendom, and the Jews who have returned to their own land in unbelief, and formed an alliance with Antichrist, will be the special objects of judgment, but a remnant of Israel shall be saved. The heavenlies cleared of Satan and his angels; the earth cleared of its wicked kings; the beast and the false prophet cast into the lake of fire, and Satan bound in the bottomless pit; the whole scene being thus cleared by judgment, and victory complete, the blessed Lord takes the kingdom. "The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever." (Rev. 11: 15.) The spared remnant of Israel and their offspring, and the remnant of Gentiles which survive the awful judgments, with their posterity, will form the population of the earth during the millennium, while the church reigns with Christ. her Head and Bridegroom in heavenly glory. "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." Revelation 20: 4-6.

THE PAST AND PRESENT STATE OF THE PROFESSING CHURCH.

It would be impossible to estimate the real service which the Brethren have rendered to the church at large by giving such prominence in their teaching to the Lord's second coming. it has been a central doctrine in all their teaching from the first — always, of course, in connection with accomplished redemption, with Christ on the Father's throne, and with the Holy Ghost sent down, consequent upon Christ sitting there as man. If this truth be overlooked or deliberately rejected, only a very small portion of the word of God can be properly understood. The first resurrection, for example, and the millennial reign of Christ with His glorified saints, with other collateral truths, must be entirely lost sight of. The thought, before the days of Brethren, that the coming of Christ was at the close, not at the commencement, of the millennium was almost universal. The idea was, and still is, to a great extent, that the world, or Gentiles, will be converted by means of societies and missionaries; after that, "all Israel shall be saved." Then intervenes a spiritual millennium before the Lord comes. Hence the cry has been, especially on the Exeter Hall platform, "Give us more men, more money, and we will carry the gospel into all lands, and kings shall become the nursing fathers and queens the nursing mothers of the church." But in all this the purpose of God concerning the church is overlooked, which is an out-calling from Jews and Gentiles. We cannot be too zealous as to the spread of the truth, the commission being, "Preach the gospel to every creature." But each conversion is an addition to the church, which will be translated to heaven before the millennium.

The doctrine of a spiritual reign is generally held by the opponents of Brethren: but numbers, even amongst the ranks of such, have, of late years, been led to see its great inconsistency, though they may not have fully received the truth. If, as commentators say, Christ will not come till after a thousand years of blessedness on the earth; what has the believer to look for now? Necessarily for death as the end of his course, and for the fulfilment of the predicted events, while his body lies slumbering in the grave during earth's great jubilee. What a prospect for the true spouse, the beloved bride of the heavenly Bridegroom! True, the souls of believers would be with Christ,, but their bodies would be in the silent grave, while all earth was rejoicing under His so-called spiritual sceptre. The feeblest believer, the least instructed child among Brethren, would, we verily believe, reject this theory as utterly opposed to all scripture. In place of looking for death and a thousand intervening years before his Lord comes, he is looking for Him as the sustaining, consoling, comforting hope of his daily life. The true effect of conversion — unless the convert is blinded by false teaching — is to wait for his Saviour from heaven.

When the Lord comes, as we have seen over and over again, the church meets Him in the air. She is ushered into heavenly bridal joys, and into the endless blessedness of the Father's house. Then will follow — when judgment shall have cleared the scene — the peaceful glories of the kingdom. All that psalmists have sung, and prophets predicted of the blessedness of the earth during that joyous period shall be fully accomplished. Satan and his hosts, the evil angels banished from the heavens and the abodes of men, Christ reigning, and His risen saints associated with Him on the throne of His heavenly and earthly glory, must essentially distinguish the millennial period from all preceding dispensations. Then shall come creation's day of boundless exultation and universal gladness in the Lord's presence, so constantly spoken of in the Old Testament. "The Lord reigneth, let the earth rejoice; let the multitude of isles be glad. The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth. Let the floods clap their hands: let the hills be joyful together before the Lord; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity." Psalms 97, 98.

Beautiful beyond all description are the holy strains of triumphant joy which flow from the lips of Old Testament seers in anticipation of this day of gladness. All nature is called upon to swell the chorus of universal joy. The wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose; the parched ground shall become a pool, and the thirsty land springs of water. The mountains shall drop down new wine, and the hills shall flow with milk and honey. The wild beasts of the field — shorn of their ferocity — shall become gentle and harmless as the lamb, and warfare and strife shall cease from amongst the children of men. Thus will God reverse the history of man; He will heal his sorrow, relieve his misery; crown him with health, peace, and plenty, and spread joy throughout the restored creation, according to His estimate of the cross of His beloved Son. In that day it will be seen and acknowledged that the cross of the Lord Jesus is the foundation of the widespread scene of millennial glory and blessing.* Colossians 1: 20; Isaiah 11; Psalm 72.

*Plain Papers on Prophetic Subjects, by W. Trotter. See also, Eight Lectures on Prophecy, by Trotter and Smith.

"Kings shall fall down before Him,

And gold and incense bring;

All nations shall adore Him,

His praise all people sing.

Outstretched His wide dominion,

O'er river, sea, and shore;

Far as the eagle's pinion,

Or dove's light wing can soar."

THE GREAT WHITE THRONE.

Nothing can be more humiliating to man than what we find at the end of the millennium. God will then show that a thousand years of manifested glory will not convert the human heart without His saving grace. The moment Satan is again free, and exercises his power, the unconverted portion of the Gentile nations is deceived by him. He gathers them together in rebellion; but fire comes down from God out of heaven and devours them utterly. And this brings us to the last and closing scene in the history of man — the eternal judgment. "And I saw," says John, "a great white throne, and him that sat on it, from whose face the heavens and the earth fled away; and there was found no place for them." There need be no difficulty on the reader's part in distinguishing between this last sessional judgment, and the judgment of the living nations. (Matt. 25.) When the Lord comes at the beginning of the millennium, the earth, as we have seen, is universally blessed under His reign for a thousand years. But such is not the case here. There is no earth, to bless now. It is the resurrection and judgment of the wicked dead at the close of the millennium. The general notion — entertained by nearly all the Brethren's critics — that Christ will not leave the heavens till the end of the millennium, when there will be one general resurrection and one general judgment of the righteous and the wicked, is utterly without the least foundation in scripture; and not only so, but is directly opposed to the very nature of Christianity and the purposes of God in Christ Jesus.

At the commencement of the millennium, the risen saints are seen sitting upon thrones in association with Christ. "They lived and reigned with Christ a thousand years." (Rev. 20: 4.) This was their time of public reward for service or for suffering with Christ during His absence. The time is come, says the seer, "that thou shouldest give reward unto thy servants the prophets, and to the saints, and to them that fear thy name, small and great." (Rev. 11: 18.) But on the great white throne Christ is seen alone. While it was a question of governing the millennial earth, the saints governed with Him. Now it is a question of eternal judgment, and He acts alone. Nevertheless they will he with Him, according to that all-precious word — "For ever with the Lord." The lost and the saved shall then stand face to face — the righteous with the Lord, the wicked standing before Him. What a sight! What a moment! What a difference now between the two companies! Stripped of every false covering — no purple, no mitre, no crosier, no mantle of mere profession to screen their guilt now — each one is seen in his real character, and with all his sins; not one has been blotted out — all must be there. "And the sea gave up the dead which were in it: and death and bell delivered up the dead which were in them; and they were judged every man according to his works." The depths, the unseen world, are forced to deliver up their miserable prisoners, that they may hear from the lips of the once-rejected Jesus their final sentence.

All are now gathered, and time is no longer. The created heavens and earth are fled away; nothing is now to be seen but the great white throne of dazzling brightness, and the glorious Majesty of the Son of man with His glorified saints around Him.

The awful sentence, uttered amidst the dreadful silence of that solemn scene sends back the wicked into the depths of hopeless woe. But the glory and beauty of the Saviour Jesus, whom they despised in time, and the myriads of happy saints who surround Him, can never, no, never be forgotten. Thus closes the history of man and the events of time. Eternity begins — the wicked judged, the righteous blessed, and all the ways of God for ever vindicated. "Wherefore God also hath highly exalted him [the once lowly Jesus], and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father." (Phil. 2: 9-11.) This done, love creates new heavens and a new earth, as the future dwelling place of the redeemed; and God comes down to dwell among them. "Behold, the tabernacle of God is with men, and he will dwell among them; and they shall be his people, and God himself shall be with them, and be their God." Revelation 21: 1-7.

REFLECTIONS ON THE TESTIMONY OF BRETHREN.

No intelligent unprejudiced Christian, who has examined the testimony of Brethren, could, for a moment, we think, question its source. It is most surely of God by His Holy Spirit. Fruits prove this. Separation from the world, holiness of life, occupation with the truth in service to Christ, and the expectation of His return from heaven, have characterised them. When we say this, we do not mean that they are in themselves better than other Christians; they have to mourn over infirmities, failures, and short-comings, and judge themselves for many things that are unlike Christ; but we speak of what has constituted and characterised their mission and testimony. It has been perfectly distinct and widely apart from every section of Christians throughout the whole of Christendom. Since the days of the apostles, we find no such movement in the history of the church. We have no doubt that the whole thing is of God, however much His chosen instruments may have failed in carrying out His mind. The recovery of long-lost truths, so deeply precious both personally and ecclesiastically, manifestly proves this.

If, then, this be the source and character of the testimony, it becomes a very solemn matter to traduce and oppose its messengers. Is it not fighting against God Himself and depreciating a restored Christianity? The solemn words of the Lord are not inapplicable in such a case — "Verily, I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." But the Brethren have not been satisfied merely to live, enjoy, and teach the truth; they have boldly testified against the prevailing evils of their time. Who has raised so distinct and scriptural a protest against Rationalism, Ritualism, Romanism, infidelity, and the worldliness of the whole professing church? Let the many public lectures which Brethren have given on these subjects, and the pamphlets which they have published, bear witness. "It is written by divine inspiration — 'When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.' (Isa. 59: 19.) Of late years the enemy has been coming in like a flood, and where is there anything in these lands that can be called the lifting up of a standard against him, except it be the intensely spiritual movement, and thoroughly biblical writings, of the Brethren? For, drawing only from the holy scriptures, have they not displayed a banner because of the truth against every great evil that has come in for the past forty years? Are they not the present-day standard bearers of a recovered Christianity?"*

*Literature and Mission of the so-called Plymouth Brethren; by W. Reid. Nisbet & Co., Berners Street, London. The reader will find in this tract a list of nearly all the writers among Brethren, with their books and prices.

But while the elder Brethren are thus engaged in detecting and exposing the inroads of the enemy, and "establishing the souls of the disciples," many of the younger Brethren are happily engaged in writing for the unconverted and for the "sheep and lambs of the flock." They send out from their publishers in London for the first of every month, eleven magazines, embracing various lines of divine truth. Several of them have a circulation of about forty and fifty thousand monthly, which shows how far beyond the limits of Brethren they are read; they find their way everywhere.

Notwithstanding the bad name which has been given to Brethren by the various denominations, and the strong opposition which has been raised against them, they have been marvellously blessed of God in spreading the pure truth of His word far and wide. And our hearts do most unfeignedly praise Him for raising up a testimony for His beloved Son in almost every part of the world where Christianity has been introduced. He is worthy to have a light to shine and a testimony to go forth wherever there are souls to be saved. In the United States, in spite of Dr. Dabney's mistaken efforts to write them down, ninety-one meetings have sprung up of late years, besides Brethren in places where are no meetings. In Canada, there are a hundred and one meetings. In Holland, thirty-nine: in Germany, a hundred and eighty-nine; in France, a hundred and forty-six; in Switzerland, seventy-two; in the United Kingdom, including the Channel Islands, about seven hundred and fifty; besides twenty-two other countries, where the meetings vary from one to thirteen. Depots for the sale of Brethren's books have been opened in most places where the Brethren have become numerous; but large quantities are sent out monthly to private addresses in nearly all parts of Christendom. It may also be added here that, besides the going out of Brethren from this country to distant parts to preach the gospel, the Lord has raised up and qualified many in these different lands to maintain His testimony as to the unity of the church, and to preach the gospel of salvation to lost souls. In Canada and the United States numbers have been brought to know the Lord, and not a few in New Zealand and Australia.

CONCLUSION.

From whatever point of view we contemplate the history of the Brethren, we are increasingly persuaded of the divine character of their mission. To them, and to them only, it has been given of God to unfold from His precious word the grand doctrines of the church as the body of Christ; and of His place as Man on the Father's throne; the presence and action of the Holy Ghost in the individual believer, and in the assembly while He sits there; the proper hope of the church — the coming of the Bridegroom — as distinct from the destiny of Israel and the earth. At the same time, fresh light has been shed on the elementary doctrines of the gospel, such as pardon, justification, eternal life, and acceptance; and they have been preached with a clearness, fulness, and power, unknown since apostolic times. Their testimony, we have no doubt, will be maintained, through grace, until the Lord's return, and that amidst the general defection and corruption of the professing church.

But what the Brethren have chiefly to watch and pray against is the world. It is difficult, we know, to maintain a steady walk in the path of rejection outside the world, but this is the only consistent path for Brethren. That measure of conformity to the world, which the denominations not only practise but advocate as a means of improving it, and as lawful, reasonable, and innocent, would be a grievous sin on the part of Brethren. From an early period of their history they have taught separation from the world on the principle of John 17. "They are not of the world, even as I am not of the world." Death, resurrection, and ascension, separate Christ from the world; this is the believer's measure, and the believer's responsibility. And it is this that we are apt to forget, and to lose sight of in the innumerable details of daily life. But the believer is one with Christ, united to Him in heavenly glory, though still here, and ought to be diligent and attentive to all his duties, for the Lord's sake. But thus to live here while we cherish the spirit of our heavenly citizenship, requires watching and prayer in communion with the Lord. There is comparatively little fear of Brethren being drawn aside by any of the popular religious movements of the day; they are too well versed in the realities of the word of God; but the trial and the difficulty will be, in maintaining that place of separation and rejection which the blessed Lord so plainly marks out for them in His prayer to His Father. But if He gives them His place of rejection on earth, He at the same time gives them His own place of acceptance in heaven. When we enjoy the latter, it is not difficult to accept the former.

Having spoken thus plainly, we can retire into the sanctuary, and pray for all who love the Lord, by whatever name they are called, and most heartily for those who have in ignorance spoken against His chosen servants. And, looking at the place of responsibility which the Lord has given them as witnesses for Him in the present day, we feel as if we must say, Be united; abound in prayer, in united prayer, and in the full confidence of brotherly love. We would only further add — and that from the depths of our hearts — in the earnest entreating language of the apostle, "I BESEECH YOU THEREFORE, BRETHREN, BY THE MERCIES OF GOD, THAT YE PRESENT YOUR BODIES A LIVING SACRIFICE, HOLY, ACCEPTABLE UNTO GOD, WHICH IS YOUR REASONABLE SERVICE; AND BE NOT CONFORMED TO THIS WORLD: BUT BE YE TRANSFORMED BY THE RENEWING OF YOUR MIND, THAT YE MAY PROVE WHAT IS THAT GOOD, AND ACCEPTABLE, AND PERFECT WILL OF GOD." ROMANS 12: 1, 2.

Meditations on the Song of Solomon

Meditations on the Song of Solomon.

Andrew Miller.

Fourth Edition.

"My meditation of him shall be sweet." — Psalm 104: 34.

"Song o'er all songs transcendent; Mighty theme!

Amid the lovely, lovelier still.

Amid the lofty, more majestic still,

More richly, more seraphically fraught

With music from the everlasting hills -

In awe, in reverence, and yet with joy,

Turn we to listen to thy sacred tones;

And from the world and the world's din removed,

In sweet retirement, from the Book of God,

To cherish contemplation on each line,

Replete with meanings high and wonderful,

Indited by the Lord, the Comforter!"

Metrical Meditations.

Note.

As the following Meditations were more the expression of my feelings, than any attempt at exposition, when they were written, I have not thought it right to alter a single word in a second edition. As such, they remain as a memorial of my experience at that time. And I can truly thank the Lord for any measure of communion with Him that is traceable in these pages. That He may continue to bless the little book to many precious souls is my most earnest prayer. A.M. London.

Preface.

At the request of many of the readers of "Things New and Old," the "Meditations" now appear in a separate volume. And here I may state what I thought and felt in commencing these studies on the Canticles.

Amidst the incessant calls to public labour in London, it requires great diligence and watchfulness, to maintain the soul in fulness and freshness suited to the Lord's service; and unless the soul finds ways and means of drinking for itself at the fountain head, it will soon become unprofitable in ministry. Every fresh service ought to be the result of fresh, personal communion with the living Head, the fountain of all supply. Nothing short of this will meet the need. There must be enjoyed association with the Source of life and blessing, in order to become the channel of life and blessing to others. Ability, however great, gift, however distinct, are not enough without personal communion.

If anything be allowed to come in between the heart of the servant and his Master, his service will be marred. "For to me to live is Christ." "I can do all things through Christ, which strengtheneth me," was the high ground of the apostle. Christ was his motive, power, and object. He did all in the view of Christ. This is the true ground of service, however far below the apostle's measure the servant may be. When this is the condition of his soul, Christ is honoured, the Spirit is ungrieved and acts in power, and the soul must be full and fresh for service. There may be little time for private study, yet we learn. The Spirit is our teacher, and in this state of mind we are easily taught. "If any man thirst," says Christ, "let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." It is perfectly clear from what the Lord here says, that we must drink first the living waters for our own refreshment, before they can flow out for the refreshment of others.

Conscious of this need, and where the full supply could only be found, the "Song of Songs" presented a most inviting theme for this purpose. The whole book is full of Christ; and more especially is it filled with the free expression of His thoughts, feelings, affections, and desires towards His spouse, and all who put their trust in Him. Hence the study of the book brings the soul into direct communion with the Person of the Lord in a very precious way. And, surely, nothing is so fitted to meet every need of the servant, both for public and private service. With these thoughts, and with this end in view, the "Meditations" were commenced. And if my readers have entered with me into the spirit of these studies, they may be able to speak with me of profit therefrom. To be admitted, as it were, to the inner temple of the Saviour's heart, is surely the greatest privilege and blessing we can now enjoy.

I have thus freely expressed my thoughts and feelings, in the hope that some may be helped and encouraged thereby. Many known to me, who have a willing heart for service, feel pressed for time. Engaged in business during the day, and with meetings almost every evening, when or where is the time, they may truly say, for drinking in? I am familiar with the difficulty. But it is a much happier thing to be overpressed with service for the Lord, than hardly to know how to fill up your time. Be thankful! The very pressure, when the Master is before the mind, separates the heart from the scene around. Nothing else will; and the moment the hands are freed from the secular they are ready for the spiritual.

But, after all, the one grand personal question is - Has Christ His right place in my heart, and His truth its right place in my ways? If so, all other things will naturally fall into theirs, and divine light will shine on all my path.

The Lord grant that this may ever be the case with both reader and writer, for His own name's sake. A. M. London.

Canticles 1.

There is nothing which the men of this world dread more than solitude and reflection. They would rather be over pressed with engagements than have leisure for thought. The conscience, ill at ease, will at such times lift up its voice; but its warning voice must be hushed by that convenient word duty, and its honest speech is soon and willingly forgotten. Sins — many sins — are there, and the thought of God as the judge of sin is dreadful. The condition of the soul is such that it cannot bear the light, therefore darkness is loved. The activities of this present life are sought and welcomed, that the crushing weight of reflection may be escaped. The pleasures of the world, too, in due time and place, serve a similar purpose.

Thus every care is taken that solitude may be avoided, and that there may be no opportunity for calm and serious reflection. The solemn and eternal realities of the soul have no portion of thought or time allowed them; the higher, nobler, and better part of man is totally neglected, and left uncared for, and unprovided for, notwithstanding its deep, pressing and eternal need. "For what shall it profit a man if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?" (Mark 8: 36, 37)

Such, alas! is man — man without the knowledge of God — without the knowledge of his condition as a sinner, and without the knowledge of Jesus as the Saviour of sinners.

But turn for a while, O my soul, from the contemplation of a scene so heart-rending; though strong, yet tender, are the links that would draw thee there, and lead thee to wean loved ones from it, and win them for Christ. Cherish a spirit of meditation in the sweet solitudes of the soul's separation from the world, where the scene is radiant with the presence of the Saviour, and joyous with "The Song of Songs." The wider the separation from the world, the deeper the communion, the richer the blessing. In heart and spirit having no sympathy with it; and, really, though in it yet far away from its bustle and all its unhallowed scenes. A mighty chasm now separates believers from this present evil world: "They are not of the world," says Christ, "even as I am not of the world," The position of Christ in resurrection is the definition of ours as seen in Him. The calm, reflective quiet of the soul in communion with the Person of the exalted Lord, is what characterises its sweetest moments while here on earth. These may be found in the chamber of sickness, the rural scene, or in the very seat and centre of this world's activities. All depends on the state of the heart. To be alone and yet not alone, how blessed!

Cant. 1: 1. "The song of songs, which is Solomon's." But why call this precious little book, "The Song of Songs"? just because it is Solomon's, or rather, Christ's, who will in due time be King in Jerusalem, in true Solomon glory. On the same principle He is called "King of kings, and Lord of lords." Pre-eminence in all things is His. There are many sweet songs in scripture. Moses, Miriam and her maidens, Deborah, and David, all sang sweetly of the Lord's goodness. It is said of Solomon himself that "his songs were a thousand and five"; but this one he styles "The Song of Songs." It far surpassed them all. It is the deep melody of hearts filled with holy love, and finding their supreme delight in its full and free expression. "We love him because he first loved us." Oh! to be able at all times to sing the song of the Saviour's love, with the heart and with the understanding also.

"May each, may all, that master-key of truth —

Its reference to Christ — through grace attain,

And, holding firm the torch of scripture-light,

Comparing book with book, and text with text,

Enter the precincts, otherwise obscure,

Of meditation on 'The Song of Songs.'"

Cant. 1: 2. "Let him kiss me with the kisses of his mouth." What unsuspecting, pure, and impassioned affection breathes in this remarkable address. It is like the artless, yet ardent, kindling of affection between the nearest kindred when they meet after a long absence. So engrossed is the heart with its object, that forms, ceremonies, and all surrounding circumstances are entirely lost sight of. The happy consciousness of the place which she has in His heart carries her away. How few there are in this world that one could so informally and affectionately address: and yet this is the language of a saved sinner to the holy Saviour. Dost thou, O my soul, understand this? No doubts, no fears are in the heart that can thus address the divine Bridegroom — the glorified Jesus in heaven. Many now-a-days think it presumption to have full, perfect unmisgiving confidence in His grace and love, and if they dare venture to trust Him, it is with many doubts and fears; and that, too, after He has written His love to lost sinners in characters of blood, and engraven it as on the face of the rock for ever. What must such think of the boldness of the bride? That she has forgotten herself, her place? Ah! no. The secret is this: the conscience, having been cleared of all sin by the one sacrifice of the once lowly Jesus, the heart is now free and happy in the presence of the risen and glorified Christ. And this is all that any guilty sinner needs to make him feel at home and happy in the chamber of the King, namely, the blood of Christ for the conscience, and the Person of Christ for the heart. Every blessing will be found folded up in these two. Every Christian has both. Lord, help them to believe it!

In this blessed little book, mark well, my soul, there is no mention of sin, pardon, or justification. Why is this? These questions had been previously settled, and now the heart is enjoying full and perfect liberty in the Lord's presence. All such questions, in every case, are settled when the sinner is first brought to the feet of Jesus — settled on the solid ground of the Saviour's finished work — never, no never again to be raised, so far as God and faith are concerned. Satan, and the unbelief of our own hearts, may seek to disturb the eternally settled question; but all such thoughts should be treated as coming from such sources. "I know that whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken from it." (Ecc. 3: 14) Hence, the heart that knows these things is free, happy, and at home in the immediate presence of the Lord, and that, too, in the highest sense. "Let him kiss me with the kisses of his mouth."

Here, the heart is breathing after, not the sense of forgiveness but, a more direct demonstration of His love. She is occupied with Himself. Not so much with any of His qualities, or with any particular kindness she has received from Him, as with Himself personally. Having Him she has all His qualities and all His kindness; as she says, "Let HIM kiss me." She has no idea of explaining of whom she thus speaks. There is a condensed as well as an expansive energy in love. It reminds us of the loving and bereaved heart of Mary when she said, "Sir, if thou have borne HIM hence, tell me where thou hast laid HIM." He was first and last in her mind, no one else was in her heart from whom to distinguish Him, and there was none with whom she could compare Him. She knew of no one else to be thought of, or cared for. Nothing could satisfy her heart but the Person of her Lord, dead or alive. Wondrous affection! Oh, that He had such a place in this poor heart of mine! "A little while," and He shall have it all and for ever. Oh! hasten the happy day, my Lord, thou well-beloved of the church, Thy bride.

In holy scripture we find a kiss is the token of reconciliation, the pledge of peace, and the expression of affection. It is said of David and Jonathan, that they "kissed one another, and wept one with another, until David exceeded." (1 Sam. 20: 41) Sweet illustration of the true David, ever exceeding all our love. "Where sin abounded, grace did much more abound." And Joseph, too, "kissed all his brethren and wept upon them, and after that his brethren talked with him." (Gen. 45: 15) And, again, the father kissed the prodigal while he was yet in his rags. And would such demonstrations of love be too much to ask, or expect, after he was cleansed from all his defilement, and clothed in the best robe? Assuredly not! Is it too much then for the bride in the Canticles — for the believer in Jesus — to desire such an expression of the Lord's love? Certain we are that she desired it, not because she had any doubt of its being there, but because she delighted in its manifestation. Love can only be satisfied with love.

"For thy love is better than wine" The love of Jesus is now preferred to all the joys of earth. Wine is the symbol of the natural delights of men — the joys and the luxuries of earth. But what are all these now, in their most charming form, to the soul that is delighting in the love of Jesus? They have lost their charm for the eye and the heart, and now they would be a weariness and a burden heavy to be borne. Jesus Himself is the soul's delight. "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. (1 Peter 1: 8)

The vine tree has its roots in the earth. The Nazarite, while under his vow, was to taste nothing that was made of the vine-tree, from the kernels even to the husk. (See Num. 6) He was to be entirely separate from the pleasures of the world unto the Lord. Every believer is a Nazarite, according to the blessed Lord's own vow. "But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom." (Matt. 26: 29) Being associated with Him, we are under His vow: and ought to be true Nazarites unto God. But this can only be by finding all our joy, delight, and satisfaction in the love of Jesus. He is now patiently waiting far away from the joys of earth, until the bright millennial morning, when He shall again come forth, in His true Melchisedec character, to refresh the victorious armies of Israel, the children of Abraham, with the bread and wine of the kingdom. (Gen. 14) We, too, should patiently wait till then, for we shall come forth with Him in heavenly glory. The full period of the vow shall then be accomplished. The King in Jerusalem shall again be united to His earthly people, and all nations shall be made glad and rejoice in their joy and gladness. And then shall the daughter of Zion know the meaning of those words long ago uttered at the marriage in Cana of Galilee, "But thou has kept the good wine until now."

"Thy love we own, Lord Jesus;

And wait to see Thy glory,

To know as known, and fully own

Thy perfect grace before Thee:

We plead Thy parting promise,

Come, Saviour, to release us,

Then endless praise our lips shall raise,

For love like Thine, Lord Jesus."

Cant. 1: 3. "Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee." Now she gives us some idea of His name, "Thy name is as ointment poured forth." To her heart it is most fragrant. All His names, titles, attributes, and relationships are most sweet to her taste. His name is Himself. It is expressive of His nature, excellencies, and graces. She is at a loss to utter the riches of His goodness, therefore she says, "Thy name is as ointment poured forth." The savour of His ointment is not confined to herself; those associated with her share in its profusion. The attendant virgins are attracted and refreshed by the sweet odours of His name. Happy thought! It is not an ointment sealed up, but "poured forth." Oh! what fellowship there is in the love of Jesus! Here pause a little, O my soul, and meditate on the fulness of the name of Jesus: "For in him dwelleth all the fulness of the Godhead bodily." What a centre, what a source it is! Around it the church of God is now gathered as its only centre, by the quickening power and indwelling of the Holy Ghost. "For where two or three are gathered together in my name, there am I in the midst of them." But ere long, the heavens and the earth shall be united by its power and glory. The earthly Jerusalem and the cities of Judah, with all the surrounding nations; the heavenly Jerusalem, and the innumerable company of angels, a general assembly; and the church of the first-born ones which are written in heaven, shall all be attracted to and united by that one dear uniting name. The Father hath purposed this wondrous glory for His Son, and it shall surely come to pass, "That in the dispensation of the fulness of times [the millennium] he might gather together in one [under one head], all things in Christ, both which are in heaven and which are on earth, even in him." (Eph. 1: 11) Then shall the fragrance of His name be wafted on every breeze, and all kindreds and tongues shall unite in that note of praise, "O LORD, our Lord, how excellent is thy name in all the earth." (Ps. 8)

And when the thousand years of millennial blessing and glory shall have run their course, the heavens and the earth fled away, and the final judgment past, that name shall have lost none of its fragrance, power, and glory. It will then unite in sweetest love, in holiest bonds, the many circles, the countless myriads of the new heavens and the new earth. The joy of every heart, the melody of every tongue, shall find their spring, power, motive, and object in Him. Every mountain of myrrh, and every hill of frankincense, shall owe their sweetness to His presence. And still His name shall be as ointment poured forth; yes, "poured forth," and "poured forth" for ever: all His garments smelling of myrrh, aloes, and cassia, in the ivory palaces. And as age after age rolls on, the rich and varied graces of His love shall still be "poured forth" in infinite profusion, causing all hands and hearts and lips to drop with sweet-smelling myrrh, and filling every scene throughout the vast realms of the blest with the eternal fragrance of His name.

"Jesus! the lost one's refuge! Sound it forth,

Ye heralds of salvation, through the earth,

Glory to God! good will to sinful men,

And peace to a convulsed and wretched world,

These are its mingled perfumes! holy oil

Men cannot buy, and may not counterfeit,

But flowing o'er our mystic Aaron's head,

'Twill reach His lowest skirts; and bless His saints.

A savour unto life. Therefore they love,

Therefore in love increase eternally."

Cant. 1: 4. "Draw me, we will run after thee." The more we know of Christ, the more shall we desire to know of Him. The nearer we are to Him, the more shall we desire to be drawn nearer still. As Paul says, "That I may know him," yet none on earth knew Him so well. And, again, "That I may win Christ," Yet never was saint more sure of his prize than Paul. He could say in truth, though a prisoner in Rome, and in want, "For me to live is Christ, and to die is gain." What rich experience — what quiet confidence — what boundless joy, shines in his letter to the Philippians!

There is such an infinity of blessing for us in Christ, that the more we apprehend it, the less we have apprehended it. The more we taste of the reality and fulness of His love, we shall be able the more truly to say, It passeth knowledge. There are breadths and lengths, and depths and heights, which we can never comprehend. And there is such joy in His presence, that even while we are enjoying it, the heart so yearns for greater nearness, that it feels, comparatively, as at a distance.

Were I to read the heart of the loving bride through these words, "Draw me, we will run after thee," I should say, her desire to be near the Person of the Lord is so great that, near and dear though she be, there is something like felt distance experienced. Hence the deep breathings of her heart, "Draw me" — oh! draw me nearer — closer — my Lord, to Thee! There is growth in grace — compared with verse 2 — a growing apprehension of Himself. There is a greater desire for closer communion. It is similar to what we find in many of the Psalms. "O God, Thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is . . . . my soul followeth hard after thee; thy right hand upholdeth me." (Ps. 43) The most blessed communion with the Lord is perfectly consistent with the most earnest longings for greater nearness to Himself. Speakest thou thus, my soul, of thyself? Knowest thou this in thine own experience? Examine all thy words and ways as before the Lord, and pass judgment upon them. The Holy Spirit tells us that He tried His words, as in a furnace, "seven times." How often, alas, we both speak and write, without even trying them once.

There is a beautiful connection between the Lord's drawing, and our running. "We will run," but carefully note the last two words — "after thee." There is more, much more, in these words than can here be noted. They are all-important. "After thee," not after our own notions, or even after the best of men on earth, but "after thee." As it is said in that beautiful sixteenth Psalm, "I have set the Lord always before me." Not at times, merely, but "always." Oh! what a path ours on earth would be were this the case! How separated would it be from everything that is not Christ. And surely, in all fairness, when we pray, "draw me," we should be ready to add, like the spouse and her companions, "we will run after thee."

But mark another deeply precious thought, suggested by the subject of our meditation. The One who draws, goes before. Thus the Lord goes before His people in the wilderness, and sees the danger and meets it, before they come to it. Many, many are the dangers we are, by Him, delivered from, that we know nothing about. "And when he putteth forth his own sheep, he goeth before them, and the sheep follow him." A snare may be laid for us by the enemy, in the way that we said we would go, but our divine Leader, seeing the snare, turns into another path, leads in another direction, and the snare which might have proved fatal is escaped. And yet, I may feel so disappointed, and so discontented, because something hindered me reaching my previously appointed place. Blessed lord! may we ever, and only, run after thee."

"Draw me! I will run after Thee, will seek

To hear obediently what Thou wilt speak:

And step by step the blessed path would trace

Of my beloved — full of truth and grace."

"The King hath brought me into his chambers; we will be glad and rejoice in thee; we will remember thy love more than wine; the upright love thee." Now we have the result, the happy fruit, of the drawing and the running. The prayer expressed conscious weakness, and dependence, combined with holy diligence. They have run well and reached the goal; and now they are crowned with joy and gladness. But, never forget, my soul, it is grace that draws, and grace that runs, and grace that crowns, and that all flows from the shoreless ocean of the Saviour's love. "We will remember thy love more than wine." Now she uses the word "remember," she knew His love before. But she is enjoying it with increased interest. Like air she is surrounded with it, she is in it. "The King hath brought me into his chamber."

But why should Christ be here called "The King"? It is prophetic of His relationship with Israel after their restoration. As to His right or title, He is always that. Is He ever called the King of the church? Not in scripture. He is a King and worthy of all homage. But in scripture He is spoken of as Head of His body, the church, and as King of the Jews. And as such, observe, He came at first in lowly grace, and presented Himself to the daughter of Zion, but, alas, she refused Him He was despised and rejected, crucified and slain, but God raised Him up, and gave Him glory, thereby making good, in resurrection, His rights and titles, not only as King of the Jews, but also as Head of His body, the church, and centre of all coming glory. (Compare Zech. 9, John 12, Acts 2, Eph. 1, Phil. 2) With the same breath the Jews cried, "Hosanna; Blessed is the King of Israel that cometh in the name of the Lord," and, "Away with him, away with him! crucify him!" Such, alas, is the brief duration of human popularity! At last they filled up the measure of their sins. Their relationship with God was broken. The Messiah was cut off — the testimony of the Holy Ghost was despised — and, for the time, all was gone, as to the kingdom.

Nevertheless, the word of the Lord shall stand fast for ever. Man's unbelief and sin never make the faithfulness of God of none effect. In the redemption accomplished by Christ, a foundation was laid for the future restoration of Israel, in grace, according to the changeless purpose of God; and for placing the children in the full possession and enjoyment of all the blessings promised to the fathers. "Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers." (Rom. 15: 8) Nothing can be plainer than the predictions of God's word as the future reign of the Lord Jesus, in connection with the throne of David, and the whole house of Israel. Of course, His reign and His glory will not be confined to the restored tribes and the land of Israel; but Jerusalem and the cities of Judah will form the earthly centre of His millennial kingdom; just as the heavenly Jerusalem, the city of the living God, will be the heavenly centre of the many connecting circles of His heavenly glory. (Heb. 12: 22-24)

But as our meditations are of "the King," we will dwell a little on the prophecies which reveal and unfold Him to us in this character. "For unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to stablish it with judgment and with justice, from henceforth, even for ever. The zeal of the Lord of hosts will perform this." (Isa. 9: 6, 7) This ancient prediction, which the zeal of the Lord of hosts will in due time perform, was, in substance, repeated to Mary by the angel. "Thou shalt bring forth a Son and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end." (Luke 1) Prophecies on this subject, yet unfulfilled, are almost innumerable.

But was not Jehovah, of old, King in Jerusalem? Oh, yes; most true! From the time of Israel's deliverance out of Egypt, until the days of Samuel, Jehovah was their king. Then they desired a king like the nations around them, and rejected the Lord as their king. But this, like everything else, with Israel under the law, ended in complete failure. From the banks of the Red Sea to the cross on Calvary, or to the stoning of Stephen, we have a history of failure; and that, not only in one position or relationship, but in all. If we look at Israel as under law — as a vine brought out of Egypt and planted in the land — as the married wife, and as God's witness on the earth, we find that there was not only constant failure, but they became incorrigible in their sins. Hence, at last, God's righteous judgments came upon them. Their beloved Jerusalem was encompassed with armies, their temple and city razed to the ground, and those that escaped the edge of the sword, were driven by the sore displeasure of God to the four winds of heaven.

From that day to this, Israel's condition has been "forsaken and desolate." But it will not be always so. It is most needful to mark, at such a point as this, the difference between God's ways in government with His people, and His ways in grace. The Jews, in the righteous government of God, because of their sins and impenitence, have been and still are, under His chastening hand; but the grace and love of His heart towards them remain unchangeably the same. Mark the terms of the covenant, "And I will for this afflict the seed of David, but not for ever." (1 Kings 11: 39) This is a principle of immense importance, not only with Israel and the church, but with the individual Christian. The same great principle is referred to by the apostle when he is handling the subject of Israel's rejection and restoration. "Because of unbelief they were broken off . . . . But as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance." (Rom. 11)

The present condition and future restoration of the Jews are touchingly described by the prophet Hosea, "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. Afterwards shall the children of Israel return and seek the Lord their God, and David their king, and shall fear the Lord and his goodness in the latter days." Precious thought! They will yet "seek the Lord their God, and David their king." And what is the book of Canticles? Is it not the assurance, and the reassurance to the remnant, of the unchanging affection of the King? Here, the God-fearing remnant in the latter days can read His love — the unwearied, unupbraiding, patient love of "The Lord their God, and David their king." In the past, all failed under law. In the future, all will be re-established under grace. In the past, they were on the ground of the conditional part of the covenant. In the future, they will be on the ground of the unconditional grace of God. The value of the sacrifice of their once-rejected Messiah, and the fulness of the love of God, will be the measure of their blessing. But who can measure that which is immeasurable? Such will be the love of the King to His Jewish bride.

The book of Ruth illustrates, in the most simple and touching way possible, the past, present, and future condition of Israel.

No fruit remained of the married life of Naomi. "Call me not Naomi," she says, which signifies my delight, but "call me Mara," bitterness, "for the Almighty hath dealt very bitterly with me." Her husband Elimelech (which signifies, my God is king), and her two sons, died in the land of Moab. Naomi was now a widow, desolate, fruitless, and naturally without resources. "Call me Mara . . . . I went out full, and the Lord hath brought me home again empty." Striking type of the Jewish nation, who having lost God as its king and husband, is now as a widow, and desolate. But a feeble remnant, in the person of the meek and lowly Ruth, clings to Naomi, and virtually takes shelter under the wings of the God of Israel. "Blessed are the meek, for they shall inherit the earth." The fields which she first entered as a gleaner, became her own. But the nearest kinsman-redeemer refuses to redeem the inheritance, if Ruth must be taken as his wife with it. And this is done in the presence of ten witnesses. These ten men of the city may represent the ten commandments, which were given before Christ came; but "fruit unto God," observe, is the result of our union with "him who is raised from the dead." (See Rom. 7: 1-4)

Boaz — which signifies in him is strength — now espouses, with all his heart, the cause of the feeble remnant of Elimelech's house. He is a type of the risen Christ, who was "declared to be the Son of God with power . . . . by the resurrection from the dead." (Rom. 1: 1, 4) What makes this picture so perfectly beautiful, is the circumstance, that Ruth had no direct claim on Boaz. He was not the nearest of kin; so it was all grace. Israel, as well as the Gentiles, must now come into the inheritance on the ground of pure grace. "And Ruth bare a son . . . . and Naomi took the child and laid it in her bosom, and became nurse unto it," and the women said, "There is a son born to Naomi." Touching scene! Lovely grace! The widow's heart is made to sing as in the days of her youth. The desolate one is become, as it were, a mother of children. The bereaved bosom is again filled with a living heir. All is joy. Here, we have prefigured in the most lovely way, the full restoration of Israel to honour, glory, and dignity in the land. The true Boaz will, ere long, take up the cause of the God-fearing remnant, and re-establish Israel in the land, upon a new footing altogether. This is the joyous theme of numberless scriptures.

Take a sample. "And the Gentiles shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of the lord shall name. Thou shalt also be a crown of glory in the hand of the lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land be termed any more desolate; but thou shalt be called Hephzi-bah (that is, my delight is in thee), and thy land Beulah (that is, married), for the Lord delighteth in thee, and thy land shall be married." (Isa. 62) And again, "Therefore, behold I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there as in the days of her youth, and as in the day when she came up out of the land of Egypt . . . . and I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord." (Hosea 2) Oh! wondrous, matchless grace! The grace of God in Christ Jesus to the chief of sinners! Love is the spring. Grace flows. The lost one is found. Love is ever the same. The Lord loves Israel — He loves the church — He loves the individual believer. Every soul that is drawn to Him He loves with a perfect love. The deeper love and joy are His. "The king hath brought me into his chambers."

Cant. 1: 5, 6. "I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept." The bride has spoken of the King's embrace, His love, His name, and His chambers. Now, stirred up by something that has occurred, she calls to mind, and freely confesses, what she is in herself; at the same time, as happily affirming what she is in His sight — needed truth at all times, if we would preserve a well-balanced mind. The more thoroughly we know the worthlessness of the flesh, the more shall we appreciate the worthiness of Christ, and the better shall we understand the work of the Holy Spirit. When the total depravity of human nature is not a settled reality in the soul, there will ever be confusion in our experience, as to the vain pretensions of the flesh, and the divine operations of the Spirit.

There is nothing good whatever in our carnal nature. The most advanced in the divine life has said, "In me, that is in my flesh, dwelleth no good thing." How sweeping! "No good thing." But can it not be improved by diligence in prayer and watchfulness? No, never: it is wholly incurable. Long, long ago, this was affirmed by the God of truth. (See Gen. 6) "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually . . . . And God said unto Noah, The end of all flesh is come before me." Now, what is the end, or the result of all flesh? Why, that it is "evil," "only evil," and "evil continually"; that is, plainly, evil without any good, and evil without any cessation; and this is said of all flesh, observe, not of some merely. So that all are included — True, in some we may find nature polished, cultivated, and refined; in others, rough, rude and rugged, but carnal nature in both. We may not be able to bend a bar of iron, yet it may be so beaten out as to become quite flexible, but it is the same iron still. Its appearance has changed, but its nature is the same.

Well, admitting all that to be true as to our sad nature, why call it "needed truth and necessary to a well-balanced mind?" Because it enables us to distinguish between flesh and Spirit, and to know from which the thought, suggestion, or inclination may come. Seeing they are both in us, and the one unmixed evil, and the other unmixed good, this is all-important. Endless confusion, trouble, perplexity, and in some cases, deep melancholy, are the unhappy results of ignorance on this point. I mean the subject of the two natures. Nothing that is good can spring from our carnal nature. Suppose I meet a person who is in deep concern about his soul; and earnestly longing to know Christ and salvation. I know for certain the Holy Spirit is at work in that soul. Such desires after Christ and salvation are good, and could never spring from a nature that hates both God and Christ, and loves this world better than heaven. The soul may indeed be in great distress, and full of doubts and fears as to the issue, and even refusing to be comforted. But, in God's mind it is saved already. And when it believes the truth it will rejoice. The good work was begun in the soul of the prodigal when first he said within himself, "I will arise and go to my Father." The Spirit of God will fully satisfy every desire which He creates. Christ Himself is the perfect answer to every desire of the heart.

We learn from holy scripture three points of daily, practical importance: namely, that the flesh opposes the Spirit, Satan opposes Christ, and the world opposes the Father. (Gal. 5; Gen. 3; 1 John 2) These are our three grand enemies, hence the importance of knowing on whose side we are standing. For example: in the place of perplexing myself as to where the world begins and ends, in what is called worldliness, I have simply to ask, "Is it of the Father?" In hundreds of instances it would be impossible to say where worldliness begins and ends, by looking at the thing itself. But you may soon ascertain "if it he of the Father." And when we see that it is not of the Father the question is settled. It must be of the world. There is no middle, or neutral ground in scripture. The same rule applies to the others. Whatsoever is not of the Spirit is of the flesh, and whatsoever is not of Christ is of Satan.

But though, in our meditations on the words of the bride, we have run into these practical details, we by no means think that such thoughts were in her mind, Jewish experience being more of an outward, temporal, and typical character.

The blackness of which she speaks is external. It is a darkness of complexion — she is sunburnt; the warning word of the prophet has come to pass "There shall be burning instead of beauty." (Isa. 3: 24) And because of this, she feels keenly the curious gaze of the daughters of Jerusalem. "Look not upon me, because I am black, because the sun hath looked upon me." The time was when the daughter of Zion was beautiful and glorious, a praise in the earth. "Thy renown," says the prophet, "went forth among the heathen for thy beauty; for it was perfect through my comeliness, which I had put upon thee, saith the Lord God." (Ezek. 16) But because of her ingratitude and unfaithfulness, she had been reduced to the sad condition of a poor sunburnt slave. The prophet Jeremiah also in his "Lamentations" over the downfall of Jerusalem, describes in the most touching manner, not only what she once was, but what, through affliction and sorrow, she had become. "Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire. Their visage is blacker than a coal; they are not known in the streets; their skin cleaveth to their bones; it is withered, it is become like a stick." Well might he exclaim, in the bitterness of his soul, "How is the gold become dim! How is the most fine gold changed!" If such, oh my soul, be the awfully evil, bitter, and sorrowful fruits of sin in this world, where "mercy rejoiceth against judgment," what must they be in the world of woe, where hope perisheth and where despair seizes upon the guilty soul? Canst thou look back to the cross and see thy sins, all thy sins judged there, and put away for ever! God and faith alone know the power of that cross — and glory in its eternal efficacy. Then, judge all evil in thy heart and ways fully now, knowing that Christ was judged for it there. That which was imputed to Christ shall never be imputed to thee. "Blessed is the man unto whom the lord imputeth not iniquity and in whose spirit there is no guile." (Ps. 32)

When I see that the sin which I mourn over was borne by Jesus, and that He put it away for ever by the sacrifice of Himself, all guile departs. I have no desire to hide, extenuate, or excuse my sin. It was put away on the cross, and is now pardoned on that ground. In the presence of such love and goodness, fear is cast out. I am free and unreserved; and I can only praise the Lord for His boundless grace to me.

The term "black" is generally used in scripture as expressive of affliction, sorrow, and persecution. "My skin," as Job says, "is black upon me, and my bones are burnt with the heat." (Job 30: 30) It is emphatically so with disobedient Israel. But here, the confession is sweetly coupled with faith in Christ, and so becomes, morally, the truthful expression of all believers. "I am black, but comely." Black as sin in myself — whiter than snow in Christ.

This will be the language of the God-fearing remnant in the latter day, who shall have passed through the depths of Jacob's trouble; for sorely scorched indeed shall they be, by the burning heat of "the great tribulation." Not only shall they suffer persecution under Antichrist, the great oppressor, but even their own brethren after the flesh shall be turned against them. "Hear the word of the Lord ye that tremble at his word; your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed." (Isa. 66: 5)

This, we believe, is what the now joyous bride refers to. "My mother's children were angry with me: they made me the keeper of the vineyards." Like another Ruth, the vineyards which she was compelled to toil in, became her own. And happy now in the love of her great Deliverer and rich Lord, she could freely speak of what she had passed through, and what she still was in her own eyes, "Black as the tents of Kedar — comely as the curtains of Solomon."

The sons of Ishmael, it is said, use the rough, shaggy skins of their black goats for the outward covering of their tents. And, to the traveller's eye they have an intensely black appearance in the desert, beneath the rays of a bright sun. And, most surely, were man in his best estate, placed under the beams of the brighter Sun of Righteousness, blacker far than the wild Arab's tent would he be. Even of a burning lamp, as one has said, when placed in the rays of the sun, nothing can be seen but the black wick. But, oh! thrice happy thought, if the sense of our uncomeliness should still trouble us, it no longer troubles the blessed Lord. He has removed it all and for ever from His own eyes. And faith's eye sees with Him. The judgment of God, and the judgment of faith, are ever the same. Thy sins which were many are forgiven. The blood of Jesus Christ cleanseth us from all sin.

The expression, "curtains of Solomon," may have reference to the beautiful veil of king Solomon's temple: the type, we know, of the holy humanity of Jesus. All believers shall yet be conformed to the new perfect Man in heaven, the Head of the new creation. "As we have borne the image of the earthy, we shall also bear the image of the heavenly." (1 Cor. 15: 40) The "daughters of Jerusalem," here introduced, are evidently distinct from the bride, though intimately connected with her, as may be seen from the important place they occupy in this beautiful scene. If the Bride be the representative of the beloved city, Jerusalem  - the earthly capital of the great King, the daughters of Jerusalem may represent the cities of Judah, Hence we can understand their presence and place on so many occasions, yet never reaching the position of the bride in the estimation of the King. According to the word of the Lord, Jerusalem must ever have the pre-eminence. "For now have I chosen and sanctified this house, that my name may be there for ever, and mine eyes and mine heart shall be there perpetually." (2 Chr. 7: 16)

Cant. 1: 7. "Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon, for why should I be as one that turneth aside by the flocks of thy companions?" A blessed change has now taken place in the occupation of the bride. The Bridegroom fills her eye and her heart. Self is dropped! What a mercy! It is neither black self, nor comely self, now. It is always unhappy in result to be occupied with self. Innumerable perplexities and sorrows flow from the eye looking within, in place of looking out from self and up to Christ.

There are three things, O my soul, in this beautiful verse, which well deserve thy serious meditation.

1. The earnest affection of the heart. She does not say, observe, "O thou whom my soul" ought to love, or even desires to love, but "O thou whom my soul loveth." There is a bright flame of love in her heart to the Person of her Lord and Saviour. She loves Himself. "Tell me, O Thou." This is nearness, "Me," "Thou," — "Thou," "Me." Happy condition for a soul! What, my soul, knowest thou of this?

The word appreciation seems more fitly to express the little I know of this blessed matter, than the idea of the sensations of an earnest, ardent affection. What is there in existence, I inquire, that I care more for than my Saviour — that I would prefer to Him? What is this? Is it love? Who else — what else — is loved more?

But, oh! the day draws near, when these eyes shall see the King in His glory. Then shall this cold, dull heart be ravished with His beauty, and burn for ever with a pure flame of perfect love for Him alone.

"Soon shall my eyes behold Thee,

With rapture face to face;

One half hath not been told me

Of all Thy power and grace

Thy beauty, Lord and glory,

The wonders of Thy love,

Shall be the endless story

Of all Thy saints above."

2. She desires refreshment and nourishment directly from Himself. "Tell me . . . . where thou feedest thy flock?" She goes not to the shepherds of Israel, who cared more for the fleece than the flock; but to the chief Shepherd Himself. She had been brought to Him as King, now she appeals to Him as Shepherd. like David of old, He is the Shepherd-King; and oh! how graciously, lovingly, and tenderly, will He yet gather the now scattered sheep of Israel. Nothing can exceed the grace and beauty of the following verses. "For thus saith the Lord God, Behold, I, even I, will both search my sheep and seek them out. As a shepherd seeketh out his flock; in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them on the mountains of Israel by the rivers, and in all the inhabited places of the country; I will feed them in good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord God." (Ezek. 36)

3. Her heart longs after the noonday rest of His highly favoured flock. "Tell me . . . . where thou makest thy flock to rest at noon." Personal communion, divine nourishment, and quiet rest, are the rich blessings her soul now earnestly breathes after. Wearied with the fruitless search for rest and refreshment apart from God, she longs after the green pastures and the still waters of His love and grace. Those who have wandered on the dark mountains, uncheered by the light of God's countenance, know their dreadful barrenness. But when restoration is full and happy, the tender blade is sweeter than ever. The bride, having tasted the blessedness of communion with the Lord, now desires that it may be increased and uninterrupted.

The thought of being suspected by others of insincerity greatly troubles her. "For why," she adds, "should I be as one that is veiled [margin] by the flocks of thy companions?" Who the "companions" are, it may be difficult to say, unless they be under-shepherds, who could not understand or meet her case like the Princely Shepherd Himself. He knew her heart. She could confide in His. The term "veiled" seems to convey the idea of being suspected. (Gen. 38: 15) This is very cutting to an honest, upright mind, but not uncommon. Many who profess to be the shepherds of God's sheep, can but little understand the path of one who is walking with the Lord outside of all the prescribed rules of men — who desires to please the Lord, if he should offend all else beside. There is such a thing as an energy of love that rises above all mere human arrangements, and holds communion immediately, not mediately, with the Lord. An energy that could not tarry for the routine of human forms. Such an one is most likely to be misunderstood and misrepresented by those who move in the more beaten track. Like Hannah the mother of Samuel, who prayed with an inward, spiritual energy, which Eli, the priest of God, did not understand. But the Lord knows the motive of the heart, and the spring of the energy.

Just as the loved one was suffering in her soul from the mean suspicions of others, the Beloved appears for her comfort. This is the first time we hear the Bridegroom's voice. But oh! what grace flows out to her! What words drop from His lips! "O thou fairest among women," is the first utterance of His heart. Enough, surely, to sweeten the most bitter soul.

She might be troubled about her appearance, and about the unworthy thoughts of others; but such an assurance of His love and esteem is well fitted to remove all her troubles, and to fill her heart with boundless joy. In place of looking upon her as she is in herself, "black as the tents of Kedar," He assures her, that not only does He esteem her fair and comely, but the fairest of the fair.

Cant. 1: 8. "If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock and feed thy kids beside the shepherds' tents." The Bridegroom's answer is readily and distinctly given, but nothing more. No approbation is expressed as to the questions. And most important questions, surely, they are. Why is this? Is the Beloved not delighted in hearing such questions asked by His loved one? He does not say so, important though they be. He is delighted with herself, and assures her of His delight in the strongest terms. "O thou fairest among women." His love is unchangeably the same. Happy thought! Nothing in her ways — nothing said of her by others can ever alter the affections of His heart for His bride, although, alas, there are many things said and done by her that He cannot approve of. The believer, personally, is perfect in Christ, and in His sight. He is "justified from all things" but practically he is full of failure.

In the present instance, His address to herself, and His answer to her questions, breathes a different spirit. Why is this? again I ask. My soul would know the Master's mind. Oh for one bright gleam of the Holy Spirit's light on the sacred page. Then should I know, not the letter of scripture merely, but the thoughts and feelings of the mind from whence it flows. Learn, then, O my soul, that approval is never expressed in scripture, save when consistent with truth and holiness. Oh! how often we pray for what we have! How often we ask for light and direction as to our path, when the light of a cloudless sky shines on the way in which we should go. Naturally, the sheep is the most wandering creature in the field.

Is there not something in that little word "if" which seems to imply that He expected she would have known the pathway of His flock? As if the Lord had said — Surely thou knowest. My mind on all these questions, as the Shepherd of Israel, lies plainly before thee. Why not read, my love, and understand? He cannot upbraid, yet His love is faithful. As He said to Philip, "Have I been so long time with you, and yet hast thou not known me, Philip?" How gently He leads! How kindly, even the rebukes of His love!

Christian fellowship, as taught in the word, is often very little thought of by young converts. They follow, generally speaking, where it will be most convenient or most agreeable to themselves, without any exercise of conscience, as to whether they are following in the footsteps of the flock. They may be right, or they may be wrong, as to their path, but they have never prayerfully examined the word of God to ascertain His mind on the subject. Had the church continued undivided, as it was at Pentecost, there would have been no need for such exercise and examination; but seeing the professing church is now broken up into so many sections, it becomes every child of God to search the scriptures, that they may know and do His holy will.

It is sorrowful to find, however, that many of the Lord's dear ones count this subject unimportant, non-essential. This thought, let me affectionately say to all such, never came from the Bible. It is most dishonouring to God and injurious to the soul. The trials through which we find the bride passing in the different parts of this book seem entirely owing to her neglect of the instructions here given. We feel assured, that next in importance to the soul's salvation, is church communion. If the Christian be careless about this matter and not exercised as to the Lord's mind he will be sure to follow his own will. And then what must the consequences be? God is robbed of His glory His word is set aside; the Master is not followed; the Spirit is grieved and the soul loses its freshness. Under such circumstances, "first love" soon declines, and peace and joy give place to doubts and fears.

Comparatively few, we believe, long retain, in divine freshness their first love. The lively sense of the Lord's "great love" to us, and how He has met all our necessities, is soon but feebly remembered! This is falling from our first love. And why is this? In place of going on to know the Lord more fully, and seeking only to please Him, we choose our own way, follow our own will, and thereby grieve the Holy Spirit: hence, darkness creeps over the mind, the light is, as it were, shut out, and we become feeble and uncertain about everything.

The Lord speaks of two kinds of rest in Matthew 11, which it may be well to notice here. "Come unto me, all ye that labour, and are heavy laden, and I will give you rest." This is the immediate gift of His love through faith in Himself. All who believe, without exception, have this rest. All our weary and fruitless efforts after salvation are brought to a close when we come to Jesus, and the heavy burden of sin under which we groaned is for ever removed. But the Lord further says, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest to your souls." Rest of conscience He gives through the forgiveness of our sins, when first we believe in Him. Rest of heart we find in obedience and subjection to His will. "Take my yoke upon you, and learn of me . . . . and ye shall find rest"  - rest and peace in every circumstance, however trying. This text explains why so many get into trouble of soul soon after the joys of conversion; and why, when difficulties appear, though they may know the forgiveness of sins, they are uneasy and restless. Subjection to Christ in the details of life, both socially and ecclesiastically, and learning of Him, are lost sight of. To be under the same yoke with Christ is to walk side by side and step by step with Him. "Take my yoke upon you." This would indeed be walking closely with the Lord and thus would we surely "find rest" for all our weakness would fall on Him. When two are yoked together, the strong one can help the weak one along; and surely, the most feeble Christian when under the same yoke with Jesus the mighty One, need fear no difficulties. Nothing can be a difficulty to Him. All needless fears would vanish from His presence, and our chariot wheels would move lightly through the deepest sand of the desert.

But it will be said by some, that all this is clear enough as to individual walk and holiness, but our ecclesiastical path and position are not so plainly revealed. Nothing would be more unseemly than for young Christians to be sitting in judgment on the different denominations of professing Christians. But all may, and it is incumbent on all, both old and young, to inquire into the Lord's mind on this important matter. We have both individual and corporate responsibilities; and the word of the Lord tells us as plainly of the one as of the other.

Nothing, surely, could be plainer, on the subject of church fellowship than Matthew 18: 20: "Where two or three are gathered together in my name, there am I in the midst of them." Here we have plainly laid down the true foundation of all christian communion — Christ the centre, and believers gathered to Him by the Holy Spirit. It is not said, observe, Where two or three meet, or where two or three gather, but where two or three are gathered. Thus referring to a gathering power, and not to the mere choice or exercise of the human will. The Holy Spirit, we all know, is the power that gathers to the name of Jesus. (John 14, John 16) Christ is God's centre — His Spirit the power of gathering to that centre — His children, those that "are gathered." This is the church of God. And this is what we are to search for, not in word or in spirit merely, but in an embodied form.

"I will pray the Father," said the blessed Lord as He was about to leave His disciples, "and he will give you another Comforter, that he may abide with you for ever; even the Spirit of truth whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you." (John 14: 16, 17) He was with them then; after Pentecost He would be in them. This was the new thing. Here we have the gathering, forming and sustaining power of the church of God. All believers are gathered to Christ as their only centre, formed into one body, and sustained in living unity by the indwelling of the Holy Ghost.

Observe, especially, three things with regard to the Holy Spirit's presence in the church: —

1st, "That he may abide with you for ever." Not for a limited time, as the Saviour Himself had been, but for ever.

2ndly, He dwelleth with you. As an assembly, He shall be "with you."

3rdly, And shall be in you; indwelling each believer personally.

These precious truths were afterwards plainly, taught by the apostle in the epistles. "Know ye not that your body is the temple of the Holy Ghost, which is in you." (1 Cor. 6: 19) "In whom ye also are builded together for an habitation of God through the Spirit." (Eph. 2: 22) Oh! wondrous, precious, blessed truth! The Spirit "in you," "with you . . . . . for ever." Oh! how richly dowried is the bride of the Lamb!

We will now look for a moment at a practical illustration of Matthew 18: 20, "Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you . . . . And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost." (John 20) Here we have a true and lovely picture of the assembly of God. Christ in the midst — the centre — and the disciples gathered to the risen Jesus. Peace, worship, service, and the spirit of sonship characterise them.

An assembly gathered on this divine ground will not only acknowledge Christ in their midst, but the Holy Ghost as the sovereign Ruler, and source of edification and comfort. Such will wait on the Lord, that they may be guided by His Spirit, to the glory of God. (1 Cor. 12; 14)

With both precept and example so plainly before me, need I yet come to the Lord and ask Him where He feeds His flock? What more can He say than He has said? I may be quite unable to tell the difference between one section of the professing church and another, but I need be at no loss to ascertain if either be according to the word of God so plainly revealed. Rather, then, let me ask Him to keep me from every bye-path — from following my own will; and that He would lead me by His Holy Spirit in the way of truth. But, O my soul! never forget that He has pledged Himself to be where disciples are gathered to His name. There they feed, and there they rest. His presence is enough to fill the soul to overflowing. "In thy presence is fulness of joy." The most attractive ministry — the most fascinating observances — the most loved associations, are not Christ. They may, or they may not, have His sanction. What I desire, what I need, is to be where faith can say for certain, Christ Himself is there.

"Fairer than all the earth-born race,

Perfect in comeliness thou art;

Replenished are Thy lips with grace,

And full of love Thy tender heart:

God ever blest! we bow the knee,

And own all fulness dwells in Thee."

"Feed thy kids beside the shepherds' tents." Having learnt the true ground and character of christian communion from the word, we are responsible to guide the young amongst us into these paths — the footsteps of the flock of God. Divine nourishment, suited both to old and young, will be found there. The lamb soon learns to follow in the footsteps of its mother, and feed on the same pasture. The Princely Shepherd of Israel cares for the lambs of His flock. "He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom; and shall gently lead those that are with young." (Isa. 40: 11) The feeblest of the flock were cared for when he led forth His people Israel out of Egypt, and through the deep. "Not an hoof was left behind." And food was found for all, around their tents in the morning, as they journeyed through the waste, howling wilderness.

The good Lord would have it to be so now, in the assemblies of His saints. And where the Holy Ghost is free and unhindered in His operations, He will surely provide milk for the babes, and strong meat for those who are of full age. The church is spoken of as the "habitation," tent, or tabernacle of God. (Eph. 2: 22) To this tent in the wilderness, where God Himself vouchsafes to dwell, we would earnestly and affectionately pray that all the lambs of Jesus may be gathered. Oh! that the presence of Jesus may have attractions for their hearts supreme to all others. Hear Him say, O my soul, "there am I in the midst of them." Oh! then, be where Jesus is! Who else, what else, could make up for His absence? What would the finest assembly on earth be without Him? Yea, what would heaven itself be without His presence? A blank! What is the wilderness with His presence? The paradise of God. Anywhere, everywhere, His presence is the place of blessing, of joy, of happiness. Oh! may God gather the many precious lambs of Jesus in these last days to the true fold of the Shepherd and Bishop of souls.

"'Tis the treasure I've found in His love

That has made me a pilgrim below,

And 'tis there when I reach Him above,

As I'm known all His fulness I'll know.''

Cant. 1: 9, 10. "I have compared thee, O my love, to a company of horses in Pharaoh's chariots. Thy cheeks are comely with rows of jewels, thy neck with chains of gold." Now, He speaks of herself entirely. The subject of the questions is dropped, His address is direct and personal. And oh! how full and free are the expressions of His admiring love. "I have compared thee, O my love . . . . thy cheeks are comely . . . . thy neck with chains."

How often the human mind invests with attractions the object of its admiration, and then loves and worships its own image. Not so the divine mind: there, all is real. The Lord invests the bride of His heart with His own attractions, and then admires her. He loved her, adored be His name, before there was anything about her to admire. This is divine. "God commendeth his love toward us, in that while we were yet sinners, Christ died for us." Having adorned her with His own excellencies, there is now nothing to offend His eye, or grieve His heart. "Thou art all fair, my love; there is no spot in thee." "Old things are passed away; behold, all things are become new." She has the same life and position as her risen, living Lord Oh! what dignity, glory, and blessedness!

In the greatness of His love He "gave himself for us." And now, as the crucified and risen Jesus, we are fellow heirs with Him. "Not as the world giveth, give I unto you." (John 14: 27) The world gives a part and keeps a part, but Christ gives all. "The glory, which thou gavest me, I have given them." (John 17: 22) In admiring His bride, though she is still in the wilderness, He is consistent with Himself, for she is perfect in His own perfectness. Rebekah was enriched and adorned with the jewels of Isaac, long before she reached his mother's tent.

"In Haran thus

The kindred of Rebekah wondering saw

The newly-given splendour; bracelets rich

Circled her arms; and pendant on her face

The weighty proof of Isaac's bounty shone,

In value questionless. And could she doubt,

Could any doubt, who saw her decked with these,

His covenanted love and bounteous heart,

Of whom they were the sparkling messengers?"

And of the bride of Jehovah it is said, "I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thy head. Thus wast thou decked with gold and silver . . . . And thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness, which I put upon thee, saith the Lord God." (Ezek. 16)

Cant. 1: 11. "We will make thee borders of gold with studs of silver." A chain of gold, we know, is the token of promotion, high favour, and dignity, as in the case of Joseph and Daniel. But what meaneth these wonderful words of the King? He has been admiring His bride  -  her "rows of jewels" — her "chains of gold," and now He is moved to do yet more for her: "We will make thee borders of gold and studs of silver."

Some have thought that the mystery of the Holy Trinity may be referred to in the plural "We." In the words of creation it was said, "let us make man in our own image, and after our own likeness." And in the work of redemption, we know, the opportunity came for the manifestation of the different Persons of the Godhead. "If a man love me," says Jesus, "he will keep my words; and my Father will love him, and we will come unto him and make our abode with him." And of the Spirit He says, "Ye know him, for he dwelleth with you and shall be in you." (John 14)

But what are we to understand by "borders of gold with studs of silver?" May it not be a crown that is spoken of? A crown of gold bespangled with silver? Ezekiel seems to say it is. "And I put a jewel on thy forehead and earrings in thine ears, and a beautiful crown on thine head. Thus wast thou decked with gold and silver." What then? Shall the restored, royal tribe of Judah yet wear this beautiful crown in the land of Israel — in the holy city Jerusalem? Wondrous grace! Love divine! And will it be the united gift of the adorable Trinity?

Can Judah fail to remember, or can I ever forget that Thy royal brow, O King of Salem, was once, in those very scenes, wreathed with a crown of thorns? No earthly jewels lustred that crown. But the rich ruby drops from Thy holy veins were its jewels of imperishable value. Awake! awake, oh my soul! meditate on the grace and love of Jesus. What wilt thou think, how wilt thou feel, when that once pierced hand places on thy head a garland of unfading glory? Shall thine eye be caught with the crown, or be dazzled with the glory? Oh no! the first glimpse of that "countenance transcendent" shall fix thine eye, and ravish thy heart for ever!

There is always something in the manner of the Lord's love most grateful to the heart. He says to herself what is in His mind. This meets the first desire of love — personal communion. Well does Jesus know how to fill the heart with deepest joy. But will it always be so? Yes, yes, O my soul! His love shall endure for ever. He changeth not. He is the same yesterday, today, and for ever. In the past, the present, and the future, He is the same. But oh! how the heart delights in being so immediately, so individually, so distinctly addressed by Himself. Amongst the myriads of the redeemed, not one is overlooked, or neglected by Him. "He loved me, and gave himself for me," will be the thrilling note in the song of all. His love, in its eternal sweetness and fulness, fills all hearts to overflowing, and turns all hearts into harps of sweetest melody, to sound forever His un-beginning, never-ending love.

"Love that no tongue can teach,

Love that no thought can reach;

No love like His.

God is its blessed source,

Death ne'er can stop its course,

Nothing can stay its force;

Matchless it is."

There is divine wisdom, and instruction for the soul, in the selection of His first comparison. "I have compared thee, O my love, to a company of horses in Pharaoh's chariots." The mystic bride of the true Solomon is here reminded of Egypt, out of which He redeemed her with an outstretched arm; and of "Pharaoh," from whose iron grasp He rescued her. Most suggestive references to the children of Israel, and morally, to us. The truth of God is a circle. The love that delivered us out of Egypt, that brings us into Canaan, with all its mercies by the way, is a perfect unbroken circle of grace and truth. And, moreover, every part of that circle shall be held in everlasting remembrance. The grace that meets us in the world, conducts us to the heart of God, its native fountain. "But now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ." (Eph. 2: 13)

The chariot-horse, with its gorgeous trappings, may be the symbol of strength, symmetry, swiftness, royalty and willingness in service. No sooner has the charioteer taken his seat, than his steeds are in readiness to move off. They become impatient of delay, the raising of the foot, the movement of every muscle, plainly tell him, that if he be ready, they are quite ready. And then, how subject, notwithstanding their power, to the slightest touch of the guiding rein. Seest thou, O my soul, in this ready, willing service a fair representation of thine own? Is it so? Or, alas! what? No swiftness, no symmetry, no consistency, no subjection to the guiding hand. What! Is it so? Examine all thy ways beneath the glance of the Master's eye, Is there one thing on earth that thou wouldst dread more than to be turned out of His service? Remember, O remember! that though as a son thou shalt be in thy Father's house for ever, as a sinner saved by grace, thou art saved for ever; still, as a servant, if thou art idling thy time, or spoiling thy work, it may be taken from thee and given to another. O most patient Master, keep thy servant ever girded, obedient and ready for service; and caring only to meet Thy mind.

Cant. 1: 12. "While the King sitteth at his table, my spikenard sendeth forth the smell thereof." There is an infinite difference between the attractions of nature and the grace of the Spirit. Hast thou well considered this, my soul? Honey, the sweetness of nature, was forbidden to be used in the sacrifices. A little of it, from the end of a rod, may enlighten the eyes, and refresh the heart of the warrior in the day of battle, but it can never refresh the heart of the Lord of hosts. Its amiable qualities are truly valuable for the family, the social circle, and the world at large, but totally unfit for God's altar or the King's table. Both the sweetness and the sourness of nature are alike rejected by the Holy One of Israel. "So then they that are in the flesh cannot please God." (Rom. 8: 8)

We must have a new nature, even the life of the risen Jesus in the soul, before we can do anything to please God, or bring an acceptable offering to Him. "Ye must be born again." "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." (Gal. 5: 22, 23) The divine life, bearing fruit by the Holy Spirit, is the most fragrant and refreshing of all fruits to the Saviour of sinners. The "spikenard," to Him, has "an odour of a sweet smell," and its virtue endureth for ever. (Phil. 4) The alabaster box of spikenard, that once filled with richest odours the presence chamber of Bethany, has not yet lost its fragrance to Jesus. "She hath done what she could," was the immediate, unmeasured commendation of His love. And "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of as a memorial of her."

"Love is the truest providence,

Since beyond time her gold is good,

Stamped for man's mean 'three hundred pence,'

With Christ's 'She hath done what she could.'"

It is a mistake to suppose that we have nothing to present to the King while He sitteth at His table. True, of His own we give Him; but it is all the sweeter to both on that account. What is sweeter than grace? The Israelite was to bring a basketful of his first ripe fruits and present it to the Lord his God. (Deut. 26) True worship is communion, fellowship. If the Bridegroom has His "good ointments," the bride has her "spikenard"; yet it is all grace. The table is His — the ointment and spikenard, too, are His. "Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil: my cup runneth over." (Ps. 23)

The heart never rises to the point of worship until it runs over. Then it has nothing to ask for. True worship is the overflowing of the heart. And oh, how sweet, how precious, how blessed it is! When the Holy Spirit ministers of the fulness of Jesus to our souls, how soon the heart runs over! And this overflowing of the heart, with the fulness of Christ, is true, heavenly worship. Hence the important difference between a prayer, and a worship meeting. We should come to the former with empty vessels, and so cry to the Lord, as if we would storm the heavens, rather than go away without our answer. But to the latter, we should come thoroughly self-judged, well prepared to feast on the King's dainties — the spoils of His victory — the fruits of redemption. Thus shall we find our every need met, and our every desire satisfied. And have we nothing to ask for at the table? Nothing unless the King has forgotten something you need — except it be for a larger heart. To be in the presence chamber of the Lord — the holiest of all — and to be feasting on the rich provisions of His table; what can we be but satisfied; what can we do but praise, admire, adore, love, and worship the Lord our God and Father?

The bride has now reached the highest place of blessedness. She is peacefully enjoying the presence of the King, while He is reclining at His table. The activities of service have given place to the repose of worship. The burning sun, the persecution, the poverty, the sorrow, are all forgotten in the fulness of that joy which His presence gives. And now, the box is broken, the spikenard flows, the fragrance fills the house, the head and the feet of Jesus are anointed, and His heart is ravished with the advances of her love.

Cant. 1: 13. "A bundle of myrrh. is my well-beloved unto me: he shall lie all night betwixt my breasts." If the chariot-horse suggests the thought of willing service, and the "spikenard" be the symbol of divine worship, may not the "bundle of myrrh" be the emblem of a daily, and hourly testimony for Christ? And what more natural, as a consequence of deep and solid communion with the Lord? Is not the heart strengthened for testimony in such happy seasons? Uninteresting and powerless will all our services become, if personal communion be neglected. How was it that David displayed such courage in the valley of Elah? Was it the rashness of youthful inexperience? O no, not at all! His faith, through communion in secret, had been raised to the very thoughts of God Himself about his people. Hence his valour in the open field. "Blessed be the Lord my strength," he could sing, "which teacheth my hands to war, and my fingers to fight." (Ps. 144: 1)

We are taught the same truth by our blessed Lord in John 7: 37, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink." In vain shall we seek to become the means of refreshing and blessing to others, unless we drink, and drink daily and deeply, at the fountain-head for ourselves. Every fresh testimony for Christ should be the result of fresh communion with Him. Oh! how needful for the servants of the Lord to remember this. Forget it not, O my soul, but like Moses in the land of Midian, sit down by the well  - the well of living waters. "And he sat down by a well." (Ex. 2) Thus close to the well, he was in a position to be helpful to the seven daughters of the priest of Midian and to his flock. This scene may speak of Christ opening the fountain of redeeming love to His bride, but surely it is a most instructive lesson for an evangelist! Oh! to be thus, in heart near to the well of life — heaven's water springs, and so become the channel of these living waters to others.

"Whom have we, Lord, but Thee,

Soul thirst to satisfy?

Exhaustless spring! the waters free

All other streams are dry."

The heart of the spouse, like the woman at the well of Sychar, is overflowing. She must spread abroad the glory of her Saviour's name. More precious to her heart than a bundle of this costly spice to the merchant is her well-beloved. "A bundle of myrrh is my well-beloved unto me." Blessed appreciation of Christ! Happy fruit of nearness, in communion to Him! And mark, too, my soul, the affection which He creates in the heart. She can say in truth, "my well-beloved." Oh! happy, privileged spouse! I wonder not at thy holy and good resolution, "He shall lie all night betwixt my breasts." There, nearest to her heart, she places her sweet-smelling myrrh — her disinfecting spice. And now, wherever she goes the odour of her precious treasure is spread abroad.

A bundle, or little bag, of myrrh, carried in the bosom, scents the garments, and diffuses its fragrance all around, whether at home or abroad, at work or resting, in the sanctuary or the social circle, silently but surely, the fragrance of the perfume, like the air fills the scene. And even after the person has left, the sweet odour remains, as a testimony to the value of that which lay nearest her heart. Oh! exquisite emblem! Is this thy faithfulness to Jesus, O my soul? Does He lie embalmed in thy heart, and does the sweet savour of His name go with thee, whithersoever thou goest, and remain when thou art gone? Soul-searching truth! "Occupy till I come," were the farewell words of the rejected Jesus to His disciples; and over the memorials of His dying love, He has written in wondrous grace, "This do in remembrance of me." He has not asked us to do some great thing for Him, or to lay on His altar some costly sacrifice! No; but simply to be occupied with Himself as earth's rejected Christ, during His absence, and to give Him a place in our hearts. "Remember me," was His last request — think of Me — refer everything in your hearts to Me. Have we done so? Have I done so? Do I now do so? Has the affianced bride of the Lamb thus placed Him in her bosom and carried Him there during the long, long dark night of His absence? Alas, alas, the requests of thy love have been forgotten! Rivals have been admitted and entertained; and sorrowful it is to find thee outside, in thine unwearied love, knocking at the door, until, in the mystic language of the Song of Songs, thy head is filled with dew, and thy locks with the drops of the night. But the night is far spent, the day is at hand. Yes, the happy day draws near, when, through thy patient grace, the affections of thy heavenly and earthly people shall perfectly answer to thine own.

"Thine eye, in that bright cloudless day,

Shall, with supreme delight,

Thy fair and glorious bride survey,

Unblemished in thy sight."

Cant. 1: 14. "My beloved is unto me as a cluster of camphire from the vineyards of En-gedi." The bundle of myrrh is hidden from the eye in the breast, but the cluster of camphire is an object for the eye, and carried openly in the hand. Myrrh is the living juice of the tree, which flows in drops through broken parts of the bark, something like blood from the veins, or tears from the eye.

"As myrrh new bleeding from the tree,

Such is a dying Christ to me."

The flowers of the camphire tree grow in dense clusters and are beautiful as well as fragrant. "That Christ may dwell in your hearts by faith," is the prayer of the apostle. And we are to be "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." (2 Cor. 4: 10)

How widely different the line of thought suggested by a tree in full blossom, and one, wounded and bruised, and the life-juice flowing from its veins! The one is the symbol of death, the other the power of life. The tender bud finding its way through the hard bark of winter is always a striking and interesting illustration of resurrection; the blossoms and the fruit are the manifestations of the power of life and of the rich blessings to man. The little seed that is cast into the ground, and upon which the clods are heaped, may seem for a time hopelessly lost; but the reviving spring comes round, and through the energy. of life, every surrounding circumstance is mastered; the tender blade appears, and in due time waves its golden grain in triumph over them all.

How sweetly all this, and more than this, was shadowed forth in Aaron's rod that budded, through the intervention of God in grace. (Num. 17) In one night the dry rod of Aaron — a piece of dead wood — budded, bloomed, and bore fruit. Precious type of the risen Jesus, fruitful now in resurrection! Here in types and shadows, we are taught that we need the risen Jesus, as our great High Priest to take us through the wilderness and into the land of Canaan. Grace reigns in priesthood and saves the people. Nothing short of the priestly ministry of Jesus can meet our need. He who died to make us clean, now lives to keep us clean. (John 13: 1-17) He is both our sacrifice and our priest. The blood of atonement, and the water of purification, both flowed from the wounded side of Jesus.

How lovely to the eye as well as fragrant to the heart is our risen, exalted, and glorified Lord! His Person — His ministry — His relationships are infinitely precious and ever the same. "My beloved is white and ruddy; the chiefest among ten thousand . . . . yea, he is altogether lovely. (Cant. 5) "For in him dwelleth all the fulness of the Godhead bodily." (Col. 2: 9) The fulness of grace and glory dwell in Him. "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth." (Col. 3: 1, 2) Oh! what clusters of attractions are there, had we only eyes to see them, and hearts to value them!

The vineyards of En-gedi, we are told, were celebrated for their rich fruits and costly spices. That which is beautiful to the eye, sweet to the taste, and fragrant to the senses, was to be found there in abundance. And famous, too, are these scenes, as having furnished a hiding place for David and his men when persecuted by Saul. (1 Sam. 24: 1-4) The fruitful valleys below, and the strongholds in the mountains around, provided shelter, nourishment, and refreshment, for God's anointed king and those who had cast in their lot with him.

Yet oh! how faintly do all the good things of earth shadow forth the unsearchable riches of Christ. All abundance comes from Him. There is nothing rich that He has not enriched — nothing sweet that He has not sweetened — nothing full that He has not filled, and yet all that we know now of His fulness, is but as a drop to the ocean. Every good thing cometh down from above; and all speak of Him. The really good thing that is found in the creature, reminds thee, O my soul, of Him in whom all perfection centres, as the Man Christ Jesus — God with us. As thou walkest in the field, or in the garden, in the valley or on the mountain, or in thy usual round of daily duty, every second thought may be of the "well-beloved" absent One. The bleeding myrrh and the blooming camphire may well recall to thy mind the cross and the glory, and lead thee to think of Him "who was delivered for our offences, and was raised again for our justification." (Rom. 4: 25)

No tree ever bore such fruit for God and man as the cross of Calvary. There, sin was put away according to the claims of the glory of God; and there, too, the enemy was vanquished and his whole power completely destroyed. The cross is the foundation of our pardon, peace, reconciliation, acceptance, and every blessing, both in time and in eternity. It is the procuring cause of all. There, God has been revealed in perfect love, and perfect righteousness; as hating sin, yet loving the sinner. Love triumphed in the cross; yet holiness and justice, truth and righteousness, were displayed and glorified. On this solid foundation, the chief of sinners is fully and freely forgiven, the same moment he believes in Christ; and his pardon is as perfect as the work of the cross. Sin, and sins, were "put away" on the cross — by the blood of Jesus and on that ground, the sin of our nature, and the many sins of the life, are all forgiven through faith in that precious blood.

Faith can say, in holy triumph, "He was delivered for our offences." And where are they? Abolished — gone — and gone for ever. "He made an end of sin." He who died for our sins, has been "raised up from the dead by the glory of the Father," and that is the eternal settlement of the question of sin. "He was raised again for our justification." The risen Jesus is God's own witness that the believer is justified. This is faith's sure, unfailing, ground. All is peace. "It is finished." Christ is risen.

And now for the consequences of faith — the many and fragrant clusters of richest blessing to the soul. "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God . . . . And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation." (Rom. 5: 1-11)

Cant. 1: 15. "Behold, thou art fair, my love; behold, thou art fair, thou hast doves' eyes." What is it, some will ask, that can make one defiled and deformed by sin, thus "fair" to the eye of Jesus? Where, when, how, can it be found? This is all that is needed to fill to overflowing the soul's cup of happiness! What would all the riches, honours, and glories of this world be, compared with hearing such words from such lips! "Behold, thou art fair, my love." Most truly, this is the soul's ineffable blessedness! The gospel of the grace of God, my friend, gives the answer to thy question. Know then, that when a soul is drawn to Jesus, it is received by Him, and placed in the light of God's presence, in the full value of His finished work, and in the matchless beauty of His adorable Person.

This is grace — the grace of God in the gospel of His Son to every one that believeth. "All that believe are justified." And all that believe are "accepted in the beloved," through the accomplished work of the cross. (Eph. 1, 2) His precious blood cleanseth from all sin. (1 John 1) Then oh, how "fair"! "Let the beauty of the Lord our God be upon us." (Ps. 90: 17) What perfection of beauty this must be! "The beauty of the Lord our God." How fair for the courts above! The beauty of angels will be perfect after their own order, but the sinner saved by grace shall shine in the beauty of the Lord for ever.

All this I think I can believe, some may reply, but oh, can such a place — can such blessing ever be mine? "Believe on the Lord Jesus Christ, and thou shalt be saved," is heaven's answer to every anxious inquirer — is heaven's declaration of perfect grace to all. Believe in Jesus, trust in Him, defiled and deformed as thou art, and sooner far than thy thoughts can turn from one subject to another, thou art altogether "fair" in His sight. "Only believe." The work is finished "long, long ago." Oh! beware of that "deadly doing." The gospel seems too simple to admit of explanation. It is a report to be believed — an invitation to be accepted  - a voice of love beseeching thee to be reconciled to God — a proclamation of pardon and peace by Jesus Christ. (Acts 10: 36; Acts 13: 38, 39) Not, observe, the promise of pardon and peace, but the preaching of pardon and peace. This makes a wonderful difference. And observe, further, that it is neither by law nor promise that the soul is thus richly blessed; but by Jesus Christ. The moment thou hast faith in Him, thy forgiveness, justification, and reconciliation, are proclaimed by the truth of God.

Take one example, as an illustration, of the ways of God, in grace, with sinners. In the third chapter of Zechariah we see Joshua standing before the Lord He is a type of God's dealings, in grace, with Jerusalem in the latter day. This chapter is the history, I believe, of how the bride of the King is so "fair" in His sight. This is important as to our present question. It is also the history of every sinner saved by grace. Joshua is clothed in filthy garments. Satan is there to resist him. He always seeks to hinder the blessing of souls. But the Lord shelters the defenceless one. He casts out none that come to Him. He rebukes and silences the adversary; and speaks and acts for Joshua. This He always does. Be of good courage. The filthy garments are taken away; his sins are all forgiven. There is not a rag left for Satan to lay hold on. Thus cleansed from all his defilements, "He is clothed with a change of raiment." The robe of God is put upon him. And now, how "fair"! But this is not all. A fair mitre is set upon his head. Surely, "The beauty of the Lord our God" is now upon him! He is what God, in "the exceeding riches of his grace," has made him. "Unto him that loved us, and washed us from our sins in his own blood. And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever, Amen." Both the kingly and the priestly crown are ours — ours in His right. This is their glory! Highest in dignity, belonging to royalty. Nearest in worship, belonging to priesthood. And oh! how sweet the thought, the work is all of God from first to last, and so can never fail. "The Lord hath chosen Jerusalem . . . . Is not this a brand plucked out of the fire? . . . . I have caused thine iniquity to pass from thee . . . . I will clothe thee with change of raiment; . . . And, I said, Let them set a fair mitre on his head." It is all of God — by Christ Jesus through the work of the cross. "Without shedding of blood is no remission." Grace reigns — God is glorified — faith triumphs — Satan is confounded, and the sinner eternally saved.

This know also, my dear friend, that if thy desire after Christ, and after the enjoyment of His favour be true and sincere, there must already be grace in thy heart. The desire must come from Him. Where there is nothing more than mere nature, there can be no longing desire for the blessed Lord and His favour. Faith, salvation and desire go together, although the timid believer will often hesitate to say, "He is all my salvation and all my desire." The clearest evidence of divine life in the soul, is when the heart is occupied with Him, the link of connection is formed, and can never be broken faith alone can enter into its blessedness. Oh rest, abide in Him.

Being associated with the risen Jesus, we are one with Him in resurrection. (Eph. 2) This gives us our wondrous place in His sight. All who are brought into this new — this resurrection-state, are fair even as Christ is fair. Only that in all things He has the pre-eminence; as it is written, "Thou art fairer than the children of men." Hence we find the same terms of endearment and admiration applied to both. And the same things said of both; the bride being the reflection of the Bridegroom. If the garments of the bride are scented with myrrh, it is said of the Bridegroom, "All thy garments smell of myrrh, and aloes, and cassia." What a blessed theme this great truth opens up for meditation! Oneness with Christ, as risen and glorified! How little the world in all its relationships and associations would seem, did we look at them from this point of view!

What is here said of Israel, or of the remnant, prophetically, ("Behold, thou art fair, my love,") is true now, in a deeper sense, of the church of God, the bride of the Lamb. At the same time, the great principle of the song is common to both, The Lord's love is perfect. He loves Israel; He loves the church; and in due time He will create those affections in the hearts of both, which will perfectly answer to His own. Hence, the moral value and application of this book to the Christian is of great importance. It is the fellowship of hearts. Still, it is always well to keep in view the difference between what will be the place of the Jew in the latter day, and what the place of the Christian now is.

Although the marriage of the Lamb has not yet come, the relationship between Christ and the church is already formed. As the apostle says, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." (2 Cor. 11: 2) Blessed truth! The espoused of the Saviour, the Son of the Father! But knowest thou, O my soul, the affections belonging to this near and dear relationship? In place of a painful uncertainty, which often agitates the minds of those who are only looking forward to relationship, hast thou the calm, peaceful affection and joy, which naturally flow from a settled union? If so, the desire of thy heart will be great for thy Lord's return. Affection is the true ground of the cry, "Come, Lord Jesus."

The Bridegroom further adds in His present address "Thou has doves' eyes." Our associations with the dove in scripture, are of the most instructive kind. From the eighth chapter of Genesis down to New Testament times, it occupies an interesting place in the word. On our first acquaintance with the dove, we find it in connection with the ark of God and the olive tree. Precious types of the salvation and the peace of God! She plucked, and held fast, the olive leaf, when the judgments of God covered the earth. And while the waters were unabated, it could find no rest for the sole of its foot, until it returned to the ark. The world under judgment was no place for it. Again, we find, the dove alone, of all the feathered tribe, was offered in sacrifice under the law, and thereby typified the Lord Himself. The same type serves for both Christ and His spouse. Wondrous unity! "For as the body is one and hath many members, and all the members of that one body, being many, are one body; so also is Christ." (1 Cor. 12: 12) Mark, the apostle is speaking of that which is a figure of the church, but in place of concluding, "so also is the church," he adds, "so also is Christ." He sees the church in Him. They are one body.

The Holy Spirit is also typified by the dove. "And John bare record saying, I saw the Spirit descending from heaven like a dove, and it abode upon him." It is also said, that when the dove is absent from its mate, it sits solitary and mourns. "I did mourn like a dove." And, "We mourn sore like doves." (Isa. 38: 14; Isa. 59: 11) Simplicity, purity, harmlessness, faithfulness, seem to be represented by the dove. When the eye of the Christian is single, chaste, and constantly fixed on Christ, then it may be said, "Thou hast doves' eyes. "

Cant. 1: 16, 17. "Behold, thou art fair, my beloved, yea, pleasant; also our bed is green. The beams of our house are cedar, and our rafters of fir." There is great beauty in this rejoinder. The bride speaks not of herself, she hears the expressions of His admiring love, but says nothing about herself. Not even that she is unworthy of such love. However deep her emotions, self is passed over. This is true humility. We may speak of bad self, and unworthy self, and the heart be full of pride. True humility speaks not of self at all, either good or bad. But this is a hard lesson to learn. Christ is our only perfect example. The blessed Lord humbled Himself. He took the lowest place —  The first Adam exalted himself, and he was abased. The last Adam humbled Himself, and God highly exalted Him. Follow Jesus, then, O my soul. Wait thou only upon God; trust in Him. "For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." (Luke 18: 14) This is a principle of wide application; it reaches to all the details of life, and is of immense practical importance. Learn its working perfectly in the two Adams. See it daily exemplified in the two natures. Poor human nature is ever ready to listen to the line of the tempter, "Ye shall be as gods." But the divine nature is content with the place wherein God has set it, until He says, "Come up higher."

But what of the old nature in the Christian? The scriptures say plainly, that it came to its end on the cross. "Ye are dead," is plain enough. "And they that are Christ's have crucified the flesh with the affections and lust." And again, I am crucified with Christ, nevertheless I live yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me." (Col. 3; Gal. 2) Were we to walk in the light and power of this great foundation truth, humility would characterise us. The flesh, in its vanity and assumption, would be mortified; and the meek and lowly spirit of Jesus would be manifested.

"The bird that soars on highest wing,

Builds on the ground her lowly nest,

And she that doth most sweetly sing,

Sings in the shade when all things rest.

In lark and nightingale we see

What honour hath humility.

When Mary chose the better part,

She meekly sat at Jesu's feet.

And Lydia's gently opened heart

Was made for God's own temple meet.

Fairest and best adorned is she,

Whose clothing is humility.

The saint that wears heaven's brightest crown

In humble adoration bends;

The weight of glory bows him down,

Then most, when most, his soul ascends.

Nearest the throne must ever be,

The footstool of humility."

When Christ is a complete covering to the eye, contentment fills the heart. We can afford to take the lowest place. Everything needed to make us happy is found in Him. He is not only fair to the eye, but pleasant to the heart. Many are fair that are not pleasant, and many are pleasant that are not fair, but Christ is both. "Behold, thou art fair, my beloved, yea, pleasant." Oh! what combinations, what perfections, what harmonies are found in Jesus! Here, and here alone, the heart can find rest — quiet, perfect rest. Hence the bride most significantly adds, "Also our bed is green." The green pastures, and the still waters of Jehovah's plenteous grace have long been familiar to our minds, as the expressive symbols of the repose and refreshment of the sheep of Christ, under His shepherd care. "The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters . . . . . Pastures of tender grass . . . . waters of quietness," are the daily fare of those whose feet are found "by the footsteps of the flock." But the shepherd never pitches his tent inside the walls of the city. There is no tender budding grass  - no waters of quietness there. Outside the dingy walls, in the rural scenes, He rests His flock. "The city," doubtless, in this book, is typical of the world, the country, of heavenly places. Only shame and sorrow befall the bride when she is beguiled into the city. The Bridegroom is never found there, His favourite retreats are the vineyards, the gardens, the mountains of myrrh, the hills of frankincense, and the valleys where the lilies bloom.

But there is one word in these closing sentences which indicates full, conscious, happy fellowship with the "well-beloved." I mean that little word "our," "our bed is green . . . . . our house," "our rafters." It is like the precious little "us," "we," and "with," in the Epistle to the Ephesians. Oh! happy union — blessed unity, "our, us, we, with." Eternal oneness with Christ! One in life, one in righteousness, one in acceptance, one in peace, one in rest, one in joy, one in heavenly, eternal glory!

Joyless indeed would be the fairest scenes of earth, and joyless, too, would be the house of many mansions, without the presence of the blessed Lord  - the divine Bridegroom of the heart. But the sure word of promise is, "And so shall we ever be with the Lord." And again, "that where I am, there ye may be also." Enough! O Lord! It is enough! With Thee and like Thee! Consider this, my soul! Here is perfect rest for thee — calm repose. With Thee, and like Thee, O Lord, for ever, in the Paradise of God — in the house of many mansions, fill up the full measure of our eternal happiness, dignity, and glory.

"With Him I love, in spotless white,

In glory I shall shine,

His blissful presence my delight,

His love and glory mine.

All taint of sin shall be removed,

All evil done away;

And I shall dwell with God's beloved

Through God's eternal day."

Canticles 2.

Cant. 2: 1. "I am the rose of Sharon, and the lily of the valleys." What a wondrous thing grace is — the grace of God to sinners! What mighty changes it effects in those who know it, as to their thoughts, objects, desires, and affections. It gives us the mind of the Lord as to what we are in His sight, and to His heart. Here, mark it well, my soul, and meditate deeply thereon. The fountain is deep, drink freely.

To know grace, is to know God, and His full salvation by Jesus Christ, through the teaching and power of the Holy Spirit. But a little while ago, and the bride was confessing, "I am black . . . . black as the tents of Kedar," and now, through  grace, she can say, and say in truth, nothing doubting, "I am the rose of Sharon, and the lily of the valleys" — the very crown and ornament of Sharon — the very beauty and sweetness of the valleys. And mark, too, that she says, "The rose . . . . the lily." She speaks not in general terms of her attractions to the Bridegroom, but in the most definite way. She is not vainly boasting to others of what she is, but addressing Himself directly, in the happy consciousness of her own place in His heart. There is full communion, for He immediately adds, "As the lily among thorns, so is my love among the daughters." And further on in the book, He says plainly, "My dove, my undefiled, is but one, she is the only one of her mother, she is the choice one of her that bare her." Such is the distinguishing love and grace of our Lord Jesus Christ, and such is the special place which the bride has in His sight. He always goes beyond her in the expression of affection. This is most blessed to the heart. How widely different is the beautiful, fragrant lily from the lacerating thorn!

There are many who say, when they hear such truth, "Oh, I am not worthy of such a place." Quite true if you speak of your own worthiness. But what place do you think you are worthy of? If not this one, an inferior one, I suppose. But is this humility? No, friend, it is pride of heart. We are worthy of no place at all in His presence. Consequently, any place there must be pure, sovereign grace. To be within the threshold, would be as pure grace as to be on the throne.

The prodigal son, no doubt, thought that it would be very humble in him to say, "Make me as one of thy hired servants." But this was remaining pride and legality of heart, not humility. All such thoughts spring from the natural heart, which is essentially proud and legal, and utterly ignorant both of its own condition and of the grace of God. True humility is seen standing afar off, and confessing that it is not worthy to lift up so much as its eyes to heaven. (Luke 18) The prodigal had no more title to be received as a servant than as a son. He had forfeited all claim on the ground of righteousness. He had but one plea to offer; namely his pressing need. He could only be met in grace. Had he been met in righteousness, he would have been condemned for ever. But grace reigns; nothing is said about his sins. He could not have answered for one of a thousand. The question of sin was settled between God and Christ on the cross. And now, grace shines, and shines in all its heavenly brightness. The Father's heart is the spring, and He has His own joy in it all. He acts from Himself, and as Himself. The prodigal's premeditated speech is interrupted: he never gets to the part which says, "Make me as one of thy hired servants." How could he? Grace prevents; the Father ran to meet him, fell on his neck and kissed him. Reconciliation is expressed and accomplished the moment they meet. He receives the kiss of peace at once; grace is free. God having received the atonement on the cross, we receive the reconciliation the moment we meet Him in Christ.

And now, being reconciled through the blood of the cross, the once lost, ruined, and degraded one, is made a son and heir — an heir of God, and a joint heir with Christ. This is grace — the grace of God in Christ Jesus, to all who believe in His name. And, further, the same one shall shine in grace, and be the vessel of its display throughout the countless ages of eternity. As age after age rolls on in countless numbers, those who have been the subjects of that grace in time shall continue to shine in its ever-increasing brightness. Oh! what a place for the once poor, friendless, homeless, outcast, one to occupy, and that for ever. But God is establishing His character for grace, and such are the suited vessels for its glorious and eternal display, in the house of many mansions. "That in the ages to come he might show the exceeding riches of his grace, in his kindness towards us through Christ Jesus." (Eph. 2: 7)

Cant. 2: 3. "As the apple-tree among the trees of the wood so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste." Learned men have searched and written much, endeavouring to ascertain the particular kind of rose and lily that are referred to in the first verse, and the particular kind of tree in the third. Most say that what is here called, "The rose of Sharon," belongs to the lily family, and should be translated, "The Narcissus of Sharon." Many different opinions have also been given as to the particular flower here meant by the "lily." And many good and learned men have thought, that in the first verse we have the voice of the Bridegroom, not of the bride. And many, alas, who have written, and written much, have been more occupied with the flowers than the persons. But surely in the second verse the Bridegroom owns the speaker in the first verse to be His loved one. "As the lily among thorns, so is my love among the daughters." All are agreed that this is the voice of the Beloved. In the first verse, we have no doubt, the bride is the speaker. She is acknowledging in joy of communion, what He in His grace has made her; that all her beauty in His sight, as well as the affections of her heart for Himself, are His own creation. And in comparing herself with these beautiful flowers, she is only repeating what He Himself has taught her.

But mark well, my soul, that she says, "I am the lily of the valleys" — not of the cities. In the quiet vale she finds her native soil, and breathes her native air. There she blooms, for the eye of her Beloved, and sheds her fragrance for His refreshment. "He feedeth among the lilies." It was in the city she lost the joys of His presence; and there she was insulted and unveiled by the watchmen. These were her wandering, backsliding moments. Oh! how much better for her, had she never left her native valleys! My soul, here pause a little. Meditate on these things. At a distance — far from the stream and spirit of this world — in heart far from its attractions, study that which will be pleasing to the eye of Jesus, and refreshing to His heart. Oh! wondrous truth! that He who is seated on the throne of God in heaven, and surrounded with its glory, should yet think at all of such good-for-nothing ones as we are, and, most of all, to be pleased and delighted or grieved and wounded, by the character of our ways! Alas! that He should be so frequently wounded in the house of His friends! Oh! is there one thing under the sun, that should give thee such unfeigned pleasure, as to please Him? Canst thou think of anything more unworthy of a Christian, than his seeking to please himself, and to find pleasure in the things of the world? Especially when he knows, as men speak, that it is to grieve the heart of One whom only he should find his supreme delight in pleasing — the One who died for him on Calvary.

Having well judged thy heart and ways on this solemn subject, let thy care, love, and sympathy go out after others; especially the young of the flock, for the Lord's glory. How beautiful to the eye of Jesus now, and how refreshing to His heart, to see those for whom He died, walking happily and steadfastly in the footsteps of the flock, and feeding beside the shepherd's tents. There the tender budding grass is found, and the quiet waters flow. But oh! how grieving both to the chief, and to the under shepherds to witness, it may be, a dear young disciple, who seemed for awhile to be all heart for the Lord, yielding to the arguments of unconverted friends, and to the attractions of the world, and, by and by, making excuses for a measure of conformity to the fashion of the world. Must I give up this — and must I give up that? such will sometimes say. Rather think, my brother, my sister, on what you gave up in order to enjoy these things. Most solemn thought! For these follies and vanities you gave up Christ. I mean as to your experimental enjoyment of Him. You know that you cannot enjoy the Lord and these things at the same time. And now, you must give up these for Christ. But do you hesitate for a moment? Look to the cross! "Oh how he loves" — oh how He dies, and dies for thee — and for these very sins! Oh! cast thyself at His blessed feet with true godly sorrow. Thou hast offended His eye, thou has grieved His heart, thou hast dishonoured His name; confess all to Him; and thy restoration shall be perfect, and all thy past sins shall be forgiven and forgotten for ever.

But until this is done, spirituality of mind, earnestness of heart, and communion with the Lord are interrupted. It is a solemn case of backsliding. And unless the Lord clog the wheels of the chariot, who can tell how fast and how far it may run down the hill? Sometimes an accident will happen and stop it suddenly, but with much damage, the scars of which may remain for ever. O Lord, let Thy grace shine forth; and allure many into the wilderness who keep too near the world's borders, and too often cast a wishful glance over the line of separation. Wean them from this present evil world. Let them be arrayed in the meek and lowly beauties of the lily, for thee alone. Suffer them not to appear adorned for the eye of the world. Surely, most blessed Lord, to hear Thee saying, "As the lily among thorns, so is my love among the daughters," would infinitely more than recompense for all our self-denial.

We are told by those who have travelled in the East, that the apple-tree of this country is not what is here meant; but most likely, the rich citron-tree of Palestine. The thick, dark green foliage of the citron boughs affords a most convenient shelter from the rays of the sun, and its delicious fruit is most fragrant and refreshing. Compared with the common trees of the wood, it must be an object of great beauty and interest to the eye of the weary traveller. So the spouse compares her Beloved with all others. "As the apple-tree among the trees of the wood, so is my Beloved among the sons." There is none like Christ. He is the "chiefest among ten thousand." She is in the full enjoyment of Himself. Not of His gifts merely, blessed as these are, but of Himself.

There is now, observe, full personal communion. She is in the cloudless light of His favour. The response is perfect: "As the lily among thorns, so is my love among the daughters." "As the apple tree among the trees of the wood, so is my beloved among the sons." What has grace wrought! See where it leads to! Could the Jew ever have reached the bosom of God by climbing the rugged cliffs of Sinai! Ah, no! It must be all grace from first to last. Here we see perfect reconciliation and communion. The Lord rests in His love; as it is written, "He will rest in his love, he will joy over thee with singing." (Zeph. 3: 17) The bride, too, is now enjoying perfect repose in that unchanging love. "I sat down under his shadow with great delight, and his fruit was sweet to taste." Here her soul finds rest, joy, and abundance. The heart is feeding on Christ. Every need is met. She is in her own happy place now. She once had another place; the place, alas, of sin and death. But the lord has delivered her out of it, and brought her into His own — His new place as the risen Messiah. And this is now her place: she cannot be in both. "I raised thee up under the apple tree." The apple-tree is Christ.

Israel, we know, shall ere long be raised up from their present condition of national death, to enjoy the blessings of the new covenant under Christ. But they can only be raised up by Christ, and come into blessing under Christ. Mercy is their only ground, helpless necessity their only plea, and Christ their only way. When it comes to this, all is well, for ever well, both with Jew and Gentile. Israel shall yet be gathered on this ground and under this blessed Head. Then shall they sit under His shadow in the fullest sense, and find His fruit sweet to their taste — the glorious fruits of His wondrous love in dying for the rebellious nation.

"And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob." (Rom. 11: 26) "In that day, saith the Lord of hosts, shall ye call every man his neighbour under his vine and under his fig-tree." (Zech. 3: 10)

"Hail, blessed scene of endless joy!

Where Jesus shall for ever reign

Where nothing hurtful shall annoy,

But gladness fill the happy plain.

Free from all sin, and free from fear,

None shall e'er sigh or shed a tear."

Cant. 2: 4. "He brought me to the banqueting house, and his banner over me was love." In meditating on the different scenes of delight, into which the happy bride is introduced by the King, let thy thoughts, O my soul, dwell for a little on the source of these many streams of happiness. It is the believer's privilege to drink at the fountain as well as at the stream. God Himself is the source of all our blessing. The pleasures which are at His right hand can never be numbered. But the deep, deep fountain of the soul's perfect blessedness is the happy assurance that nothing was needed to turn the heart of God to us. Oh, precious truth! His love is like the ring that was put on the hand of the prodigal, it has neither beginning nor end. "God is love." He changeth not. Therefore all the rich blessings of His love are secured to us for ever, by what He is in Himself. Not by what we are, but by what He is. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." (1 John 4: 10)

This is the perfect rest of faith — the heart of God — the native fountain of all true happiness. How can I doubt the love that gave an only-begotten Son? What an answer to every question!  - He gave His Son for me a sinner. "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." (Rom. 5: 8) What is unbelief? Not believing how good God is in giving His Son to die for us. What is faith? Believing in the perfect love of God, and the gift of His dear Son. "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 condemnation; but is passed from death unto life." (John 5: 24)

The work of Christ was not needed to turn the heart of God to the sinner, but to turn the heart of the sinner to God. All scripture reveals this blessed truth. It was revealed in the garden of Eden when man fell. This was the first occasion to bring it out. The guilty pair sought a hiding-place from the presence of the Lord behind the trees of the garden. But the voice of Him who came to seek and to save the lost, falls in gracious accents on their ear: "Adam, where art thou?" Man is now a lost sinner, and God is seeking him. The first words of redeeming love characterise the whole work of redemption. And the revelation of God's love in the prediction that the seed of the woman should bruise the head of the serpent gained their confidence, we doubt not, and drew them from their hiding-place into the presence of God. Ever since then, and now, at this present time, when the sinner, through grace, believes in the perfect love of God, in the gift and work of His Son, he is brought to God in faith, and in the full credit of the death, resurrection, and glory of the Lord Jesus. Thus he is pardoned, and accepted in the Beloved, and the desires of the heart of God toward him are fully answered.

But though the love of God towards us has ever been the same, there were many hindrances in us to its full and free outflow. God is righteous as well as love. He is holy as well as merciful. He is ever consistent with Himself. But what love desired, wisdom planned, and power accomplished. The removal of the hindrances proves the greatness of the love. Jesus came to do the will of God. He finished the work. He put away sin by the sacrifice of Himself. Love, divine, eternal love, could not do more than this. He abolished sin by the sacrifice of Himself. To what end, O my soul, was this great, mysterious sacrifice! The apostle answers — "That he might bring us to God." Not merely into heaven, but back to God Himself. To the knowledge of Himself, and to perfect reconciliation with Him. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." (1 Peter 3: 18) And again, it is written, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." (2 Cor. 5: 21) And now, mark, we have both the love and the righteousness in Christ. Both are ours in Him. He is also our life as the risen Jesus; but carefully observe, that it is a life beyond the grave, a life which has the stamp of victory over death and the grave. We have everything in Christ now which fits us for the immediate presence of God, where there is fulness of joy, and where there are pleasures for evermore.

In companionship with Jesus, the spouse is here enjoying the same scenes as Himself. They are, as it were, visiting the many springs of divine happiness. He is leading her to the "fountains of living waters." In the morning of the day she says, The King hath brought me into his chambers. A little while after, and the scene is changed. She appears to be with Him in the fields, where He feeds and rests His flock at noon. Further on in the day, she says, "Our bed is green. The beams of our house are cedar, and our rafters of fir." Here, the figure appears to be that of persons reclining on the tender grass, beneath the refreshing shade of the interlacing boughs of the fir and cedar trees. After this, she sat down under the shadow of the apple-tree, and found the fruit thereof sweet to her taste. And now, at the close of the day, we may say, she is brought by her Beloved to the banquet of wine, under the banner of His love. The unfolded, manifested love of the Bridegroom is the secret of all her joy, the native spring of all her delights.

Long, long has the banner of His love lain, as it were, folded up. Faith always knew that in God's account, it was only laid aside for a little while; surely wrapped up in the word of promise though not displayed. Still, many good men have both said and written that the banner of Jehovah's favour would never again float over His ancient Zion. The truth of God as to the rebuilding of the city and temple, and the restoration of Israel, has been overlooked by many, and spiritualised by others. But what said the scripture?

Ever since "the Nobleman," spoken of in the parable, "went into a far country, to receive for himself a kingdom, and to return," no banner of divine love has waved over Jerusalem. For more than eighteen hundred years the beloved city, and the beautiful temple, have been laid in ruins, and the people dispersed to the four winds of heaven. This, the Lord Himself repeatedly predicted. "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate. For I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." (Matt. 23: 27-29)

He has delayed His return, we know, in rich grace to us. His love has been active, though not in Israel. His long-suffering is salvation. From Jew and Gentile He has been calling out, through the power of the Holy Ghost, by the preaching of the gospel, a people for His name. (Acts 15: 14-18) Since the day of Pentecost, He has been making "of twain one new man." This is what God is now occupied with, and what we should be occupied with, namely, the new man; not the old man. Hence we are exhorted to "put off the old man," and to "put on the new man." (Eph. 4) But ere long the church, which is His body, the fulness of Him that filleth all in all, shall be complete, and caught up to meet the Lord in the air, and so shall we ever be with the Lord. (Eph. 1: 22, 23; 1 Thess. 4) This will be accomplished before Israel can be owned again as the people of Jehovah. But though the Jews have been long set aside and chastised for their sins, the apostle assures us that they are not cast off for ever, and that "the gifts and calling of God are without repentance." (Rom. 11)

The time to favour Zion shall come, the time which God hath set. He shall appear in His glory when He builds up Zion. For the name of the Lord shall be declared in Zion, and His praise in Jerusalem. (Ps. 102) The word of the Lord shall stand fast for ever: the mere theories of men shall come to nought. For lo, the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord; and I will cause them to return to the land that I gave to their fathers, and they shall possess it." (Jer. 30: 3) And again, "Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart, and with my whole soul." (Jer. 32: 41) Then, surely, shall the banner of God's unchanging love wave over them. Oh! what must be the blessing of that people whom God shall assuredly bless with His whole heart and His whole soul! What grace and condescension in God thus to speak! Oh, what blessing awaits the now outcast and down-trodden Jew! Few will believe it, but the day is coming, and near at hand, when Messiah their King shall stand up for them against every foe, when He shall be a wall of fire around His beloved Jerusalem, and the glory in the midst of her. Then shall the long-folded-up banner of His love be unfurled, to be furled no more for ever. Then shall all the families of the earth see the Lord's faithful love, when they come up to Jerusalem to worship the King, the Lord of hosts, and to keep the feast of tabernacles. (Zech. 14) And then, O then, shall this precious word be fulfilled: "He brought me to the banqueting house, and his banner over me was love. Stay me with flagons, comfort me with apples; for I am sick of love."

And now, O my soul, what do these changing scenes of deep, and deeper blessedness — these varying fountains of fresh delight, suggest for thy meditation? What voice have they for thee now? Figures and allegories though they be, they were written aforetime for thy learning. Plainly, they represent the realities of fellowship with Christ — the affections of Bridegroom and bride — the sympathies of hearts that are one. Hast thou not sometimes observed, that after actual separation from the world for a while, as a hidden one, and close communion with the Lord enjoyed, the tone and character of our minds become more spiritual? The Lord's presence is more fully realised; the body becomes less a clog, the spirit more free. Then we feel further from earth and nearer to heaven, in the conscious enjoyment of heavenly things, in the assurance of the Lord's love, and His delight in us.

But this state of high spiritual enjoyment is only occasional; nor is it reached, generally speaking, in a moment. We cannot turn, all at once, from the enjoyment of earthly things, to this measure of enjoyment of heavenly things. True, we have Christ, and the Spirit, and the word, and the Father's love, always the same; but our communion in these things is not always the same. Even the necessary occupation of mind and body with temporal things, blunts our spiritual sensibilities for the time. Secret prayer, meditation on the word, self-judgment, the body kept under, the heart delighting in the things of God, and the Spirit revealing to our souls the love of Jesus, will, in most cases, be found associated with this condition of spiritual enjoyment. Indeed, we believe these exercises must be the habit of the believer, if he would be heavenly-minded. We must walk by faith, as belonging to the new creation, not by sight as of the old. (2 Cor. 5: 16, 17, 18) At the same time it is well to remember, that the blessed Lord is not bound to any one class of means, in bringing His loved ones into His house of wine — the place of His presence where there is fulness of joy. We have seen a soul in ecstasies of joy, through being suddenly brought to a sense of its own failure, and of the Lord's unfailing love. But here, in the case of the bride before us, there has been no apparent failure as yet, there is marked progress in her experience. Like a soul coming from the closet to family worship, and from thence to the public banquet of the Saviour's dying love. The tone of her communion deepens as she passes from scene to scene. Her joy increases, until the revelation of the Bridegroom's love and goodness become so overpowering to her soul, that the body faints under it. Yet she seeks to be sustained by that which has exhausted her. "Stay me with flagons, comfort me with apples; for I am sick of love."

"The love, the love that I bespeak,

Works wonders in the soul;

For when I'm whole it makes me sick.

When sick, it makes me whole.

I'm overcome, I faint, I fail,

Till love shall love relieve

More love divine the wound can heal,

Which love divine did give."

Feeding on Christ never satiates the soul. While it satisfies to the full, it whets the appetite. And the Lord's delight is to give more abundantly. "Open thy mouth wide, and I will fill it." He alone can satisfy the desires of the heart and of the mind. But mark, He draws her yet nearer to Himself. "His left hand is under my head, and his right doth embrace me." Blessed Lord Jesus  - Saviour God — Heavenly Bridegroom — Head of thy body, the church! Where shall we find the heights and depths, the lengths and breadths of thy love? More intimate — more real — more blessed communion can never be enjoyed. She leans her head on the bosom of her Beloved, the place of perfect and eternal repose. There can be nothing higher than this — lower there ought not to be. Oh, for more experience of the exhausting and sustaining power of the Lord's gracious presence! Oh, for a larger heart — a more capacious soul!

Cant. 2: 7. "I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he [she] please." At the close of this happy and cloudless day, we leave the bride of the King, in the repose which His changeless love alone can give. The banner of His love over her, the everlasting arms underneath her, she rests in His eternal embrace. She delights in what He is. Hence she speaks of His shadow, His fruit, His banquet, His banner, His left hand, His right hand. It is all, it is only, Christ. When the soul is thus occupied with Him, He of all others is the most careful that it should not be disturbed. The roes and the hinds are the most easily startled creatures in the field. And their sense of hearing is so acute, that a far distant sound of danger will alarm them. So keenly sensitive should we all be to the most distant approach of that which would interfere with our walk and communion with the Lord; or that would in any way turn us aside from the paths of practical holiness, and entire devotedness to the Lord Jesus Christ.

"The startled roe, the timid, trembling hind,

See how they stand in watchfulness intense,

Noting the changeful breeze, lest on its wing

Some tones of distant peril should be borne

I charge you, daughters of Jerusalem,

I charge you by the roes and by the hinds,

Ye sons and daughters of Almighty God,

Be watchful too; — be jealous over prayer,

With sensitive alarm observe and shun

Whate'er disturbs or threatens to disturb

Communion with your God! — the roving thought,

The self-exalting fancy, and the doubt

Mistrustively unjust; come they not oft

Struggling to quench the flame of holy love

Enkindled in the soul, and intercept

Glory's bright dawning from the eager eye?

Cant. 2: 8. "The voice of my beloved, behold he cometh leaping upon the mountain, skipping upon the hills." When the soul has been maintained, for a length of time, in uninterrupted communion with the Lord, the affections become more lively, and the desire for His return becomes more real and earnest. Hast thou caught, O my soul, the spirit of the loving and the loved Shelomith, in these blessed words? "The voice of my beloved, behold, he cometh." Is He indeed thy best beloved? Is there no voice to thee like His? Art thou waiting and longing for Him daily!

There is a great difference between a person believing in what is called "the doctrine of the second advent," and a loving soul in the joy of communion, earnestly looking and longing for the Lord Himself to come. How little influence the belief of the doctrine has on the heart and life, compared with having the Person of Christ, as the all influential object for the heart, and being like the Thessalonians, "waiting for the Son from heaven," or like the bride waiting for the Bridegroom.

"The Spirit and the bride say, Come." It is the heart of the bride that says Come, though moved and stirred by the Spirit who dwells there. He gives us the happy consciousness of the relationship, and the affections that belong to it.

We are swift to hear, and quick to recognise, the sound of the voice we love. The well-known voice, and the familiar name "Mary," thrilled her whole soul. And even when the person speaking is too far off for us to hear the words, the sound is enough to touch the chord that vibrates the whole heart, and awakens all its drowsy energies. "The voice of my beloved," she exclaims, "behold he cometh." Her whole soul is filled with expectation. Now He is near. "The Lord is at hand." Lo, He comes! He comes! "Leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart." His feet are swift as hinds' feet.

In place of nearness to the Lord in spirit fully satisfying the heart, it really increases its desires for the fuller joy which His personal presence gives. What could be more near, more dear, more intimate, than the communion which we have seen the bride enjoying, by faith, since the commencement of our meditations? There has been no interruption to her joy, But decided progress in the apprehension of His love, and the enjoyment of His favour. Some have thought, that in the passage before its, there are signs of the heart going back and getting out of communion — during the season of her repose; that the abundance of her privileges led to a measure of carelessness; and that her great spiritual enjoyment was succeeded by a measure of declension. Such a thing, no doubt, has often occurred, but we see no signs of it here.

Is it when we are in communion or out of communion that we desire the coming of the Lord? Easily canst thou answer this question, O my soul. There can be no real desire for the Lord to come when we are not happy with Him. True, we are always safe in Him, but, alas, we are not always happy with Him. If we have gone a step too far with the world, or neglected self-judgment, we lose our happiness with Him, and at such times, we would rather that He did not come. "Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me." (John 13: 8) He does not say, observe, thou hast no part in me. That He could never say. But he teaches Peter, and us, that if self-judgment is neglected, if the daily defilements are not cleansed away "with the washing of water by the word," fellowship with Him is interrupted. He cannot go on with unjudged — unconfessed evil. "Thou hast no part with me," are words of deepest solemnity. What wouldest thou not rather part with, O my soul, than part company with thy Lord even for a day, or an hour? Where would be thy power for walk, worship, and service? What weakness, what darkness, would beset thy path! Shame may cover thy face, and sorrow fill thy heart, as thou placest thy soiled feet in His hands, for surely He will see where thou hast been. But remember this, they never can be clean until He do it. "If I wash thee not thou hast no part with me." If thou wouldst walk with Jesus, and be happy with Him, thou must walk in separation — in true separation from all evil — from all that is contrary to His holiness, and unbearable to His nature. Lead me, O Lord, in Thy way, in this evil day, that so I may ever most earnestly pray for, and lovingly desire, Thy coming!

"My lord delayeth his coming," is the language of a heart that is seeking present gratification in this world. "Come, Lord Jesus, come quickly," is the language of a heart that is filled with love to Jesus, and earnestly breathing after personal nearness to Himself. In the proportion that we enjoy Christ spiritually, we shall long to see Him face to face. In the New Jerusalem, "They shall see his face." Who would not long for this, that has seen Him even through a glass darkly? This is always a test of the soul's condition. When the house is in confusion, the wife is not waiting and longing for her husband's return. No, she is occupied in getting things put in order, and when everything is straight and such as he likes, she begins to think of his coming, and longs to hear his voice and see his face.

Is it not enough, some Christians say, that I know I am His? Why should I be every day looking for His coming from heaven? I know my sins are pardoned, and that I am saved. Besides, I can trust and love the unseen Saviour. So far well, my fellow-Christian; but is this the voice of an earnest, loving heart, or of one that is cold and indifferent as to His blessed Person? Canst thou think of all His love and grace, of all His sufferings, and death for thee, and of His exaltation and glory, and not long to see Himself? Art thou not longing for a glimpse of that face, which shall ravish thy heart for ever, and fill thee with loftiest praise? What would the absent husband think, how would he feel, were his wife thus to speak: "I know I am his. That is enough for me. I am satisfied. Besides, I am hearing from him daily, and receiving the assurance of his love, but I never think about his return — I have never once said — Make haste home. I never long to see his face." Ah! my friend, my friend, how would you interpret such a condition of things? Would you call this love for the absent one? Would it satisfy your own heart — especially if your love had not cooled down? As the love of Christ never cools down, He feels at once the least falling away in us. Nothing but love will ever satisfy love. "We love him, because he first loved us." Christian love is the reflection of Christ's. The more frequently the loving wife hears from her absent husband, the more is her desire quickened for his return. And the communications of his love by letter, only make her long the more to see himself. The home circle may be perfectly comfortable, but to her heart it wants the presence of one to make it completely happy. And while he is not there, nothing on earth can fill the blank. Alas, how little we feel the blank which the Person of Christ alone can fill!

It is the Lord Himself, as Messiah the King, that the loving spouse so longs after here. "The voice of my beloved, behold, he cometh." He has revealed Himself to her heart. She now enters, by faith, into His love and joy as the Bridegroom, the King in Zion. Now she knows and values His love, and longs to possess Himself as her own Messiah. Blessed change! The place where He was once despised and rejected, by the daughter of Zion, and over which He shed tears, shall ere long be the scene of His Bridegroom-love, and His bright millennial glory. The desire of the God-fearing remnant in the latter day for the appearing of the Messiah as their King and Deliverer, is spoken of in the Psalms and the prophets, as of the most fervent and intense character: "Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence. As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence." (Isa. 64: 1, 2)

Under the figure of a bride, we have the same intense desires in the song, though different in character. In the passage before us, it is not so much their own deliverance, and the overthrow of their enemies, or even His own kingdom and glory, as the heart's desire for the Person of their coming Messiah. It is "My beloved . . . . He cometh. He comes quickly. Like a roe or a young hart." Already He is, as it were, at the wall of our house, looking through the windows, and showing Himself through the lattice-work of our garden. The remnant in Jerusalem have here intimations of the near approach of the King — their own full deliverance and millennial glory. He greatly cheers their heart by still plainer revelations of Himself, and by assuring them of His love, and of the joy of His heart in them.

Nothing could be more beautiful and touching than the words of the Lord in the following verses. He addresses herself, and she loves to repeat His words. "My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For lo, the winter is past, the rain is over and gone, the flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land. The fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away." (Cant. 2:  10-13) A little while ago and she could only discern the sound of His voice, and catch through the lattice-work a glimpse of His eye. But now, O happy bride, He is near enough for her to hear the words of His mouth. To faith, blessed be His name, he is ever present. "His left hand is under my head, and his right hand doth embrace me." This is faith. It can lean upon His bosom. It can repose in His embrace at night, and go out with Him in the morning to the vineyards, to see how the vines flourish. This is most blessed. Still, personally, He is not here. He is in heaven, we are on earth. Knowest thou well, my soul, these distinctions? And say, is it not while reposing by faith in Him, that thy heart most earnestly longs for His coming, to take thee up to be with Himself in glory? Oh! to be free in heart from this world, and ever ready, like the bird on the bough of the tree, with well-fledged wings to fly away. Earth's fairest scene is not heaven, its happiest spot is not the paradise of God.

Now, the day of gladness begins to dawn for long oppressed Israel. The morning breaks! "The Lord Himself will soon appear . . . . . The kingdom of heaven is at hand." The long, dark, and dreary winter of the Lord's absence is past. The springtime has come, the summer draweth nigh. The bright and cloudless morning begins to dawn. Since the day that man sinned and fell, this groaning earth has never witnessed such a scene of vernal beauty as these verses describe. Nevertheless, they fitly represent the future glory and blessing of the land of Israel, and of the whole earth.

"See the day

As if already present, when the storm

Of wintry tribulation shall have passed,

And clouds have ceased to pour their torrents down,

And floods restrained their overwhelming rage:

See earth made beautiful . . . Lo! Judah's sapless bough,

And severed Ephraim, are grafting in -

Wondrous precursors of the summer nigh."

Many have thought and said, that Israel's Winter would be perpetual; that no spring or summer would ever return for the cast-off nation. But such thoughts were never learnt from the book of God. There we read in the plainest terms, that in due time "He shall cause them that come of Jacob to take root. Israel shall blossom and bud, and fill the face of the world with fruit." The cheering beams of "the Sun of Righteousness" shall chase away for ever the gloom and barrenness of their long winter. The budding flowers, the ripening figs, the blooming vines, the singing of birds. the voice of the turtle, are sure emblems, not only that winter is past but that spring has come. And though nothing in the vineyard of the bride be yet ripe, there is, in the unfolding bud of promise, the sure pledge of a glorious summer and an abundant autumn.

Cant. 2: 14. "O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice;  for sweet is thy voice, and thy countenance is comely." In thy meditation, O my soul, on the signs of the coming glory, see that thou distinguish according to scripture, between that which is earthly and that which is heavenly — between the earthly calling of Israel and the heavenly calling of the church. The blessed Lord, as Jehovah, in the latter day will espouse the cause of His earthly people, and Jerusalem will become the centre of earthly glory and blessing in her character as bride of the King. The church is the bride of the Lamb — the once lowly, suffering, atoning Lamb, but now exalted, heavenly Christ. Both, of course, are figurative. But figurative of what? The term bride is the symbol of affection, endearment and oneness as to position. The bride ranks with the Bridegroom. The Jewish bride will rank with Him in earthly glory. The church, the heavenly bride, will rank with Him in heavenly glory. Having owned and trusted Him during His humiliation and rejection, she will be nearest and dearest to Him, in His exaltation and glory. The term also represents myriads of saved souls. An individual believer now could not speak of Christ as his Bridegroom, but as his Saviour. I can say, He is my Saviour. and that "He loved me, and gave Himself for me." He is the Saviour of the sinner, the Bridegroom of the church.

The glory of the coming kingdom will be twofold — celestial and terrestrial. "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." (Eph. 1: 8, 9, 10) The full power, blessing, and glory of both spheres will be headed up in Christ.

Here, mark, for a moment, the difference between Israel's place and blessing in connection with the coming kingdom, and that of the church, as spoken of in scripture. The Lord comes down to where Israel is and blesses them there. "The redeemer shall come to Zion." (Luke 1: 68-80) The church is caught up in the clouds to meet the lord in the air. (1 Thess. 4) They (the Jews) will be blessed with all temporal blessings in a pleasant land. (Amos 9: 11-15) We with all spiritual blessings in heavenly places. (Eph. 1) Jerusalem on earth will be the centre of earthly glory and blessing — the royal city — the metropolis of the whole earth; and through it all the nations of the earth shall be blessed. For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isa. 2) The Jerusalem above will be the centre of heavenly glory. The glory of God will lighten it, and the Lamb will be the light thereof. (Rev. 21) The heavenly saints will be in their bodies of glory; fashioned like unto Christ's body of glory. (Phil. 3: The whole house of Israel will then be blessed with the long promised blessing of "the new heart" and "the right spirit." (Ezek. 36: 24-28) And they shall fall away no more for ever.

Israel of old is spoken of as being married to Jehovah. "For thy Maker is thine husband, the Lord of hosts is his name." (Isa. 54: 5) But because of their unfaithfulness, and especially for their rejection of Christ, they were cast oft for a season. Since then, Israel has been on the common level of all sinners. In the preaching of the gospel, both Jew and Gentiles are alike addressed as lost sinners; and all who are gathered out by the grace of God from both parties, are formed into "one body." Both are blessed with the same privileges in Christ, and the "one body" is blessed with the same privileges as Christ in heavenly places. The Gentiles who were dispensationally far off, and the Jews who were nigh, have now, on the principle of faith, equal blessings in Christ. He hath made both one, and hath broken down the middle wall of partition, for to make in Himself of twain one new man, so making peace. For through Him we both have access by one Spirit unto the Father. (See Eph. 2: 13-22)

The true hope of the church — the "one body" — indwelt by the "one Spirit," is the coming of the Lord Jesus Christ from heaven, to receive us unto Himself. "I go to prepare a place for you. And if I go and prepare a place for you I will come again, and receive you unto myself: that where I am, there ye may be also." When this has been accomplished, Israel will again appear on the scene. Then the Spirit of God will begin to work in the remnant of Judah. After the church is caught away, and during the open reign of Antichrist, before the Lord appears in glory — just between the rapture of the saints and the glorious appearing, this remnant will be the object of the Lord's especial care and love. Speaking of them under the figure of a spouse, He says, "I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there as in the days of her youth, and as in the day when she came up out of Egypt. And it shall be at that day, saith the Lord, that thou shalt call me Ishi, that is, my husband, and shalt call me no more Baali, that is, my lord. And I will betroth thee unto me for ever." Now, their espousals shall be everlasting, the union shall endure for ever, and great will be the Lord's delight in His faithful, loving, admiring, adorning, worshipping spouse. (See Hosea 1, 2, 3)

What then are we to understand by the passage before us? "O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely." From the tenth verse to the close of the fifteenth, we have an unbroken address of tenderest love, sweetest encouragement, and brightest hope. What more blessed words could even the lips of divine love utter? His object is to draw out her heart in love and confidence towards Himself. It is quite evident that the full blaze of millennial glory will not burst suddenly on the land of Israel and the nations, but by degrees, like the passing away of winter, and the gradual approach of spring and summer. Hence the need of faith on the part of the spouse. But He cheers her heart with the assurance that the day of her deliverance draweth nigh. He would have her to know that His eye is upon her, and to wait patiently. On the other hand, we learn from many portions of scripture, that she will, at this moment, be the special object of the malice of Antichrist. He will seek to devour the faithful remnant. (Rev. 12: 6, 17) But guided by the Spirit of God, she finds a refuge in the wilderness. "Then let them which be in Judea flee into the mountains." The Beloved knows her hiding-place. To His eye and to His heart, she is like the dove in the rock — in the secret places of the stairs, or the rugged side of a precipice, which has the appearance of a stair.

But her voice is sweet to her Beloved, and He loves to hear it, though it still resembles the mournful note of the dove, that sits solitary, mourning for its mate. Her countenance is comely: she is beautiful to Him, however marred by persecution, suffering, and trial. And He seeks to see her  - to hear her, oh, deepest, tenderest, kindest love! Was ever love like this? There is no love like His. "Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely." Oh! what gracious, unselfish love! What a revelation, what an unfolding of His heart! Truly may it be said of His heart, but of His heart only, "Love is strong as death, jealousy is cruel as the grave." Does death take a strong hold of its victim? Oh, how strong! — what a hold! — such is the strength — the hold of the Saviour's love. Let thy meditations be deep, and patient, O my soul, on the love of Christ — the love of Christ to His spouse — the love of Christ to thee. Think of the grasp — the hold which death takes — think of the almighty grasp, the eternal hold of the Saviour's love. The similitude is appalling — overwhelming — the reality, consoling, comforting, refreshing, and strengthening, beyond all measure. Oh! the deep, vast, profound, immeasurable, untraceable, glories of the Saviour's love!

Still further, gather up all thy strength — concentrate all thy thoughts — meditate on that other aspect of the Saviour's love: "Jealousy is cruel as the grave." What meaneth this? These seem hard words to set forth my Lord's most tender love. Only strong similitudes give an idea of the power of His love. These give its twofold aspect. If death takes a strong hold of a person, the grave keeps it. It is unyielding. It is a cruel grave. It hears not the cry of the bereaved. The widow's groans and sighs, and tears — the orphan's deep and bitter wail, are alike unheeded. It holds fast its prey. It yields not to the deep tones of the broken in heart, the wounded in soul, and the crushed in spirit. If thou shouldst supplicate the grave on bended knee, ever so earnestly, it will never yield to thee the loved one who has been wrenched from thy heart's core, and entombed in its deep caverns. How often it has been besieged, and besought with bitterest tears, deepest groans, loudest cries, but all in vain. It hears not, it heeds not, it yields not. What takes such hold as death? What keeps it like the grave?

Learn then, O my soul, from these dark but strong similitudes, the character of the Saviour's love. Sheltered in the cleft of the rock — in His wounded side — nestling in that mysterious heart of love, His timid, fluttered dove securely rests. No bird of prey can ever molest her there. All the vultures of hell cannot touch a feather of her wing. They can never reach the cleft of the rock wherein she hides. She is far above their highest flight. But may not she lose her hold some day, in an unguarded moment, and after all be seized, and perish by those who are seeking to devour? Did her security depend in the least degree on her holding fast, all would be lost in a moment. But, bless God, all depends on the hold which Jesus has. It is the rock that holds her, not she that holds the rock. What takes such a hold as death? What keeps it like the grave? Divine love holds its object with a power stronger than death, though sweetly tender, and is more unyielding than the grave. Will the blessed Lord ever "deliver the soul of his turtle dove unto the multitude of the wicked?" No! never! never! "I give unto my sheep eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me is greater than all; and no man is able to pluck them out of my Father's hand." (John 10: 28, 29) "Behold a king shall reign in righteousness, and princes shall rule in judgment. And a man shall be as a hiding-place from the wind, and a covert from the tempest; as rivers of waters in a dry place; as the shadow of a great rock in a weary land." (Isa. 32: 1, 2)

But all types and figures, allegories and illustrations utterly fail to set forth the Saviour's love. His glory will be revealed, and all flesh shall see it. But His love can never be fully revealed. True, we shall see Him as He is — in all the realities of His love, and know even as we are known; and find in His love our eternal delight. But there are heights and depths, lengths and breadths, in His love which must remain unknown, unrevealed, for ever.

Cant. 2: 15. "Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes."

Most graciously the well-beloved links himself with his spouse in the care of the vineyard. Take "us" the foxes . . . . for "our" vines have tender grapes. They are yet green and tender. They are only beginning to blossom. The vineyard must be guarded. The little foxes have sharp teeth, and though little, they are subtle and do great damage amongst the vines. During the bleakness and barrenness of winter there is no cover in the vineyards for the fox. The leafless bough offers no inducement. But with the reviving spring they find abundant shelter, and favourable opportunities to commit their ravages. Watch, then, O my soul, the state of thine own heart. Watch especially against the daily cares of this present life, and the thousand things that tend to mar thy fruitfulness. Abide in the true vine, let thy nourishment be drawn from His roots. So shalt thou bear much fruit to the Father's glory. "Be careful for nothing: but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." (Phil. 4: 6, 7)

In times of refreshing from the presence of the Lord, and of great awakenings, there is need for redoubled care. It is truly pleasing to witness the springing bud, and the unfolding blossoms — to listen to the songsters amongst the branches; the soft and significant voice of the turtle; but the keeper of the vineyard has more to do than contemplate the beautiful, or listen to the sweet sounds of music. He must watch against the subtle intruder, that lurks amongst the luxuriant foliage of the vines to deceive and to destroy. Around thee now, and back over many years' experience thy thoughts instinctively flow. Many a goodly vine hast thou seen marred for a season by the cunning craftiness of him who lieth in wait to deceive. Oh, how heart-breaking such disappointments are!

"Redouble your precautions, O ye saints!

Aware of the destroyer! — stop the gaps

Where, entering silently, he spoils the vines: —

Be cautious! for your enemy is strong,

To sleepless malice adds perfected craft,

And spiteful certainty of shortening rule;

Ye know, if ye are Christ's, your struggling souls

Resist a baffled and defeated foe.

'Take ye those foes.' who contrive the woe

Of God's Jerusalem! expose their craft,

Seize your keen weapons, servants of the Lord.

And sword in hand, yea, in your armour build

Her walls and fences that are broken down!

The weakest is made strong who cleaves to Christ."

Like the vine-dresser who has taken all pains to see that his vines are well watered, trained, and pruned, he leaves them in the evening, full of hope that they may be looking still better in the morning. But, lo! to his bitter disappointment, the destroyer has been amongst his vines — many are sadly nipped; one, to outward appearance, is ruined. While the keeper of the vineyard slept, the fox was accomplishing his work of devastation. Its sharp teeth had gnawed the stem to its core. The lifeblood was running down. It was also stripped of its bark, the branches were broken, the leaves lay scattered on the ground, and the tender grapes were entirely gone. Alas, alas, it was one of his most flourishing vines. It had a goodly stem, well nourished in a rich soil, beneath the genial beams of a southern sun. Its blossom was beautiful, and it promised an abundant vintage. But in one night, in an evil hour, it fell a prey to the enemy. While the husbandman looked thus sorrowfully on his dismembered vine, the thought crossed his mind — thank God! the root remains. For even the foxes of hell may not burrow up the roots of any plant of the Father's planting. But such was the damage done to his hopeful vine, that for a long time to come, it would bear but little fruit.

The application is easy. In the secret of the divine presence, O my soul, study the lesson. Has God given thee a love for souls? — a pastor's heart? Oh! seek to win souls to Christ; and to shelter, nourish, and watch over the sheep and lambs of His fold. "Feed the flock of God which is among you, taking the oversight thereof . . . . And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." (1 Peter 5: 1-10)

Cant. 2: 16. "My beloved is mine, and I am his: he feedeth among the lilies." The happy spouse now speaks with full assurance, as to the possession of her object. She speaks of Him as her own. There is conscious possession of the object of her affections. "My beloved is mine." She does not say, "I hope He is," but says plainly, without a question, He is mine. When affection is real, the desire of the heart is to obtain possession of the object. For this it will persevere. Nothing less will satisfy the heart.

We have seen, in our Meditations, that the bride was in the full enjoyment of the blessings of His love. We have also listened to her speaking in admiring delight of His many and excellent qualities; still the heart was seeking after possession — relationship. When the person is possessed, all his qualities and virtues are possessed. He Himself is mine. Thus will it be in the latter day. Christ will be for the remnant, and the remnant will be for Christ. "Thou shalt abide for me: thou shalt not be for another: so will I also be for thee." (Hosea 3) But we are all slow of heart to believe. Again and again, He assures her of His admiring love, and of His great delight in her. The outpouring of His affection is wonderful. Even when she speaks of her blackness, His ready reply is, "O thou fairest among women." How could a doubt remain as to the purpose of His heart? Now she sees what is coming, relationship is anticipated, she can say with certainty — He is mine! Blessed triumph! Happy victory! "Jesus is mine." Now, she speaks not of the fruits of His love, or of His excellencies, but of Himself. All are included in the Person.

Couldst thou speak thus certainly, O my soul, as to the possession of any earthly object? Assuredly not. One might say, with a measure of truth, "This money is mine — this place is mine — this honour is mine — this happiness is mine." But how soon may all these things pass away from us, or we from them? Only when Christ is the object of the affections can it be truly said, "My beloved is mine." How often it has happened, that when we thought we had sure possession of that on which the heart had been set, it either eluded our grasp, or if, perchance, we got a hold, the long-looked-for object withered in the hand like a flower plucked from its stem, or if it bloomed for a while, our disappointment was the deeper when it perished. How many, alas, of the children of men, will have at last to take up a lamentation and say, "All I cared for, all I lived for, all I toiled for, all I sighed for, is not mine now, and never will be mine, never can be mine; for a morsel of meat I sold my birthright, and now all hope is perished, and I must go penniless and portionless for ever!"

What a vain thing it is, for any of the sons or daughters of men to speak of "My" anything, as to this world! Supposing one could speak of everything that the world holds dear, as my riches, my influence, my power, my wisdom, my, fame — what would they, what could they do for the soul, the nobler part of man? But oh! how different, when Christ — the well-beloved, is the object of desire — of affection! And when faith can say without the least misgiving — "Christ is mine — He is my beloved — and my beloved is mine" — mine now — mine to wash my sins away — mine to clothe me with the righteousness of God — mine to dwell in my heart by His Spirit — mine through life — mine in the swellings of Jordan — mine in heavenly glory. Yes, my soul, and more — much more! Mine to look to — mine to speak to — mine to care for me — mine to sympathise with me — mine to succour me — mine to close my pilgrim path — wind up my long and weary journey and take me up in the skirts of His cloudy chariot to be with Himself for ever. Say, say, O my soul, is this — all this a suited portion for thee? Is it enough for a poor, vile sinner?

"Ah, who can weigh

The mines of treasure hidden in those words

I am my Saviour's, and the Saviour mine?

What overwhelming prospects they reveal

Through ages yet to come! The spouse of Christ

Fears not to use them, glories in their use,

My Lord, my God, my Saviour, my beloved!

But has she not his warrant? Said not Christ,

As me the Father loved, so loved I you?

And loved He not unto the end His own?

And claims He not from them one only gift —

That only gift their heart?"

But ere leaving this blessed, precious, glorious subject, record thy wonder and astonishment that any of the sons and daughters of men should overlook, neglect, or despise this portion — this Christ — this well-beloved. "For in him dwelleth all the fulness of the Godhead bodily." All else is emptiness and vanity. And now, as the risen Man in glory, the heir of all things, He invites the poor and the needy, the rich and the noble, the young and the old, to come to Him, that they may share with Him His position, His riches, and His glory. "For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved." (Rom. 10: 1-13)

On the other hand, many a dear, precious soul that truly loves the Lord and trusts in Him is afraid to say, "My beloved is mine." They think it would be presumptuous. Surely they forget that He says it first. And can it be presumptuous to affirm that His word is true? It is always more humble to be guided by His word, than by our own thoughts and feelings. But how came such to love Him? just because He first loved them. "We love him," says John, "because he first loved us." We never anticipate Christ. The soul that really desires Christ and His salvation is in possession of both. It may refuse to believe it, but it is not the less true. He has already visited that soul in the riches of His grace. He creates the desire that He may satisfy it. He creates the love that He may meet it. He creates the faith that He may answer it. Every good thing cometh down from above. Nothing good can spring up in our hearts naturally. Nothing good can be planted there by the world or Satan. Everything that is good must come from above. And all this is wrought in the soul by the Holy Spirit through the gospel. Every good thought or desire comes from the Lord; so that we may truly say, to desire Christ is to have Him — to desire His salvation is to have it. Every soul that really desires to know Christ — to trust Him — love Him — serve Him — praise Him, shall surely know and enjoy Him — love, serve, and praise Him for ever. Man may awaken expectations that he can never satisfy; he may induce love, and bitterly disappoint it; but not so the blessed Lord. He is the true God, His love is perfect. It has been fully manifested.

Be assured, then, dear fellow-believer, that He is ours — ours by the free gift of God: ours by the gift of Himself, so that we can say in all humility, "Jesus is mine," "My beloved is mine." May our souls be enabled to take a more comprehensive grasp of all that He is, and of all that He has for us!

"And I am his." Well she knows that she is His. He has often assured her heart of this precious truth. The bride is in the habit of saying what she thinks of her beloved to others; but He addresses herself directly. "O my love, my dove, my fair one." The dignity and glory of the Head are seen in Him. Is it not a truly blessed thought, O my soul, that the Christian belongs to no one but Christ — and is subject to nothing but Him? "Therefore let no man glory in men," says the apostle, "for all things are yours. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come: all are yours. And ye are Christ's, and Christ is God's. (1 Cor. 3: 21-23) Precious truth! It is plainly stated. The word can never change. "Ye are Christ's." The individual soul can say, "I am his." Thus we honour God's word. We belong exclusively to Him. We are subject only to Him.

Moreover, it is also said, "All things are yours." While we belong to no one but Christ, all things belong to us. "Whether Paul, or Apollos, or Cephas," etc., etc. They are all in the place of servants to us, no longer as masters. Even death itself has lost the mastery. It is now to the believer, not a master, but a messenger of peace — his servant. It can no longer look on me as its prey; the world can no longer say I am its own; the enemy cannot say, I am his. That precious word settles all, "ye are Christ's," and no one's else. Oh! believe it — so believe it, as to follow Him alone. We are bought with a price. We are His by right of purchase — the price, His precious blood. But is it not enough, O my soul, to know that thou art His — His now, henceforth, and for ever — His in time, and His through all eternity? Blessed Lord! it is enough. It is relief and rest to the heart, energy and power to the life, to know that thou art mine, that I am thine, and that I never can pertain to another. O my soul, meditate on these realities — ponder them closely. Though thou must now dismiss them for a season, return to them again. There is a living freshness to the soul in kindred love, in eternal relationship.

"He feedeth among the lilies." She remembers the name He gave her, "The Lily." This is happy — anything but presumptuous! Oh! that we might think more on the words which He uses, on the title which He gives. As "The Lily," she is the representative of all His people. In the largeness of her soul, she calls them all "lilies." Besides, she knows that "He feedeth among the lilies." He is to be found there. He finds His refreshment, satisfaction, and delight in the garden of lilies. Oh! to be used in gathering lilies into His garden, that He may find fresh delight, while yet He delays His coming.

Cant. 2: 17. "Until the day break, and the shadows flee away, turn, my beloved; and be thou like a roe, or a young hart, upon the mountains of Bether," (or division, margin). The full assurance of His love, and the happy enjoyment of Himself by faith, greatly increase her desire for the day of His glory. Then, "all shadows flee away." All types and shadows being fulfilled in Him, they pass away when He appears. Now, we see through a glass darkly; then, face to face. We shall see the same Jesus then as we see now, but the dim glass shall be removed. "We shall see him as he is." For Israel, the rising beams of the Sun of Righteousness shall chase away for ever all the darkness of night, and all the gloom of their long and dreary winter. The flowers appear, the birds begin to sing, creation is filled with joy.

The exercise of faith and hope in these two verses is beautiful and instructive. In reply to His description of the millennial day of glory, and of the place she has in His heart (vers. 10-15), she thus expresses her faith, "My beloved is mine and I am his." And her hope "until the day break, and the shadows flee away." There is no question on her mind as to the day of glory being near. She only waits for its dawn, and she further knows, that before the brightness of that morning, every shadow must flee away. "And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain." (2 Sam. 23: 4)

But "until" the dawn of that happy day, she prays her beloved to abide with her. She earnestly desires that she may have His gracious presence, and the comfort and sustainment of His love, "until" He appear Himself in glory. She clings to the Person of her Beloved. Happy fruit of a well-grounded faith and a "blessed hope."

"Turn, my beloved, and be thou like a roe, or a young hart among the mountains of Bether." She is still in the wilderness. Her trials are many. Like a country that is intersected with mountains and valleys, the pathway is difficult. She longs for her Beloved to come in power and glory, with the swiftness of the roe or the hart, on the mountains of division. What are the mountains and the valleys to the swift gazelle? They are as nothing. What are all the difficulties of Israel's full restoration to the lord? They are as nothing. One gleam of His coming glory will strike terror into the hearts of their enemies, and prepare the way for "the ransomed of the Lord to return and come to Zion with songs, and everlasting joy upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away." (Isa. 35: 10) Then, "every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain; and the glory of the Lord shall be revealed and all flesh shall see it together; for the mouth of the Lord hath spoken it." (Isa. 11: 4, 5) But, "until" that long looked for moment arrive, she prays to be maintained in the enjoyment of His love, and encompassed with His favour as with a shield. Blessed combination! Happy fruits of grace! Faith, laying hold on the word — hope, looking out for the first streak of day  - prayer, for the present enjoyment of His gracious purpose. She is pressing on, and would press through everything, that she may be actually with Himself.

Consider this, O my soul, meditate on these things. Is this thy condition? Having faith in the word of the Lord, art thou looking, longing, and waiting for His return? And is it thy constant prayer, to be maintained in His presence "until he come?" The hour immediately before the break of day is said to be the coldest and darkest hour of the night. So will it be with the remnant of Israel in the latter day. "Alas! for that day is great, so that none is like it; it is even the day of Jacob's trouble; but he shall be saved out of it." (Jer. 30: 7) But the first breath of morning will bring deliverance to the waiting, praying remnant, and destruction to their proud oppressors. "This know also," says the apostle, writing for the church, "that in the last days perilous times shall come." Happy they who are holding fast by the word — following the Lord and waiting for His coming. The last hour of the night may indeed be cold and dark, but heed it not, O my soul, weather it, watch, pray — the morning will soon break — abide in thy watchtower. Happy they who, with diligent, sleepless eye, catch the first radiance of the Morning Star!

"But ye, beloved, building up yourselves in your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude 20, 21)

Canticles 3.

Cant. 3: 1. "By night on my bed I sought him whom my soul loveth; I sought him, but I found him not." The heart of the spouse is feeling the loneliness of the night while waiting for the dawn of the morning. She is thinking of the One who brings the morning with Him. But she has lost the sense of His nearness. This is failure. The conscience is awake — the affections are lively: "I sought him whom my soul loveth." Yet there is no joy — she is in trouble. Pray why is this, O my soul? How should this be? Hast thou discovered, in thy meditations, the secret spring of this strange condition? A lively conscience — ardent affections, yet in darkness! There can only be one cause for such a state of soul — the eye rests not on the Beloved Himself. Apparently, there may be other causes, but this is the real one. Her eye has wandered, and she is in darkness — in felt loneliness. She has rest as to salvation; "my bed" — a resting place: though for a moment, it is "night" with the soul.

It matters little, for the purpose of the enemy, on what the eye rests, if he can only get it off Christ. It may be occupied with the best of things, such as the work of the Lord, our brethren, brotherly love, the fellowship of saints. But even these things, blessed as they are, will lead to failure, if any one of them becomes the governing object of the heart in place of the Person of Christ. But what shall we say of self and the world coming in, in some of their ten thousand forms? Darkness, weakness, and sad confusion must follow.

Many have said, I know, with reference to such a state of soul, that it is the Lord hiding His face, that we may be tried, and that our affections may be quickened. We see no ground for such a conclusion as to the ways of the Beloved in the Song of Songs. Here, like the fine flour, He is perfectly even, notwithstanding her changeableness. And certainly, such a notion would be contrary to the plainest teaching in the epistles. The same stroke of judgment that slew the Lamb, rent the veil; so that Christ and His redeemed entered into the "holiest of all"; and are in the light as God is in the light. Surely, Christ is in the light, never in darkness. And we are where He is, and as He is. "The darkness is past," as John tells us, "and the true light now shineth." And again, he says, "As he is, so are we in this world." The veil is done away in Christ.

The soul, I admit, may feel when in darkness as if He had withdrawn Himself and was gone. But in such a case it is the soul that has withdrawn itself from Him; not the Lord that has withdrawn Himself from it. Of course there will not be the same manifestation of divine love to the soul when it has lost sight of Him, as when it is closely following Him. As the Lord has said, "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." (John 14: 23) This is plain enough. The Lord is ever the same. He changeth not. When there is a change as to our communion — as to our enjoyment of Christ, it is entirely with ourselves. We may rest assured, that He will manifest to the fullest extent possible, the love that we can appreciate, so long as the eye is fixed on the Person of the Lord — so long as He is our object, our centre; light, love, peace, and joy fill the soul. But when the eye wanders — when He ceases to fill the full vision of our souls, darkness comes in; then follows, through the craftiness of the enemy, the numerous train of perplexing, agitating thoughts and feelings. "The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light." (Matt. 6: 22)

Learn then, O my soul, from the experience of the spouse, this much-needed lesson, namely, "That nothing short of the Person of the Lord Jesus Christ can ever satisfy the affections of the new nature." "Saw ye him whom my soul loveth?" is the natural, genuine cry of that nature when Christ Himself is not seen. The form of the cry may be different in each one, but the cause of uneasiness is the same in all. A single eye, has not a double object. The bride has got occupied, during the night, with something besides her Beloved. It may have been the wilderness — the weariness of the way — or it may have been with the anticipated glories of the breaking morn. But, certainly, it was not with Himself, as on a former occasion when she said, "A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts." Then, peace and joy filled her soul, and the sweet fragrance of His name was spread abroad. Now, restlessness and trouble, and her own failure is manifested.

Cant. 3: 2, 3, "I will rise now, and go about the city; in the streets and in the broad ways I will seek him whom my soul loveth: I sought him but I found him not. The watchmen that go about the city found me; to whom I said, Saw ye him whom my soul loveth?" Her position and her action are changed, but rest is not found. She has shaken off the spirit of supineness. Her cry is the language of a soul in earnest. But the streets and broad ways of the city, where watchmen are placed to maintain moral order, are not the places to find her Beloved. "He feedeth among the lilies." And this she well knew, only she is confused and agitated, as many have been in similar circumstances. The footsteps of the flock — the shepherd's tents — the budding grass — the mountain of myrrh — the hill of frankincense — the field — the garden — the bed of spices — the rural scenes, in contrast with the city, were His favourite haunts, and where He was to be found. But if her inactivity was failure, her activity was a mistake. Had humiliation and confession followed the former, the latter might have been prevented. But, oh! who could fail to admire the fervour of her love, the fulness of her heart, and the honesty of her confession? Four times in these four verses, she speaks of "Him whom her soul loveth." But she never pretends to have found Him until she has, or to be happy until she is. Would to God we witnessed in all cases of failure, such affection, earnestness, and honesty. It was through the fervour of her affections that her failure was exposed. Oh! that every case of backsliding from the Lord might be unveiled through the ardour of deep affection for the blessed, adorable Person of Christ!

But such are the affections of the spouse for her Beloved that nothing save Himself could for a moment meet the need of her heart. And had she been in heaven, in place of the city, and not found Him there, it would have been just the same. She must have continued her search. And as she passed from scene to scene, and from glory to glory — still her question would be, to all she met in the shining way, "Saw ye him whom my soul loveth?" Heaven, in all its brightness, without Him, would not have satisfied the affections of her renewed soul. It was Himself she was seeking, the Person of her blessed Lord — and nothing else, nothing besides, could take His place. Only the love of the Saviour can satisfy the love of the saved — only the love of the Bridegroom can satisfy the love of the bride. This is the ordinance of heaven — the wisdom and goodness of God. Thus the blessed Lord becomes the object and centre of all renewed hearts, as He is God's; and also the object and centre of all their ways, as He has been, and ever will be, the one object, and sole centre of all the ways of God.

A deeply blessed, and most practical lesson may be learnt from this grand central truth. "Love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God, for God is love . . . . Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit." (1 John 4: 7-19) In the day of our regeneration,  - when "born of the Spirit," a new life is implanted in the soul,  - which finds its rest alone in Jesus. "Come unto me, and I will give you rest." This is the rest of God, and of our new life. Above the world, above the clouds, above the storms, above the heavens, it rests on the bosom of the Beloved. Then, why is it that so many true Christians are strangers to solid peace and rest, not to speak of joy and love? Simply because Christ Himself is not the one object before the mind and the heart; and in all their ways, both human and divine. The uneasiness, the restlessness, the disquietude of true Christians is to be accounted for on this ground alone. The moment Christ gets His right place in the heart, everything else, consequently, drops into its own right place according to divine order. But if anything be allowed to come between the heart and Christ, the Holy Spirit is grieved, the soul is darkened, weakness and confusion follow, and the whole moral being gets out of order.

"Jesus! Thou art enough

The mind and heart to fill

Thy life — to calm the anxious soul;

Thy love — its fears dispel.

Oh fix our earnest gaze,

So wholly, Lord on Thee,

That with Thy beauty occupied,

We elsewhere none may see."

Cant. 3: 4. "It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me." Great was the joy of the delighted Shelomith when she found her Beloved. "I found him." Blessed declaration! I, a poor weak, wandering, worthless one, "found him." "Found him" who is the spring of all joy — the fountain of all blessedness. Her earnest, loving search is rewarded. It must be ever so. "He that seeketh findeth." When the heart is really turned to the Lord, it soon finds Him. It is His delight to reveal Himself to such, as He did to the loving Mary. He meets His bride in the way. She sees Him — she embraces Him — she holds Him — she will not let Him go, until she has brought Him into her mother's house.

But great as was her joy, it was as nothing compared with His. At first sight, the joy may seem to be all on one side. But it was not so. In the proportion that we love, will be our sorrow in losing, and our joy in finding, the loved One. Blessed truth, when seen in Christ! What a field for meditation! What treasures may be found therein! Here, much may be learnt of the affections of the Lord, and of His deep sympathies with His people. Take an illustration.

Supposing the Bridegroom's love to be a hundred-fold greater than the bride's, would His disappointment, on the occasion of her wandering, be a hundred-fold deeper than hers who had wandered? Most assuredly. The affections characterise the disappointment or the joy. What was the proportion between the joy of the Father and the Prodigal when they met? Rather, what was the difference? Infinite! and so it must ever be, between the heart of the Lord and His people. Oh, how careful and watchful should we be lest we wander, and so grieve and disappoint the tender, loving heart of Jesus! And oh, what a motive to repent and return, when we have wandered from Him, and thereby grieved His loving heart and dishonoured His blessed name!

But who, it may be asked, is the mother, and what are we to understand by the mother's house? We have the answer plainly given in the prophecies of Hosea. "Say ye unto your brethren, Ammi: and to your sisters, Ruhamah. Plead with your mother, plead." Israel as a nation is the mother. And when the long-broken relations between the Lord and His ancient people are re-established, He will have entered the mother's house. But on these points we have already dwelt in our meditations more than once, and need not here further refer to them.

The spouse, or godly remnant of the nation, knowing His Bridegroom love, falls into His embrace. She could find no resting-place until she found Him. And now, worn and weary with her wanderings, like the prodigal in the far country, she finds perfect repose in His changeless love. His heart is the only resting-place of hers. "I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love till he [she] please." This charge was considered in our meditations on Cant. 2: 7. The same charge occurs in Cant. 8: 4. Each time it is given the coming of the Lord immediately follows. In chapter 2: 7, it is the revelation of Himself. "The voice of my beloved, behold he cometh." It is Himself, personally, that is here thought of. In Cant. 3: 5, it is the Messiah coming in royal procession, as the true Solomon, crowned King of Israel by the heart of the nation. "Behold King Solomon with the crown wherewith his mother [Israel] crowned him in the day of his espousals, and in the day of the gladness of his heart." In chapter 8: 4, the bride is seen leaving the wilderness as united to Him. This is marked progress. "Who is this that cometh up from the wilderness, leaning upon her beloved?" This is all that the heart desires. It is the consummation of all happiness. To be with Him — one with Him — and like Him, is the full, perfect, and eternal blessedness of all His people.

From Cant. 3: 6, to the end of the chapter, we have a prophetic view of the Bridegroom, coming out of the wilderness with His bride. "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant." The Jews rise not, like the church, to meet the Lord in the air. He goes to where they are. The spirit of prophecy tells us that they were in the wilderness together. It was there that He revealed Himself to her, in His unchanging love as the true Messiah. "Behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her." "And to the woman [the Jewish remnant] were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent." (Hosea 2, Rev. 12)

And now, according to the prophecy under meditation, these "times" have run their course. The great events crowded up in these truly eventful years have been rapidly disposed of. The old serpent has been shut up in the bottomless pit, the beast and the false prophet have been cast into the lake of fire, and the rebellious nations have been judged. "The besom of destruction" has swept the empire of Antichrist. What man is, has been fully proved. He is set aside for ever as a vessel of testimony, and Christ now comes to take the place of the faithful and true witness for God in the earth. The scene being thus cleared, the throne of the Son of David, the Prince of Peace, is set up. The bride of the King is brought from her hiding-place in the wilderness with royal honours. The sight is glorious! The morning breaks! The rising sun sheds his beams over the land. Jerusalem is filled with joy! Now they shall say, and the rapturous shout shall not die on their lips as it once did, "Hosanna! Blessed is the King that cometh in the name of the Lord

"Resplendent Bridegroom, venerated Lord!

Prince of all kings! Eternal Sovereign!

Rich, wise, and royal. Solomon indeed!

Of thee — exclusively of thee and thine -

This Song of Songs, this hallowed Canticle!

Its thrilling tones, too little understood,

Treat not of earth's affections, but in type,

And shadowing forth of holy mysteries,

It speaks of the Beloved — the King of Peace —

Salem's Great Architect; it speaks of One

Who builds a temple to Jehovah's praise,

Which the descending glory shall pervade

And fill eternally — It speaks of One

Whose enemies shall all be clothed with shame,

While on Himself the universal crown

For ever radiates — It speaks of One

At whose high throne of peace and equity

Prayer shall be made, and happy nations bend,

Rejoicing in His sway of righteousness."

The royal procession moves on. The wilderness is left behind for ever. Verse 6 may be descriptive of the graces that shine in her. The smoking incense and the sweet spices give us the idea of praise, thanksgiving, and other fruits of the Spirit. Verse 7-10 may be more especially descriptive of the dignities, excellencies, and glories that belong to the King. The "bed" or "chariot" is the royal carriage. But mark, especially, it is the King's own workmanship. "King Solomon made himself a chariot of the wood of Lebanon." Christ provides everything, and prepares everything for His people. He leaves nothing for us to do, save to enter into that which He has finished. The cedar wood is typical of fragrance and incorruptibility. The "pillars," of strength. The "silver," of purity. The "gold," of divine righteousness. The "purple," of royalty. "Love" is the spring of all — God is love. "The daughters of Jerusalem" and "the daughters of Zion" may refer to the cities and tribes of Israel, for all which divine love has paved the way for their national dignity and millennial glory.

Canticles 4.

Cant. 4: 1. "Behold, thou art fair, my love, behold thou art fair, thou hast dove's eyes within thy locks; thy hair is as a flock of goats that appear from mount Gilead." When the woman touched the hem of the Redeemer's garment, the virtue that was in Him flowed out to her. (Mark 5) The finger of faith only touched the border of His garment, but it touched the secret spring of His heart, which faith only can reach. All the treasures of that heart were thrown open to faith. Her case was "immediately" and perfectly met. The fountain of her disease was dried up, and all the streams cut off. "She felt in her body that she was healed of that plague." Yet she was without peace or rest of soul, to say nothing of joy. She fell at the feet of Jesus, "fearing and trembling." Here, O my soul, pause a little, meditate, in the solitude of the sanctuary, on this instructive scene.

Is it possible, I ask, that all the virtue that is in the blessed Lord may be possessed by a believer, and yet that believer be a stranger to peace? So it was with this dear woman before us whose faith was great. And so it is, alas! with thousands of the Lord's dear people now. Herein is a mystery unto many. How is it to be accounted for? The case of the woman is plain enough; and also gives the explanation of every other case. Although she had received for her need all the virtue that was in Him, she was still a stranger to the thoughts of His heart towards her. She needed the revelation of His heart to herself, to give her full peace in His presence. What she wanted was the knowledge of what He thought about herself. And that is what every sinner needs, as well as the woman. He withholds nothing from the touch of faith. The first touch of faith secures for the soul all that He is Himself, and all that He has to bestow. But full repose of soul is only found in knowing the heart that surrendered all to win us for Himself. Then, but not till then, shall we be in the full repose of His love. Oh, to know His own thoughts about us! Oh, to know His love for us! "He loved me and gave himself for me," are the highest notes we shall ever sing.

But, one glance more at this blessed scene before leaving it. Only watch, for a moment, the outgoings of the Saviour's love, to this poor woman. Oh! who can understand the love that breathes in these words? "And he looked round about to see her that had done this thing." What love! His heart rejoices! He has gained His prize! From all eternity He had looked forward to that happy moment. The works of Satan are destroyed, God is glorified — grace shines, and faith triumphs. But His eyes must rest upon her. "Where is the one that has done this thing?" With what interest His eyes behold her! And now He reveals Himself to her heart, and fills her soul with the peace and joy of His salvation. "Daughter"  - nearest and dearest of kindred — tenderest of human ties — thy faith hath made thee whole; go in peace, and be whole of thy plague.

These reflections have been suggested while meditating on the first seven verses of this wonderful chapter. Here, the Beloved reveals to His loved one, in a remarkable way, the thoughts of His heart about herself — about her matchless beauty in His sight. Oh! for a circumcised ear and heart, to receive and retain for ever the words He has chosen to express His admiration of His bride. He sits, as it were, and gazes with enraptured delight on each feature of His fair and beautiful spouse. He then speaks plainly to herself of His admiring love. "Thou hast ravished my heart, my sister, my spouse." Such praise from man would be most injurious, but when it comes from His lips, it only deepens our humility, and makes us more like Himself. It fills the soul with a calm and peaceful joy; it unites us more closely to His heart, and transforms us more into His image. It is the blessed foundation of closest fellowship.

After assuring her heart, in general terms, that she is "fair" in His sight, He enumerates seven distinct features, which He has been contemplating separately, and minutely, with great delight. The eyes, the hair, the teeth, the lips, the temples, the neck, and the breasts. Each feature being perfect in itself, He sees in her the assemblage of perfection and beauty. "Thou art all fair, my love, there is no spot in thee." The minuteness of the inspection manifests the boundless interest and delight He has in her. The number seven, too, gives the idea of fulness and completeness. But need we wonder? "The beauty of the Lord our God is upon us." In all parts and proportions, the believer is perfect in Christ's perfectness, and comely in His comeliness. He has put away all that was ours, and given us all that is His own. Hence we are exhorted to put off the old man, and to put on the new man, which after God is created in righteousness and true holiness. (Eph. 4: 22, 23, 24) We will now briefly glance at the seven features separately.

"Thou hast doves' eyes within thy locks." The dove was ceremonially clean. It only, of all the feathered tribe, was offered in sacrifice on God's altar. (See Meditations, on Cant. 1: 15) It is the understood emblem of humility, chastity, and harmlessness. "Thou hast doves' eyes." The eye is a term often used in scripture for spiritual light and understanding. "If therefore thine eye be single thy whole body shall be full of light." But there is one peculiarity about the dove's eyes which may be designed to teach the believer a needed lesson. It has a wonderful power of distant vision. It is supposed to see, from an immense distance, its own dovecot. Having been taken far from home, it may be seen when liberated from its cage, ascending very high — steadying itself in the air, until it has discovered its way back: then it flies straight and rapidly home. Oh! for this power of distant and heavenly vision, that, having seen by faith the risen Jesus, we may forget the things that are behind, and press on to those that are before. Christ, Himself, is the Christian's mark — but the "mark" must be seen, before we can take our aim. First, fix thine eye, O my soul, on the risen, exalted Man in glory. Then, "press toward the mark for the prize of the high calling of God in Christ Jesus." (Phil. 3) The similitude is easily understood — is it true of thee, my soul? This is the question, what is thine aim? what is thy course? what is thy progress? Observe, the beautiful bright eye of the bride, glancing through her flowing tresses, meets the admiring eye of the Beloved, and ravishes His heart, "Thou hast doves' eyes within thy locks." Her locks soften their brightness.

"Thine are the locks, of which each single hair

Draws nourishment distinctly, and has root

In Him, the Head; of which not e'en the least

Can e'er be injured, to that Head unknown;

Thine are the congregated ringlets, diverse each

In form or fulness, yet containing each

Units all separable: vital all

And individual, howe'er amassed

In throngs collective, and those throngs themselves

Parts of a whole in fellowship with Christ,

Round whom His people cluster; and from whom

Derive those eyes of dove-like gentleness,

That look benignant on the world around."

"Thy hair is as a flock of goats, that appear from mount Gilead." The comparison here, may be to the long, glossy hair of the goats that graze on Mount Gilead, and to the circumstance of their appearance as a flock, or one united company, feeding on the rich pastures of the high places. The effect to the eye must have been profusion in each, and unity in the whole. "Long hair," the apostle tells us, is the covering and glory of the woman. (1 Cor. 11: 15)

But may there not also be a reference, in this comparison, to the long hair of the Nazarite, which was the type of power in the Spirit? Samson's great strength lay in his seven locks. They were the symbol of his unbroken vow — of his consecration to God. Every believer is a Nazarite to God, in Christ, and ought to be one in practice. "I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come." (Luke 22: 18) This is the Nazarite vow of the blessed Lord and every believer, being one with Christ, is under His vow. Herein lies the believer's strength, namely, in separation according to the law of the Nazarite. While Samson's seven locks were unshorn, the enemy could gain no advantage over him. The Spirit remained in power with him, so long as he kept the secret of his communion with God. But alas, alas, how difficult for a Nazarite to retain his locks in the lap of Delilah! Alas, alas, that the foul fingers of a harlot should ever touch the locks of God's Nazarite! Seek, then, O my soul, by diligence, watchfulness and prayer, to live and walk, in separation from the world, in fellowship with Christ, and in the power of the Spirit; that thy locks may never be shorn, and that the secret of thy communion may never be broken.

"Thy teeth are like a flock of sheep that are even shorn, which came up from the washing: whereof every one bear twins, and none is barren among them." Here the comparison fitly represents every point of the feature with great perfection. In the sheep, even shorn, we have the encumbrance of nature removed — regularity, evenness. "Coming up from the washing" — cleanness, whiteness. They have been washed in the fountain that removes all uncleanness. The upper and under rows exactly correspond. They are "twins." "None is barren among them" — there is nothing wanting. The bride can now eat the bread of life — the old corn of the land. She is of full age. The risen, exalted, glorified, and coming Messiah is the food and nourishment of her soul. In the Lord's sight there is evenness, purity, fruitfulness, nothing lacking in the one He loves. What a mercy it is so, and that He tells us Himself, that it is so! "Bless the Lord, O my soul; and all that is within me, bless his holy name."

"Thy lips are like a thread of scarlet, and thy speech is comely." As the river of God's grace which flows through this world is deeply tinged with the blood of the cross, so should the conversation of the believer be. "I determined," says Paul, "not to know anything among you save Jesus Christ and him crucified"; and again, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." (1 Cor. 2: 2; Gal. 5: 14) Observe carefully, O my soul, the significance of this feature in holy scripture. And, oh! may a deep scarlet line thread its way through all thy conversation; so shall thy "speech be comely" to thy well-beloved.

Nothing could be more loathsome to the eye than the lips of the leper; such are the lips of nature to God. Leprosy is typical of the sin of our nature. The leper was to "put a covering upon his upper lip, and cry, unclean, unclean, he shall dwell alone; outside the camp shall his habitation be." (Lev. 14) Such, alas, is the representation of man's sad moral condition before God, however fragrant the lips, or comely the speech, to our common nature. But oh, how changed when washed in the blood of the Lamb; in place of the white scaly lips of the leper, there is the pure, deep scarlet colour of the pardoned, healed, and purified believer. "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." (1 Cor. 6: 11)

When Isaiah saw the glory of the Lord in vision, he was brought to see himself, morally, as a leper, and exclaimed, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this hath touched thy lips: and thine iniquity is taken away, and thy sin purged." (Isa. 6)

The bright scarlet thread that was bound in the window of Rahab, invites thy meditations. It speaks loudly, and distinctly, of the power of the blood of Christ; but, for the present, it may be left. More than ever, O my soul, let thy lips be preserved from everything that would mar their living freshness to the eye of Jesus, and also, in the sight of others. "Let your speech," says the apostle, "be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." (Col. 4: 6)

"Thy temples are like a piece of a pomegranate within thy locks." The heart of the pomegranate is chosen to represent the temples of the bride. "A piece," or broken part, "of a pomegranate" is the emblem. The fruit is said to be delicious to the taste; and when thus broken it presents a bright red colour, mingled with white. This comparison, I suppose, gives us the idea of modesty, shamefacedness, or blushing. Blessed change for the house of Jacob, whom the spouse represents. There was a time when the Lord had to say, of His ancient people; "I know that thou art obstinate, and thy neck is an iron sinew, and thy brow brass." (Isa. 48: 4) What a change, now! What has grace wrought! Now, the Lord sees in His loved one the perfection of meekness and lowly grace. Even her blushing temples are hidden by her flowing tresses. "Thy temples are like a piece of a pomegranate within thy locks." What sayest thou to this feature, my soul? Meditate thereon, and pray that thine adorning may "be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." (1 Peter 3: 4)

"Thy neck is like the tower of David, builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men." The armoury of David was adorned with the trophies of his victories. He was a mighty man of war. The Lord delivered him out of the hand of all his enemies, and out of the hand of Saul. He subdued his enemies on all sides, and paved the way for the reign of peace, under Solomon, his son. But what were these, compared with the victories of King Messiah? The entire book of God may be considered as the record of the victories of Christ. But the tower-like neck of the bride, adorned with many jewels, symbolises the trophies He has won within the land of Judah. We read of Israel as a stiff-necked people — as wreathed about the neck with the yoke of transgression — and as walking wantonly with stretched forth necks. Such illustrations represent a sad moral condition. But now, through the lord's grace, the change is complete  - the triumphs of His love are perfect. The yoke of transgression is broken from off the neck of the daughter of Zion. In place of being obstinate as an iron sinew, it is graceful, beautiful, and stately, like the tower of David. "Awake, awake, put on thy strength, O Zion: put on thy beautiful garments, O Jerusalem . . . . Loose thyself from the bands of thy neck, O captive daughter of Zion." (Isa. 52: 1, 2) And now the Lord delights to contemplate this beautiful feature of His bride — graced with many chains of honour; "Meet for the necks of them that take the spoil." The holy liberty, and perfect happiness of His people will commemorate for ever the victories of His love.

"Thy two breasts are like two young roes that are twins, which feed among the lilies." This beautiful feature, the seventh in number, is the emblem, first, of moral development — the formation of the heart for Christ — the affections drawn out to Him; second, of nourishment — the means of growth and blessing to others. The contrast between the spouse and "the little sister," of Cant. 8: 8, is marked and instructive. "We have a little sister, and she hath no breasts." It is thought, by some, that the perfect development of the bride, and its absence in "the little sister," represent the moral condition of Judah and Ephraim, or the two tribes and the ten. When the twelve are restored, the difference will be manifest. Nevertheless, the ten tribes will enjoy the blessed results of what has been done. Ephraim, however, will be a stranger to those deep exercises of heart, through which Judah has passed, in connection with the Messiah; and, consequently, to the moral development which these experiences give. It was after the captivity of the ten tribes, that Christ appeared and was rejected and crucified. And before His gathering of them out of all countries to bring them into their own land is completed, He will have made Himself known to Judah, as coming again in power and glory. The remnant, when the Messiah returns, will be chiefly composed of the tribe of Judah. The twin roes may represent unity of mind and heart in restored Israel, towards their long-looked for Messiah. In feeding "among the lilies" they now find their delight, where He finds His. "He feedeth among the lilies." The heart is drawn out, and the affections are formed for Christ, through the manifestation of Himself to us, by the Holy Spirit. Oh! that our hearts — my heart  - may desire this, more and more, that there may be a more perfect development of His love there.

Judah will thus become the means of nourishment and blessing, not only to the ten tribes, but to all the nations of earth. "Rejoice, ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her: that ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled on her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem." (Isa. 66: 10-13)

The Bridegroom, having thus surveyed, with great delight, the faultless beauty of His bride, proposes to retire to his favourite scenes of resort  - the mountain of myrrh, and the hill of frankincense. It would appear that she accompanies Him on this occasion. But whether she goes with Hm or remains behind, He drops into her heart this blessed word, "Thou art all fair, my love; there is no spot in thee."

"Thy warfare is accomplished. Christ has died!

Thy sins, though scarlet, have been covered o'er

With His free pardon and His snow-white robes;

Cast into ocean is thy hated guilt;

Abhorring evil, cleaving unto good,

Lo! thou art fair! there is no spot in thee!"

Cant. 4: 8. "Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards." We may sometimes, in our thoughtless wanderings, be much nearer the "lions' dens" than we are aware of; yet wholly unconscious of our danger. Under the attractions of nature may be concealed our deadliest foes. We associate with "Lebanon," as a type, our highest thoughts of earthly exaltation. But there, that which is so fascinating to the outward eye, so charming to the senses, shelters the devouring lion and the cruel leopard. Its very luxuriance and beauty afford a covert for the enemy. The traveller, delighted beyond measure with the gorgeous scenery of Lebanon and Hermon, may be enticed to linger until it be too late to get safely to the plain. His danger thereby would be imminent, unless he had a good and faithful guide.

Here, O my soul, thou wilt do well to pause a little. Bear in mind, that the fairest scenes of earth are infested by enemies more subtle and dangerous than the lions and leopards of Lebanon. Ponder the paths of thy feet. What of thy proneness to wander, to linger amidst the attractions of the scene around? Learn to know thine own weakness, thine own tendencies. Some of the Lord's people, thou mayest have observed, are drawn aside by conformity to the world; others, by reading books which fascinate the mind, but dry up the soul; and not a few, alas, are ensnared by following their own will, and the way that seems right in their own eyes. But they all alike lead to the "lions' dens, the mountains of the leopards," or, to scenes and occupations of imminent danger to the soul. There is one eye, and only one, that can detect the snare; one voice, and only one, that can withdraw the heart from the place of peril. "From the top of Amana, from the top of Shenir and Hermon," divine love would say, "Look unto me." Thus shall the world, as it were, underneath and unseen, be under thy feet. "Amana," observe, signifies truth, integrity. From truth's point of view, keep looking for thy Lord's return.

Nothing can be more beautiful and touching than the way the blessed Lord here seeks to call His bride away from the scene of danger. "Come with me," are His words of matchless tenderness. He does not say, "Go! make haste, away, danger is near, thou art on the verge of the lions' dens." Oh, no, but, "Come!" "Come with me from Lebanon, my spouse, with me from Lebanon." He seeks to wean her heart away from Lebanon, the place of earthly delights, but of spiritual danger. What ineffable grace there is in the word "Come!" The whole sentence breathes the tenderest sympathies, the deepest solicitudes of His heart. How much sweeter to the ear is "Come," than "Go." There is fellowship in the one, there is separation in the other.

"Come thou and all thy house into the ark," said the Lord to Noah. He did not say, "Go thou," but "Come thou." The Lord, in grace, entered the ark before His servant, and, being there, He could say "Come"; and in this way the man of faith was assured that the Lord was with him in the ark of Salvation. What a comfort to know that the Lord is with us in the ship, however much it may be tossed by the troubled waters! But further, to the rebellious house of Israel he says, "Come now, and let us reason together, saith the Lord." (Isa. 1: 18) Mark also the gracious manner of His reasoning. When the invitation "Come" is obeyed, He puzzles them not with arguments, but sweetly says, "Though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool." Blessed way of reasoning for a guilty sinner! only the Lord can reason thus. The same grace, blessed be his name, we have displayed to the whole world, in that word of widest invitation: "Come unto me, all ye that labour and are heavy laden, and I will give you rest." No sooner is the word here proclaimed, believed, than the rest is secured. "I will give you rest" — rest from the burden of sin — rest from your own fruitless efforts — rest with myself in the paradise of God. Blessed Lord! would that that precious "Come" were more appreciated by those still at a distance. But the glory and the praise of the grace is thine. Once more: who has failed to admire the beautiful wind-up of holy scripture with its many "Comes"? "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." (Rev. 22: 17)

But there are other two words in the Bridegroom's loving call, from which the heart may drink in the deepest joy, "With me . . . . . Come with me." Could words possibly be found, better fitted to remove fear, and to fill the heart with confidence, whatever the circumstances might be? Impossible! If we have heard the lion's roar, and know that he is near, we may well be filled with alarm; for what power have we, in ourselves, to resist him? But these three words of matchless grace, "Come with me," contain everything that the heart needs. With Him she is perfectly safe, however extensive the range of mountains over which she has to pass, and whatever the danger may be. But mere escape from the lion's den, is the very least mercy these three words unfold. They express the delight He has in her company. Her presence is His joy. Wondrous — blessed truth! This is the richest thought of all. His delight in us; His desire to have us with Himself! Not, of course, that He is dependent on, or indebted to, the creature for His supreme delight, for he is God as well as man, and suffices for Himself. He is the independent  - eternal, living One; the Jehovah Jesus. But, as Son of man, in wondrous grace and love, He has made us necessary to the full display of His glory, and His eternal delight. The church, which is His body, is His fulness. (Eph. 1: 22, 23) And to the daughter of Zion He also says, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house: so shall the King greatly desire thy beauty; for he is thy Lord; and worship thou him." (Ps. 45: 10, 11)

This beautiful passage will be brought home to the heart of the spouse — the Jewish remnant — in divine power, when the Lord returns. He is seeking here, to turn away their thoughts and sympathies from the old Jewish order of things, "the father's house," that they may be entirely conformed to the new order of things, under the Messiah in His kingly glory. Israel's blessing will be on the earth, in Immanuel's land.

The Spirit of God has taken such pains to unfold this precious truth, "with Christ," that it may well invite thy meditations for a little while. It is established in the changeless purpose of God, and runs like a golden thread through every circumstance. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Rom. 8: 32) What a thought! "All things . . . . with Christ"  - in fellowship with Him. Health or sickness — poverty or riches, I am in each state with Him; and have Him in each state. According to the apostle's reasoning, the greater includes the lesser, and the lesser is possessed and enjoyed with the greater.

Should the Christian be so reduced in circumstances, as that a dry crust and a cup of cold water were his richest repast, yet ye could triumphantly say, such as it is, I have it with Christ, and Christ with it. From the lowest condition on earth to the highest pinnacle in glory, we have all with Christ, and our richest blessing is to be one with Him. So wondrous — so real — so perfect, is our oneness with Christ, the church's Head, that the apostle says, "I am crucified with Christ." And of all Christians he says, "Knowing this, that our old man is crucified with him." And in different parts of scripture, he speaks of it under seven distinct aspects, which give us the idea of divine completeness. 1. We are crucified together. 2. Quickened together. 3. Raised up together. 4. Seated together. 5. Heirs together. 6. Sufferers together. 7. Glorified together. And so precious to the heart of Jesus is this oneness, or identity of the church with Himself, that in each place where our future state is spoken of in scripture, it is defined as being with Christ. "Today shalt thou be with me in paradise." "Absent from the body, present with the Lord "Having a desire to depart and to be with Christ, which is far better." "And so shall we ever be with the Lord." "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go to prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also." Amen! This is rest, perfect rest, to the heart for ever. Refreshed, as if bathed in the ocean of His shoreless love, return to thy meditations on the beautiful Song of Songs. yet still to dwell on the volume of His heart, which only loves.

"Thy best repose on earth is broken still,

Thy "Lebanon" invaded and disturbed

By leopard-spotted, watching enemies,

By roaring lions seeking to destroy.

But come with Me in communings divine,

And I will lead thee where destroying beast

Nor noisome adversary can approach;

Where My redeemed, with everlasting songs

Triumphantly rejoicing, wave their palms

Of blood-bought victory around thy throne

In bliss unspeakable — where sin is not,

Nor death, nor change, nor anything but joy.

My spouse, My purchased, from Amana look,

From Shenir and from Hermon look afar!

Fixed on the basis of the promises,

Be ever gazing on thy glorious rest."

Cant. 4: 9-11. "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! thy lips, O my spouse, drop as the honeycomb; honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon." Matchless as were the various views from the top of Amana, Shenir, and Hermon — beautiful and enchanting to the eye as were these glorious fields of nature — fragrant with richest odours as were these spicy mountains; the eye and the heart of the Bridegroom turn from the contemplation of them all, to admire the loved one by His side. He sees in her what He can see nowhere else — the feelings and affections of His heart, reflecting back on Himself from hers. The beauties of the scene around them may be typical of those things which the men of the world esteem as most excellent, choice, and noble; but in the beauty and the love of the bride, the royal Bridegroom finds His delight and satisfaction. He sees in her the blessed fruits of His own unquenchable love — of the travail of His soul, and is satisfied. (Isa. 53: 11) Precious truth for the heart of every believer!

A man may have a very handsome estate, and value it much, but he can never have the same feelings towards it that he has towards his wife and children. They are a part of himself, not it. What were all the pleasures of paradise to the first Adam compared with his delight in his loved and beautiful Eve? She was part of himself, not creation. He had been cast into a deep sleep, and from his opened side a helpmeet was formed. When he awoke out of sleep and saw standing by his side the fair one, whom the Lord God, in His goodness, had provided for him, he exclaimed, "This is now bone of my bone, and flesh of my flesh." The blank was now filled up. He had seen nothing till now to suit his heart. The fair creation — the beauties of Eden, had been, as it were, a blank to the first man, until he possessed and enjoyed the blessed fruit of his typical sufferings and death.

But what was merely typical in the first man, was real in the Second man — the last Adam. He was indeed cast into a deep sleep — the sleep of death; and as the fruit of His opened side, a second Eve, as it were, has been formed, all fair and spotless in His sight, who shall, ere long, share with Him the joys and dominion of the new — the redeemed creation; and there, amidst its glories, reflect His love which was stronger than death, and bask in the beams of His cloudless favour for ever and ever. Need we wonder then at His enraptured admiration of her likeness to Himself? Almighty power could create a world; divine love alone, through suffering and death, could redeem a lost sinner. Who can understand this love — this love to a poor worthless sinner? But were it more the subject of thy meditations, O my soul, thou wouldst wonder less at these most marvellous words, "Thou hast ravished my heart, my sister, my spouse." And yet, with all that thou knowest now, or ever canst know hereafter, these words must for ever be most marvellous. "Thou hast ravished my heart;" in the margin it is, "taken away." Amazing truth! The heart of Christ ravished — taken away! And by what — by whom? By the attractions of a sinner saved by grace — by one who has been washed in His own precious blood, and adorned with His own peerless excellencies.

This expression of the Saviour's love stands in the centre of the sacred volume, and is, in some respects, the most remarkable we have in scripture. But the entire chapter, of which it forms a part, is, in some respects, a more wonderful unfolding of His love than we have anywhere else in the book of God. As to details, there is nothing like the Song of Songs in any other part of the Bible. "Thou hast ravished my heart, my sister, my spouse." He now takes the place of Brother as well as Bridegroom. "My sister, my spouse." Blessed relationship! Happy union! Well known and highly prized by Him, though as yet comparatively little known by her. But the main question here is one of heart — of feelings — of the Saviour's love, not to the Jew only but to all who believe in Him. His associations with the remnant, whom He speaks of as His sister, His spouse, is the occasion of its bright and full display. Amidst all that is beautiful, she alone attracts His eye; she is the contrast of all that is to be found on earth, or amongst the angelic orders in heaven. We nowhere read of the heart of the Creator being ravished with the beauties of creation. This mystery of mysteries was left for the Redeemer and the redeemed.

"Here love may meet a kindred heart,

But not a heart like Thine;

Lord from Thy love I cannot part,

Nor canst Thou part with mine.

Then speak the word — that gladdening word,

To bid us rise to Thee

To bid creation own her Lord,

And all His glory see."

A question, which has exercised some, very naturally arises here. Why is it that we have such a full and detailed expression of the love of Christ to the Jewish remnant in the Canticles, compared with the epistles which are addressed to the church of God, "the bride, the Lamb's wife"?

In the first place, the Canticles may be considered as the revelation of the heart of Christ to all saints, whether Jew or Christian, earthly or heavenly. Christ's love is perfect, and always perfectly developed according to the relationship in which we know Him. Under the allegory of bride and Bridegroom — love, the feelings and affections of His heart are here expressed, and in perfect harmony with that position. King Solomon, in whose day there was something like a passing gloom of millennial glory, is the chosen and fitted vessel to represent these blessed realities. There is a moral application of the sayings of Christ in the Canticles, which is unspeakably precious to the Christian. Happy they who can drink at such a fountain!

The following remarks from the pen of another may be helpful to the study of this precious book, as to the character of the affections therein developed by the Jew, as compared with the Christian; and which may account for the manner of the Lord's love in this book.

"However strong these affections may be, they are not developed according to the position in which christian affections, properly so called, are formed. They differ in this respect. They do not possess the profound repose and sweetness of an affection which flows from a relationship already formed, known, and fully appreciated, the bonds of which are formed and recognised, that counts upon the full and constant acknowledgement of the relationship, and that each party enjoys, as a certain thing, in the heart of the other. The desire of one who loves, and is seeking the affections of the beloved object, is not the sweet, entire, and established affection of the wife, with whom marriage has formed an indissoluble union. To the former, the relationship is the consequence of the state of the heart; to the latter, the state of the heart is the consequence of the relationship. Now, although the marriage of the Lamb is not yet come, nevertheless, on account of the revelation which has been made to us, and of the accomplishment of our salvation, this latter character of affection is that which is proper to the church. Praise and glory be to God for it! We know in whom we have believed."

In the second place, the relative position of the Jew to Christ in the Canticles, and of the Christian in the epistles, is widely different, and needs to be known, or we shall fail both in our thoughts and affections, in that which is due to Him; and apply to the church that which relates to Israel, and to Israel that which belongs to the church. We know the blessed truth of our oneness with Christ, as risen and glorified. "He that is joined unto the Lord is one spirit." (1 Cor. 6: 17) Oneness in life and position with Christ glorified, goes far beyond what the apostle calls "the Jews' religion." Even now, at this present time, we know that we are sitting in the heavenly places in Christ. And though here on the earth poor, faulty, failing ones, we know that we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession. (Eph. 1) But what is sweeter far than all besides, we know the greatness of His love, according to the sacrifice by which He has brought us into this heavenly position and everlasting association with Himself. Hence we know the complete settlement of the question of sin — full and everlasting forgiveness, perfect justification, and acceptance in the Beloved. Christ was delivered for our offences, and was raised again for our justification. (Luke 7: 48; John 5: 24; Acts 13: 38, 39; Rom. 4: 25) Our redemption is accomplished, relationship is already formed; we only wait for glory — the marriage of the Lamb. We count on His promise, "Surely I come quickly." "For yet a little while, and he that shall come will come, and will not tarry." But while waiting for His coming, we know and enjoy, though feebly, through the power of the Holy Ghost, the affections of His heart, which properly belong to that unspeakably blessed, and eternally established relationship.

Israel's position, in the Canticles, as brought out by the spirit of prophecy, comes far short of this. There is no question, however, of the purification of the conscience. Pardon and justification are not touched upon. It is more a question of the heart — of the creating, forming, and drawing out of the affections for the Person of the Beloved. The knowledge of Himself and the certainty of relationship are not yet fully entered into or enjoyed; and these are the very things which the heart that loves so earnestly desires and looks forward to. The Bridegroom, of course, knows the relation in which He stands to her, whom He calls "My sister, my spouse." Hence the wonderful unfolding of His heart directly to herself, that she may know the purposes of His love. He assures her, and re- assures her of her beauty, value, and preciousness in His sight. And even when she has failed through forgetfulness of Him and His love, He meets her with an affection that cannot be turned away from its object. Thus her heart is exercised through the manifestation of His love, grace, tenderness, and kindness; her affections are thereby deepened, He is exalted above all others in her eyes, and appreciated as the "chiefest among ten thousand . . . . yea, the altogether lovely." Her heart is thus gradually formed for Himself, and that by the revelation of His. The forty-fifth Psalm is the celebration of this blessed result. There, the remnant — the Jews — are greeted as the "fellows" of the King, and Jerusalem as "the queen in gold of Ophir." The nations now honour her with their presents, and entreat her favour. She is now in the closest relationship with the King; and received into the ivory palaces. But we return to our text.

"Thou hast ravished my heart with one of thine eyes, with one chain of thy neck." What the Lord here means by the words "one of thine eyes, one chain of thy neck," may be difficult to determine. He may refer to His appreciation of each single grace, and each spiritual ornament in the believer; or, of His delight in each believer, individually, as well as in His people collectively. The least of all saints can never be overlooked by Him, or undistinguished from others, either in time or in eternity. We are loved as individuals, saved and glorified as individuals. This truth is clearly taught in Luke 15, and John also speaks much of our individual blessing, the family of God being his principal theme, as the church of God is Paul's, and the wilderness journey Peter's; yet it is Paul who says, "Who loved me, and gave himself for me." Paul here speaks as if he were the only one that Christ loved and died for. Faith appropriates what grace reveals. It is only in this way that the heart enjoys the revelations of grace. Understandest thou this, O my soul? It is all-important. This is the province of faith alone. It makes the blessing, however great, personal. No matter what grace reveals in Christ, as the children's portion, faith is sure to say, "It is mine."

But in our happy home above, not only shall we be known personally to the blessed Lord, but to each other. Peter seems to have had no difficulty in recognising, on the mount of transfiguration, which was Moses and which was Elias. So must it be in the resurrection state, where all is perfection. A thorough distinction of persons will he manifest there. Paul will never be taken for Peter, nor Peter for Paul; and each will have his own crown and glory. Blessed, yet solemn thought! each saint will have his own crown. All will be known there for what they are in the estimation of the Lord. Yet all will be perfect, all happy, all in the full joy of the Lord, and all shining brightly in His glorious image, which all shall then perfectly bear.

"How fair is thy love, my sister, my spouse!" Were our meditations on the Lord's appreciation of our love, more deep, earnest, and simple, we should be more undivided in heart for Him. Love begets love. It is the fire I sit at that warms me. The nearer the fire, the warmer I am. The nearer I am to the heart of Christ, the warmer will be my own, and the more intense the flame of love to Him. As well might I think of getting warmed by going out to the garden and looking at the snow, as getting more love to Christ by looking to myself, thinking of myself, and trying to increase my love for Him. But, somehow, many say, I do not grow in love to Him, and in appreciation of His love to me, and I do desire to feel more love to Him. Well, then, if it is the fire I sit at that warms me, it is also the food I eat that satisfies me. Let thy soul then feed on Christ. And a rich repast thou wilt find in this wonderful chapter. Meditate thereon. It will bear being studied, word by word. And oh! think of the heart that each word flows from. Unbelief lets the words of Christ go for nothing, faith feeds on them. But be sure and rise in thy meditations to the heart whence they flow. Ever study His words in fellowship with Himself. Beware of separating the word from the Person of Christ. Thus shalt thy love increase, and thy practical conformity to Himself grow exceedingly.

To know how highly He values our love, should lead us to the contemplation of that which will nourish and strengthen it. "How fair is thy love, my sister, my spouse! How much better is thy love than wine! and the smell of thine ointments than all spices." If such revelations of His love win us not, what will? There is no wine, no joy of earth, so pleasant to Him, as the love of His spouse; no odour so sweet as the smell of her ointments. He tells her they surpassed "all spices." The hospitalities of the self-righteous Jew were nothing to Him compared with the love of the fallen one at His feet. But such fruit of the Spirit will only grow in the light of His presence. Plants never grow well in the dark. They may produce a few pale, sickly leaves, but that will be all. Fruit and fragrance will only be found when the plant has the full benefit of the light of heaven. "I am the light of the world," says Christ, "he that followeth me shall not walk in darkness, but shall have the light of life." "He that abideth in me, and I in him, the same bringeth forth much fruit; for without me, ye can do nothing." (John 8: 12; John 15: 5)

The honeycomb must first be filled by patient industry before it drops. The honey must be gathered from every flower. Such should be the habit of the Christian; learning something from almost everything. But, alas, we too much resemble the butterfly, and too little the bee. The former may be seen hovering over the flower for a little, then flying off without tasting its sweetness, while the latter fastens down upon it, and sucks the nectar out of it. Thus her storehouse is filled by little and little. The word must be carefully studied, and the heart well stored, before the word suited for the occasion lies ready under our tongue. As the fruit of the Spirit, the Lord is refreshed and delighted in finding it so. "Thy lips, O my spouse, drop as the honeycomb; honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon." The dropping of the honeycomb may suggest the idea of a thoughtful selection, in contrast with "the multitude of words" spoken of in Proverbs. Words are like seeds, they germinate, and bear fruit; whether they be sharp and bitter, or good and wholesome words. How important then, to sow good seed! If we sow tares we cannot reap wheat; and if we sow wheat we shall never need to reap tares. "For whatsoever a man soweth, that shall he also reap." Oh! to be ever dropping the words of kindness, gentleness, meekness, truth, faith, hope, and charity. What is purer than milk? What is sweeter than honey? What more nourishing than the one? What more healing than the other? The blessed Lord owns us in the Spirit, and not in the flesh, and here speaks of the precious fruits of the Spirit which are so delightful to Him. Into His own lips "grace is poured," and all His garments smell of myrrh, aloes, and cassia, out of the ivory palaces." And he finds, to His supreme delight, in His beloved spouse, the perfect answer to Himself. "Grace for grace" grace answering to grace, which is sweeter far to His heart, than all the productions of nature. When the hills and valleys of Canaan, so redolent with "all spices," and flowing with "milk and honey," shall have passed away, the loved one before Him shall abide in His presence, with increasing freshness and fragrance for ever and ever.

"Make Thy word sweetness to our inmost souls —

Open our mouths, and let it thence distil,

That all may know Thee, love Thee, and adore!

Be as the dew unto Thine Israel!

Clothe them with goodly raiment like Thine own —

Perfumed with such a fragrance from on high,

That none can come within their influence,

Without perceiving they have been with Thee,

And from Thy cedar-palaces received

Odours peculiar to those sacred heights,

Which from this lower world are separate!"

Cant. 4: 12-14. "A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphire with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes with all the chief spices." A few moments' meditation on the physical position and character of the land of Israel, will greatly help to the understanding of these beautiful and instructive comparisons. In the centre of the habitable world the promised land is said to be situated, a chosen spot of great natural beauty and fruitfulness. It is also interesting to observe that the locality of the Jews is not the result of accident, but of divine arrangement. Hundreds of years before Israel had any national existence, "the Most High," in marking off the boundary lines of the different nations of the earth, reserved for His chosen people this central place.

The following passage clearly proves this important point. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the lord's portion is his people; Jacob is the lot of his inheritance." (Deut. 32: 8, 9) Much may be gathered from this interesting truth as to the place which Israel occupies in the thoughts and purposes of God. This central spot has already been the scene of events far surpassing all others in their importance and results; and it shall yet be the scene of events for which the heavens and the earth are waiting, and to which all scripture points. The prediction which appears only as a bud in Eden, shall be displayed in its full-blown glories in the promised land.

Through the failure of Israel, the land, we know, is now lying waste. It presents anything but the idea of a centre; it is trodden underfoot of the Gentiles; but though it has long been like a wilderness, and the shadow of death, it will not always be so. The Lord of that once goodly land is now absent; He has gone to the "far country;" but He will return and take possession of His own. (Luke 19) "The land is mine;" saith the Lord; and, according to His original intention, it will become, in due time, the centre of all nations — the glory of all lands — the praise of all people; and His beloved Jerusalem shall be the metropolis of the whole earth, and the centre of blessing to all who dwell therein. The royal banner shall then float over its bulwarks, as the certain token that the "Nobleman" has returned — that the King of Nations is there.

From the top of Pisgah Moses was privileged to see this goodly land before he died. The Lord Himself showed it unto His servant Moses. What grace! What condescension! What an honour conferred on Moses! "I have caused thee to see it with thine eyes, but thou shalt not go over thither." (Deut. 34) He was permitted, before closing his eyes in death, to survey the future dwelling-place of the Lord's redeemed — to see its fertile valleys — its beautiful mountains — and its well-watered plains. In describing the country, under the guidance of the Spirit, he says, "For the Lord Thy God bringeth thee unto a good land, a land of brooks of waters, of fountains and depths that spring out of valleys and hills; a land of wheat and barley, and vines, and fig trees, and pomegranates; a land of oil, olive, and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. (Deut. 8: 7-9)

From the rich and varied productions of the Holy land, the comparisons of our text seem to be drawn. The spouse of the Lord is here likened to a "garden," an "orchard," "a fountain;" so replenished is she with all that is pleasant and fruitful to Him — so varied are the graces of the Holy Spirit in her — there is abundance for the heart of her Lord. "Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices." What a truth for thy meditations, O my soul; ponder it well! Look at its different parts. The "garden" may be celebrated for its choice collection of flowers, aromatic shrubs, and all pleasant plants; the "orchard," for all manner of trees, bearing precious fruit, and the "fountain," that which irrigates the whole scene. Every leaf is bedewed and moistened from the living fountain of waters. What a breadth and depth of thought this should give us, of what the people of God ought to be for Him, in this world! Like the choicest of gardens, compared with the barren "waste howling wilderness," should the people of the Lord be, in comparison with the people of the world. Well, how is it with thee, my soul? Is there freshness, growth, fruitfulness, in the things of the Lord? Can He come into the garden of thy heart, and eat His pleasant fruit? Known unto Him are all thy thoughts and ways.

But further observe, the delighted heart of the Bridegroom describes His spouse as, "A garden enclosed — a spring shut up — a fountain sealed." She is all, and only for Him. Her eyes wander not after another. She is perfectly content with her portion in her Well-beloved. Christ is enough. He is a complete covering to her eyes — the perfect filling up of her whole heart. No wishful, no inviting look is cast on any other. Contentment fills her soul. "I am my beloved's, and my beloved is mine: he feedeth among the lilies." The bloom, the fragrance, the fruit are for Him and Him alone. Her garden is closed against all others — the royal seal is affixed on the King's fountain; the living waters spring for Him alone. "Know that the Lord hath set apart him that is godly for himself." (Ps. 4: 3) No stranger must be allowed to tamper with that on which the King's seal is affixed. "Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let every one that nameth the name of Christ depart from iniquity." (2 Tim. 2: 19) "My son, give me thine heart," is a fair demand. Oh, hearken, my soul, to the voice of wisdom. When this demand is complied with, we can have no heart for the world. No man has two hearts; although, alas! we sometimes seem to have two. Let me watch against this. If the blessed Lord has my heart, I can have none for the world. A divided heart He cannot accept. Rather, let me say, Had I two, He should have them both.

"Ah! in what rugged and neglected spots,

Passed over in thy culture, often grew,

Unnoticed and unknown to all but me,

The richest fruits — humility and love,

The Myrrh of penitent and contrite hearts,

The spices exquisite of trust and praise -

Grief was a wine-press forcing the rich juice

Of grapes I watched maturing from the bud;

Bruised, they gave forth the wine of thankful love

Despised or disappointed, "IT IS WELL,"

Was all the sufferer's utterances. Drank I not

Holy enjoyment in those crushed-down saints?

Milk too, I tasted — many a tiny cup

Was filled to overflowing for my joy

With thoughts and promises of Holy Writ,

. . . . . . My Father's word,

Earnestly studied, carefully retained,

Believed, beloved, securely trusted in —

Rejoiced My spirit while supporting theirs."

The words "enclosed," "shut up," "sealed," forcibly suggest the thought of the believer's entire and well-defined separation from the world — like a piece of ground that has been reclaimed from the common around; well fenced, well planted, well cared for; and kept for the owner's especial use and pleasure. Though in the world, the Christian is not of the world. As Christ Himself says, "They are not of the world, even as I am not of the world." He is there as the servant of Christ, and should learn to do all things for Him. "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." (Col. 3: 17) No matter what it is, from the smallest thing to the greatest, he is to do all as service to Christ. Will this be service to Christ? is the question. Not, merely, what harm is there in doing this or that? and then doing our own will in place of the Master's.

The apostle Paul could say, "For me to live is Christ." As if he had said, "For me to live, is to have Christ as my motive, Christ as my object, Christ as my strength, and Christ as my reward." This would be separation from the world, and yet rendering the best service possible in the world. When the eye is kept steadfastly fixed on the Person of the Beloved, the heart is kept full of Him — the conscience is clear — the judgment sound, and our service fruitful. The closer we are to the fountain-head ourselves, the surer we are to become the channels of blessing to others. Like the spring in the desert, or the river in the valley, it benefits the region around. "If any man thirst," says Jesus, "let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7: 37-39)

From the heart thus filled with Christ, through the indwelling of the Holy Ghost, a blessed testimony will be given to the risen and glorified Jesus. It should flow forth like "rivers of living water." For this testimony the believer is responsible to his absent Lord. "He that saith he abideth in him, ought himself also so to walk, even as he walked." (1 John 2: 6) Here we enter on the ground of true christian responsibility. Being a Christian, I am responsible to walk as one. Not that I may become one, bless the lord! but because I am one. What a mercy! we are not responsible to gain a place in the divine favour. The blessed Jesus has accomplished this. But being, through His precious blood, in the place of perfect favour — perfect peace, joy, and acceptance, we ought to walk according to the position in which grace has set us. Being a child of God, I ought to walk as a child of God. And being a servant, I ought to walk as a servant.

Our responsibility as men — as children of the first Adam — was perfectly met by our blessed Lord when He died for us, and now, all our responsibility flows from our relationship to Christ — the last Adam, risen and glorified. "As my Father hath sent me, even so send I you." (John 20: 21) This commission, observe, was given by the risen Jesus to the disciples, not to the apostles only. And for this mission we must give an account to Him at last. Most solemn truth! But wholesome to be known and borne in mind. "Every one of us shall give account of himself to God." (Rom. 14: 10-12) It may be well to make two or three remarks here with reference to the judgment seat of Christ, as we have found many souls confused and troubled on this subject.

In the first place, the person of the believer can never come into judgment. He has "passed from death unto life." (John 5: 24) He is "justified from all things"; Christ was delivered for his offences; and where are they? all gone, and gone for ever. His name be praised! He was raised again for his justification; and what then? Being raised up together with Him he is associated with a risen Christ, in his eternal life, and in His acceptance before God, "There is therefore now no condemnation to them which are in Christ Jesus." (Rom. 4, 5, 8) The believer himself, then, can never be brought into judgment. Besides, when he appears before the tribunal of Christ, he will be in his body of glory. He shall then be like the blessed Lord Himself. "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil. 3: 21) How far, how very far, this glorious truth removes all thought of judgment, as to the person of the believer, I need not say. He is glorified before he is called to the judgment-seat, and knows well that he is a co-heir with Christ, and in the same glory with Him.

Secondly. The sins and iniquities of the Christian can never be brought into judgment. Christ has already borne their judgment on the cross, and put them all away for ever by the sacrifice of Himself. There will be no second judgment of the believer's sins. A full end has been made of all sins, confessed by us, and borne by Jesus. (Heb. 9; 1 John 1: 9) "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." (1 Peter 2: 24) So complete — so perfect, was the work of Christ on the cross, as the substitute of His people, that not the least question as to sin was left unsettled. Every question was for ever closed when He exclaimed, "It is finished." On the ground of this gloriously finished work, divine love meets the chief of sinners, in all the riches of the grace of God. And so great is this love towards the sinner, who pleads, before God, the name of Jesus, and trusts only to His precious blood, that not only are his sins and iniquities all forgiven, but they are said to be forgotten. "Their sins and iniquities will I remember no more. For by one offering he hath perfected for ever them that are sanctified." (Heb. 10) Such is the power, the potency of love, over all our sins, that they are gone from the recollection of Him who loves, and can never come into judgment.

Thirdly. But although neither the person, nor the sins and iniquities of the believer, are the subjects of the Lord's judgment at that day, his works, as the Lord's servant, must all be brought up before the tribunal of Christ. Hence the faithful word of warning by the apostle, "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord (1 Cor. 15: 58) He had been dwelling at great length on the resurrection of the body, now he touches on what may be called the resurrection of works. "Every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work —  of what sort it is." (1 Cor. 3, 4) But this trial of the quality of our works should not be thought of with fear and dread, but as one of our greatest privileges; because then shall be fulfilled that precious word, "But then shall I know even as also I am known."

God is light and God is love. He is all love — all light for his children. But His love will have them in the light as He is Himself. This will be perfect blessedness; because we shall then be in the perfect light as well as the perfect love of God. "God is light, and in him is no darkness at all." Our new, our divine nature loves the light — delights in it. The least darkness would be an insupportable burden. To be in the light, is to be manifested, for light makes manifest. Nothing can be concealed there. And we would not, blessed be His name, have one moment of our history with His tender, gracious dealings towards us, left in the dark. The heart shrinks from the very thought, notwithstanding all our weakness and naughtiness. "For we must all appear before the judgment-seat of Christ: that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. 5: 10) When the whole course of my life is manifested in the perfect light of God — of God in Christ, "Then shall I know even as also I am known." My judgment of all that was good and bad in that life, will be according to the perfect judgment of God.

All that has been done for Christ, as the fruit of His grace in us, shall be approved and rewarded by Him. That which has been done merely in the energy of nature cannot be owned, but must now be consumed as "wood, hay, stubble." All that has been produced by the Spirit of Christ in us shall abide for ever, as "gold, silver, precious stones." (1 Cor. 3: 10-13; 1 Cor. 4: 1-5) Much self-denying, cross-bearing service, which has been gone through by many from the best of motives, but the means used unsanctioned by scripture, shall then be analysed with divine accuracy. All that the Lord can own as good He surely will, and abundantly, reward. And many a holy purpose of the heart, which had for its object the Lord's glory, but which was never accomplished, shall then be brought to light and have its full reward. The smallest service done for Him on earth shall not be overlooked in that day. "For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily, I say unto you, he shall not lose his reward." (Mark 9: 41) If A. has given one, and B. two cups of cold water, B. shall have a double reward. It will also be made manifest in that day, what it was that prevented us from doing more good, considering the light we had, the opportunities enjoyed, the grace bestowed, and the operations of the Holy Spirit in us. Nevertheless, each one will have the place prepared for him of the Father. But never till that moment shall we know how much we owe the blessed Lord. Then, but not till then, shall we know what He has been for us, and what He has had to bear from us. Then will be seen, in the true light of His presence, the love of that heart which ever rose above all our unworthiness, and manifested itself in patient grace, tender love, and unwearied goodness. And then, too, will be seen the ten thousand times ten thousand instances in which we sought, in the pride of our hearts, to please ourselves, exalt ourselves, make something of ourselves, in place of serving the Lord Jesus, exalting Him, and making Him our all in all.

The long-suffering, patient, tender love of Jesus in thus bearing with us for so many years will be known and understood in all its perfection. And the sweet recollections of a love far surpassing all others in tenderness shall then fill our souls with the most perfect admiration, fervent adoration, and enraptured praises for ever.

And not unknown, or forgotten in that day, will be His many — His miraculous interpositions on our behalf, and wondrous deliverances during our unconverted days. Many a time when Satan had beguiled us to the very brink of hell, and thought that another push would send us in, the mighty, loving, adorable Jesus threw the arm we were despising around us — saved us  - and gently led us back from its slippery edge. Oh! with what overflowing hearts shall we retire from this privileged scene — the tribunal of Christ! Oh! what material it will have supplied for the praises of heaven! Now we shall know the use of our golden harps. And the spring of joy which has been opened there shall flow on, with ever deepening fulness and freshness, throughout a long, bright, and happy eternity.

There are other two distinct sessional judgments spoken of in scripture, which it may be well just to notice, to prevent confusion. 1. The judgment of the living nations, "when the Son of man  - hall come in his glory." (Matt. 25: 31-46) This takes place at the commencement of the millennium. 2. The judgment of the dead, before the "great white throne," when heaven and earth flee away. (Rev. 20: 11-15) This takes place at the close of the millennium, and is quite distinct from the judgment of the living nations, and from the judgment of the saints in heaven, before the tribunal of Christ. The notion of one general judgment of the righteous and the wicked has not the sanction of scripture.

Now, at this present time, we should walk by faith in the light of that future day. The threefold effect of this truth on the mind of the apostle is worthy of our special attention. "Knowing therefore the terror of the Lord we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences." (2 Cor. 5: 11)

1. Knowing what a terrible thing it must be for a sinner to appear before God in his sins, and under a responsibility entirely his own, the apostle is stirred up to preach the gospel with great earnestness. "We persuade men." He seeks to warn  - to impress others, with the immediate and unspeakable importance of salvation. What an awful thing it must be for an unbeliever to answer personally for his rejection of Christ and salvation. Who would not be aroused to deep soul-stirring earnestness, in the preaching of the gospel, by such a consideration?

2. The apostle was already in the light — already manifest unto God. "But we are made manifest unto God." The judgment-seat bore no terror for the apostle. It only stirred him up to greater zeal for the salvation of others.

3. Thus walking in the light, the man of God — the servant of Christ, goes on with his work; his conscience, meantime, reflecting the light and the love of God. He commends himself to the consciences of those amongst whom he labours. "And I trust also are made manifest in your consciences." Oh! that these blessed, precious, and practical results may flow to thee, my soul, and to many others, from thy meditations on the tribunal of Christ. And to this end may we experience the various operations of the Holy Spirit, as referred to in the following words of the blessed Lord.

Cant. 4: 16. "Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out." The word "wind" is sometimes used in scripture, in reference to the Holy Spirit; and this verse is like the Lord praying for the different operations of the Spirit, in the hearts of His beloved people. "Blow upon my garden that the spices thereof may flow out." There are spices — "chief spices" in His vineyard, but something is needed to cause them to flow out. He has just been walking in His garden, surveying His pleasant plants, and calling them by their names.

He knows well every plant in His vineyard — when planted — what care it has received, and what fruit should be forthcoming. They are all of His own right hand planting, "that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." (Ps. 80: 15; Isa. 66: 3)

"Like trees of myrrh and spice we stand,

Planted by God the Father's hand:

And all his springs in. Zion flow,

To make the young plantation grow."

But sometimes a death-like stillness comes over the whole plantation, and both old and young are affected by it. The balmy branches yield not to the breath of the Spirit, so that the rich perfume is not collected by, and carried on, the breeze. "Awake, O north wind; and come, thou south." is now the patient husbandman's cry, "blow upon my garden." A sharp, keen blast from the north, or the genial gales of the south, may be employed to awaken, quicken, and arouse the Lord's people from a state of sad supineness. But, oh! sweet thought! He to whom the garden belongs, and who knows well every plant that is in it, holds in His hand the breath that fans, and the whirlwind that sweeps. And for all His tender, precious plants He carefully adjusts the due proportion of the north and the south wind.

"Happy enclosure! where the piercing gale

Nips but the budding weeds, while, kept secure,

The cultured plants are refuged from all ill,

To flourish in the soft succeeding calm!"

"A little while," and they shall all be transplanted to the more genial clime of the paradise above. There the piercing north wind of affliction, chastening, and discipline shall no longer be needed. There will be nothing in those cloudless regions to wither the leaf, nip the bud, blight the blossom, or stunt the fruit. Enough, O enough, of all this sad and sorrowful work, have we had in this cold world of ours! Come, O come; hail, happy day, when far, far away from the wilderness, where trial often comes like a terrible blast, as if it would up-root the feeble plant; and where sorrow often fills the heart, and shame covers the face, because we have been so fruitless in that which is good, and so fruitful in that which is evil; but then, all evil shall be done away; no grief, no canker, no worm there. Rooted in the pure soil of heaven and, continually drinking in the dews of eternal love, we shall bloom and bear fruit to the ineffable delight of our Father's heart — the unutterable glory of our blessed Lord, through the abiding presence of God the Holy Spirit with us.

Lord, grant that now my heart may be entirely inclined to the culture which thou seest to be the best; that my heart may bow to every breath of thy Spirit, and that there may be such fruit and fragrance in my life as shall afford thee pleasure. Oh! to be ever free to say, "Let my beloved come into his garden and eat his pleasant fruits." These few are the only words which we have from the lips of the bride in this wonderful chapter. But they are happy, blessed words. "My beloved." She is at home and happy in His presence. He, Himself, is hers. She knows it. She enjoys it. He is her own beloved Lord and Saviour. "My beloved." But when she speaks of the garden, she calls it "His garden." And of the fruit she says, "His pleasant fruit." This is true ground, as we elsewhere read, "My well-beloved hath a vineyard in a very fruitful hill. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine press therein." And again, speaking of His care of that vineyard, which proved so unfruitful to Him, He says, "I the Lord do keep it: I will water it every moment, lest any hurt it, I will keep it night and day." (Isa. 5; Isa. 27)

In John 15, the blessed Lord speaks of Himself as the "True Vine," His people as the "branches," and His Father as the "husbandman" — the vinedresser. Oh, what a wondrous sight! The Father looking down from heaven beholds, all over the habitable world, His own beloved Son bearing fruit to His glory, through the many branches of this goodly vine! What a wide-spreading vine! It is only through the supply of the rich juices from the parent stock that the branches bear fruit. What a lovely, sight to the Father's eye! What a constant care for the Father's heart! But, oh how rewarded when He sees the branches thus vitally connected with His Son, "filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God." (Phil. 1: 2) "Herein is my Father glorified, that ye bear much fruit." (John 15: 8)*

*Besides these practical reflections on the north and south winds, note also, O my soul, for thy further and future meditations, the frequent reference in the prophetic scriptures to "the king of the north," and "the king of the south." These kings, the one on the north and the other on the south side of Palestine, were often mixed up with events in the Holy Land. Hence the Spirit of God has given us many interesting details of their past history in connection with the Jews. (See Dan. 11) And of the future He has written, verses 40, 41, "And at the time of the end shall the king of the south push at him: (at the wilful king — the antichrist — then reigning in the land:) and the king of the north shall come against him (the antichrist) like a whirlwind, and with chariots, and with horsemen, and with many ships; and he (the king of the north) shall enter into the countries, and shall overflow and pass over. He shall enter also into the glorious land, and many countries shall be overthrown." This takes place, observe, "at the time of the end"; to which period, the scenes in the Canticles, now under thy meditation, chiefly refer. A little while ago and the comparison was drawn from Egypt (Cant. 1: 9), then from the wilderness (Cant. 3: 6), and now from the land. Then shall the long, dark, and dreary night of Israel's dispersion be nearly over. The last and powerful king of the north comes to his end on the glorious, holy mountain, and none shall help him." Antichrist and his confederates shall be finally overthrown; Israel fully restored; "And the Lord alone shall be exalted in that day." Thus far, as to outward events, we have the north and the south winds — the trial and the blessing.

No sooner has the loved and beautiful Shelomith invited her Lord to come into His garden, and partake of the refreshing fruits thereof, than He answers, "I am come." He does not say, "I may or I will," but "I am come." Already, while she is yet inviting Him, He is present. His heart is ever ready — waiting to attend on the cry of His beloved ones. Oh! happy spouse — oh! happy people, that are in such a case as this! To have the King of kings, and Lord of lords, waiting, ready to attend when they call. The fruits of the Spirit are always acceptable to Him. Rich and varied He now finds them, and greatly He is delighted with this banquet of love.

Canticles 5.

Cant. 5: 1. "I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk; eat, O friends, drink, yea drink abundantly, O beloved." These different fruits may represent the different results of the Spirit's operations in souls by the truth. There may be tears, bitter as myrrh, flowing from one, under a deep sense of past failure. The Spirit of God having applied the truth in power to the conscience, the heart is broken. Its deep fountains are opened up, and bitterest tears of deepest anguish flow like a river. And now out comes, in unreserved confession before God, the whole matter. Second causes are lost sight of, in the searching light of God's holy presence. "Against thee, thee only, have I sinned, and done this evil in thy sight." These are close quarters for a soul to be in with God. Though David's sin had been against his neighbour, and against the well-being of society, yet he says, "Against thee, thee only, have I sinned." All sin is against God; and it is a painful thing to have to do with God about our sin. But right into the presence chamber of the Holy One we must go, just as we are, if we would get rid of the awful burden of sin. There, and there only, can we find full relief. The weeping penitent must lay down the multitude of his sins, side by side with the multitude of God's tender mercies. Only there can he learn what that word meaneth, "Where sin abounded, grace did much more abound." The Father meets His child, blessed be His name, in the boundless grace of His heart, on the ground of the precious blood of Jesus. As the rising wave from the fathomless ocean hastens to meet and embrace the descending stream, and overflow all its limits, so does grace meet the penitent sinner, and obliterate for ever all trace of his sin. Its course, like a river, may have been long and deep, but now its very course and limits are untraceable.

"O love divine, thou vast abyss!

My sins are swallowed up in thee

Covered is my unrighteousness

From condemnation I am free

While Jesu's blood, through earth and skies,

Mercy! free, boundless mercy! cries."

Having passed through the experience of Psalm 51, David could praise and worship God with a joyful heart according to the strains of Psalm 103 "Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits; who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies." Thus God's majesty, holiness, and truth have been maintained, sin judged in the light, the conscience cleared, the heart made happy, full communion restored, and the soul established in grace. The tears may have been more bitter than myrrh, but the results are sweeter than honey, and more fragrant to the heart of Christ than all spices.

The Lord finds every variety of fruit in the assemblies of His people. But with all that which is of the Spirit, He has the fullest fellowship and enjoyment. "I have gathered . . . . I have eaten . . . . I have drunk." He partakes of all the variety. He slights none. In the advanced disciple He may find that which indicates the strength and vigour of wine; while in the new-born babe there may be the sweet simplicity of milk. An infidel, chafed and annoyed by the beautiful simplicity of a believing child, who was speaking about the joy and happiness of being with Jesus for ever, said to her, "But what if Jesus be in hell?" "Ah," replied the dear child, "but it would not be hell if He were there." How simple, yet how unanswerable! How honouring to the name — how refreshing to the heart of Jesus! What hast thou for thy Lord, O my soul? What can He gather from thee — what can He eat — what can He drink of thine? What is sweeter than humility? What is more honouring to the Lord than entire dependence on Him? What more grateful to His heart than a daily, growing desire for the glory of God?

Many will partake of this royal supper, and enter into its joys. Many, very many, are the "friends" of the Bridegroom. And all, in the day of His glory, will enter into His joy. Wondrous, long-looked-for day of heavenly and earthly glory! All hearts will be reached and touched with that joyous invitation. "Eat, O friends, drink, yea, drink abundantly, O beloved." The "natural branches," long broken off from the stock of promise, shall, as the apostle says, be grafted in again. "In that day" — the day of Israel's restoration — "the Lord shall cause them that come of Jacob to take root; Israel shall blossom and bud, and fill the face of the world with fruit." (Isa. 27) What a feast shall then be provided through restored Israel, for all nations! The face of the world shall be filled with fruit. "And in that mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." (Isa. 25) Again, "And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth: and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth." (Hosea 2) Here the figure is changed from ingrafting to sowing, as if God was going to do an entirely new thing in the earth.

"Now we know, from the New Testament," says a recent writer, "that in that day, 'the heavens' will be occupied by Christ and His glorified saints. Jehovah will hear the heavens, 'and they shall hear the earth.' Christ, in whom all things, both in heaven and earth, will then be gathered, will be the One to whom prayer shall be addressed from all on earth, even as it will be through Him, and His glorified saints, that blessing will be universally administered. 'And the earth shall hear the corn, and the wine, and the oil.' No want, no scarcity, even then. The voice of complaining will have ceased to be heard in the streets. Creation's universal groan will have been hushed; yea, it will have given place to universal hymns of gratitude and praise. 'And they shall hear Jezreel.' Now, Jezreel, as scholars tell us, means 'the seed of God'; and this interpretation of the word is confirmed by what immediately follows, 'I will sow her [Israel] unto me in the earth.' . . . . There shall be one unbroken chain of blessing, from the throne of Jehovah, the great source of all, down to the enjoyment by mankind of all the blessings of this life and the place in this wondrous chain filled by restored Israel, is that of Jezreel, the seed of God, sown by Jehovah, and to Him, in the earth, and filling the face of the world with fruit. Jehovah — the heavens, occupied by Christ and the church in glory — the earth — restored Israel, or Jezreel, the seed of God — universal blessing on the earth, even to the abundance of corn, and wine, and oil, while war and violence are at an end; 'And the glory of the Lord shall be revealed, and all flesh shall see it together.' Praise, eternal praise to Him who alone doeth wondrous things! Let the whole earth be filled with His glory."

Oh! what a circle of blessing is presented to us here! Mark it well, O my soul, and meditate thereon. Look forward to the happy day, when He who has been long absent shall have returned, and shall say in the ears of His waiting people, "I am come" — "I am come into my garden, my sister, my spouse." Then shall the promises made to the fathers be fulfilled to their children, according to the word of the Lord. Jehovah in the highest heavens — Christ and His glorified saints, in the heavens that are connected with the earth  - then restored Israel in the holy land, and all nations of the earth, thus linked together in one glorious chain of universal blessing. Oh! what a circle of glory! What a circle of "friends!" What a feast of love! And what a joyous welcome from the heart of Him who is "Lord of all!" "Eat, O friends; drink, yea, drink abundantly, O beloved."

Cant. 5: 2. "I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night." In this sad confession of the bride we have brought before us an aspect of experience which many believers, Christian as well as Jewish, are frequently passing through, and which well deserves our patient meditation.

By far the greater proportion of Christians are more occupied with themselves, and their changeable feelings, than with the word of God. This is the fruitful source of endless troubles and perplexities of the soul. How often it happens in the history of some Christians that when they experience a change of feeling in themselves, they hastily conclude that Christ Himself is not now what He once was to them. They judge the Lord by their own feelings, in place of believing in Him according to His own word. This is looking to self in place of Christ, and being governed by feelings in place of the unchangeable truth of God.

Only a few hours ago, as we may say, following the order of our song, the spouse was in the full joy of her Lord's presence. She was then bright and happy, like a certain class of Christians in the full current of a joyous meeting. But supper being ended, and the guests withdrawn, she retires to rest. Very soon, alas, a change comes over her feelings which greatly troubles her. "I sleep, but my heart waketh." She is restless, uncomfortable, unhappy. The heart is breathing after Christ, but she is indisposed to exert herself for Him. What a sad, melancholy state of things, when the blessed Jesus is knocking at the door! But this is no uncommon case. The believer may be in the main right at heart, but having fallen into a low, dull, sleepy state, spiritual duties become a burden, and they are either entirely neglected, or not done heartily. This is a miserable state of soul to be in, "I sleep, but my heart waketh." It is well to look at both sides of this "but." She is neither asleep nor awake. On the one side there is a slumbering conscience, on the other a wakeful heart. No quiet rest can she find — no refreshment. And well it is so when we become careless about the things of the Lord. But what a picture of thousands, and tens of thousands, who ought to be bright, happy, and always ready girded for anything in the way of service to Christ and immortal souls.

We now turn to the bright and blessed side of this instructive scene. Has the Lord changed because she is changed? Blind unbelief would be sure to say He had; and then unworthy thoughts of Christ would follow, and no end to doubts and fears. When inward thoughts are guiding, the words of Christ go for nothing. But, really, has her coldness and indifference not changed Him in the least towards her? The love of Christ towards His spouse never for one moment changes, not withstanding her backsliding and inconstancy. But no better answer could be given to the question, than the words of the sleepy spouse herself. Drowsy as she is, she knows His knock, and discerns the voice to be His; and still she says "my beloved." There is a life in her soul which must ever respond to that voice, in spite of failure. "It is the voice of my beloved," she says, "that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night." Now thou hast, O my soul, the poor changeable believer, and the unchangeable Saviour before thee, face to face, on the page of eternal truth. What thinkest thou? Are the vain suggestions of the human mind, in such a case, to be the guide, as to the mind of Christ, or the plain word of God? What could be plainer or more to the point than the word before us? Mark it well, O my soul, and meditate thereon. And may its blessed light ever be reflected, from thy heart and conscience, in all thy intercourse with backsliding and troubled souls.

Full of the most patient, touching love, are the words of the Bridegroom to His weak and erring bride. In place of being influenced by her sad state of soul, and accusing her of ingratitude and indifference towards Himself, He appeals to her in terms more tender than on any former occasion. "Open to me," He says, "to me — thine own Messiah — thy Beloved — I am Jesus — why shut the door against me?" "Open to me, my sister, my love, my dove, my undefiled." Never before had he called her his "undefiled." This term of wondrous grace and significance was reserved for the day of her deep failure. And never before had he alluded to the heavy "dews," and the heavier "drops" of the night by which He had been overtaken in His path of devoted, unselfish love for her. Oh! what an appeal! Its deep, deep tones re-echo from the darkness of Gethsemane, and from the solitudes of Calvary, the greatness of a love which nothing could turn aside from its purpose. But alas, His appeal has but little effect on her sleep-laden conscience.

Is there anything in all this, let me now ask, that looks like a change in the love of Christ towards His backsliding one? Who can say there is? unless it be that He now reveals His love more fully, and appeals to her more tenderly. Does He not plead with her in a way that is fit to melt the heart in listening to Him? He pleads as if it would be a great favour to Him to be admitted under her roof? Or, like a weary traveller who has lost His way in a dark and stormy night, He pleads for shelter. It is also worthy of special note, that never before, at any one time, had He addressed her in so many terms of endearment. "Open to me, my sister, my love, my dove, my undefiled." Such, O my soul, is the love of Christ — the love of Christ to a wandering one. Consider it well. There is but one heart that never changes. Oh! how we should value that heart — trust in that heart — count only on that heart — and always keep near to that changeless heart of perfect love. But, oh, alas, what hearts are ours! All this patient, wondrous love is met by the slumbering spouse with great indifference, and answered with the most trifling and frivolous excuses.

Cant. 5: 3. "I have put off my coat; how shall I put it on?" Alas, alas, for the daughter of Zion! How insensible, through failure, to the claims of her own Messiah — her gracious Lord! What a hardening, deadening thing is sin! "It is an evil thing and bitter, that thou hast forsaken the Lord thy God." Once away from the presence of the Lord, and who can tell how far we may depart from Him, or into how many bye-ways we may wander? The thought of such a course is fearful to contemplate. And the more we love our brethren, and the more spiritual our perception is of this dreadful evil, the greater will be our sorrow over a backsliding soul. Who that has a care for souls and the Lord's glory, has not wept in secret over the too manifestly decaying zeal, and dying energy of a once earnest, fervent spirit? The pastor's heart once so cheered, so thankful, so hopeful, so delighted, to see such freshness of soul for Jesus! Early at all the meetings — the countenance beaming — spirit joyous — every word about Christ dropping into the soul like the oil of gladness; and only retiring from the public meeting to meditate on some fresh truth, and enjoy deeper communion with the Lord in secret.

Those who have felt the sorrow of such a bright soul being led astray, know what it is. As the green, fresh leaf of summer, after a severe blight, looks withered and drooping — seared as if a hot iron had passed over it; so, alas, does the soul that has been led away by some subtle snare of the enemy. Everything in appearance and manner changes. Oh, how changed! Irregularity in attendance soon follows. Every one, he imagines, is changed towards him; slow to learn the change is in himself. He takes offence at some little thing, it may be, and leaves. Now his seat is empty — he is gone — whither? The Lord only, in most cases, can answer this question.  - Not that we should be indifferent to the question; but the Lord only can trace the steps of his wanderings. His sleepless eye follows him everywhere; and the heart that was once pierced for his sins can never, never, no never cease to care for him. In the wisdom of His love, He may allow the failing one to taste the bitterness and sorrow of his self-chosen ways; thus it will be with Israel by-and-by; but the Lord has always within His reach the means of bringing to repentance, and of the soul's full restoration to Himself.

Cant. 5: 4. "My beloved put in his hand by the hole of the door, and my bowels were moved by him." This is a movement in the right direction. The Lord be praised! His own hand has done it. Now we have something like an answer to His love. Feeble it is, but real. The heart is moved for Him. She has never ceased to call Him "My beloved." There is affection for the Lord, though failure. But when the gentle, gracious knockings of a Saviour's love are unheeded, He employs other means. He knows the state of the heart, and what will effectually move it towards Himself. "Shall not God search this out; for he knoweth the secrets of the heart?" (Ps. 44: 21) Sometimes by means the most unexpected He reaches the conscience. The light coming in discovers where we are, and what we are. Grace triumphs. The soul now seeks the presence of the Lord, and the happiness that is to be found alone in Him. Still, it may be some time before it fully recovers from its failure. There may be much sorrow, humbling, breaking down, before the perfect repose of His presence be found. Confused and agitated, like one just awakened out of sleep, we may run and seek the Lord where He never said He would be found. The sanctuary, not the city, is the place of His blessed and joy-giving presence.

Cant. 5: 5. "I rose to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock." Is there such a thing as sweet tears as well as bitter? And can both flow, mingled down at the same time? What more bitter to the taste than myrrh? What more fragrant to the smell than sweet-smelling myrrh? "My hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock." (Myrrh signifies flowing, weeping.) Distinct now and real is the response of the bride to the persevering love of her bridegroom. "I rose to open to my beloved." She is recovering from her spiritual indolence. The sense of her sin in not opening the door when He knocked, is bitterness in her soul; yet it is mingled with great affection for the one she slighted. Reaching the door at which He stood so long, she finds the scene filled with the fragrance of His person. Laying hold on the handles of the lock, "her hands dropped with myrrh, and her fingers with sweet-smelling myrrh."*

*History informs us of an Eastern custom which throws light on the comparison here used. When the loved one persists in refusing the addresses of her lover, he visits her father's house, or where she lives, during the night. Around the door of the house he hangs garlands of flowers and strews the threshold with sweet flowers. He also anoints with fragrant unguents the locks and handles of the door. By this means he avows to the whole family that his affection, though slighted, is real.

Now that she is awakened, and alive to what she has been, and to what she has done, deepest sorrow and bitterest regret, mingled with the most adoring love for her good and gracious Lord, fill and overflow her soul, like one who has ventured back, after sorrowful failure, to the scenes of former spiritual enjoyment. The well-known entrance, the sight of many faces so familiar, the sound of a voice not forgotten, and which has still an echo in the now melting heart — fill the soul with deepest emotions. The whole scene recalls to the mind many by-gone days of truest happiness. And now, mingled with the yielding up of the heart to the love of Jesus, are the smitings of an upbraiding conscience. The heart in silence breathes, "Lord Jesus, I am ashamed, and blush before Thee. Miserable and unhappy have I been every hour of my wanderings. Oh! how ungrateful! how ungrateful have I been! Oh! that I should have brought this stain on Thy blessed name! My soul is bitter with self-reproach. Lord, can I be forgiven? But oh! deepen in my soul the sense of my sin in going astray, and of Thy holiness and grace, in bringing me back to Thy fold. Restore unto me the joys of Thy salvation. My soul cleaveth unto Thee."

"Blessed Redeemer! I acknowledge now

How wise, and firm, and suitable Thy ways

Of mercy and of judgment — each in turn —

Bright, and more bright Thy loving-kindness shines.

Dark, and more dark my own depravity,

By love's most strong constraint with hands that drop

Sweet smelling odours by thyself bestowed.

No longer in responseless apathy

I hear Thee knock: but now obedient made."

Cant. 5: 6. "I opened to my beloved; but my beloved had withdrawn himself, and was gone; my soul failed when he spake; I sought him, but I could not find him; I called him, but he gave me no answer." Like Joseph of old, who sought in many ways, to exercise the hearts of his brethren, because of their guilt concerning himself: so the true Joseph will deeply exercise the hearts of His brethren, the Jews, in the latter day, because of their condition before God. But Joseph did not love his brethren the less, because he allowed them to pass through a trying, sifting process. His heart was full and ready to burst forth in expressions of strongest affection when the right moment came. What a relief to him when the flood-gates were thrown open, and when the long pent-up love of his heart had a free course. So shall it be with the Lord and Israel, just before He reveals Himself in power and glory, for their complete deliverance, and the full manifestation of His love as their own Messiah.

The point of analogy, however, which is here so striking between Joseph and his brethren, and Christ and the Jews, completely fails when applied to Israel and the church of God. The common notion, that Christ sometimes withdraws Himself, or hides His face, from Christians, in order that He may try them and prove them, has no foundation in the epistles. With the Jew, of course, under law everything was different; God dwelt in the thick darkness — the way into the holiest of all was not yet made manifest — the perfect sacrifice had not been offered — the conscience of the Jew had not been perfectly purged, therefore he could not have full peace. But with Christians the position of things is entirely changed. "The darkness is past, and the true light now shineth." We are "accepted in the beloved." Our sins, according to the judgment of God, were all, and for ever, put away by the one offering of Christ. When God's full judgment against sin was expressed on the cross, the veil was rent, and the way into the holiest of all was laid open. We, dead in sin, and Christ dead for sin, were quickened together, raised up together, and seated together in heavenly places, God having forgiven all our trespass.

There can be no veil between God and Christ in glory, and we being in Christ, all perfect before the face of God, there can be no veil between God and us. And, moreover, the Holy Ghost has come down as the witness and power of our present oneness with the risen and exalted Christ, and to give us by His indwelling the conscious enjoyment of our place and portion with Christ, in the presence of God. The very thought of the Lord hiding His face from those who are in the full light of God with Himself, and as Himself, is surely utterly foreign to the whole doctrine of scripture about the church. True — alas, how true!  - we may forget how richly we are blessed in Christ Jesus — we may forget that we are associated with Him as risen from the dead, and gone up on high — we may forget that His life is ours, and that His delights should be ours also; and forgetting these things, we may get away from Him, and sin against Him. And no sin, let us remember, can be so hateful to God as the sin of Christians, and that just because we are brought so near to Himself. But, alas, we must be away from Him when we fall into sin; none of us could sin in His presence. There it is hateful to us, and we have power over it.

So dignified is the manner of the Holy Ghost when referring to this subject, that He barely admits the possibility of the Christian sinning. "If," He says, only the possibility of such a thing is supposed. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but also for the whole world." (1 John 2: 1, 2) Here we have divine provision for all the need of our pilgrim path. The advocacy of Christ, founded on righteousness and propitiation, secures the cleansing away of our defilements, and maintains us spotless before the face of God. How opposed to this blessed truth is the common notion, that God sometimes hides His face behind a cloud, in order to test the faith and love of His children! We may fail to enjoy this blessed truth, or we may be ignorant of it, but the truth of God remains unchangeably the same; and the position of the church before Him in Christ is as unchangeable as the truth that reveals it.

Now, if we turn from the church to Israel as such, we find not analogy, but the contrast to all this wondrous grace. For although "at the time of the end," the remnant are looking for the Messiah and longing for Him with true affection, they are still under law, and allowed to feel its pressure. Like the manslayer of old, they will be, as it were, in the city of refuge until a change in the priesthood takes place. (See Num. 35) The appearing of the Lord's anointed, in the exercise of His Melchisedec priesthood, will be the great antitype of that ancient law. A change in the priesthood, through death, brought liberty to those who were prisoners in the cities of refuge. "But after the death of the high priest the slayer shall return into the land of his possession." Israel, in the latter day, before the Lord appears, will pass through a deep, sifting work under law, as many scriptures clearly show. The solemn judgment of God against their sin of blood-guiltiness must be felt and owned in the conscience. And when He appears, this blessed, though severe, work will be deepened, but then it will be under grace. The following passage refers to this point: "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first born." Read carefully Zechariah 12, also 13 and 14.

But is it not truly beautiful, O my soul, to see the reality and fervour of affection which the blessed Lord has created in the hearts of His people, even amidst all their sufferings? How sweetly the heart of the spouse breathes after her well-beloved! Indeed, this is the character of the Canticles. The Psalms give us more of the workings of conscience in the remnant; the Canticles, pre-eminently, the affections of the heart. This is the side which we have here, and a blessed side it is. Here we have the Bridegroom-love of Jesus manifested, and its sweet and touching reflection in the heart of His loving spouse. "My soul failed when he spake." She could hear Him, but could not see Him, and her heart fainted within her; she had slighted Him in an evil hour, and being still on the ground of righteousness, He had withdrawn Himself, and was gone. But He loved her not the less, because He did this. And if she felt keenly the hiding of His face, He felt it infinitely more. Never did the heart of Joseph burn with such an intense flame of love to his brethren, as when he was concealing himself from them. But a greater than Joseph is here! "Jesus Christ, the same yesterday, and today, and for ever." And mark, it does not read — God is the same yesterday, today, and for ever; of course He is that; but it is of "Jesus Christ," Saviour and Bridegroom, that the passage affirms, He never changes. Learn then, O my soul, to confide in Him. Never doubt His love, whatever appearances may be, or distrust His grace; grace can never, never fail.

The scene which follows is a painful one. She is out of communion, and all is in confusion. The very energy and ardour of her love bring her into all sorts of trouble. She exposes herself, as it were, to the taunts of professors inside, and to the rough treatment of the world outside. Everything for the moment is out of place, as to her ways, but her heart is right in the main, and true to her Lord. "I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, I am sick of love." Oh! how few of us could say, "I am sick of love." How seldom we expose ourselves to persecution through the fervour of our affections! May we know more of the communion which causeth the heart to burn, and the words to flow in living testimony for our absent Lord!

"To those who know the Lord, I speak,

Is my Beloved near?

The Bridegroom of my soul I seek,

Oh! when will He appear?"

Cant. 5: 9. "What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?" What more grateful to the heart than to know that we are fairer than all others to the one we love best? To be well assured that this is His mind gives sweet contentment to the soul. It is also very pleasant to hear that others, who might have been filled with jealousy, speak of us, and to us, just like Himself. Nothing beyond this can be desired.

Well, so shall it be ere long with the daughter of Zion, the fair spouse of the true King Solomon. When brought into full blessing under the Messiah, and highly honoured by Him, all then will gladly address her, "O thou fairest among women." The "daughters of Jerusalem" may represent in this scene the cities of Judah, which will have a subordinate place to Jerusalem in the day of her coming glory, though still in the same circle of blessing. Jerusalem and the Jews will then have the chief place of honour and glory in the earth, and all nations shall then court their favour, and seek the shelter of their wing. "Thus saith the Lord of hosts; in those days it shall come to pass, that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you." (Zech. 8: 23) Clearly this is still future. But further, the spirit of prophecy, speaking of the restoration of the children of Zion, says, "And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet: and thou shalt know that I am the Lord,: for they shall not be ashamed that wait for me." (Isa. 49: 23)

What a change for the Jew when this takes place! What a blessed change for that long down-trodden people! What a history is theirs! at least if we embrace the past, present, and future. "Go, ye swift messengers," says the prophet, "to a nation scattered and peeled, to a people terrible from their beginning hitherto, a nation meted out and trodden down, whose land the rivers have spoiled." But now all is happily changed. Under the figure of a bride, loved, admired, and delighted in, the remnant of Judah is spoken of. The blessed Lord Himself — the spared remnant of the other tribes — and all the Gentiles, admire her peerless beauty. "O thou fairest among women." Thus shall it be in that day with the entire nation — the ten tribes and the two. They shall all be gathered to their own land, and each tribe to its own lot.

In answer to the inquiry of the daughters of Jerusalem, "What is thy beloved more than another beloved, that thou dost so charge us?" she immediately replies, and gives a full-length portrait of her well-beloved. And there is all that sharpness in the outline, and minuteness in the detail, which strong and mingled passion alone could give. Her strong affection is made doubly strong through self-reproach. Her recollection of Him is vivified through having slighted Him; and all her feelings are intensified through not finding Him. In this state of mind she portrays Him to the daughters of Jerusalem from head to foot. Oh! to be ready  - always ready, on the spur of the moment, to speak of Jesus! She needed no time for premeditation. She asks for none. Delighted with the opportunity, all she wanted was the listening ear and the believing heart. Like the woman at the well of Sychar, her own heart was overflowing. Her love had grown, through disappointment, into a passion. It is relief to her heart to speak of Him. She could not help being eloquent. Love is the best gift of the evangelist — love to the Saviour — love to the sinner. But when that love rises into a passion, there must be true, burning eloquence. Never, never, O my soul, be content with less than this. Love to the Saviour — love for souls, is good, but the evangelist needs more. Seek that thy love may rise into a fervent flame. The work demands it. Art thou an evangelist? Let everything that would hinder thy work be consumed on the altar of entire consecration. Preaching is not teaching, remember, neither is teaching preaching. Appeal to souls, plead with them, lay hold on them, agonise for them. It is a matter of life or death — of ineffable, eternal blessedness; or unutterable, eternal woe. Realise the future in the present, and raise a cry to the God of all grace, that not one soul may go away unimpressed, unblessed, unsaved.

More temperate hearts, and wiser too, it may be, in many things, may say, "There is much of nature in such zeal, and not a little unbelief; remember the work is the Lord's." Fully admit thine own failure, and that the work is God's from first to last; but let nothing slacken thy zeal, or damp thy energy. May the flame of thy love be unquenchable. Oh! be in earnest; heaven is in earnest, hell is in earnest, and be thou in deep, deep earnest. The Master wept over a city, thou hast a world to weep over. Love with His love, and let His tears flow through thine eyes.

"Oh! speak of Jesus — of that love

Passing all bounds of human thought,

Which made Him quit His throne above,

With God-like deep compassion fraught,

To save from death our ruined race

Our guilt to purge, our path to trace.

Oh! speak of Jesus — of His death,

For sinners such as me He died.

'Tis finished,' with His latest breath,

The Lord, Jehovah, Jesus, cried:

That death of shame and agony

Opened the way of life to me."

Cant. 5: 10. "My beloved is white and ruddy; the chiefest among ten thousand." It is said of David that he was "ruddy, and of a fair countenance," referring no doubt, to his youthful bloom and beauty. But in the description here given of the true David, the spotless purity of His Person, and the character of His sacrifice, may be referred to by the Spirit of prophecy. These are significant words — "white and ruddy." The Holy Spirit delights to set forth, whether in type or allegory, the glories of His Person, and the infinite value of His blood. "Can you tell me of anything that is whiter than snow?" inquired one, who was addressing a Sunday school. "The soul that has been washed in the blood of Jesus," was the satisfactory answer of a little girl. But, oh, if a brand plucked from the fire, blackened and consumed, as it were, by sin, can thus be made whiter than snow — pure as the light of heaven, in virtue of that most precious blood; what, we may ask, must be the essential holiness, and infinite dignity of Him, by whose blood-shedding this marvellous work is accomplished? Yes, indeed, one soul thus blest would prove the wondrous efficacy of the sacrifice; but what wilt thou say, my soul, when in heaven thou beholdest myriads upon myriads of ransomed souls singing the song that is ever new, "Unto him that loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." Oh! what exalted, adoring thoughts we shall then have of the once lowly Son of man, but now highly exalted Christ of God!

What thou shalt then see with thine eyes, my soul, thou art now to believe with thine heart. Oh meditate upon it and glory in the truth, "My beloved is white and ruddy; the chiefest among ten thousand." What so "white" — so clean — so holy, as the blessed Person of the Son of man — Jehovah-Jesus — the root and the offspring of David? What so "ruddy" as the blood that flowed from His immaculate veins on Calvary? Who, oh who, is worthy to be the Chieftain of all God's hosts, save the Captain of our salvation?

"Oh! chiefest of ten thousand, who like Thee,

Who, Lord, among the mighty may compare

With Thee, the standard-bearer of the host!

Thus to know Jesus is present salvation, peace, and happiness. To know that my sins are blotted out by these "ruddy" drops — yes, blotted out, I say blotted out for ever, is perfect blessedness. They have no existence now before God, the judge of sin. Pardoned I am — I know I am, God says it. But to know that thy sins are blotted out is a deeper thought still. Christ abolished sin by the sacrifice of Himself. Like the pebble that has been cast into the depths of the sea, our sins are untraceable — they are buried in the deep waters of God's forgetfulness. And God has been so glorified in the work of His blessed Son, that it is now a righteous thing with God, as well as gracious, to bless all who believe in Jesus. He can now indulge His love by meeting in grace the chief of sinners, who bows to the name of the once lowly, but now exalted Son of man.

Cant. 5: 11. "His head is as the most fine gold his locks are bushy and black as a raven." Having answered the daughters of Jerusalem in a general way as to her beloved, she now begins to describe Him more minutely. Guided by the Spirit of God, she delights to dwell on His varied excellencies and glories, under the similitude of the human features. One word, my soul, at the threshold; seek not, I pray thee, for the mystic meaning of these separate features, beyond the limits of holy scripture. "The place whereon thou standest is holy ground." For although the Lord, did not forbid Moses to draw near to the burning bush, He told him, plainly, that it must be with unshod feet. Let thine eye then be anointed, and thy heart worshipping, while meditating on Zion's glorious King.

In Canticles 4 the Bridegroom, in recounting the attractions of His bride, enumerates seven features. Here, she points out ten in portraying her beloved. The significant numbers, three and seven, are united in Him. We will now briefly meditate on each feature separately.

"His head is as the most fine gold." Supreme majesty may be indicated by "the most fine gold," as in Daniel 2: 38, "Thou art this head of gold." It is also frequently used in scripture, to represent divine righteousness in connection with the Person of Christ; as in Isaiah 11: 5, and Revelation 1: 13. Of this same Jesus we read, "Behold a king shall reign in righteousness, and princes shall rule in judgment. And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land." (Isa. 32: 1, 2)

"His locks are bushy and black as a raven." The bushy, raven locks of the Bridegroom are evidently contrasted with the long, flowing hair of the bride, which he compares to "a flock of goats, that appear from Mount Gilead." Youthful vigour and strength may also be indicated by the profusion of the locks. Of Ephraim it is said (Hosea 7: 9), "Strangers have devoured his strength, and he knoweth it not, yea, grey hairs are here and there upon him, yet he knoweth it not." But of Ephraim's Lord, and King no signs of decay shall ever be seen. He is the same yesterday, and today, and for ever. Some believe, that "the most fine gold" refers to the Godhead of Jesus; and the "bushy locks" to His manhood. No truth lies nearer the heart of faith, than the perfect manhood of the blessed Saviour; and that in connection with His eternal Godhead. "Christ who is over all, God blessed for ever. Amen." (Rom. 9: 5; Col. 1: 15-19.)

"Admire, adore this God immutable;

To whom alone it appertains to say,

'I LIVE FOR EVER!' and to whose vast mind,

The shadow of a turning is unknown."

Cant. 5: 12. "His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set." Margin, setting in fulness. In Revelation 5: 6, John speaks of "the Lamb" which he sees in the midst of the throne, having "seven eyes which are the seven spirits of God sent forth into all the earth." The number seven, we know, denotes fulness, perfection, which here signifies intelligence. "For the eyes of the Lord, run to and fro throughout the whole earth, to show himself strong in the behalf of those whose heart is perfect toward him." (2 Chr. 16: 9) But the believer has nothing to fear from the keen, penetrating glance of that eye of sevenfold brightness; to him it is soft, tender and affectionate "as the eyes of doves by the rivers of waters." It is his happy privilege to watch its direction. "I will guide thee with mine eye." What feature so expressive as the eye! And, oh! what an eye is now before the eye of faith! Tender as the dove's — bright and lustrous as when bathed in the river; or shining, as with a passing tear of deep compassion. The white part, pure as milk, the eye itself, "fitly set." Neither too prominent nor too much sunk, but like the precious stone that is perfectly set in the foil of the ring.

Cant. 5: 13. "His cheeks are as a bed of spices; as sweet flowers." Margin, towers of perfume; or as some render it, "mounds of balsams." Great sweetness, bloom, beauty, and fragrance, are represented by these comparisons. The face in general may be referred to by this feature. Only think of the difference between the past day of lowly grace with Jesus, and the coming day of wondrous glory. The daughter of Zion, in her blindness, despised and rejected Him because of His lowliness; and in perfect grace He submitted to the will of man, which is enmity against God. "I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting." (Isa. 1: 6) And, again, "They shall smite the judge of Israel with a rod upon the cheek." (Micah 5: 1) But for all this hatred and cruelty, the daughter of Zion will be heartily sorry then. The veil shall be removed. As it dropped from the face of Moses when he turned round to the tabernacle, so shall it drop from the heart of Israel when they look on Him whom they pierced. And then, in place of their saying of Him, "There is no beauty that we should desire him," it will be, "He is altogether lovely." The once marred, insulted, and smitten cheek, is to the heart of the nation as beds of spices — sweet flowers — towers of perfume — mounds of balsams. Oh! what has grace wrought! What the operations of the spirit! What the triumph of God's pardoning love! Hasten! oh hasten, the coming  - happy — millennial day!

"His lips like lilies, dropping sweet-smelling myrrh." The comparison may be to the beautiful red lily of the East; but the believer knows the truth of that blessed word, "Grace is poured into thy lips," not dropped scantily, but poured abundantly. The lips of Jesus, and His only, can speak peace to a troubled soul. Until He, and He alone, is listened to, true peace is unknown. "The Lord God," He says by the prophet, "hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary."

"Sweet-smelling myrrh of Jesu's holy lips,

Diffusing comfort, purity, and peace,

Where'er it penetrates — oh! waft it soon,

God! high and holy! to remotest lands;

Prepare remotest hearts to welcome it!

Yes! Thou hast promised — and what arm of flesh

Shall interpose to hinder or obstruct

What in Thine everlasting purposes is sure?"

Cant. 5: 14. "His hands are as gold rings set with the beryl." In general, all the works of His hands may be embraced in this feature. Works of nature, providence, and grace. Their beauty, glory, perfection, and durability, may be represented by the gold, the ring, and the precious stones. "The works of his hands are verity and judgment, all his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness." (Ps. 111: 7. 8) But faith can now say of these jewelled hands, in the language of the loved Shulamite, "His left hand is under my head, and his right hand doth embrace me." Oh! what an embrace! Happy, thrice happy, they who are thus folded in His everlasting arms! It is everlasting — endless, like the ring itself. "Love never faileth."

"His belly is as bright ivory overlaid with sapphires." The bowels of His deep and tender compassion may be referred to here. "My heart is like wax; it is melted in the midst of my bowels." (Ps. 22: 14) The idea of depth may be conveyed by a reference to the bowels. And the colour of the sapphire stone being blue, suggests the heavenly character of His tender sympathies. "And there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness." (Ex. 24: 10) Pure as the "bright ivory," deep as the bowels — high as heaven, is the tenderness, pity, compassion, and love of our blessed Lord Jesus Christ. "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind." (Phil. 2: 1, 2)

Verse 15. "His legs are as pillars of marble set in sockets of fine gold." The walk, in general, is usually represented by this feature. "show me thy ways, O Lord, teach me thy paths . . . . . All the paths of the Lord, are mercy and truth." (Ps. 25) By the "pillars of marble," the strength, stedfastness, and continuance of His reign may be set forth; and by the "sockets of fine gold," divine righteousness as characterising the whole of His governmental ways. Divine righteousness — almighty power — ways of "mercy and truth," appertain to Zion's — to earth's, mighty King. "The government shall be upon his shoulders." "But unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." (Heb. 1: 8, 9) "And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." (Dan. 2: 44)

"His countenance is as Lebanon, excellent as the cedars." The spouse having already portrayed her Beloved from head to foot, she now refers, we doubt not, to His general appearance — to all His glorious features together — His full stature. And His stature "is as Lebanon, excellent as the cedars." This figure, evidently, illustrates His glorious Majesty as the Messiah. The lofty cedars "on that goodly mountain Lebanon," are the standing type in scripture of exaltation, glory, and majesty. Resplendent as the "most fine gold" from head to foot — adorned with every grace — fragrant with all sweetness — glorious and majestic like the cedars of Lebanon, is the Person of her well-beloved.

"O Majestic King!

Thy front sublime, Thy perfect character

Is as the noble mount of Lebanon.

Clothed in magnificent solemnity;

Thy spouse adores Thy peerless excellence —

Thy towering glories."

Cant. 5: 16. "His mouth is most sweet." The "lips" having been already referred to, something different from words may be indicated by this feature. It seems to refer more especially to the grace of Jesus — to the expressions of His kindness, His communications, His friendships. The spouse has often tasted of His grace, therefore she could say from experience, "His mouth is most sweet." The grace and kindness with which He meets her, even after failure, is enough to impress her heart for ever with the sweetness of the grace of her Lord. "If so be," says the apostle, "ye have tasted that the Lord is gracious." Some think that the melody of His voice is alluded to. But she goes on to say -

"Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem." Language fails her. She is not wearied speaking of Him, but she is unable to say all that He is. Hence she closes the description with, "He is altogether lovely." As if she had said, "All loveliness dwells in him — all that is desirable is found in Him, and every unspecified beauty belongs to Him. In Him dwells all the fulness of the Godhead and all the graces of manhood. He is lovely in His humiliation, lovely in His exaltation, yea, He is altogether lovely."

But, oh! is not the last note of this lovely song the richest and sweetest of all? "My beloved . . . . my friend." Some may say, "what a description this is!" But say thou, O my soul, what a conclusion this is! "This is my beloved . . . . my friend." He Himself is mine. She is delighted to dwell on His qualities, but more delighted still to be able to say, "He in whom all these qualities shine so brightly is mine! Therefore all His qualities, too, are mine." But the qualities are in the Person. Thrones, crowns, sceptres, kingdoms, glories, blessedness are His, and the believer's in Him; but, after all, these are not Himself. What would all these things avail without the Person of the Beloved? To the renewed affections, blessed as they are, a mockery. Like the heart of the fair bride that has been made desolate — that has been wrecked on the very threshold of her new home, through the affections of the one she counted on going out after another. True, the well-furnished house remains, but, alas! it is evident that his heart, all she cared for, is elsewhere. She sees it; and all is turned into the gall and wormwood of bitterest disappointment. The shadow of a dark cloud spreads over the whole scene. Everything now bears the reflection of her own misery. Her happiness is gone. Yes, my soul, this is no uncommon thing with the loves of earth. Many a warm and confiding heart has thus been crushed and broken through the heartlessness of the one she trusted. But not so, never so, the loves of heaven. Blessed are all they that put their trust in Jesus. It is heaven on earth to know Him — to know His love — His unchanging love. His love is not in word only, but in deed and in truth. Not in a formal, heartless vow, but in the eternal covenant of His grace, and sealed with His own most precious blood.

Canticles 6.

Cant. 6: 1. "Whither is thy beloved gone, O thou fairest among women? Whither is thy beloved turned aside? that we may seek him with thee." Most blessed and varied are the results which flow from the soul's entire occupation with Christ. To lose sight of self, and have Him for our one object, is immediate — certain blessing. When Christians slip into a low, dull state of soul, what will most speedily and effectually bring them out of it? Becoming filled and occupied with Christ for themselves, and speaking of Him to others. The experience of the spouse is a beautiful illustration of this truth. Her failure, doubtless, was thinking and caring about herself. Self-occupation — self-indulgence. "I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?" But when challenged by the daughters of Jerusalem, as to the superiority of her Beloved over others, she is led to think and speak of Him only; and as she proceeds, her own soul, in the first place, is fully and happily restored. She is thus raised to a measure of communion, which she had never before reached; and she so dwells on the matchless excellencies of her Lord, that the inquiring daughters are attracted by the glories of His Person, and desire to see Him, and know Him.

But there is another fruit, my soul, of the bride's testimony to Christ, which I would not have thee to pass over unnoticed. The daughters of Jerusalem, observe, very naturally conclude that it must have been the Bridegroom that left His bride; not, of course, the bride that had left her Bridegroom. Hearing her speak of Him in such glowing terms, they could not for a moment imagine that she could ever wander from Him. One so loved — so admired, — so good — so appreciated, of course her eye could never cease to gaze on Him — her heart could never cease to delight in Him, and she could never, never grow weary of Him. Hence they inquire, "Whither is thy beloved gone? . . . . whither is thy beloved turned aside? that we may seek him with thee." What a sharp, cutting reproof, though indirect! And how keenly her now sensitive heart must have felt it. But in extolling her Lord, she condemned herself. So it is, and so it must always be. When the soul is out of communion, everything seems to knock unkindly against it, and condemn its ways. But when restored, all these things serve to deepen our humility, and elevate the tone of our communion. The heart that has just been overflowing with the praises of her Beloved, is now rejoicing in Him. Her eye rests on Him. She knows where He is and what He is doing. Happy moment! All is light and joy. Now she can tell her companions where He is to be found.

Cant. 6: 2. "My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies." What a lovely scene this is to the eye of Shelomith, compared with Cant. 5 7. "The watchmen that went about the city found me, they smote me, they wounded me: the keepers of the walls took away my veil from me." Such is the difference between walking in fellowship with Jesus, and wandering in the world. Now she is in the rural scenes with her Beloved, entering into the counsels of His heart, and the works of His hands. This verse presents a scene of happy communion. The Lord is finding delight in His people; He is in His garden gathering lilies. "As the lily among thorns, so is my love among the daughters." She enters into His thoughts about His people generally, and about herself specially. This is communion, blessed, solid communion. Her eye is single, and the light of heaven fills her soul. Now she exclaims,

Cant. 6: 3. "I am my beloved's, and my beloved is mine; he feedeth among the lilies." This is a high note, but easily taken by faith. It is the key note of a soul that has lost sight of self. "I am my beloved's." It is the very opposite of a soul being occupied with itself. It is true heart-occupation with Christ. It is entering into His thoughts, His love, His grace, His delights; in place of being filled and occupied with its own thoughts, its own feelings, its own faith, or its own services. The eye, the heart, the thoughts, the lips, all are full of Christ and occupied with Him. "I am my beloved's." In Cant. 2: 16, she says, "My beloved is mine and I am his." There, it is the joy of possessing Christ; He is mine. Here it is the deeper joy of belonging to Christ; I am His. Both are blessed, but the latter marks divine progress.

We can understand a newly-awakened soul being full of anxieties about itself, in many ways; and, when it first receives the truth, exclaiming "I do believe in Jesus now — I am sure I believe in Him — I know I believe in Him — I know He died for me on the cross — He shed His blood to wash my sins away, and now I can trust in Him!" Having watched the deep struggles of a newly-quickened soul emerging from the darkness of nature, and hearing the shout of victory, as the dark clouds were rolled back, "Jesus is mine!" we have been thankful and joyful beyond measure. It is all we could expect at the time, and we were satisfied.

But, by-and-by, when the soul has calmed and settled down after the throes of the new birth, we look for it to rise in the intelligence of truth from its own concerns to the source of its blessing. Where has this new life come from? it may well inquire. Whence its source? Why all this grace and goodness to me a sinner? Who has planted the pulse of eternal life in my once-dead soul? Learning, by degrees, that eternal life and every blessing are but the fruits of God's love in Christ to me a sinner, I am sweetly drawn to Him in the confidence of love — of His perfect love to me when in my sins. All fear departs; for fear hath torment. "God hath given to us eternal life, and this life is in his Son." "Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." (John 5: 25) Thus the soul is brought into the closest connection with the Son of the living God, in heaven; and finding that all the springs of its blessing are there, it rises to Him, like water to its level! "I am my beloved's, and my beloved is mine," becomes the true expression of its admiring faith.

Cant. 6: 4. "Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners." What a greeting this is! Consider it well, O my soul. Wouldst thou know the heart of Jesus? Wouldst thou know His patient love  - His unwearied kindness  - His inexhaustible goodness? Meditate on this scene. Tarry here a little.

It may be interesting to ascertain the meaning of the reference to Tirzah, Jerusalem, and an army with banners displayed. But, oh! suffer not for a moment any of these things to divert thy thoughts from the Person of the Lord Jesus. True, I admit, these comparisons may be the immediate expression of His love. Then, if so, let them be to thee as streams by which thou mayest surely reach the fountain; but tarry not too long by the stream, the spring is better. The happy effect of the true ministry of the word is to bring the soul into direct contact with the Person of Christ. The aim of the enemy, and the effect of false teaching, is to bring in something between the soul and Christ. Tirzah is no more, Jerusalem is trodden down, and Judah's banner has long been furled; but the heart that found relief in the use of these significant emblems is unchangeably the same. Seek, above all things in the universe, to know the heart of Jesus. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17: 3) To know God's love in Christ to me a sinner is the best thing I can ever know, for then I know the source  - the native fountain of every blessing. How often may Christ Himself be missed, even when the soul is delighting in truth! Watch thou, my soul, and pray unceasingly against this.

Now look once more at this unexampled greeting, "Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible [or dazzling] as an army with banners." These words, mark, are the first He addresses to His bride after her sad failure. His lips are opened to the restored backslider by, "Thou art beautiful, O my love." This is Jesus Himself! Who can speak of His love? Art thou at home, my soul, in this atmosphere? Art thou not riveted to the spot and lost in admiring wonder? Gaze, oh gaze, on the Person who thus speaks, and see before His delighted heart a wanderer returned. Let nothing distract thy meditations — seek to profit by it, especially by understanding better the grace of our Lord Jesus Christ.

It may be helpful to connect with the present scene His last words to her when they parted. "Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night." Nothing could be more tender or affectionate than this touching appeal, yet it was then all but entirely unheeded by her. Consequently she fell for a time sadly away. But now we find her fully and happily restored to her Lord. She has perfect confidence in His love. "I am my beloved's, and my beloved is mine," is the joyous expression of her soul. But will He say nothing to her for having wandered and behaved foolishly? Will He not be at least distant in His manner at first that she may be ashamed before Him? Certainly not, seeing she has truly repented of what she has done. The Lord, not only forgives but forgets all past offences when we are penitent. He meets every penitent soul with the fullest expression of His grace. The moment the soul is before Him in its true place, He is unreserved, and throws open the rich treasury of His love. Witness, for example, the Syro-phenician woman. (Matt. 15) No sooner had she taken the Gentile's place than the full blessing of His heart flows out to her. He even commends her faith in the strongest terms. "O woman, great is thy faith; be it unto thee even as thou wilt." He keeps nothing back. She is blessed even to her heart's content. Witness also the poor fallen one at His feet in the house of Simon, and the prodigal in the arms of the father.

Such is grace — the grace of God in Christ to sinners. The first thing, observe that the Bridegroom mentions to His bride, is her faultless beauty in His sight. "Thou art beautiful, O my love." Not one word of complaint falls from His lips. He makes no allusion to where she had been, or to what she had done. His love is perfect, and His grace is like the indulgence of His love. He will be gracious according to the love of His own heart. He says she is beautiful as "Tirzah, comely as Jerusalem." Tirzah signifies pleasantness. It was the royal residence of the kings of Israel before Samaria was built, as Jerusalem was of the king of Judah. Jerusalem, we know, is famous in scripture for its many glories. It is spoken of as "Beautiful for situation, the joy of the whole earth, the city of the great king. God is known in her palaces as a refuge." Tirzah was the capital of the revolted tribes. But the two kingdoms, Israel and Judah, shall be united under one Head in the coming day of glory, to be separated no more for ever. What we here have presented in allegory is taught in plainest terms in the prophets. "Thus saith the Lord, God, Behold, I will take the children of Israel from among the heathen, whither they are gone, and will gather them on every side and bring them into their own land. And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all." (Ezek. 37: 21, 22)

When the twelve tribes are restored and Messiah their king, the glory of the nation shall then be great. "ONE KING SHALL BE KING TO THEM ALL." Then it will be "terrible as an army with banners." This figure conveys the idea, not of that which is awful, but of that which is dazzling, brilliant, glorious — like the imposing effect of an army with banners displayed. The king acknowledges that the effect of the glory of His beloved people thus united in one, overwhelms Him. "Turn away thine eyes from me, for they have overcome me." This is wonderful! who can understand it? To understand it in measure we must know Jesus Himself. No heart enters into the blessing and joy of others like His. It relieves His heart to bless the needy. We find Him travelling far, in the days of His flesh, to meet and bless a fallen daughter of Samaria, or a poor Gentile from the coasts of Tyre and Sidon. It is His joy, and the joy of all heaven, when even one sinner repents and turns to His fulness. But oh! what will be His joy, when the house of David and the inhabitants of Jerusalem turn to Him with mourning and with weeping — when the long-lost tribes shall appear on the scene, and own Him as their true Messiah; when every eye of every tribe shall be fixed on Him; when every heart shall overflow with His praise; and when, from Jerusalem as a centre, blessing shall flow forth to all nations of the earth.

Then Isaiah 53 will be the material of Israel's new song, and the expression of their weeping joy. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." Their beloved Jerusalem shall then become the Jerusalem of God's counsels, and not of man's pride and oppression. Surrounded with mountains, encompassed with walls, bulwarks, and towers, it will be the glory of all lands. "The name of the city from that day shall be Jehovah-Shammah — The Lord is there." (Ezek. 48: 35;, (Ps. 48) The Messiah will then have things all His own way. Satan shall then be shut up in the bottomless pit, the curse removed from the earth, the power of evil put down, and the true Solomon shall reign as King over all. The effect, all over the realm of nature, of the absence of Satan, and the presence of Christ in power and great glory, is inconceivable.

"O what a bright and blessed world

This groaning earth of ours shall be,

When from its throne the tempter hurled,

Shall leave it all, O Lord to thee.

But brighter far that world above

Where we, as we are known, shall know

And in the sweet embrace of love,

Reign o'er this ransomed earth below."

Cant. 6: 5-7. "Thy hair is as a flock of goats that appear from Mount Gilead. Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them. As a piece of a pomegranate are thy temples within thy locks." These same expressions occur in Cant. 4, and yet we know the Holy Spirit uses no vain repetitions. Then why is this? Since they were used by the Bridegroom in addressing His bride, in the fourth chapter, she has wandered and returned. By repeating to her what He before said, He assures her heart that her beauty in His sight is unimpaired; although He says nothing about her having been away from Him, these expressions of His unchanged admiration of her will now take a deeper hold on her heart than before. Their value is increased sevenfold on account of the circumstances in which they are again repeated. The Holy Ghost can use the same expression, when it is for the glory of Christ and the blessing of our souls. In the present instance no words could have reassured her heart like these.

Cant. 6: 8. "There are threescore queens, and fourscore concubines, and virgins without number. This verse, we doubt not, refers to a millennial scene. It follows the union of the two nations. The cities of Judah and the nations of the earth fill up the scene of glory. Jerusalem has the first place. This truth, so manifest all through scripture, is most fully expressed, and in the most touching manner, in the next verse.

Cant. 6: 9. "My dove, my undefiled is but ONE; she is the only ONE of her mother, she is the choice ONE of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her." What a place she has in His heart! She is pre-eminent in His sight. None can be compared with her. There are many others, but His affection can see none but herself. "My dove, my undefiled is but one; she is the only one of her mother." In former scenes He speaks of her qualities, and describes her personal beauty; but now, He speaks of herself, and what she is to Him. "The choice one of her that bare her." The nation is here viewed in a material character, and the tribe of Judah in a bridal. Such, O my soul, is the Bridegroom-love of Jesus! Thus will it be with the godly remnant of Judah in the latter day — thus it is now, even now, with us in spirit. Drink, oh drink deeply, of the Bridegroom-love of thy Lord, The fountain is deep, it is inexhaustible, it is free, it is open to faith until the nuptial day.

The time was when the daughter of Zion, in the pride and naughtiness of her heart, refused His love. Still, it remained the same, but then, it was shown in the tears which He shed over her blindness. Being left by Him, she fell a prey to her cruel enemies, who sorely persecuted her. Still, His eye of love followed her in all her wandering. Nothing could change His heart. In due time He visited her in her low estate. He found her in the condition of a poor, outcast, sunburnt slave — a keeper of the vineyards of others. His heart was kindled towards her. In His love and pity He felt as if she had "received of the Lord's hand double for all her sins." And now, "her warfare is accomplished, her iniquity is pardoned," and she is comforted in her gracious and forgiving Lord, But His love rests not, blessed truth, until He has accomplished all the desires of His heart towards her. And now, mark, my soul, what is she? Where is she? the fair and beautiful spouse of the true King Solomon — the partner of His royal throne in Zion. And not only, observe, once more, is she the object of the King's supreme delight, but she is the object of universal admiration. "The daughters saw her and blessed her; yea, the queens and concubines, and they praised her." "And the daughter of Tyre [type of the Gentiles] shall be there with a gift; even the rich among the people shall entreat thy favour." (Ps. 45) She reflects the glory and beauty of the King, and all nations admire His comeliness in her. "And thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness, which I put upon thee, saith the Lord, God." (Ezek. 16: 14)

Cant. 6: 10. "Who is she that looketh forth as the morning, fair as the moon, clear as the sun and terrible as an army with banners." This verse appears to be the language of the bride's admirers, and comes in like a chorus to the song. All are vocal in her praise. The dreary night is past; the morning breaks. "Who is she that looketh forth as the morning?" She is just, as it were, emerging from the darkness of the long, long night, through which she has passed. But now she leaves it all behind, and comes forth in the freshness, beauty, and hope of the morning. She will soon appear in noonday splendour, clothed in the beams of "the Sun of righteousness."

Hast thou observed, my soul, in thy meditations, that the future light, glory, and dignity of Israel, are frequently represented by the heavenly bodies  - the sun, moon, and stars? We see this shadowed forth in Joseph's dreams. In the family of Jacob the whole nation is represented, and is prefigured by the sun, moon, and stars. (Gen. 37) In Revelation 12 the tribe of Judah, from which our Lord, sprang, is seen invested with the same light and glory. The simile is "a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. The glory of the twelve seems concentrated in, and represented by, the royal tribe. There is also the idea of stability conveyed by these heavenly luminaries. "Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven." (Ps. 89: 35-37)

Here pause, for a moment, O my soul, and meditate on the sure word of prophecy, as to Israel's future glory. O what a change for the long-despised, down-trodden Jew! The admiring daughters, queens, and concubines behold the royal tribe — bridal Judah, "looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." Invested with light, glory, and dignity, as the fair spouse of David's royal Son, she becomes the great attraction of earth, and the object of universal admiration. Hail, happy morn! the darkness is past, "the Sun of righteousness arises with healing in his wings." Already His beams gild the dark mountains of the Holy Land, and cheer its valleys. All hearts rejoice. Hosanna to the Son of David! the promise is fulfilled. "Arise, shine; for thy light is come, and the glory of the Lord, is risen upon thee. . . . And the Gentiles shall come to thy light, and kings to the brightness of thy rising." (Isa. 60: 1, 3)

"Take boughs of goodly trees, the joyous palm,

The willows of the brook, and keep the feast;

The mourner's wounds are healed with oil and balm,

The captive's tears are dried, her sorrows cease;

Rejoice with praise; let harp and cymbal tell

'How goodly are thy tents, O Israel.'

As willows spring beside the winding stream,

So shall thy children's offspring flourish now;

Thy long captivity becomes a dream -

A sweet memorial is that willow bough

Of all thy sorrows, of that tear-steeped bread,

On which, by Chebar's stream, thy soul was fed.

Planted in Canaan's fruitful ground,

Her streams shall nourish thy wide-spreading root;

On thee no yellow leaf shall e'er be found,

For Hermon's dew shall feed each verdant shoot.

'What hath Jehovah wrought!' the nation's cry;

'Great things for us' the ransomed tribes reply."

Cant. 6: 11, 12. "I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. Or ever I was aware, my soul made me like the chariots of Amminadib." How seldom it happens that the husbandman is taken by surprise with the abundance and ripeness of the fruits of his vineyard! How often, alas, it is the other way! Disappointment, not satisfaction, he is often compelled to reap as the fruit of his labour. It had been always so with Israel, we may say, as the Lord's vineyard, until now. But happily, all is changed! Grace shines  -  faith triumphs  - the Lord, prevails — the people are looking to Him, and counting on Him alone. Everything is ripe in Judah for glory and victory.

Blessed day! the Lord, now sees in His people the ripened fruits of His grace. His heart rejoices  - it is overpowered with the sight. It is no longer a scene in the wilderness, and His association with them there, but the fruitful garden, with its budding pomegranates, flourishing vines, and fruits of the valley. These fruits of His rich, patient grace, deeply affect Him. His love carries Him towards

His now changed and willing people, swift as the chariots of Ammi-nadib. "Or ever I was aware, my soul made me like the chariots of Ammi-nadib;" or, set me on the chariots of my willing people. (Margin. (Ps. 110: 3) Wondrous, blessed scene, that the heart of the Lord should be so moved — so impelled by the readiness of His people to receive Him! Is there not something, O my soul, in this aspect of the Lord's love, which calls for deep, special meditation? Surely there is. How wonderful, indeed, but how blessed, that He, who is Lord of all, should be so transported with delight, by hearts looking and longing for Himself! Oh! that every anxious weeping penitent believed this precious truth! When the daughter of Zion bathes His feet with her tears He will turn away, from everything else, and hasten to comfort her. Her tears will be His swift chariot. The fulness of His heart will flow forth to her, and a plenary pardon, salvation, and peace He will pour into her opened ear.

On many a page of the New Testament this sight may be seen. It has always been God's way with the penitent soul; but in the New Testament we have many scenes portrayed of the Lord's personal love and grace. And in what scene do we not find Him more delighted than the saved sinner? Did He not turn round in the press and look for the one that had touched the hem of His garment? She might have slipped away, as quietly as she came, but His love must have the entire scene brought into view, and recorded in the book of everlasting remembrance. None so interested in what had taken place as Himself. She had touched by faith the innermost spring of His heart, and the virtue that was there flowed out to her. But the Lord wants to see herself, and hear from her own lips the experience of her soul. This done, He cannot let her go until He has acknowledged their kindred relationship, and the blessings which flow therefrom. "Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague." (Mark 5)

And is He less delighted, or less overcome, by the cry for mercy of the poor blind beggar? (Luke 18) By no means. He is on an important journey; must the whole procession stand still for the cry of a poor beggar from the very outer circle of the crowd? The moment the cry for mercy falls on the ear of the Son of David, He is arrested. He moves not another step. "And Jesus stood and commanded him to be brought unto him: and when he was come near, he asked him, saying, What wilt thou that I shall do unto thee?" What a sight! O, look again! A poor blind beggar in the dust, and Jesus waiting on him. "What wilt thou that I shall do unto thee?" He seeks not to hurry through His work of mercy; He lingers over the hallowed scene. It fills and moves His soul. He only knows its wondrous bearings. But what a position for a destitute soul to be in?" What wouldst thou have asked, my soul, had it been thee? It is as if the Lord, had said, "Ask what thou wilt, I am waiting to serve thee — waiting to grant thy request." What will he ask, poor soul? Only what he feels the need of  - his natural sight. "And he said, Lord, that I may receive my sight." But the good Lord, added to his request a thousand-fold. "And Jesus said unto him, Receive thy sight: thy faith hath saved thee." The issues of this scene are glorious! He follows Jesus — glorifies God — and all the people give praise unto Him. The whole scene is like a foreshadowing of millennial times.

But of all the scenes in the New Testament, the parable of the prodigal son, we believe, most fully resembles the scene before us in the Song of Songs. The repentance of the prodigal carries the father towards him, as on a swift chariot. He runs to meet the son. "But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck and kissed him." The love of the father's heart, and the desire of the son to return to him, form, as it were, a swift chariot of love. But the father taking the direction of its course, they rapidly reach their one, eternal, happy home.

Thus will it be with the Beloved in the Song. The deep and godly sorrow of His people in the latter day, and especially those of His own tribe, and their earnest desire for the Messiah to come, act upon His love, and carry Him swiftly to the scene. "Or ever I was aware my soul set me on the chariots of my willing people." And, now, taking the direction of His people, as the charioteer in the chariot, He accomplishes their full deliverance, and speedily conducts them to glory and triumph.

"How does the sudden earnestness of prayer

From much-loved Zion on my spirit press,

And my heart speed me forward to their aid,

Borne on the chariots of their strong desire.

As in the heavens riding for their help,

And in mine excellency in the sky,

To thrust away encroaching enemies,

To place my dove in safety on my breast!"

Cant. 6: 13. "Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies." The admiring virgins again join in the chorus. They express their desire to see more of the beauty, perfection, and glory of the bride. She is walking in the garden of nuts with the King. Precious privilege! They call to her by a new name, "Return, return, O Shulamite"; which is the feminine form of Solomon. This is significant. Union is accomplished. The long broken relationships are re-established. Grace has wrought a perfect work in her. Blessed be the name of the Lord! He can now make Himself fully known to her; and she truly reflects the beams of His glory, "she is fair as the moon, and clear as the sun." She is established in the favour of the King, and in the possession and enjoyment of His affections. This is rest for the heart — perfect — blessed rest. Nothing can rise above it or go beyond it. Say, my soul, is this thy resting-place? The manifested  - the enjoyed affections of thy Well-beloved? He has revealed Himself  - given Himself; what more can He do? We can have no such expressions of His love in heaven, as we have on earth — as was manifested on the cross. The blood that was shed there is the perfect rest of the conscience — the love that was revealed there, is the perfect rest of the heart; thou hast all now. "Only believe."

Other virgins now join in the chorus, and inquire, "What will ye see in the Shulamite?" The answer is ready, "As it were the company of two armies." The beautiful Tirzah and the comely Jerusalem are seen united in her. Some have thought, that the company of two armies as seen in the spouse, represent the old life and the new at constant war with each other, in the Christian. We think this a mistake. Here, it does not appear to refer to conflict at all; but rather to peace, unity, and glory. Does it not express the re-union of the long-divided house of Jacob under the Prince of Peace? Judah and Israel are no longer two nations warring with each other, but are joined in one, and here represented by the loving, peaceful spouse of the true Solomon. This union is introductory to the millennium — the reign of peace. "The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim." (Isa. 11: 13) The king of Salem reigns; the twelve tribes are restored; the nations are subdued under them; all is peace. The war trumpet hangs in the hall, swords are beaten into ploughshares, spears into pruning-hooks, and the nations do not even learn the art of war any more. (Isa. 2: 3)

But, apart from the allegory before us, do the scriptures countenance the idea that christian conflict is between the old life and the new? Certainly not! The conflict is between the old life and the Spirit. "The flesh lusteth against the Spirit, and the Spirit against the flesh." It is not, "The old life against the new, and the new against the old."* The apostle states in plainest terms," That our old man is crucified with Christ, that the body of sin might be destroyed." (Rom. 6: 1-11) It is perfectly plain, then, that in God's sight, and now to faith, our old nature came to its end on the cross. We know, of course, as a matter of painful experience, that the old nature we have still exists, and is no feeble thing. And, further, if it be not constantly watched and judged, it will prove a source of ceaseless trouble, both to ourselves and others. But when, through our unwatchfulness, it does rise up, it is met in conflict, not by the new life, but by the Holy Spirit, who dwells in the Christian.

*The new life would be but a feeble antagonist to the old, as may be seen in Romans 7: 14-24, where we have the experience of this life without any mention of the Spirit, and without any knowledge of that accomplished redemption, on which the gift of the Spirit depends.

Practical Christianity may be said to consist of two things: 1. In nourishing the new life through occupation with Christ. 2. In judging the old, on which God has put the sentence of death in the most awfully solemn manner, in the cross. But some may ask, "How are we to watch against its risings and judge it?" The apostle answers, "This I say then, Walk in the Spirit and ye shall not fulfil the lust of the flesh." We have no power against nature but in the Holy Spirit, and in the assurance, by faith, that the flesh is a crucified thing in God's mind, and done with for ever. It was on the cross that our old man was crucified; there it was nailed to the tree, and made a full end of; we have to believe this, and walk in the power and liberty which faith gives.

Hast thou entered, my soul, into the right understanding of this foundation-truth — this peace-giving truth to the troubled soul? Know, then, for thy perfect rest and comfort, that from the moment we have life through faith in Christ, the whole of our corrupt nature is spoken of and treated in scripture as a dead thing. "Ye are dead," is the emphatic word of scripture, but that is not all, thank God, "and your life is hid with Christ in God." (Col. 3: 3) How safe! how secure! "with Christ in God." Could our old nature, or anything that belongs to it, be hidden there? Ah, no; all that was thine is gone — gone for ever; all that is Christ's remains — remains in all its changeless perfection in the best place in all heaven. By the cross we got rid of that which is ours — in resurrection we are put in possession of that which is Christ's. Not a particle of the old creation shall ever be found in the new.

The apostle gives us a full statement of this blessed truth, as in his own case. "I am crucified with Christ," he says, "nevertheless I live; yet not I, but Christ liveth in me." Here he speaks of himself, in one point of view, as dead; and in another, as alive. How can this be understood? By faith only. He speaks of two "I's "; the old "I," or self, as slain — or crucified. The new "I," as his new life — Christ in him. The first, he treats as dead, and for ever done with; the second, as his only life now. "Christ liveth in me." The practical effect of this truth, when believed, is immense. Self, wretched self, which is the end and object of the natural man, in all he does, is gone — gone, I mean, to faith. Christ enters and takes the place of self. "For me to live is Christ" — is to have Christ, not self, for my end and object. Christ, not self, is the spring now. We know, of course, that Paul had his natural life here below — the life he ever had as a man, but the life in which he lived, was a wholly new one — Christ in him. "The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me."

All this is as true now, in principle, of every Christian, as it was of the apostle, though it may not be so brightly manifested. There must first be faith in the truth, then a life answering to the strength which that faith gives. However, it is plainly written, "They that are Christ's have crucified the flesh with the affections and lusts." Not, observe, are crucifying it, but have crucified it. But of whom is this great truth stated? Of highly advanced Christians? No, simply of "they that are Christ's." It is as true of the babe, as of the young man, or the father in Christ. What was it that needed crucifying on the cross? Something that belonged to Christ, or to me? It was the old and great "I," that needed to be slain — nailed to the tree, and that was done in Christ, for ever, blessed be His name. Oh! to believe it, — to keep self where the cross has put it — to walk in the liberty and power of the Holy Spirit, and be only, and always, occupied with the risen and glorified Christ.

Canticles 7.

Cant. 7: 1. "How beautiful are thy feet with shoes, O prince's daughter!" The spouse of the King is again minutely surveyed, and addressed by a new title. "O prince's daughter." Her connection with royalty is now acknowledged. She is brought into the closest relationship with the King. This is manifest to all. When Messiah takes the throne according to the plain and forcible language of Psalm 45, this will be her place. There we read, "Upon thy right hand did stand the queen in gold of Ophir." When He enters the scene, and takes the throne of His father David, everything is changed in Israel. What a change for Jerusalem! What a change for the Jewish people! Jerusalem will have the first place, and all the cities of Judah shall own it. The earth's blessing will also come in then through the exaltation of the Jews. "Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth."

And now, hear, as it were, His first address from the throne to His beloved people. "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father's house; so shall the king greatly desire thy beauty for he is thy Lord, and worship thou him." It was no longer the glory of the fathers — Abraham, Isaac, and Jacob — but the brighter glory of the true seed royal of the house of Judah. Christ is all in all. He who loves righteousness and hates wickedness, proves himself fit to govern. In righteousness and in judgment, He has brought in the full triumph and glory of the Jewish people. He had led them on to victory over the heads of all their foes. He who led them into captivity, is now a captive in the bottomless pit. Christ is on the throne, and all His enemies are made His footstool. And now, the people are to look to Him, not to the fathers, in whom they have hitherto boasted. "We be Abraham's seed," was once their empty boast, to the lowly Jesus; but everything is changed now, Hence the emphatic word to the daughter of Zion; Forget thine own people, and thy father's house so shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him."

But has this beautiful address from the lips of Jesus, though as King of the Jews, no voice to thee, my soul? Is it only fit for Israel? Far from it, I would say. In spirit, and in principle, it is plainly applicable to all Christ's disciples now. "Abide in me"  - "Follow me," are still deeper. No sooner is a soul converted to Jesus, than it should, in that sense, forget, and turn away from, all its old associations. Everything contrary to His will, or that would hinder us in carrying out His will, should be given up, and, as it were, forgotten. The application of the passage is easy, provided we are prepared to give up our hearts to Him. "My son, give me thine heart, and let thine eyes observe my ways," is surely a fair demand, at all times, from Him who gave Himself for us. His devotedness to us is complete. He kept nothing back; He gave all. He loved us, and gave Himself for us. Not only His life, true and blessed as that is, but He gave Himself. The cross, of course, is the strongest expression of His love that we can ever have. But in giving Himself, He gives all that He is, as the Man Christ Jesus — the Saviour of sinners. Observe, especially, I pray thee, the greatness of this gift — HIMSELF! And also, the Giver — HE, gave Himself. All His qualities — all His excellencies, are given in this gift. This is love — this is devotedness — this is consecration. He keeps back nothing from us; His love is perfect. He, Himself, is mine.

"Now I have found a friend,

Jesus is mine;

His love shall never end,

Jesus is mine."

We have a full Christ, adored and blessed be His name! May we allow nothing that would lessen to the soul His fulness — may we count self, and all that belongs to it, as dross. His wisdom, His righteousness, His peace, His joy, His grace, His glory — in short, the perfection of His work, His more abundant life in resurrection, and the glory of His Person — all are the believer's in the gift of Himself. Take one illustration of this marvellous truth, and see that thou fully understand this mystery of perfect love, O my soul. It is written, that He "made peace, through the blood of his cross." "Peace," in this connection, means reconciliation. We are reconciled, our peace is made, according to the perfection of His work on the cross. But it is also written, "Peace I leave with you, my peace I give unto you." Here, "peace" does not mean reconciliation, but Christ's own peace. "My peace" — a peace answering to the glory of His Person, which He leaves to us as a legacy in this troubled scene. And He gives not as the world gives; the world gives a part, and keeps a part, but He gives all. Oh, what blessing! What has love not done! Oh, what a ground of confidence for the heart is this unspeakable gift! To know that "Jesus is mine," is to know the sweetness of full peace, and quiet rest, in His own blessed presence. But if there be such a ground for confidence in this gift, Oh, what a motive there is for whole-hearted devotedness — for entire consecration of body, soul, and spirit to the blessed Lord! May we know the confidence, and act from the motive. May our love be the fair reflection of His.

"Thine eye confiding, manifests the love,

A love producing love reciprocal,

Which overshadoweth thy being's course,

As face to face in water answereth —

Yea, as one passing by Bath-rabbim's gate,

In Heshbon's waveless mirrors may behold

The faithful transcript of o'erhanging skies."

It is rather difficult to say whether the first five verses of this chapter are addressed to the bride by the daughters of Jerusalem, or by the Bridegroom. The tone of Cant. 7: 6, which is evidently His appears to be deeper. In Cant. 4 when speaking of her qualities, He begins with the head. And in Cant.  5 where the bride gives a full-length portrait of her Beloved, she also begins with the head. But here it is different, the description begins with the feet and ends with the head. She appears to be looked at, in this passage, from earth's point of view; as if the daughters of Jerusalem were first attracted by her walk. Besides, the portrait here given is not so much her own personal, faultless beauty, which the Bridegroom so admires, and delights to dwell upon, as the circumstances and associations of royalty. Or, perhaps, more that which is national glory than personal beauty. But we must bear in mind as we go along, that the spouse represents, for all Israel, great glory and blessing.

Having examined with some care, when meditating on chapters 4, 5, each feature therein described, we would now do little more than endeavour to point out the most obvious bearing of the present comparisons.

The expression, "How beautiful are thy feet with shoes, O prince's daughter," conveys to the mind, more the idea of majestic footsteps — stately goings, than of the general walk. "The joints," being like jewels, giving freedom to the step, strengthens this view of the passage. Her gait is noble, majestic, suited to royalty. "A round goblet which wanteth not liquor . . . . an heap of wheat set about with lilies," surely denote an abundance of that which cheers and sustains; and yet, these are surrounded with grace and humility. A fence of lilies forbids the approach of none to come and partake of the king's munificence; but sweetly invites, as it were, in the words of wisdom, "Come eat of my bread, and drink of the wine which I have mingled." Such will be the fulness and character of earthly blessing under the peaceful reign of the true King Solomon. An abundance of corn and wine, fenced off with lilies. What an idea these beautiful and significant symbols give of millennial blessing! An overflowing abundance with true lowliness of mind. What must be the beauty and fragrance, the peace and security of that land, whose border defences are the lilies of the valley! What must be the impression produced on those who come up to Jerusalem! Jesus is there! The King of Salem reigns, He is having everything His own way. That explains all.

The twin roes may point out the unity, harmony, and great family likeness which shall then characterise the people of the land. Referring to their blessing under the new covenant in the future day, the word says, "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers: and ye shall be my people and I will be your God." (Ezek. 36: 25-28) The apostle, in applying these promises to Israel, notwithstanding their present dispersion, says, "For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind and write them in their hearts; and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest." (Heb. 8: 11, 12) Who could doubt, with such texts before them, the full restoration of Israel, the reality and uniformity of their blessing?

The "tower of ivory" would suggest the thought of great riches and exaltation. It would also bespeak national glory if not national purity — ivory being snowy white. "The fishpools of Heshbon," that which is calm, deep, clear, and reflective. If the "tower of ivory bespeak Israel's national riches, may not the "fishpools of Heshbon" bespeak their national character? What so beautiful or suggestive, as the calm, full, bright eye? Besides, it is said of Israel, "Mine eyes are ever toward the Lord." (Ps. 25) This will be singleness of eye. Lord, hasten it in Thy time!

"Serene as Heshbon's tranquil lake,

Thy meditative eyes forsake

The world's distracting joys."

"The tower of Lebanon which looketh toward Damascus," suggests the idea of strength, security, supremacy. The Jews, once so persecuted as a people spread over the earth, and so frequently invaded as a nation, especially by the Syrians, can now look out on Syria, and on all the surrounding nations, in tower-like strength. All the nations of the earth are at their feet. The tower "looketh toward Damascus" — the capital of their once restless and powerful foe. "For the head of Syria is Damascus, and the head of Damascus is Rezin." A tower on the heights of Lebanon looks out on all, and is seen by all. It will then be known that the power of Jehovah-Jesus dwells in the midst of His beloved people. This will be their national supremacy.

Cant. 7: 5. "Thine head upon thee is like Carmel." "Carmel," in scripture, is the type of fruitfulness. It was famous for its vineyards, gardens, and rich herbage. "Thine head upon thee," would seem to point out a head ornament, not the head of the body. The reference may be to a crown, or wreath of laurels, presenting "the excellency of Carmel," and emblematic of the land's fruitfulness — national abundance. Israel is crowned with goodness. They are blessed with all earthly blessings in Emmanuel's land. But glorious as that will be (and glorious it shall be), still it is but the contrast, divinely drawn, of the church's blessings, even while she wanders a pilgrim in this world. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." This is the character and measure of the Christian's blessing, if measured it can be. And here note, my soul, for thy deepest and loftiest meditations, the three things spoken of in this wonderful verse: 1. "All spiritual blessings." Not one is wanting. And, observe, they are spiritual, adapted to our new nature. 2. "In heavenly places." The highest sphere — the best of places — not earthly places, like Israel's in the land of Canaan, blessed as theirs will be. 3. "In Christ" — in the most blessed and excellent way that God could give them. Here, we can draw no comparison; we can only worship and adore. Oh! to enter more fully into that which is already ours, in Christ, according to the love of God our Father; that we may be holy and without blame before Him in love.

"And the hair of thine head like purple; the king is held in the galleries." "Purple" is the emblem of royalty. The eye rising from the beautiful shoes to the bridal coronet, finds all perfect. The fair spouse of the king is faultless. And the comparisons are suggestive of true national greatness and glory. The king is overcome by her attractions. He is bound, as it were, by her comeliness — comeliness which He has put upon her. "She is all glorious within the ivory palaces; her clothing is of wrought gold; she shall be brought unto the king in raiment of needlework." "The king is held in the galleries." He cannot leave His royal bride. Wondrous love! wondrous grace! Oh, to know the heart of Jesus!

"The glorious and majestic One,

Whom death nor hell could e'er detain,

Is by thy powerful graces won,

And tied as with a mighty chain.

Strange loveliness it is that sways

The Sovereign Regent of the skies

Constraining Him to stay and gaze,

Thy charms do so attract His eyes.

Faith's efforts bold o'ercome the King;

How happy they the conquest share,

Who to His sacred courts Him win,

And then have power to hold Him there!"

Cant. 7: 6. "How fair and how pleasant art thou, O love, for delights!" This, we doubt not, is the Bridegroom's voice. We perceive more depth of feeling and interest in this verse than in the previous five. Others may admire her, but He delights in her. Through His patient grace, a moral resemblance to Himself has been wrought in her. This He now sees and delights in. The more perfectly Christ sees in us His own likeness, the more He will delight in us. This is necessarily true, yet a truth that is easily understood by all.

A strictly upright man can find no delight in one that is crooked in his ways. An honest man can find no pleasure in one who is dishonest. A morally pure person can have no fellowship with one who would drag him through all the impurities of a low and degraded nature. Assuredly not. The upright man can only delight in uprightness, the honest man in honesty, and the pure in purity. So the blessed Lord, can find His delight only in that which resembles His own moral perfections. Oh! what a needed, practical lesson thou mayest learn from this fact, O my soul! In what respect let me ask, and in what measure, is thy moral resemblance to Christ? Think of His love, His holiness, and the perfection of all His ways; and then inquire — in what respect, in what measure, does He see His own moral image practically reflected in thee? And consequently, how far can He find His delight in thee? Resist not these searching inquiries — abide in the light — let all thy practical ways be fairly examined there. And seek above all things, conformity to Him, who has left us an example that we should walk in His steps. How sweet to a soul that loves Him must that word be from His own lips, "How fair and how pleasant art thou, O love, for delights! "

But before dismissing this subject, it may be well to notice for a moment the teaching of scripture on the blessed subject of our oneness with Christ — our completeness in Him; which is like the other side of the same subject. Practically we come infinitely short of Christ, yet, in spirit and in virtue of His finished work, we are one with Him as risen and glorified. This is a glorious truth: is it plainly taught in scripture? Take the following texts as a sample of many that might be quoted. "He that is joined unto the Lord is one Spirit." (1 Cor. 6: 17) "For by one Spirit we are all baptised into one body, whether we he Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit." (1 Cor. 12: 13) "And you, being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses." (Col. 2: 13) "There is therefore now no condemnation to them which are in Christ Jesus." (Rom. 8: 1)

The blessed position of the believer in Christ is abundantly taught in scripture. And faith asks nothing more than the plain word of God. Our own frames and feelings would only mislead us on this all important subject; and doubts and fears would only be to doubt the work of redemption, on which the truth of our oneness with Christ Is based. Being one with Him as risen from the dead and exalted on high, we are partakers with Him of the same life and privileges before God. It is plainly stated, for example, that Christ is our life. "When Christ, who is our life, shall appear." If, then, the question be raised as to whether we have eternal life, the believer may reply by asking the question, "Has Christ eternal life? for the word of God affirms that Christ is our life." Again, as to our oneness in righteousness. We are "made the righteousness of God in him." As to acceptance, we are "accepted in the beloved." As to position, we "sit together in heavenly places in Christ." Observe the form of the expression. "In Christ — in him." And mark especially the fulness of the following verses. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." (1 Cor. 1: 30) "And ye are complete in him, which is the head of all principality and power." (Col. 2: 10) "In him," observe, who is above "all principality and power," even above the angels that never sinned.

Some, we are aware, speak of this heavenly character of truth as impractical, and sometimes in less worthy terms. This we think a serious mistake, and one that must lead to serious consequences. On the contrary, we firmly believe, that the Christian's full assurance of pardon, justification, peace, acceptance, will be in proportion to the clearness of his apprehension, and the measure of his enjoyment, of these truths, as taught in the word of God. Salvation is nothing short of passing from death unto life. Then, where am I — what am I, if death is behind me? Associated with a risen Christ, and eternally one with Him. "We are members of his body." As the hand and foot, the eye and ear, are included in the man, so is the believer included in Christ.

So far from this character of truth being impractical, we have no hesitation in saying, that our moral resemblance to Christ now, will be proportionate to our knowledge of, and fellowship with, our exalted Head in heaven. What made Paul so heavenly minded? His eye was fixed on Christ in the glory, and his heart breathed fervently after Him there. "One thing I do." Christ in heaven was the "one thing" before his soul. This, and this alone, will produce on earth that in which Christ finds His delight — His own moral image reflected in us. Knowing this, may we set the Lord always before us, and ever seek to do the things which please Him.

But in the midst of all our shortcomings, it is comforting to know that in the day of His coming glory, He will be surrounded with that which He loves and in which He delights. Then the heavenly saints shall be fashioned like unto His own glorious body — changed into the same image. "We know that when he shall appear, we shall be like him, for we shall see him as he is." And then, too, of Israel, as a nation on the earth, it will be said, "Thou shalt no more be termed forsaken; neither shall thy land be termed desolate, but thou shalt be called Hephzibah [that is, my delight is in her], and thy land Beulah [that is, married], for the Lord, delighteth in thee, and thy land shall be married." (Isa. 62: 4) Lord, hasten it in thy time, for thine own name's sake!

Cant. 7: 7. "This thy stature is like to a palm tree, and thy breasts to clusters of grapes." The "palm tree" and the "clusters of grapes" may be considered as the emblems of victory and maturity — of uprightness and fruitfulness. The palm is much spoken of throughout scripture, and variously applied as a symbol. As to its natural form, its stem is slim but graceful, erect and lofty; the type of uprightness. "They are upright as the palm tree." Though pressed, or bound downwards for a time, it refuses to grow crooked, and soon recovers its perpendicular form. Wondrous illustration of the long pressure that has been on the Jews, and of the way they will yet lift up their heads. The leaves and fruit cluster richly at the top, and have the form of a crown or canopy. Some kinds grow to a great height, so that the fruit is not easily reached, the stem being branchless. This circumstance may he referred to in the next verse: "I said, I will go up to the palm tree, I will take hold of the bough thereof." The fruits of the Spirit are never beyond the Lord's reach. He gathers and appreciates the fruits of grace in His people. It is said to be the sure sign of water in the desert  - that sweet springs of water are always found near to the palms: so that no sight is more welcome to the eye of the thirsty traveller than the palm tree. This historical fact is most interesting, and suggestive, and seems to agree with scripture. "And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters." (Ex. 15: 27)

We have also frequent reference in scripture to the branches of the palm tree as the emblem of victory. They were the sign of the feast of tabernacles to the Jews; a period of great rejoicing in Israel. "And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook: and ye shall rejoice before the Lord your God seven days." (Lev. 23: 40) The innumerable multitude which John, in vision, saw, before the throne and before the Lamb, were "clothed with white robes, and palms in their hands." Many thoughts as to Israel's past, present, and future history pass before the mind, in meditating on the expressive illustrations before us, but we can only at present briefly apply them.

The fair spouse of the king has now reached her moral maturity. Blessed truth! Grace has triumphed! She is perfect in His sight — the delight of His heart — the reflection of Himself. The prayer is answered and the promise fulfilled. Let the beauty of the Lord our God be upon us." The righteous shall flourish like the palm tree." Moreover the feast of tabernacles is come. She waves her palm of victory — her joy is full. Elevated and upright as the palm, with its luxuriant crown, and living waters welling up and flowing forth from its roots. Lowly, weak and dependent, like the feeble vine, yet clinging to the Mighty One and bearing much fruit to His glory. Loveliest of emblems of man's low estate and of abundant fruitfulness through trust in God — abiding in the true vine. "For when I am weak, then am I strong." Fragrant also, she is, as the apple tree  - the chosen emblem of the well-Beloved, she spreads abroad the sweet odours of His name.

From Cant. 7: 9 it would appear that the Bridegroom now reposes in the charms of His bride. His heart is at rest. Wondrous truth! He sees in her of the travail of His soul and is satisfied. The desires of His love are answered. What love! What grace! What blessing! Happy bride! Happy Israel! Perfectly and for ever restored; the Lord thy God rests in thee. He is revived, refreshed, and cheered by "the best wine," which thou hast prepared for thy Beloved. "Causing the lips of those that are asleep to speak." Should there be the least doubt on my reader's mind of the full, happy, glorious, and blessed restoration of the Jews, let him carefully read the following beautiful prophecy. Surely no one could question that it is still unfulfilled. "Sing, O daughter of Zion; shout, O Israel: be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord, hath taken away thy judgments, he hath cast out thine enemy; the king of Israel, even the Lord, is in the midst of thee; thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not; and to Zion, Let not thine hands be slack. The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing." (Zeph. 14-17)

"For what though Judah's palm tree now is dry,

Withered and leafless, like a beacon-mast,

Though "Raze it, Raze it,' is the taunting cry,

Yon pallid crescent moon is waning fast;

'Twill soon be quenched. Then Israel's night is o'er

Her sun shall rise, her moon shall wane no more.

Palm branch in hand, go forth to meet the King

Messiah comes! rejected once, and slain.

Daughter of Zion, loud 'hosannahs' sing!

Who came to suffer once — now comes to reign.

Beneath the palm tree Israel's judge shall sit

Behold the people gathering at His feet."

Cant. 7: 10. "I am my beloved's and his desire is toward me." This, we may truly say, is the highest note in the Song of Songs. And yet, we may as truly say, it is the lowest. Now the soul is done with itself, and entirely occupied with Christ. It expresses, we believe, the highest apprehension of Christ. His desire is toward me — He delights in me. Consequently, self is lost sight of. Grace has done its perfect work — the soul is established in grace. This is the perfection of beauty in the people of the Lord; and always that in which He delights. So long as a soul is under law, it never reaches this place of confidence, rest, peace, and joy. It never strikes so high a note. No matter who, where, or when, the soul that is under law must be troubled with doubts and fears. Not but that the law is good, but we cannot keep it, and we cannot remain always here, for leave this world we must; then the solemn question arises, how shall it fare with me at the judgment-seat? A dark cloud hangs over the future. The troubled soul believes not, though plainly written, that by grace, through faith, it has everlasting life, and shall not come into judgment, but is passed from death unto life. (John 5: 24)

Grace alone can bring the soul into this blessed, happy state. Law never can, because it condemns those who break it, and shows no mercy. Besides, if I have fear now, I have torment. But "perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love." This "perfect love" expresses itself in perfect grace, and grace alone establishes the soul in the perfect love of our Lord Jesus Christ, and in the perfect work which He has accomplished for us. Israel sang praise to God on Canaan's side of the Red Sea, where grace flowed without rebuke in their complete redemption; but at the foot of Sinai, where they heard the thunders of the law, there was no singing; it was all fear and trembling. Ever since then Israel has been under law, and must be, until their Messiah come again. At the same time, we know, of course, that those who now repent, and believe in Jesus, give up their Jewish ground, and become members of the church of God — the body of Christ; and are brought into all the privileges and blessings of a present salvation.

The condition of the Jews, as such, and especially as having crucified the lord, is strikingly presented in the case of the manslayer under the law. He was compelled to remain in the city of refuge, until a change took place in the priesthood. (Num. 35) In this significant type, we see Israel's full deliverance when their Messiah comes in His Melchisedec glory. Then He will set them free from the pressure of law, under which they are suffering; and deliver them out of the hands of all their enemies. He will also meet them according to the ancient type in Genesis 14, and refresh and cheer their fainting hearts with the bread and wine of the kingdom. Then their long blinded eyes shall be opened to see their own Messiah, and that He is all for them. This will be the relief, the rest, and the joy of their hearts.

This is a character of experience which the Spirit of prophecy does not present in the Song. It would not be in harmony with its object. Here, it is more the exercises of the heart — the affections, that are given. In the Psalms, for example, it is chiefly the exercises of conscience that we find the remnant passing through.

If we look back to Cant. 2: 16, we find the bride expressing the joy of her heart in that she had found the Messiah — in possessing Him. "My beloved is mine, and I am his." In Cant. 6: 3, we find her experience considerably higher. Her heart finds sweet satisfaction in knowing that she belongs to Him. "I am my beloved's, and my beloved is mine." But in the verse under our immediate meditation, she reaches the highest point in a soul's experience, she rests in the happy assurance that His heart delights in her. "I am my beloved's, and his desire is toward me." This is the happy fruit of His own patient, perfect grace; she is all beauty and perfection in His sight — she is clothed in the comeliness of grace. She knows this, and this is the perfect rest of her heart. "His desire is toward me." Higher, than this, the soul never can rise; better than this, the soul never can find. It is finding all in the love — the changeless love of Christ. This must ever, and only, be the heart's deepest joy and sweetest peace. Oh! happy state for a poor sinner saved by grace to be in, and to be in now! To find all its fresh springs in the love of Jesus! To be able to say, "He knows me thoroughly — He knows what I am in myself — what I am in Him. Yet, nevertheless, He not only loves me, but delights in me." There is nothing beyond this. Oh! wondrous truth! Here pause for a moment in thy meditations, O my soul. And may I venture to ask of thee, "Has thy harp ever been tuned to take this note? And canst thou take it easily? Is there no strain in reaching it? And hast thou learnt to dwell upon it — sounding it long and fully?" This ought to be the keynote of all our praise — the uniform condition of our souls. We start, if we start aright on our christian course, with the knowledge of the love of Jesus — of the efficacy of His sacrifice — of the completeness of redemption — of the certainty of glory. And should the song of His love ever become feeble on our lips? Surely it should become stronger and stronger, as we near the bright realms of glory where the same Jesus, and the same love, shall be our happy song for ever.

"Oh how I thirst the chains to burst,

That weigh my spirit downward;

And there to flow, in love's full glow,

With hearts like thine surrounded

Lord, haste that day of cloudless ray —

That prospect bright unfailing:

Where God shall shine in light divine,

In glory never fading."

Cant. 7: 11. "Come, my beloved, let us go forth into the fields let us lodge in the villages; let us get up early to the vineyards; let its see if the vine flourish, whether the tender grape appear, and the pomegranate bud forth; there will I give thee my loves." The bride now addresses the Bridegroom, in the full communion and happy enjoyment of His love. Observe the change in the tone and character of her address. It is far beyond anything we have heard from her before. And she speaks only of those things which she knows to be well-pleasing to Him. There is oneness of mind and heart. Her faith has attained to the measure of His thoughts and affections concerning herself. Thus it was with David in the valley of Elah. His faith rose to the height of God's thoughts and affections concerning His people Israel, and so reckoned on Him. This is the true ground of communion. In Christ, the believer has it fully and perfectly displayed now, and such should be the character of his communion — oneness of mind and heart with Christ.

The love of Jesus to us-ward, is not in word only, but in full, perfect manifestation. His work is finished. And, moreover, we have, according to the promise in John 14, the Holy Ghost in us, as individuals (1 Cor. 6: 19), and with us, as the assembly of God. (1 Cor. 3: 16, 17) And is not He the witness, seal, and revealer to our souls of the love of Jesus, and our oneness with Him? Why then should the tone and character of our communion be lower than the whole will of Christ concerning us? But it may be that we grieve the Holy Spirit by our unbelief, our worldliness, and the untenderness of our ways; and so lose that character of communion with Christ, which an ungrieved Spirit alone can give. Oh! watch and pray, my soul, that thou mayest live, walk, and worship, in the light and power of a present, ungrieved Holy Spirit.

The expression, "Let us go forth into the fields let us lodge in the villages," etc., seems to intimate that the blessings and glories of the millennium are extending beyond the limits of Israel. The fields and the villages are outside the city. Jerusalem and the cities of Judah, as forming the earthly centre of Messiah's glory, will, no doubt, first be filled therewith. But from this centre it will spread forth on the right hand and on the left, until the whole earth be filled with His glory. But the peculiar sweetness and blessedness of the truth before us is — that the Jews are associated with their Messiah in this wide-spreading glory. They are formed for each other, and they, together, spread, witness, enjoy, and delight in all the blessings of the earth. This seems perfectly clear from the words of the spouse, "Come, my beloved, let us go forth — let us lodge  - let us get up early — let us see if the vine flourish," etc. They visit and survey, in happy fellowship, the varied and wide extending fields of millennial glory. Then she adds, with a confidingness of heart that is thoroughly at home in His presence, "There will I give thee my loves." Her heart is overflowing. There is now, as it were, an excess of love. Hence she uses the plural "loves." Exceeding, abundant, excellent love. Our love can never be too fervent, or too abundant, when Christ is the object.

The church, I need not say, and all saints that are raised with her, shall ere this, be glorified with Christ in the Jerusalem above. For it is the purpose of God to gather together all things in heaven and on earth under one Head, Christ. He will hold under His power, both the heavenly and earthly departments of His kingdom. Then they will be joined together, as by Jacob's ladder. The glory of the heavenly saints will be visible to those on earth, and indeed to all the world. "That the world may know that thou hast sent me, and hast loved them, as thou hast loved me." (John 17: 23) And in reference to the New Jerusalem it is said, "And the nations of them which are saved shall walk in the light of it." (Rev. 21: 24)

Cant. 7: 13. "The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved." The happy spouse now finds that there is in her heart, for the Son of David, an abundance of precious fruits; such as love, gratitude, praise, and devotion. Indeed, all manner of precious fruits, new and old. There is much depth and beauty in the closing sentence of her address, "Which I have laid up for thee, O my beloved." An entirely new character of feelings has been awakened in her soul for the Lord, Himself. Such as she has never had, and never could have for any one else. Her heart, so long desolate and barren, is now filled and fruitful with her own Messiah's love. He has created affections peculiar to Himself — affections which have been laid up, as it were, during the whole period of her wanderings, and kept for the Lord alone. "Which I have laid up for thee, O my beloved."

Canticles 8.

Cant. 8: 1. "O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised. I would lead thee and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate." These verses evidently take us back and not forward, as to the position and experience of the bride. We parted with her, at the close of Cant. 7, amidst the ripening scenes of the latter-day glory, and in happy companionship with her beloved. They were together. The dark night of her sorrow was past, with all its painful experience; and the happy day of her glory had come with all its untold blessedness. But here we are led back to the very foundation of all the exercises through which she has passed in reaching this point; namely, the ardent desire of her heart for unhindered, unrestrained communion with Messiah, the King. She desires the full liberty of kindred affection. "O that thou wert as my brother!" This answers to the commencement of the book: "Let him kiss me with the kisses of his mouth: for thy love is better than wine."

Cant. 8, as has been said, stands by itself, and recapitulates the principles of the whole book. Looking at it in this light, we will do little more than point out what we believe to be the path of the Spirit in this concluding chapter of our beautiful Song of Songs.

The deep desires of the spouse, as here expressed by the Spirit of prophecy, are at once and fully satisfied. She desires full possession of Christ, and to have the opportunity of causing Him to drink of the spiced wine of her pomegranates. Now she knows, that once He drank the bitter cup of God's wrath for her sins, and she longs to present to Him a cup of choice wine, which her gratitude and devotedness have mingled for Him alone. Like the returning prodigal, she is immediately embraced, and rests in the arms of her Beloved. The daughters of Jerusalem are again charged not to stir, or awake the loved one while she is enjoying His love. "His left hand should be under my head, and his right hand should embrace me. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love until he [she] please." She is next seen as "coming up from the wilderness, leaning on her beloved." She is moving on — journeying towards the sunny hills of Canaan, in dependence on her Beloved; and under the shadow of His wings, Egypt and the wilderness are left behind.

The bridegroom now reminds the bride of the source of all her blessing, "I raised thee up under the apple tree." The "apple tree" is the emblem of Christ Himself. "As the apple tree among the trees of the wood, so is my beloved among the sons." Her divine life, and every blessing connected with it, she derives from Christ. "I raised thee up under the apple tree" — quickened, blest with all earthly blessings in a glorious land under Christ. It is never said that the Christian has life and blessing under Christ, but with Him. This important truth marks the difference between Jewish and Christian blessing. Both, of course, derive their life and blessing from Him. But it is said of Christians, that they are quickened together with Christ — raised up together — and seated together in heavenly places in Christ Jesus. (Eph. 2: 5, 6) Israel, as such, belongs to the earth; we, as Christians, belong to the "heavenly places." Before conversion, we belong to earth; after it, we belong to heaven. There our names are written, and there we are now seated in Christ.

The Bridegroom further reminds His spouse of her relation to the nation of Israel. "There thy mother brought thee forth; there she brought thee forth that bare thee." The remnant of the nation in whose heart grace works, becomes the bride of the great King. She represents, more especially, the remnant of Judah, who will be at Jerusalem before the remnant of Ephraim, or the ten tribes are gathered in; but, in principle, she represents the whole nation of Israel. And as Christ Himself sprang from the tribe of Judah, the Spirit of God evidently sanctions the use of relative titles, and the expression of affections belonging to them.

A feeling of sadness and sorrow passes over the mind, when we think that those for whose faith and encouragement these relationships are owned, and these beautiful scenes described, are still in the depths and darkness of a terrible unbelief. The veil is still on the heart of Israel. But the way of love, so beautifully described in these Canticles, shall, ere long, become the truthful expression of their experience. But, meanwhile, the Christian has the benefit of this wondrous revelation of hearts and feelings; the Song of Songs having a blessed, moral application to us.

The quickened remnant — bride of Messiah in His Solomon character — now desires to be as a seal upon His heart according to a love that passeth knowledge. "Set me as a seal upon thine heart, as a seal upon thine arm; for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be condemned." Where shall we find love like this? Only in the heart of Jesus. What takes such a hold as death? What keeps it like the grave? What so unsparing as the vehement flame? There is nothing to compare with love. Were a man to offer the substance of his house for love, it would utterly be despised. Many waters cannot quench it; the floods cannot drown it. When love and death met in fearful conflict on the cross, love triumphed, and death was for ever vanquished.

The "seal" on the "heart" and the "arm" may refer to the breastplate and shoulder pieces, as worn by the high priest. The names of the twelve tribes were engraven on precious stones, "like the engravings of a signet," and worn on the heart [type of affection] and on the shoulder [type of strength] of the high priest, before the Lord. So shall the happy spouse, ere long, be as a seal on the loving heart and powerful arm of her blessed Lord, as her great High Priest, after the order of Melchisedec.

Cant. 8: 8. "We have a little sister, and she hath no breasts: what shall we do for our sister in the day she shall be spoken for? If she be a wall, we will build upon her a palace of silver; and if she be a door, we will enclose her with boards of cedar." Ephraim, or the long-lost ten tribes, are referred to, we doubt not, by the "little sister." Their captivity had taken place before the birth of Christ; so that they know nothing of the exercise through which Judah, or the two tribes, have passed with reference to the birth, death, resurrection, and return of the Messiah. Nevertheless they come into the enjoyment of the blessed results of His first coming in grace, and of His second coming in glory. And they are instructed, built up, and established in the doctrine of Christ, by their more highly favoured sister Judah. "I am a wall," she says, "and my breasts like towers: then was I in his eyes as one that found favour." She is strong in the Lord, richly furnished, and in full favour with the King. God's Israel, is restored! There are twelve tribes united, in the Israel of God; not ten and two divided.

"O pray — intensely pray,

Build up Jerusalem, and God will hear

Petitions He has prompted; God will hear,

And from her desolations cause to rise

A wall conspicuous — her growing strength,

Her shining palaces will teach the world,

That God is faithful, and His promise sure."

Cant. 8: 11. "Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver" "Baal-hamon" signifies — Lord of a multitude; and evidently refers to the multitude of nations — the whole earth, which now form the vast vineyard of the Lord, of glory. "The earth is the Lord's and the fulness thereof, the world and they that dwell therein." (Ps. 24) The millennium has come! The glory of the Lord, fills the earth — all hearts rejoice — Jesus reigns. A suitable return is now made to Him by the keepers of the vineyard. Everything is now under the eye of Christ, and according to the principles of His government. But from the vineyard of the bride, she would have the whole of its fruits to go to King Solomon, save a portion for those who have the charge thereof. "My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred." All shall share in the spoils of the fruitful, peaceful, joyful millennial earth. But Christ is Lord of all.

He now addresses, for the last time in these songs of love, His fair, and highly favoured spouse. "Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it." He invites her praise. She is to give the key note to the companions — to the whole earth. Then shall all peoples, tribes, and tongues, catch the flying joy, and roll the rapturous hosannas, "from sea to sea, and from the river unto the ends of the earth." Creation is filled with joy and gladness, and its loud long anthems of praise and thanksgiving, greet the ear of its glorious King. "Cause ME to hear it."

Cant. 8: 14. "Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices." Our lovely song is ended. Its last note is rich and full. The loving spouse fervently, desires her Lord's speedy return. She entreats that He may come without delay. The deep affections of her soul for Jesus are manifested by the intensity of her desire for His glorious appearing. Oh! that all our hearts might be united together, as the heart of one man, to join in the deep, earnest, fervent prayer of the spouse, that He may come quickly to our longing hearts — that He may come for the rapture of the church, the glory of Israel, and the blessing of the whole earth.

Having often been refreshed by quotations from "Metrical Meditations on the sacred Book of Canticles," we add the closing lines of the poem, with grateful thanks to the author.

"One echoing response, and all is still!

One loving answer from the sacred harp

Of waiting Zion to that kind command -

Make haste! Come quickly! O beloved Lord!

Like the young roe that moveth rapidly,

That tarrieth not for man — like agile hart

That springs to sight as with a single bound,

On the spice mountains be Thy glory seen,

MAKE HASTE! COME QUICKLY! O BELOVED LORD;"

Meditations on Christian Devotedness

Meditations on Christian Devotedness.

Romans 12.

A. Miller.

While many in the present day are teaching and writing much on the important subjects of consecration, devotedness, and holiness of heart and life: and while many are more or less affected by the general interest which these inquiries are creating; it may be well for thee, my soul, to retire for a little into the sanctuary of thy Lord's presence, and there learn what has been long written on these and kindred subjects. Be assured there is nothing new under the sun. These various aspects of christian character, with the motives and objects by which they are created and sustained, are fully revealed in the word of God. The true ground also on which they rest, thou wilt find there. Oneness with Christ as the last Adam, the exalted Man in the glory, must be thy standpoint, otherwise thou wilt "see men as trees walking" — thou wilt be confounding that which has its roots in nature with that which is of the grace of God in truth.

Know then, and assuredly believe, O my soul, that thou art one with Him who bore thy sins on the cross, who is now on the throne, and who is coming again to take thee up to be with Himself in His home of love and glory. Wrong ground — a mistaken point of view — leads to great confusion and self-contradiction, to the mixing up of law and gospel, faith and experience, self and Christ. No matter how good our eyesight may be, we cannot see without light. Thou must be in the sunlight of thy Lord's presence to see the true foundation and the divine course of all things. And there, O wondrous truth! O privilege infinite! O blessedness unspeakable! thou art at home — at home, as thou art nowhere else — in the concentrated light of heaven's noonday brightness. He is thy righteousness, absolute and complete, in the presence of God; He is thy eternal life, thy peace, thy joy, thy rest, thy glory. Thus arrayed in the moral glories of thy Lord, and basking in the beams of His complaisant love, what hast thou to fear? And know also, O my soul, that all this is true now — true to faith, though not to experience, and always true in the sight of God.

In proof of this, take the two highest notes in the New Testament as to the Christian's position. One is sounded by the apostle Paul and the other by the apostle John.

1. "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Here pause for a moment and meditate, not only on thy place in Christ, but on the "rich mercy" and the "great love" of God, which set thee there. What can he sweeter to thy thoughts than this precious truth? And there it is, believe it fully.

2. "Herein is our love [or love with us] made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world." This is a plain statement and must be received in the simplicity of faith. It surely means, that as He — Christ — is, in God's sight, so are we, though still in this world and encompassed with many infirmities. And this should teach thee never to look to self or experience if thou wouldst know thy place and acceptance in the presence of God; but always to Christ as the measure and expression of thy portion there. There is only one other passage that I will bring before thee at present, and this we will call, the dowry of the bride. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Here thou wilt see, that by the will and wondrous grace of God, Christ Jesus is made unto the Christian — every Christian — wisdom, righteousness, sanctification, and redemption.

Surely this is a rich inheritance for the individual Christian, the church of God, the bride of the Lamb! And forget not, I pray thee, that these blessings are thine now in Christ Jesus, Head of the new creation, and of the church, which is His body and His bride. Ephesians 2: 4-6; 1 John 4: 17; 1 Corinthians 1: 30.

We will now turn to our beautiful chapter, where we shall meet with similar truths, though not in the character of a distinct subject, but as the native result of our union with Christ, and of looking to Him as our one and only object in our journey through this world.

Romans 12: 1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God which is your reasonable service. The first lesson here to be learnt is a very important one — the apostle's style of address. How graciously and tenderly he entreats the saints at Rome as brethren! Great apostle as he was, he places them all on the same level with himself. This, of course, is true of all Christians as regards their pardon and acceptance in Christ, however varied their condition may be as to the manifestation of the divine nature. "One is your master, even Christ, and all ye are brethren." (Matt. 23: 8.) But how endearing is the apostle's manner, compared with the high, imperious style of many who profess to be His successors, or at least to be ministers of Christ! "I beseech you therefore, brethren;" this is true humility though accompanied with divine authority. Only nearness to the Lord can give both. But what an example for all Christians, for thee, my soul, when having to do with the poorest of the flock!

We will now notice the foundation on which the exhortation rests -

"The mercies of God." True christian devotedness evidently flows from the devout consideration of the mercies or compassions of God to the poor outcast sinner. The apostle appeals to the hearts of the brethren as being happily acquainted with the riches of divine mercy to lost and ruined souls. The effect of meditating on this aspect of God's character is transformation to His image, and devotedness to His glory, as our holy, acceptable, and reasonable service. Most blessed, precious privilege! And this holy imitation of the divine character, be it observed, is not the result of our own efforts, but flows naturally from the blessed truth that we are made partakers of the divine nature, as taught more fully by the apostle elsewhere. "Be ye therefore followers of God," or, literally, imitators of God, "as dear children. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour." Here pause for a moment and meditate deeply; the subject is vast and most practical. Talking of devotedness, of holiness, of consecration, what is thy standard? Is it thine own possible attainments by unwearied watchings, fastings, diligence, or what? Self in a thousand ways may be thy governing object, but wrong in all. Could God present a lesser or lower object to His children than Himself, as morally displayed in the Person and work of His beloved Son? Impossible! "It would dishonour Himself and the grace He has shown us: and it would be the most grievous loss to His children beloved, whom He would train and bless yet more and more even in this scene of evil and sorrow, turning the most adverse circumstances into an occasion of teaching us what He is in the depths of His grace, and filling ourselves with the sense of it, so as to form our hearts and fashion our ways. Neither law nor even promise ever opened such a field as this. The very call so to imitate God supposes the perfect grace in which we stand: indeed it would be insupportable otherwise."*

*Lectures on Ephesians, W. Kelly, page 240.

But one word of inspired authority settles the whole question to faith for ever: "Be ye therefore imitators of God as dear children." This is thy standard and the measure of thy devotedness. Being the children of God we are partakers of His nature, and ought never to admit a standard lower than the nature of which we are partakers. God was manifested in Christ Jesus, the express image of His Person. It is in Him that we see our new nature, presented in all its perfection, and in all its fulness, but in Him as man, and as it ought to be developed in us here below, in the circumstances through which we are passing. It is indeed humbling to think that we have answered so little to the call of God to be imitators of Himself as His children. But he has given us an object in which He manifests Himself that He may lead and attract our hearts to follow Him: and this object we know as the one who loves us and gave Himself for us, and the only object the Christian should ever have. "There is a sense," says one, "in which God is, morally, the measure of other beings — a consideration which brings out the immense privilege of the child of God. It is the effect of grace in that being born of Him, and partaking of His nature, the child of God is called to be an imitator of God, to be perfect as his Father is perfect. He makes us partakers of His holiness; consequently we are called to be imitators of God, as His dear children. This shows the immense privilege of grace. It is the love of God in the midst of evil, and which, superior to all evil, walks in holiness, and rejoices, also, together in a divine way, in the unity of the same joys, and the same sentiments."*

* Synopsis, vol. iv., J.N.D.

We now return for a moment to the subject of mercy after this rather long digression, but the one passage throws much light on the other and gives greater breadth of truth to the mind.

The word "mercies" is here used in the plural, because it signifies, not mercy as an attribute of God simply, but the compassions of God which have been fully developed in the different instances already enumerated. At the same time, it may have a special reference to verse 31 of the previous chapter, where we find Jews as well as Gentiles concluded in unbelief that God may have mercy upon all. "Even so these [the Jews] have now been unbelieving with regard to your mercy [the Gentiles] in order that they should receive mercy." (Rom. 11: 31) Thus the Jews having forfeited all right to the promises through unbelief, must be brought in at the end on the ground of mercy. And this God will do when He has brought in the fulness of the Gentiles. But it is the privilege of the Christian to meditate on the mercies of God as displayed in redemption, as well as in His dispensational ways. It was pure mercy that thought of him in the counsels of eternity, that gave him a place in the purposes of God, that wrote his name in the Lamb's book of life, that watched over him in the days of his unbelief, that called him by His gospel, that gave him deliverance from sin and condemnation; that gave him the Holy Spirit, union with Christ, and the hope of His coming; and thereby communion with God the Father, and the enjoyment of all the unspeakable blessings of His grace and love.

"When all Thy mercies, O my God,

My ransomed soul surveys,

Transported with the view, I'm lost

In wonder, love, and praise."

This is a great subject. Hasten not over it in thy meditations, O my soul. It is highly practical and may go far to form and consolidate thy thoughts of practical Christianity. Strange to say, the interests of religion are supposed by some Christians to be better secured when the soul is under law and occupied with its feelings and doings, than when it is under grace and feeding on the truth of the divine compassions towards it from first to last. But heed not this false alarm, it is the old cry of this world's wisdom, "The grace of the gospel leads to licentiousness;" but what is it that the fleshly mind will not pervert? Even "the mercies of God" are used as a refuge for living in sin. "God is merciful," we hear people say, "and if we do our best, and live a good, moral, sober life, and show kindness to our neighbour, He will not condemn us with the openly wicked." After this style many speak, but it is always the language of those who are careless about their souls, and who have no heart for Jesus.

True, most true, God is indeed merciful and gracious, but the boundless mercies of God are no refuge to the soul apart from the work of Christ. God has shown His mercy to the guilty in giving the precious blood of His own Son as a safe refuge for the chief of sinners. But if this shelter be neglected the whole universe cannot provide another. The testimony of God Himself is, that "The blood of Jesus Christ, his Son, cleanseth us from all sin." The blood is the sure token of judgment passed, of holiness, righteousness, and justice satisfied; of the forgiveness, cleansing, and complete salvation of the sinner. But we must now turn to the latter half of our verse.

"That ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." The apostle leaves no room here for the liberty of the flesh, or for going back to the law as a rule of life. The believer is to be formed morally by the knowledge of God, and consecrated to Him as his reasonable service. It is of the body, or outer man, that the apostle expressly speaks. "That ye present your bodies." The body is here viewed as the sacrifice, and the believer as presenting it; so that the whole man is to be yielded up as an offering to the Lord.

But if thou wouldest well understand this character of devotedness, thou must study and master Romans 6. There we learn that Christians are, first of all, to reckon themselves dead indeed unto sin, and alive unto God through Jesus Christ our Lord. They are brought into this position by death and resurrection, as set forth in baptism, in virtue of the finished work of Christ. "Therefore we are buried with him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Baptism is the symbol of Christians having part with Christ in death. He died for sin, they died to sin in His death. This is the grand fundamental truth of entire devotedness and practical holiness. "How shall we that are dead to sin, live any longer therein?" Such is the reasoning of the Spirit of God. All true Christians believe that Christ died for our sins, but comparatively few believe or enter into the truth that we died to sin in His death.

But the consequences of not apprehending this plain truth, which the youngest confessor of Christ is supposed by the apostle to know, are immense and innumerable. From the first struggles with self in the newly awakened soul, to the highest efforts of the pietists and the mystics, the root is the same; it is occupation with self in all. Whether it be the young believer longing after peace with God, or the advanced believer straining after holiness and perfection, they are looking for it within. The eye is turned inwardly in search after feelings, or a consciousness of having arrived at a higher state of christian life. But this is not all. When death to sin is not seen, there can be no real separation from the world, especially what is called the religious world. Hence we may often be surprised to see godly men mixing with the world and helping on its plans and improvements. But the whole system of self-occupation, of seeking to improve the first Adam condition of man, of seeking to attain complete sanctification in the flesh, is judged by the simple truth, that the Christian died to sin in Christ's death, and that in his baptism he owns this, and is bound to walk as one already and always dead to sin. In a tone of disappointment the apostle appeals to his brethren at Rome, and asks the question, "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" As much as to say, Have you forgotten the meaning of your baptism, are you ignorant of so elementary a truth?*

*For a fuller unfolding of this weighty truth, see Synopsis, vol. iv., J.N.D.; Lectures on Romans, W. K.

In the latter part of the chapter we have this great principle applied in detail, which shows that the body and every member of the body is to be employed in the service of God. It is not enough to say of any one, "He is very true at heart, but fails in his personal attendance at the various meetings of his brethren, and otherwise in using his tongue, his hands, or his feet, in the Lord's service, and thinks he may be excused because of circumstances." Many too are ready to say, who have found a reason for remaining at home, "I was with you in spirit, I was helping by prayer." While this may be true and good in some cases, in others, we fear, it may be self-delusion. The service of the body is as fairly required of the Lord as the prayer of the heart. It is well to know the Lord's claims on the body — on our personal service and presence. "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments unto God." The idea of a sacrifice is surely that of entire consecration — of body, soul, and spirit. The devoted victim under the law was slain and laid on God's altar. The act was complete — a complete surrender. Christians are to present their own "bodies" as a "living sacrifice" in contrast with the sacrifices of the law which were put to death. It is a self-sacrifice; but "with such sacrifices God is well pleased;" and the only sacrifice that is holy and acceptable to Him now. All others are profane. The sacrifice of the mass, so-called, and the whole system of ritualism, are a practical denial of the finished work of Christ, and most offensive in the sight of God. "It is finished," was the shout of victory; all was accomplished. "For by one offering he hath perfected for ever them that are sanctified." Hebrews 10: 14.

Since the one sacrifice of Christ was offered, sacrificial and ceremonial worship, with the long ritual of the Jews' religion, has passed away. These were types and shadows which came to their end by the coming of the Messiah. "The darkness is past, and the true light now shineth." God looks for intelligence in His servants according to the true light. The sacrifices of old had no conscience, no intelligence, no self-judgment, but the "living sacrifice" of Christians is called — "your reasonable service."

But some may still be ready to inquire, "In what sense can it be said that we died to sin in Christ's death, for I feel that sin is as really in me now as it was before my conversion?"

Most surely it is there, and seeks to rule as formerly; this is just what the apostle refers to and warns against. "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." So long as we are in the "mortal body," sin will be there and will seek to reign, but we are to reject its claims and refuse obedience to its desires. Our new place of blessing in Him who died and rose again, takes us far beyond its dominion. "For in that he died, he died unto sin once; but in that he liveth, be liveth unto God."

Now mark what follows; all believe this verse to be quite true of the blessed Lord. None believe that He died to the love or the practice of sin, but to sin itself. But what does verse 11 say? "Likewise reckon," not, observe, realise, that we could never do, but, "reckon" — account, "ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Surely nothing could possibly be plainer than this in the reckoning of faith. "Likewise" — in like manner plainly means, that the believer is to reckon himself dead to sin and alive unto God in the same sense that Christ is. He who denies this, does violence to the word, casts an indignity on the work of Christ, and reaps, as the fruit of his unbelief, a harvest of doubts and fears.

Know then, O my soul, and be well assured of this great truth; — that death is thy only deliverer from sin, and resurrection thy only way to the new creation. We die out of the old state in His death, and rise into the new in His resurrection. This is deliverance. True, happy, heavenly deliverance! Within the gates of glory, in the reckoning of faith, thou mayest breathe freely and sing thy song of victory. No enemy can ever cross the grave of Christ. It is the grand terminus of sin, Satan, death, judgment, the world and the flesh. "The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." Oh, glorious liberty! Oh, blessed reality! To be within the gates of thy glorious land, O Emmanuel! To know that no enemy can ever invade thy peaceful borders; that no evil can ever enter there; that no serpent will ever lurk in thy Eden — the blooming paradise of God; that no tree of the knowledge of good and evil shall ever grow there; is our unmingled blessedness, our eternal security.

And there we stand with Thee, even now, by faith, O Jesus, Saviour and Lord; we only await Thy coming to take us there actually. "A little while," and faith and hope must give place to the grand reality, the heavenly promise. "And they shall see His face." Faith's deepest hold of truth, and hope's highest expectations, are all fulfilled; we have seen his face. This will be thy heaven of heavens, O my soul; to see Him as He is. But what of thy faith and hope now, tell me? All is well; all is well; every wish is met, every desire is satisfied. I stand with Him who is Head of the new creation. One with Him in whom I died as a child of Adam; one with Him who bore my sins that I might be forgiven and have peace with God. Yes, I say it in the integrity of faith, on the authority of the Lord's own word — "in Christ Jesus." And my place and portion there are measured and expressed by Him. This I know, that I am one with Him in life, righteousness, privilege, blessing, glory; and where He is, there I shall be; and what He is, that I shall be for ever. John 14, 17; Romans 8.

Oh, happy soul, richly endowed and blessed, thou needest nothing more only to feed on what thou hast and delight thyself in Him. But thinkest thou ever of those who have missed their way in this dark world, and know nothing of thy happiness? O seek to win such hapless souls to thy Saviour. Every soul that thou winnest, will be as another precious stone in His diadem of glory. This is the happy work of the lover of souls — to gather precious stones from the rubbish of this world for His crown; they can be found nowhere else. And are there not many lost souls around thee to whom thou mayest speak, if thou canst not take a public place in testimony? Jesus. says, "Come," to the weary and heavy laden; and thou mayest say, "Come;" and even to the chief of sinners Jesus said, "Make haste, and Come." O wondrous words of purest grace, from the living lips of the blessed Jesus! "Make haste, and Come." This could not mean tomorrow, but just at once. A child knows what "make haste" means, and why should sinners doubt and linger?

Hearest thou these encouraging words, my dear reader? Wilt thou come — come just now? Happily for Zaccheus, he made haste and came. And what did he receive? Salvation! But suppose for a moment he had lingered, doubted, reasoned, delayed, until it was too late, as many did then, and do now? What would the consequences have been? Salvation lost, the soul lost, Christ lost, heaven lost, and all the blessedness we have been describing. But what would be the sharpest sting of the undying worm? — self-reproach. The awful sentence would recall the past, justify the Judge, and fill the condemned soul with speechless agony. "Because I have called, and ye refused: I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation and your destruction cometh as a whirlwind; when darkness and anguish cometh upon you." Proverbs 1: 24-27.

Oh, then, my dear reader, as thou wouldest not have this fearful sentence read to thee, with heaven's gates closed and hell's gates open, — come now to Jesus "make haste and come." nothing could more express the Lord's earnestness with lost sinners; nothing could more ensure thy sweet welcome to Him: but alas, alas, nothing could more deepen thy agonies, nothing could more fill thee with unmitigated misery, if thou refusest, than thy reflections on that gracious word, "make haste and come." The work of redemption is finished, all is done, thou hast only to yield thy heart to His love, believe His word, and trust the blood that can make thee whiter than snow. But on no consideration delay. O haste thee, haste thee, while the door is open, tomorrow may be too late, the door may be shut, and thy precious soul lost, lost for ever and for ever. "Whosoever will, let him take the water of life freely." Revelation 22: 17.

Having so far cleared the ground, and shown the foundations of christian devotedness in service, we will now go on with verse 2.

Romans 12: 2. "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." The connection between the first and second verses is manifest and beautiful. We have the body in the one and the mind in the other; the whole man is brought in. We are also reminded thereby, that mere bodily exercise, though consisting in the diligent observance of rites and ceremonies, would profit nothing without the renewal of the mind. The inner as well as the outer man must be formed morally for God, and His service. Hence the one grand end for the Christian to gain is the discernment of the will of God; and the highest expression of christian life in this world, is the life that is most perfectly subject to the divine will. We have to prove — though we may be long in doing so — that this and this only is good, acceptable, perfect, and well pleasing in His sight.

This then is thy life lesson, O my soul; and thou wilt do well to study these two verses carefully and together. Meditate deeply on each member of each verse, they are peculiarly full of the most practical truth for the Christian. Obedience, devotedness, subjection to the Master's will, are the truest features of the life of Christ in thee. This is to be thy one grand object — thy constant care — to be like Him! Lord grant a growing transformation to Thine own image both within and without! And now, observe, that the first thing thou hast to learn is how to guard against the evil course of this world.

"And be not conformed to this world." This is a hard lesson to learn. To be personally in a place where the habits and opinions of men rule, and yet to be outside of it morally — in heart and spirit — where the will of God rules is thy lesson. Nothing but the grace of God and a close walk with Him could make thee triumph here. Imagine for a moment, a young Christian fresh in his first love and in the bloom of his new eternal life, actively engaged from morning till night in the city of London, where gold is worshipped, and where everything else is sacrificed to the idol. Nevertheless, non-conformity to the spirits around him must be maintained; and when the hour of closing comes, non-conformity to their ways. Evenings reveal whose we are and whom we love and serve. The happy Christian is ready, with all his heart, for the prayer, the worship, or the instruction meeting, And many such there are, the Lord be praised!

The secret of our strength is the knowledge of Christ and the heart's occupation with Him. We learn to say in such circumstances, Christ is this to me, Christ is that to me, Christ is everything to me, thus it is all and only Christ. And no better school can there be to teach us watchfulness and dependence on Him. The experience is good, we learn our own weakness and folly in the midst of those who would rejoice in the smallest compromise, and become more and more cast upon Christ, and learn more and more of the depths of His grace, the value of His word, and the glory of His Person. Or, as the apostle John puts it, "I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." 1 John 2: 14.

THE CAUSE OF WEAKNESS THE SOURCE OF STRENGTH.

There are some Christians who think it very humble to be doubting at times their own salvation: but such are always weak Christians, and constantly in danger of being conformed to the spirit, the conduct, and the customs of this present evil age. So long as there is uncertainty as to our own salvation, there will be occupation with self in place of Christ. This is ruinous as to testimony and consistency. When we are looking to ourselves — our feelings, doings, experience — the old nature is active. When we are looking to Christ, His love, His finished work, His place in the glory, the new nature, is active. And this makes all the difference between the two Christians. The former is fighting with his own heart that loves the things he is to strive against, but his difficulties increase, and because there is no joy, there is no strength. The latter being set free from self, and looking to Jesus, finds in Him a positive power for conflict and service. When the eye is fixed on Him all other objects are shut out. The new nature and the new object acting thus upon each other, our joy abounds, our strength increases; all useless weights are laid aside and the sin that easily besets us, and we run with patience the race that is set before us. This is the only true principle of the transformation here spoken of.

"But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God." We have briefly glanced at the negative side of the second verse — non-conformity to the world, separateness from its maxims and its ways. We now come to the positive side — the renewing of the mind. This is all important. It is the renewal of the whole inner man; the deep springs of the heart which only the eye of God can see. He looks for the renewal of the understanding, affections, and will. Our old ideas which ruled the mind before we knew God and His Christ must all be given up, and new thoughts, new motives, new objects, new feelings, new intentions, as springing from our one new object — Christ in the glory — must have full sway over all the faculties of the mind, as well as over all the members of the body. There must be a complete transformation within and without, by the renewing of the mind. The Christian is a new man in Christ, "which is renewed in knowledge after the image of him that created him." Colossians 1: 10.

Most mysterious, but blessed indeed is the Christian's position as here viewed! He must live, and think, and judge, in his new nature, by the grace and power of the Holy Spirit. At the same time he knows that the old nature is encompassing the new on every side, and which, though dead in the reckoning of faith, and according to the judgment of God on the cross, is still alive in fact, and will never fail to strive for its old seat of government in the mind and ways of the believer. This keeps him on his watch tower; from thence he discovers the movements of his enemies, and the mode of their attack. But he remembers the word, "Be strong in the Lord and in the power of his might." He is no longer in the flesh — though the flesh be in him — but in Christ as risen and exalted, and he knows it. This is the strong tower into which the righteous run and are safe. Thy strength, remember, O my soul lies not in the number of thy privileges and blessings, but in the Person of thy Lord. Could the enemy beguile thee to count up thy many blessings as a believer, and meditate on these as thy riches apart from the Person of Christ, thou wouldst be little better than David when he numbered his men; or like John and James who were thinking about a good place in the kingdom. Paul desired Christ — "That I may win him," Oh! think of Himself — the blessed Lord! think of the place He has in the favour of God; oh! think with what perfect complacency the Father's eye rests on His well-beloved! and then think of thy place in Him, thy acceptance in Him, thy home, thy rest, thy peace, thy happy welcome in Him, for ever and for ever. This sums up all blessedness and sets the heart at rest for ever - oneness with Christ.

"Jesus, my all in all Thou art,

My rest in toil, my ease in pain;

The medicine of my broken heart:

'Mid storms, my peace; in loss, my gain;

My smile beneath the tyrant's frown;

In shame, my glory and my crown."

We must now return for a moment to the practical working of this great principle in every-day life. Without the inward renewal which the apostle here insists upon, there could be no discernment of the mind of God, and no real separation from the world. The outward difference between the believer and the man of the world, must flow from the condition of the mind as renewed and strengthened by grace. Otherwise, it would be the merest formality. The path of separation is too narrow for the natural eye to discern. No broad lines are laid down in the word of God to mark the Christian's way through this world; the spiritual eye alone can see the way out of it. "There is a path," says Job, "which no fowl knoweth, and which no vulture's eye hath seen." Job 28: 7.

CHRISTIAN RESPONSIBILITY.

The calling and responsibility of the Christian, then, is to "prove what is that good, and acceptable, and perfect will of God." This is to be his one grand object as to the whole path of his service in this world. But how, it may be asked, is this end to be gained? The truest answer would be — like-mindedness to Christ. "Let this mind be, in you, which was also in Christ Jesus." And again, "Lo, I come to do thy will, O God." Paul says positively, "But we have the mind of Christ." And if we are to walk so as to please God, we must walk even as Christ walked. And this, according to John, is what we ought to do. "He that saith he abideth in him ought himself also so to walk, even as he walked." Philippians 2: 5 Hebrews 10: 9; 1 Corinthians 2: 16: 1 John 2: 6.

The measure of the soul's obedience to the will of God is Christ; He must be the alone object before the mind. But to prove that will practically, we must be wholehearted for Him, and be strengthened by the power of His grace acting on the renewed mind. The Holy Spirit, who only can show us the mind of God, must be ungrieved. We must be continually on the watch against the inroads of the world — the spirit of the age — and gradually growing in grace and in the knowledge of the divine will in all things.

Christian devotedness is thus complete in truth; the whole man is consecrated to the Lord, and laid upon His altar. The body is yielded up, the mind is transformed, and the will of God discerned; the man as a whole is devoted to God.

Elsewhere the apostle prays for the complete sanctification of the entire man, which we must just glance at in passing. "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." In this remarkable passage it is the expressed will of God, that those who have been saved through grace, and brought into relationship with himself, should be entirely consecrated to Him. This, surely, is devotedness without limit. It is the will of our God, that the Christian, in every part of his being should be wholly sanctified, or consecrated, to Himself as "the very God of peace." What grace, what love, what goodness, thou mayest well exclaim, O my soul! It is overwhelming! As water rises to its level, so God would have thee, in every thought of thy mind, in every part of thy being rise to Himself as thy proper object, resource, and rest.

The soul is usually spoken of as the individual; as, "The souls that came with Jacob into Egypt." The body is the instrument of the soul's expression and action; and the spirit, of its capacity and power. John the Baptist came in "the spirit and power of Elias, not in the soul of Elias. Such is man in all the parts of his being and the apostle prays that each part may "be preserved blameless unto the coming of our Lord Jesus Christ." He does not say, observe, unto the day of death, but, "unto the coming of our Lord Jesus Christ." This may show thee what an important place the coming of the Lord had in the mind of the apostle, or rather in the mind of the Holy Spirit, and what an important place it ought to have in the minds of all Christians. It is an essential, or at least, a most influential part of christian life. Its place in this passage is perfectly beautiful. The believer, who is now but in part sanctified, shall be wholly then, and in every part of his being — body, soul, and spirit. What a wonderful thought this gives us of what we may now call, poor humanity. Then it will be perfected in each part, ennobled by grace, conformed to the glorious image of Christ Himself, who is the Head and Source of this new life in the glory.

Who would not heave a sigh and drop a tear over the blind indifference of those who are pursuing a course, that must lead to the utter ruin, and the eternal degradation, of humanity in the depths of hell! How exalted in heaven, how lowered in hell! Stop, dear reader, stop, and think! Where wouldst thou be for ever? Hurled down the deep descent into the fiery gulf of the burning lake, or carried on the wings of love to the bright regions of glory? It must be the one or the other. There is no middle path here, there is no middle place hereafter. What is thy governing object now? Christ or the world? This determines thy future state. If the world be chosen in place of Christ, and its pleasures preferred to His cross in following Him, thy condemnation will be just, and thy deep debasement but the natural consequence of thy inexcusable folly. But, oh, what a wreck! that fair and stately vessel — humanity — body, soul, and spirit, which might have entered the port of life under the banner of a Saviour's love, and amidst the joyous welcomes of many a well-known voice on that shining shore, now lies a hapless wreck on that dark, distant, dreary shore, the lake of fire. Think, oh think, dear reader! Would tears of blood be too much to shed over such a melancholy wreck of our common humanity? But think also, I pray thee, of a resurrection body, characterised by four things — "incorruption, glory, power, spiritual." This is the noble vessel by which the saint in glory will express himself; the soul, the proper seat of affection, now purified and all its capacities enlarged, what love will it take in and give out! The mind, elevated and dignified by union with Christ, walks above the myriad hosts of shining ones who had never sinned, and in intelligent relationship with God, meditates on His glory. And what must the noble workings of that mind be when moved, guided, and sustained by the Holy Spirit? This is the sure and happy portion of all who believe in Jesus now, and give their hearts to Him. Blessed privilege, precious opportunity; there is no time like the present! Let Him have thy heart now, my dear reader, thy whole heart, and for ever!

Oh! happy Christian, thou mayest well give up the tinselled vanities of time for the glories of eternity! But even now thou knowest thy place in the glory. Christ, in His Person, and in His present position in the presence of God, is the expression of thy place there. Every believer has his place before God in Christ, and in the righteousness of God, which He accomplished in Christ, having glorified Himself in that obedient, blessed One. And now, God would have all who are brought into this relationship with Himself, to have no object before their minds but Christ in the glory, so that we may do His will, and be preserved blameless unto the coming of our Lord Jesus Christ.

"Oh! who upon earth can conceive

What in heaven we are called to share!

Or who this dark world would not leave,

And earnestly long to be there!

There Christ is the light and the sun,

His glories unhinderedly shine;

Already our joy is begun,

Our rest is the glory divine.

'Tis good, at His word, to be here,

Yet better by far to be gone,

And there in His presence appear.

And rest where He rests on the throne;

Yet, oh! it will triumph afford

When Him we shall see in the air;

When we enter the joy of the Lord,

For ever abide with Him there."

Romans 12: 3. "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." The Christian's walk, according to the first two verses, should be characterised by devotedness and obedience; and according to the verse before us by humility and dependence.

These four graces, watchfully maintained in the presence of God, would certainly produce a very complete Christian; one very like his Lord and Master, who, though entirely devoted to the glory of God, was meek and lowly in heart. We should naturally suppose, that when there is such devotedness to God, both in body and soul, there would also be great sobriety of judgment and lowliness of mind. But, alas! it is not always so. The one is far from being a necessary consequence of the other. On the contrary, there is always a danger of the flesh coming in and availing itself of the power which such devotedness gives, either to assume a tone of superiority and high-mindedness, or to affect a false humility and speak contemptuously of self. This is manifest on every hand at the present hour, and it is written on every page of church history. Of this tendency the apostle was fully aware, and warns against it, as we learn from the peculiar tone and energy of his style in this verse.

The words, "For I say, through the grace given unto me," have more the tone of apostolic authority, than the affectionate entreaties of a brother, as in the first verse, "I beseech you, therefore, brethren." But we must not suppose that the style of the one verse is less perfect, less consistent, less affectionate, than the other, but that the character of the exhortation, in the wisdom of God, required a different tone and style! Firmness is perfectly consistent with humility, and faithfulness with the strongest affection.

The apostle stands, as it were, at the centre of practical Christianity. He sees its bearings on every side. His mind is filled with the higher principles of entire devotedness to the will of God, and also with the humbler gifts, which were to find their expression in the gracious ministries of love among the saints. He writes with decision and energy to secure both. The former he had faithfully enjoined in the first two verses; and now he is about to expatiate with great minuteness on the latter. The third verse is his standpoint. He clearly sees and feels as one standing in the light of God, that high-mindedness would be ruinous to the first, and an effectual hindrance to the second. The will of God being the object of christian service, whether in the higher or humbler sphere, real devotedness must consist in the denial of self, and in humbly waiting on God to know His good and perfect will in all things. The human will must be set aside, if we are to enter into the meaning, importance, and application of this condensed treasury of practical Christianity.

Thou wilt now see, O my soul, a divine reason for the changed style of the great apostle; and thou wilt also see that he is most personal in his application of this weighty truth. He does not merely address the church as a body, but he appeals to every one among the saints at Rome; the least as well as the greatest. This will show thee how prone all are to over-value themselves, even in the church of God and in their service to His saints. Oh, what deceitful hearts we have! What need for watchfulness! — for constant communion with the truly humble and blessed Lord, who "loved us, and gave himself for us an offering and a sacrifice to God of a sweet smelling savour."

But there is an opposite error into which many fall, and which must be as carefully avoided by the Christian. This is an affectation of humility by speaking of oneself in a depreciating manner. When a man speaks of "his small measure; of being the most unfit person for the important work he has in hand;" we feel that he is either insincere or unwise. God never requires the exercise of a gift which He has not bestowed. This species of false humility must be watched against by all who would walk with God in integrity of heart. God is real and He must have reality in us; He is true and He must have truth in the inward parts. Nevertheless, there are those who honestly, but unduly, depreciate their gift and fail to act for God and His people. This is a false modesty, and also a serious evil, and one which the Lord must judge sooner or later. But now, mark well, my soul, the wisdom of holy scripture. This alone, by God's grace, can give thee a well-balanced, a well-adjusted mind.

"Think soberly, according as God hath dealt to every man the measure of faith." The first thing is to find thy true place in the presence of God according to thy faith in Christ, and then thy own place amongst thy fellow-servants. The measure of faith with which each believer is blest, in the sovereign grace of God, becomes the proper limit, within which he is to occupy himself according to the will of God. Surely the man who has the greatest faith, who is a father in Christ, and who knows most of the word of God, will rise to his own level among his fellow Christians where the Holy Spirit rules. The Lord give us to know the measure and character of our gift, what He has prepared us for; that we may be preserved from all extremes. In this as in all things the Christian's path is a narrow one, and requires spiritual discernment. Nothing short of constant communion with Him who closed His life of perfect obedience on the cross, will keep us in the place of true humility, obedience, and dependence. O Lord, lead Thy servants over Thine own path, preserve them from the indolence that falls asleep, from the energy of nature that would go too fast, from a false modesty that refuses to do Thy bidding, and from the want of modesty that would yield to the impulse of the natural will. May we never forget that "unto every one of us is given grace according to the measure of Christ."* Ephesians 4: 7.

* Haldane's Exposition of the Epistle to the Romans, vol. iii. p. 80; Lectures on the Romans, by W. K.

"I would not work, my soul to save,

That work my Lord hath done:

But I would work like any slave

For love to God's dear Son."

Romans 12: 4, 5. "For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another." The apostle having laid down the great principles of individual christian devotedness, now descends to all the forms which the ministry of love assumes in the Christian, according to the various positions in which he stands, and to the spirit in which he ought to walk in every relationship. The theme before thee now, O my soul, is christian service.

Thou wilt do well to pause here for a little, and meditate on the foundation of this service and its peculiar character. It is by no means generally or well understood. Still it is always well to ascertain, when revealed, the divine reason of things, the spring from whence they flow. "So we, Being many, are one body in Christ, and every one members one of another." The Christian's relation to the body of Christ, and to all other Christians as members of that one body, forms the true basis, and the wide sphere, of christian duties as detailed in chapter 12. This was an entirely new thing in the ways of God with men. We have nothing corresponding to it in the Old Testament, nor even during the life of the blessed Lord on the earth. There were saints of God from the beginning, souls born of God, but they were never formed into one body till after the cross and ascension of Christ. When He was glorified at God's right hand in heaven, the Holy Ghost came down on the day of Pentecost, and united Jew and Gentile into one body on the earth. The body was then formed in union with the exalted Head. This is the church. It is something more than merely believing they are members of Christ's body, and of one another on the earth. See especially, 1 Corinthians 12: 12-27; Ephesians 2: 13-16.

The doctrine of the unity of the church as the body of Christ is most fully unfolded in 1 Corinthians, Ephesians, and Colossians. Here it is only referred to in a practical point of view, and that, in connection with the duties of the members individually — duties that flow from their position in the one body, being severally members one of another. This is the new platform laid down by the apostle for the new order of christian ministry, which has its immediate sphere of exercise within the limits of the church as the one body. In illustration of this union and responsibility, he refers to the wonderful structure of the human body. "For we have many members in one body, and all members have not the same office." Every member has its proper place, and its proper function to perform in the human body; and every member is valuable according to its healthful activity and usefulness. Though all the members are not of equal importance, yet none are useless. The smallest and least honourable is necessary to the others, and should be treated with even more consideration, as the apostle elsewhere teaches. "And those members of the body which we think to be less honourable, upon these we bestow more abundant honour." The foot may be less comely than the eye, but the eye could not perform the peculiar function of the foot, therefore the eye must honour the foot for the valuable services it renders to the body, though it may be covered with dust by the way.

But enough as to the figure, its completeness will more fully appear as we proceed with our chapter.

In the meantime, let me invite thee, O my soul, to a closer acquaintance with thy Lord, as Head of the church before looking at the various gifts in the members. They all flow from Him who provides for the spiritual supply of His people's wants. He is the source of their blessing in virtue of their union with Him. Oh, wondrous truth! Oh, blessed reality! Oh, happiness complete! Christ as the exalted Man in the glory, the measure and fulness of thy blessing! Thou art one with Him! Having glorified God on the earth, having blotted out sin, abolished death, vanquished Satan, risen again from the dead, He ascended up on high as the Head of His body the church. He entered heaven, not on the ground of His own essential righteousness, not as God, nor simply as man, but "by his own blood." This was His title to the throne; His own shed blood. "When he had by himself purged our sins, sat down on the right hand of the majesty on high." And this is thy title; He goes in on the ground of His people's title. We are "made nigh by the blood of Christ." This is the great truth that goes to the very depths of the heart of faith. Only think, and still think; meditate, and still meditate; until thou art far beyond thy depth in that ocean of love which flows around that cross and around that throne. What seest thou? The Man Christ Jesus on the throne. What is His title to be there? The putting away of sin by the sacrifice of Himself. What, then, is He to thy heart as the Man in the glory? He is the witness that my sins were all put away on the cross; that God's righteous judgment against my sins has been borne and vindicated; that I am before God in Christ, in the righteousness of God Himself; that Christ, in His person, and in His present position, is the expression of my place and portion there! To know Him, is to know my own place in the glory. But what more can I say? It is an ocean without a shore. And it is true of all believers — of every member of His body, the feeblest as well as the strongest. The apostle John sets his seal to this, "As he is, so are we in this world."

But grace has no evil eye. We forget not the Christless soul, the portionless, the godless, the homeless soul. This wealthy portion may be thine, my dear reader, even though thou art the chief of sinners. It was for sinners, and for sinners the chief, that Jesus died. All, all, is thine if thou wilt only believe. The gospel is preached to faith. In the finished work of Christ and His exaltation, thou hast a solid ground for the immediate pardon of thy sins, and the complete salvation of thy soul. God has glorified Himself in Christ, and He is waiting to glorify Himself again, in the full remission of all thy sins through faith in His well-beloved Son. This is all; honour the Son; embrace the Son! honour Him as the one that suffered to save thee from everlasting suffering in the lake of fire. Yes, this is all; honour Him with thy faith, thy confidence, thy worshipful adoration. Is it difficult to love one who so loves? to trust one who was faithful unto death? who is God as well as man?

But be assured, if thou art still careless, that great and wonderful as the work of Christ is, it is of no value to thee without faith. But its full value is thine the moment thou hast faith in Him. He has borne the judgment due to sin, He has done all that is needed for the glory of God and for the salvation of the sinner; the work is absolutely complete. He who knew best, said, "It is finished." Believe it, it is true; believe it now, and thou art saved, saved for ever. Oh! turn not, I pray thee, a deaf or a careless ear to the joyful sound. Oh! hear the joyful sound of heaven in that one word, Come! Come! COME! Love waits, love lingers; sin and Satan are also here! The awful judgment of God is hanging over this doomed world; hanging over thee; flee, then, oh! flee, to the only shelter from the impending storm, from wrath to the uttermost, the sure shelter of the Saviour's blood. Rest on this word whatever thy frames and feelings may be, "The blood of Jesus Christ, God's Son, cleanseth us from all sin." 1 John 1: 7.

"The ever blessèd Son of God

Went up to Calvary for me:

There paid my debt, there bore my load,

In His own body on the tree.

Jesus, whose dwelling is the skies,

Went down into the grave for me;

There overcame my enemies,

There won the glorious victory.

In love the whole dark path He trod,

To consecrate a way for me;

Each bitter footstep marked with blood,

From Bethlehem to Calvary."

Romans 12: 6. "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith." The subject of "gifts," as brought before us in 1 Corinthians 12, Ephesians 4, and Romans 12, is of the deepest importance to the student of the New Testament, and to all who would understand the constitution of the church of God, and who would be found acting therein according to His mind. But it would be quite out of place to attempt even a brief sketch of so great a subject here; we will merely notice the difference between the gifts in Corinthians and Ephesians, before proceeding with our chapter.

In Corinthians, they may be regarded, for the most part, as the manifestation of divine power, and as signs and wonders for the unbelieving. "Wherefore tongues are for a sign, not to them that believe, but to them that believe not." The Corinthians being unspiritual and fond of display, over-valued the sign-gifts because they were a manifestation of power before the world, and gave themselves a certain importance. It was no doubt thought a very grand thing to be able to speak in tongues without having learnt them, and to work miracles. But this vanity is not peculiar to the Corinthians, though eloquence and intellectual attainments had always a great charm for them. The servant of the Lord now, as well as then, has to watch against investing himself with the importance of his gift and thereby attracting attention to his person. And this may be even when there is true devotedness, and when the Lord may be using his gift for blessing to others. Riches, time, influence, learning, and natural eloquence, are gifts, as well as miraculous power to speak in languages not previously learned, and ought to be used for the glory of God and the good of others, remembering that we are accountable to Him for every gift He has bestowed upon us.* The servant who misapplies any gift or talent which the Master has conferred upon him, is unfaithful to his trust; he may be mis-spending, or using for his own importance and advantage, that which has been entrusted to him for the glory of the Lord and the welfare of His people.

*Not that money can be said to be amongst the gifts which Christ bestows upon His church. Still the possession of it is a very weighty responsibility indeed.

The apostle evidently mourns over the Corinthians because of their failure as to the gifts of God. Their love of display before the world, rather than the enjoyment of God Himself in His word, and the edification of His saints, was a grief to him. He therefore endeavours to convince them of their mistake, by showing them that tongues are one of the lowest forms of the Spirit's operations, and prophesyings one of the highest. After contrasting the two at great length, he half reproachfully says, "Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue." The refreshment, comfort, uplifting of the heart — the edification of the saints, should be the one grand object of the christian teacher. He who ministers Christ and His work to the soul, out of the fulness of his own heart, is the minister who always edifies and never disappoints. The sign gifts in the early church were for a distinct purpose and ceased when that object was accomplished. "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will." Hebrews 2: 4.

In Ephesians the character of the gifts is very different. The blessed Lord, as Head of the church at the right hand of God, is seen as the giver. In Corinthians the Holy Spirit is the dispenser of the gifts. This marks the difference; the former is affection, the latter is power, ecclesiastically viewed. Besides, the gifts of Ephesians abide with the church, "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." In Corinthians the gifts may be regarded as spiritual powers; in Ephesians as spiritual persons. "And he gave some, apostles; and some, prophets; and some, evangelists; and some pastors and teachers." The two aspects of gifts, however — the power of the Spirit and the affections of Christ — are perfectly harmonious. Power is needed, but a Person, not a power, is the true object of the affections of the church in all ages.*

*See Lectures on 1 Corinthians 12, 14, by W. K.

In Romans, the character and application of the gifts are somewhat different from both Ephesians and Corinthians. Here it is more the question of ministry in connection with the membership of the body. Responsibility flows from being members of the body of Christ, and every one members one of another. This is a truth of such vital, practical importance, that I would have thee, O my soul, give it thy best and thy most prayerful attention. The connection is so intimate both with the Head and the many members, that all are affected either favourably or unfavourably by thy service. "And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ. and members in particular."

And forget not I pray thee, that though the outward manifestation of the church's unity be broken up, and in this respect a ruin, thy responsibility is the same. The standard of divine truth remains unchanged, and couldst thou admit a lower standard than the good and perfect will of thy God and Father? The "one body" is not in ruins. None but real Christians have the privilege of membership here; but as all such are members of that body, whether they be externally united in christian fellowship or not, our love ought to be cultivated and cherished towards them, simply on the ground of their union with Christ. This is the only truth that will deliver thee from the strange principle of independence in a unity, and from all sectarian partiality. We ought to add our hearty "amen" to the prayer, "Grace be with all them that love our Lord Jesus Christ in sincerity."*

* Haldane on the Romans, vol. iii. p. 83.

The apostle's comparison of the human body to believers as one body in Christ is beautiful and appropriate, and also illustrates the character of christian ministry within the limits of the known members of that body. This truth, however, be it observed, does not touch the Christian's individuality as a man in Christ, or as a man of God amongst men, or as an evangelist to the regions beyond, or in any way as to his personal responsibility and blessing. We are now speaking of the nature and sphere of christian service as defined in the chapter before us. And here the apostle shows that it would be as unreasonable for all Christians to have the same gifts, as for all the members of the human body to have the same office; that the diversities of gifts and offices are necessary to the perfection and usefulness of the body of Christ. "There are diversities of gifts," says the apostle to the Corinthians, "but the same Spirit." This weighty truth was much needed at Corinth and everywhere. Like them we are disposed to talk a great deal about the greater gifts, and leave very little room for the exercise of the lesser. But we must remember that although the gifts differ in measure and character, they all come from the same source. And wherever there is such a state of things, either from pre-arrangement, or from strong partialities, as to shut out the lesser gifts, the Spirit is quenched, the assembly loses the benefit of the diversity of gifts, and ceases to act in accordance with the mind of God.

Hast thou a gift, my soul? Remember then, that the sphere of its exercise is the church of God, without reference to locality; but see that it is a gift — a positive gift of God — not an imitation of others, lest thou shouldst become a troubler of the saints of God, a hinderer, not a help to their worship.

We will now take a brief glance at the various gifts here enumerated by the apostle, and may the Lord give thee spiritual discernment to see which, or how many, are thine.

"Whether prophecy, let us prophesy according to the proportion of faith." The general idea of prophesying is the foretelling of future events, though not limited to that office. We accordingly find the term prophet applied in a more general way in the Old Testament. The bearer of the message from God, whether relating to things present or things to come, is called a prophet; and so is the interpreter of the divine message. Of Abraham it is said, "He is a prophet, and he shall pray for thee, and thou shalt live." (Gen. 20: 7) Moses, as the great interpreter of the mind of God to the Jews, is frequently spoken of as a prophet.

In the New Testament, those called "prophets," and classed with apostles, had a perfectly distinct mission from Old Testament prophets, and must carefully be distinguished when studying the word of God. "And he gave some, apostles; and some, prophets." These were the two classes of workmen whom God especially used at the very beginning, when laying the foundation of the church; hence they are sometimes called "foundation gifts;" but there is no reason to believe that they were long continued to the church, though at different periods in her history there have been men raised up to do something like the work of apostles and prophets; such as the different periods of great revivals, and the Reformation. The apostles were the inspired, infallible, authoritative messengers of Christ; the prophets were only occasionally so, but explained to others with great clearness, what they themselves had learnt from the holy scriptures, or from inspired men. "Though I have the gift of prophecy, and understand all mysteries and all knowledge . . . ." "He that prophesieth speaketh unto men to edification, and exhortation, and comfort." Thus we see they had a special gift for the proper expounding of all scripture, and for the proper application of it to their hearers.

The New Testament prophet was also as the mouth of God, delivering the particular communication he had received, whether designed for instruction or exhortation. No form of ministration gave the hearer such a sense of the immediateness of the divine presence as prophesying, or such a certainty that the mind of God was being expressed. Thus it was the most intimate and direct dealing of God with the soul through man as His messenger. As an illustration of the peculiar power of this gift, nothing can be clearer than the case of the woman of Samaria. "Go, call thy husband, was the voice of God to her guilty conscience. She felt she was in the searching light of His presence, and at once confessed her sin. All was reality now, she concealed nothing. "The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands and he whom thou now hast is not thy husband: in that saidst thou truly." These words brought the conviction home to her heart that she stood revealed before God Himself, and that He who spoke to her was His prophet. "The woman saith unto him, Sir, I perceive that thou art a prophet." John 4: 16-19.

And now, after thy careful and repeated meditations on this precious gift, what are thy thoughts as to its value? Only one deep, earnest, fervent desire to possess it. Lord, give me this power, is my constant, heart-felt prayer. A thousand times I have mourned my feebleness here. highest in character, and most desirable of all the gifts, as it gives the anxious inquirer to feel that God is speaking to him, not the servant; that it is the voice of God he hears, not man's; that it is the authority of God he must bow to, not the conclusions of the preacher. There may be many teachers and preachers, whose ministrations may be a comfort and blessing to others, but who are strangers to this divine art — this power of putting the soul in direct contact with God Himself, and setting the soul in the light of the divine presence.

Only one other thought, and we pass on. Whatever gift, or gifts, we may have from the Lord, all must be used in subjection to Him, and regulated by His word. Even prophecy must be "according to the proportion of faith." We must never go beyond our measure; if we do, we shall end in the flesh, though we commenced in the spirit. Unless a man's teaching is in full accordance with scripture, he has no right to consider himself entitled to the confidence of others, however great his gift. So says the apostle, "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." This is authoritative and unchangeable. The Lord give us to judge all by His own word; whether speaker or hearer, teacher or taught, we have no other standard.

Romans 12: 7. "Or ministry, let us wait on our ministry; or he that teacheth, on teaching." The terms minister and ministry are sometimes employed in reference to the apostles, to teachers, and to all who serve in the gospel; and sometimes in a more restricted sense, as to the office of deacon and the deaconship. The latter seems to be the appropriate application of the word "ministry" here. The deacons were a class of officers who were to attend to the poor and the sick, and the external affairs of the church generally. (See Acts 6: 1-3; Phil. 1: 1; 1 Tim. 3: 8-13.) And if a man's gift lay in ministering thus to the saints, he was to attend to it. "Or ministry, let us wait on our ministry." This is a real service of love, and one most acceptable to the Lord Jesus Christ and to His poor saints, and he who is thus privileged, will show his wisdom by occupying himself in his own gift, and not be attempting that which he is neither called to nor qualified for. Great wisdom and spiritual discernment are required, in order to "use the office of a deacon well;" and distribute wisely that which may be called one's own money, or money entrusted to us by others. We must look at "the poor of the flock" from the Master's point of view, and love them through His affection.

"Or he that teacheth, on teaching." The teacher is one who not only knows and enjoys the truth himself, but has the gift of so unfolding it as to lead others to see it, enjoy it, own its weight and importance; at the same time, the teacher must not be confounded with the prophet, nor teaching with prophesying. The apostle is particularly energetic in keeping every one to his own work in the unity of the body, and from engaging in a service for which he has no divinely given fitness.

The first thing to be ascertained is the character of our gift, and secondly its measure. And he who serves diligently according to its nature and measure, will be recognised and esteemed by his brethren, and owned of God for help and blessing in His assembly: but on the other hand, if a brother is vain of his gift, mistakes its nature, or pushes it beyond its measure, he is not led of the Spirit, he is acting in the flesh, and when this is felt, his ministry must be unacceptable. And what follows? He complains that his gift is not appreciated — for he has a real gift — whereas, it was the forwardness of nature that was rejected, not the godly exercise of his gift, "according to the proportion of faith." This is one of the bitter roots which sometimes spring up and trouble the assembly of God. The Lord give us all to watch against this with a godly jealousy, so that there may be no ungracious criticisms, unworthy partialities, hard judging, on the one hand, or vain assumption on the other. Lord, give us to be only too happy to serve Thee however small our gift, if it be only to hand a hymn-book to a stranger, or conduct him to a seat. The thought, oh! the wondrous thought — Jesus died for me! is enough to gird thee for the humblest work. Never forget this, my soul, and it will always keep thee humble and always girded to serve.

Teachers, though in some respects resembling the prophets, are expressly distinguished from them. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." The apostles were the inspired communicators of God's mind to man, and invested with power to govern in the name of the Lord. The prophets were not only occasionally connected with the revelation of truth before unknown, but used of God in the important work of so expounding and applying scripture, as to set the soul in the light of His presence. Teachers are distinguished from apostles and prophets, inasmuch as they were not necessarily inspired, and are classed with the regular and permanent gifts of Christ to His church. The word of God is the standard by which all teachers must be tried, however great their gift or acceptance. And He gave some, "evangelists, pastors, and teachers." These we have still with us, thank the Lord, and many of them working for Him, notwithstanding the general confusion and broken state of the professing church. Fitness to teach is a gift of the ascended Lord, and which all ought to possess who take the place of teachers. No mere human appointment or education can make a man a minister of Christ. How truly happy to be able to say with the apostle, "Our sufficiency is of God, who hath made us able ministers of the new testament; not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life." 2 Corinthians 3: 5, 6.

Romans 12: 8. "Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity." The teacher has chiefly to do with the understanding, the exhorter with the conscience. It requires great grace to be an exhorter, and equally great grace to receive the word of exhortation. The gift is now rare in the church of God. Few have grace to bring the keen edge of the word down upon the conscience, and at the same time make the person feel that love rules, and that his good is the only object in view. Exhortation includes admonition, consolation; urging to practical duties, dissuading from the neglect of duty, pointing out shortcomings, applying the promises or the threatenings of scripture as the case may be. But we need not dwell on the difficulties of the exhorter, and the still greater difficulty of submitting to the exhortation. They must be apparent to all. Personal feelings are apt to arise and false motives to be imputed; still, the apostle presses the exercise of the gift as needed and wholesome for the members of the body of Christ. The Lord grant that in this day of high-mindedness, of insubjection to the word of God, our lives may be a constant testimony to the will of Christ, and our diligent attention to the things of the Lord both publicly and privately, a constant exhortation to our fellow-Christians. Then it will be not only, Do as I say, but do as I do.

"He that giveth, let him do it with simplicity." The apostle is here speaking of gifts, not of office; and of the manner in which the various duties of Christians, as members of one body, ought to be performed. He whose gift is riches, and who giveth of his substance for the wants of the poor, or the work of the Lord, is to do it with simplicity. Here pause a moment, my soul; allow thyself to be arrested by this weighty caution. Nothing is more difficult than to distribute money according to this word of the Lord. "Simplicity" here means "singleness of heart, fearing God;" and again, "In singleness of your heart, as unto Christ." (Col. 3: 24; Eph. 6: 5; 2 Cor. 1: 12.) How searching is the word of God! It guards against ostentation, love of praise, wrong motives, improper objects; and on the other hand, it warns us against all evasive pretexts, such as, "Not convenient, I have so many calls, I am not able to give." At the same time, the Christian is but a steward, whether he distributes what may be called his own, or the bounty of the church, and he is entitled to look for "simplicity and godly sincerity" in the applicant as well as in himself. There are many plausible appeals made for money, which, when carefully examined, are found to be neither simple nor sincere. He must also watch against the artful pleader putting his soul in bondage, and making him unhappy. There is only one remedy for all the difficulties connected with giving, as for all other things The giver must walk before the Lord with purity of motive, free from all improper designs, and waiting to do His will with an honest, impartial simplicity. When the eye is single, the whole body is full of light; perplexity with darkness flees away, the mind of God is discerned, and the clear light of heaven shines on the steward's way.

"He that ruleth, with diligence." Those who are called to exercise the gift of ruler or leader in the assembly of God, are required to do so with the closest attention and zeal. Much sorrow, alienation of feeling, coldness irregularity in attendance, might be prevented by the watchful and faithful discharge of the ruler's duties. Prevention is better than cure; and in nothing more so than in a community of free, intelligent, but sensitive minds and encompassed with many infirmities. He needs a skilful eye to watch the countenance, to mark the movements, and to notice the first change in conduct. One may be observed hurrying off rather quickly at the close of a meeting, so as to avoid speaking or being spoken to. Why is this? It was not so lately. On inquiry, it is found that offence has been taken from supposed neglect, or the heart has been wounded by the apparent partiality of the ruler himself. Misunderstanding prevails.

Such a state of things calls for immediate, faithful, wise, and tender dealing. There may be faults on both sides; grace must reign; still, that which is right must not be overlooked. But carelessness, indolence, on the part of the ruler at such a moment, might be ruinous to the peace and the prosperity of the assembly. The strong must bear with the weak, and everything like partiality, especially on the part of those who have influence in a meeting, must be carefully avoided. Though we cannot love all alike, we must not manifest our love to some to the grief and wounding of others. Vigilance and fidelity must be the watchword of the ruler, but he must not forget to cherish and manifest the love of Him who died for the flock, and rose again to fold in His everlasting embrace His blood-bought sheep and lambs.

"He that showeth mercy, with cheerfulness." This is a fine gift, and one much to be coveted by all who visit the poor and the afflicted. We are not only to show mercy, but to show it with such a cheerful spirit, as to manifest that, if it be a consolation to them, it is a pleasure to us. The value of any service of love rendered to the children of sorrow, mainly depends on the spirit in which it is done. It should be our watchful study to spare the feelings of the poor in our acts of benevolence, to soothe the sorrows of the sick, to shed a bright radiance in the chamber of suffering or death, and always to leave behind us the sweet fragrance of the name of Jesus.

REFLECTIONS ON THE MEMBERSHIP OF THE "ONE BODY."

Before passing on to verse 9, may I ask, When, and by what means, we actually become members of the body of Christ? This vital and important truth which has been frequently referred to in the foregoing papers, still lingers in my thoughts, and I should like to master it more fully. Most surely, O my soul, it is well for thee to linger over it, to meditate on that which is not only of present, but of eternal, importance. It is living union with Christ — the expression of thy closest relationship to Him, and to all Christians. Let us begin at the beginning.

The evangelist is first in the field; pastors and teachers follow. His gift is the expression of divine love to the lost. He is to arrest, to awaken, to move souls powerfully by the word preached. He thinks of their state as lost sinners; of their misery, of their danger and distance from God, and his love rises to a burning passion. Their salvation is his one object as a workman. He pleads, he appeals, he warns, he entreats, as if all depended on the words that burn in his heart and on his lips; yet in faith he looks to God alone for blessing. There is a perfect understanding between his heart and the Lord. He walks with Him. The passionless preacher may find fault with his more zealous brother, and suggest that there is too much of the human element, and fear that it will end in the mere excitement of nature. But though this may look wise and prudent, it lacks the true element of success — the love that sends words that burn into the heart of the sinner.

The truth, through grace, is believed. The love of Christ has prevailed; the value of the blood is seen, the sinner bows at Jesus' feet in the meltings of godly sorrow for sin, yet confides in the thrice holy One. "Jesus loved me as I am; and died for me just as I am," is now his confession. This is faith. The blessed work is done; God is glorified as in nothing else here below; and angels sweep their harps with an ecstasy peculiar to the joys of salvation. "There is joy in the presence of the angels of God over one sinner that repenteth. . . . Which things the angels desire to look into." Luke 15: 10; 1 Peter 1: 12.

Individual blessings are the first that follow faith; corporate blessings come afterwards. A man becomes a child of God by faith; he is justified by faith. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (Rom. 5: 1, 2.) These may be called the great individual blessings of faith; wherever there is faith in Christ, these must follow. They are the four, grand, immediate consequences of faith — being justified, having peace, standing in grace, waiting for glory. But these are not all. In Ephesians 1 the long list of individual blessings as the children's portion, is given before the church is referred to. The believer's first position is to be brought to the Father in all the acceptancy of Christ; his second, is to be united to the glorified Man in heaven, and share the blessings and the responsibilities of the membership of the "One body."

When the truth of God is thus believed, and the soul resting on the finished work of Christ, the believer is sealed with the Holy Spirit, and thus made a member of the body of Christ. He is brought into union with Christ in heaven, and with all believers throughout the world, in virtue of the indwelling of the Holy Ghost, as a divine Person, making all one. He who dwells in Christ, dwells in us and thereby makes us "One spirit with the Lord;" and one with all that are the Lord's. "He that is joined unto the Lord is one spirit." They are joined together by the one Spirit. Many speak and pray about the Holy Spirit as if He were only an "influence." This is very common, but very suggestive. Wherever this state of mind exists, there can be no proper thoughts of the church as the body of Christ, and very confused thoughts of Christianity, for He is the formative and sustaining power of the body, and dwells in the Christian. The existence and personality of the Holy Ghost, we know, is not denied: but the all-important truth of His presence in the church as a divine Person, and as the bond of its unity, is not apprehended. This is the serious mistake, if not error, of nearly all Christendom, and the source of its darkness and confusion. The present period may be called the dispensation of the Spirit, and to speak about Him as an "influence" in place of a divine Person, is to misunderstand His mission and His work. "He shall glorify me," says the blessed Lord, "for he shall receive of mine, and shall show it unto you." John 16: 14.

But know thou, O my soul, and know in all the verities of faith, that the Holy Ghost does two things — first, He works in the saints of God individually: second, He works in the assembly. Whether it be our individual or our corporate blessing, both are made good to us by the presence of the Holy Ghost. As individuals, He gives us to taste the sweetness of joy and peace in believing, of happy liberty and power in service; and also, of living union with the exalted Head, and with all who love the Lord Jesus in sincerity and in truth. He never took a body like the Lord Jesus, therefore the world knows Him not; He being therefore equally in all the assemblies of God throughout the world, necessarily unites them all into one body. In this way, thou wilt see, that all who believe on the Lord Jesus, of every clime and every colour, are baptised by the Holy Spirit, and made to belong to the "one body."

It need scarcely be added, that the truth of the Holy Ghost's presence in the assembly is of much deeper importance than the presence of gifts — of talented servants. Their presence or absence touches not the great truth that the Holy Ghost is there, and that He is still sovereign, and acting as He will to the glory of the Lord Jesus. Surely this should lead us to have greater faith in Him as a divine Person, and less in the presence of gifts great or small. "For where two or three are gathered together in my name, there am I in the midst of them." Matthew 18: 20.

We will now very briefly glance at the remainder of our most instructive chapter.

Romans 12: 9. "Let love be without dissimulation. Abhor that which is evil; cleave to that which is good." The apostle now enters a wider field, and looks at the Christian's path more generally. Hitherto we have been meditating on the position of the Christian as a member of the body of Christ, and the ministries of love which flow from that blessed relationship; but the apostle does not stop here; Christianity must have a broader range; and now his exhortations bear not so much on the church collectively, as on the Christian individually. This we may call practical Christianity. In all places, under all circumstances, and in every sphere of life, he is exhorted to the discharge of all christian duties, and that not merely in outward form, but according to the spirit and truth of the divine precept.

"Let love be without dissimulation." This is the first of the apostle's general admonitions, and may be considered the foundation and summary of all the others. He who shines in this grace will abound in every good work. But here, on the threshold of this fresh line of truth, thou mayest well pause for a little, O my soul, and meditate on a love that is free from all dissimulation and guile. Wondrous sight in a world of hollow pretence! But where is it to be found in practical exercise, thou wilt inquire? God only is its source; "for love is of God." It is Himself; God is love; not merely loving, but love. And should not His children be the expression of His nature — of His moral character? "Every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love." And faith goes on to say, "We have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God and God in him." Here, mark well, my soul, the true character of communion, and the power of walking in love. "He that dwelleth in love dwelleth in God; and God in him." This is christian communion, but who could explain it? Still, the Christian should be a genuine expression of the real spirit and character of that love in which he dwells. He is formed, sustained and perfected in love. 1 John 4: 7-19.

In this portion of the word, we have divine love manifested in the conversion of the sinner, the communion of the saint, and in his complete conformity to Christ for ever. Love meets him as a lost sinner, makes him like Christ, fits him for communion with God while here, and perfects him for the coming day of judgment, so that he his nothing to fear. He sees his way clear into the glory beyond the tribunal of Christ, where love alone remains, for heaven is its home.

Surely then, thou wilt say, the exhortation of the apostle is a most reasonable one. "Let love be without dissimulation." What else could a Christian be but pure-hearted in his love? He dwells at the fountain of eternal love, feeds upon it, delights in it, and ought to be its full and fair reflection. What could excuse him for allowing a feigned, dissembling love to take the place and usurp the name of christian affection? A love so high in its source, so divine in its nature, so pure in its character, should be guarded by us with all holy jealousy. It is surely of the very deepest moment, that every Christian should be true before God, in the expression and the assertion of his love towards others, whether within or outside the church. To mislead, or gain an advantage over others, by a fair but false profession of love, has a character of iniquity peculiarly its own. The corruption of that which is so pure in its source, is an evil which we should constantly and diligently watch against.

But was there need for such an exhortation in the apostle's day, and is there need in ours? Alas, alas, what is it that Christians so fail in as the truthful expression in words of the inmost state of the heart? So few speak or write exactly what they are. Only one could say in answer to the question, "Who art thou? . . . . Even the same that I said unto you from the beginning." He could appeal to His words and say, "I am what I speak." There never was in His words the appearance of what He was not; He was absolutely, and in every particular, what He said. (John 8: 25.) But of none, save the blessed Jesus, could this be said. So deceitful is the human heart, and so false is the world, that nothing but the Holy Spirit, revealing Christ to our souls through the word, and enabling us to walk in the light as God is in the light, keeps us even as believers from departing from the truth, from slipping into misrepresentation, from saying what we are not, and what we mean not.*

*See "Introductory Lectures to the Gospels," p. 517, by W. K.

Know then, O my soul, and fail not to remember, that the apostle declares that only to be genuine love which is sincere and free from all guile. Nothing is more common in society generally than the manifestation of love where even an opposite disposition exists. But the Christian is to be far, far above all such, hollow pretensions. Jesus is the truth, and so should His disciples also be. Self-judgment is especially called for here. Naturally we are unreal. But everyone can best judge for himself whether he entertains any feeling in his heart contrary to the outward manifestation of affection. It is quite true that habit may mislead without any intention to deceive: such as the common amenities of life, the inscriptions, the contents and the signatures of our letters. Still, we must have respect to truth in the heart even when so much form prevails. It is only in the light that we are free from selfishness and dissimulation. May the Lord ever keep us there for His own name's sake!

"Abhor that which is evil; cleave to that which is good." There is an intimate connection between the first and the last two members of this verse — unfeigned love, hating evil, cleaving to good. Where love is real, there must be the abhorrence of evil specially if that evil touches the object of our affections — and the most persevering devotion to the injured one. To reach the full meaning of this verse, we must rise to Christ. He is before the mind of the Spirit, and of faith. In the Old Testament (Isa. 1: 16, 17) we read, "Cease to do evil: learn to do well." The language in the New is much stronger; Christ is in question. The words to abhor and to cleave to, express the highest degree of hatred on the one hand, and the most devoted attachment on the other.

Every doctrine or movement, in what is called the religious world, which tends to set aside the claims, or in any way to obscure the glory of Christ, is to be avoided by us as an evil that we abhor. So says the word of God; but what says the religious world? Any person daring so to speak, would be denounced as uncharitable, narrow, and bigoted. Scarcely any term of reproach would be strong enough to express their abhorrence of his views. The one sanctions and encourages what the other abhors, and both are Christians. Which is right? Who is to judge? The word of God. Let the reader examine and decide in the light of that word alone.

The plausible sentiment that proposes to sink all outward differences amongst Christians, to love as brethren, and to work together for the advancement of the gospel, is latitudinarian in its character, and really means a spirit of indifference towards unsound doctrine, and false views of the Person of Christ. Nothing can be worse in principle; but we are told that the end justifies the means. So have the Catholics said for more than a thousand years. "Good, in the eyes of the Papacy, meant what was good for the church: Evil, whatever was bad for the church." The difference between modern Laodiceanism and ancient Catholicism is small in principle. Neither has Christ as its one, grand, exclusive object.

May the Lord give us grace to make Himself our standard and centre, and neither the church nor the gospel, blessed as they are, and dear to our hearts, in their own subordinate place to Him.

Romans 12: 10. "Be kindly affectioned one to another with brotherly love, in honour preferring one another." The love spoken of in the previous verse is probably love to all men; here brotherly love is particularly specified. The teaching of the Spirit in this verse seems to be, that Christians should cherish for each other, as brethren in Christ, a love as sincere and tender as if they were the nearest relatives. And this love is to be manifested, not merely in repaying the attentions of others, but in anticipating them in acts of respect and kindness. All Christians are brethren, but as they belong to different families in this life, and called by different names, there is nothing to distinguish them but brotherly love. If this fails, what is left? Our Father is in heaven. He who loves the Father, loves the brethren also." Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth him that begat, loveth him also that is begotten of him." 1 John 5: 1.

But here, on a point of such practical importance, and one so difficult to practise, it may be well for thee, my soul, to pause, and inquire what the difference is between brotherly love and brotherly kindness. The apostle says, in writing to the Hebrews, "Let brotherly love continue." But he nowhere says, Let brotherly kindness continue. "Love never faileth." Kindness must in some cases. A brother, through the power of Satan, may be walking disorderly, or he may fall into error, and so become a proper subject of discipline; towards such an one our conduct must be changed, though our love remains the same, or even stronger. The mind of the Lord on this point is plainly given: "Mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them . . . . . For we hear that there are some which walk among you disorderly, working not at all but are busybodies. If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a brother." (Rom. 16; 2 Thess. 3.) The persons here spoken of are still in communion; hence the difficulty in cherishing brotherly love, and at the same time exercising a wholesome discipline towards them. When it comes to a case of excommunication, the perplexity is less, but our love should be none the less. See 2 John.

"In honour preferring one another." Instead of waiting, as we often do, for others to notice us, before we notice them, we should strive to be beforehand with them in the manifestation of our christian respect, or "honour." There is in some a false modesty, in others a secret pride, which leads them to slip quickly out of a meeting, thereby preventing those from speaking to them who gladly would. And this having been continued for some time, the brethren are complained of as cold, and as showing no love to strangers. But, pray, who is at fault? Let the word of the Lord decide. In honour preferring one another simply means, to go before, to lead, to set an example. The meaning is not exactly to esteem others better than ourselves, as in Philippians 2: 3, important as such lowliness of mind is, the mind that was in Christ Jesus; but rather that we should seek to take the lead in these comely ways of our Father's house. And the heart that meditates most deeply on the love of Christ to usward, will be the first to feel that our love to the brethren is not to be governed by cold formalities, but by the measure, and pattern of His love to us. Acts of kindness, the expression of sympathy, fellowship, whether in joy or in sorrow, forbearance, long-suffering, charity, are to be among the many fruits of the Spirit which should abound for the refreshment and blessing of our brethren in Christ.*

*See "Commentary on the Romans," page 394. Hodge. "Lectures on the Romans," W. K.

Romans 12: 11. "Not slothful in business; fervent in spirit; serving the Lord." The apostle, unwearied, continues his favourite theme of love. Now it is love in activity, in earnestness. Not merely love to all men, or love to the brethren, but the energy of love, as service to the Lord. The exhortation refers to religious activity, not to the active performance of our secular vocations, as many have supposed, and as the word, "business," in our text naturally suggests. At the same time, whatever the Christian does, whether it be as to things temporal or spiritual, he should not be slothful, or indulge in indolence but in every duty manifest a spirit of zeal and devotedness. "In spirit fervent" is the Lord's word; as it was said of Apollos — "This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord." Acts 18: 25.

"Serving the Lord." Here we are supplied with the blessed motive to both diligence and zeal. And this is a motive which is easily carried about with us, and easily applied. Is this I propose to do — is the place I propose to go to — service to my Lord and Master? Is He saying, Do — go? Must I do this, must I go there, because the Lord would have me? This is a test, as well as a motive. "Is it service to the Lord?" We are expected to walk by faith with Him, to refer everything to Him, to consider ourselves as wholly and at all times His servants. Nothing is too great or too small for Him. We may confer with Him, not only as to our christian service, but as to our worldly employments, engagements, and difficulties.

Speakest thou thus, my soul, of thine own experience, or writest thou as from a book? Valueless, and worse, a mockery, and soon over, would all such writing and speaking be, were it not the living experience of one who is at home with the Lord as with none else. What heart in the universe has been so revealed unto us as the heart that willingly shed its blood to fit us for His holy presence, and that God, in us and by us, might be glorified? He loved me, He gave Himself for me, entitles me to the full benefit of His love, to the full benefit of His death. Yes, the believer is entitled in grace to claim the full benefit of His love of His death. What a privilege! What a portion! Happy they who know it, believe it, enjoy it, and draw from it day by day light and strength for their path and service. And now the precept is the law of liberty — "Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ." Colossians 3: 23, 24.

Romans 12: 12. "Rejoicing in hope; patient in tribulation; continuing instant in prayer." The beautiful moral connection of the three members of this verse is very apparent. In hope rejoicing, in suffering patient, in prayer persevering. The hope of the Lord's coming is the most effectual means of producing patience under present trials. The contemplation of the coming One, of His adorable Person, of our union with Him, of meeting Him in the air, of being introduced by Him into the house of many mansions, of seeing Him face to face, of hearing His voice, of beholding His glory, of knowing more fully the realities of His love and grace. Surely such contemplations are divinely fitted to soothe the troubled mind, and to sweeten the bitterness of sorrow. If we reckon, as the apostle did, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, we shall not be wanting in patience.

O bright, celestial morn, hasten thy coming, when the dim glass shall be removed, and when we shall see Him as He is. Now the cup of sorrow goes round. It is passed from lip to lip, from heart to heart, from family to family, and many of the children of that day are now passing through the valley of the shadow of death. Days and nights of weary watching, the loving, tender heart suspended between hope and fear; but the parting comes. All is silent. The last sigh has been heaved, and the last tear shed. Another saint has been welcomed to the paradise of God.

"Then, as advance the shades of night,

Long-plumed, she takes her homeward flight;

But as she mounts, I saw her fling

A beam of glory from her wing

A moment — to my aching sight

Lost in the boundless fields of light."

Hope has received a fresh inspiration. The dear departed is on before; we shall meet again. The grave must yield up its prey; the sea must give up its dead; and all be caught up together in clouds to meet the Lord in the air. And so shall we over be with the Lord. O morning of reunions! The circle to be broken no more forever. The morning song begins; all catch the flying joy, and roll round the rapturous hosanna, worthy the Lamb that was slain!

"Oh! 'tis all brightness yonder, no clouds nor din,

But joy, and peace, and gladness, and rest from sin;

Oh! 'tis all glory yonder, for Christ is there,

In blest effulgence shining beyond compare."

"Continuing instant in prayer." Meanwhile, come what may, we fall back upon the great resource of the soul — communion with God, in prayer persevering. We have spoken of a love that makes all service easy, of a hope that sheds its bright radiance over the gloomy day; and now we are exhorted to live near to God, and draw all needed support from Him, while waiting for His Son from heaven. Hope and patience, and all other virtues, can only be nourished by that character of intercourse with God which is here described as "continuing instant in prayer." It is directly the opposite of every element of formality. To be continual, fervent, persevering, alone answers to the divine injunction. No duty can be well done, and no service rightly performed, without this kind of prayer.

The apostle, of course, cannot mean by this that we are always to be in the attitude of prayer. This would be impossible. Many of God's praying ones have to spend the greater part of their time in the company of the prayerless: and sometimes we may be on a journey, where we have no opportunity for private or secret prayer. Still, if we are living and walking with God in the true spirit of prayer, the lifting up of the heart to Him may not be less frequent, though less orderly.

But here, my soul, thou seemest inclined to ask a question. If the believer is already pardoned, accepted, and has all things in Christ, what is it that he has to pray for so constantly? Should not praise and thanksgiving rather fill his heart? Prayer will seldom be offered without being mingled with praise. "Prayer and supplication, with thanksgiving," will generally be combined; but praise and prayer are quite distinct. Praise is that which we offer to God; prayer is the expression of our dependence upon Him for the supply of all our need, according to His riches in glory by Christ Jesus. Praise is the re-ascending to God of the grace that has come down to us in answer to prayer; so that the more we abound in prayer, the richer and higher will be our note of praise.

But there is nothing, let me assure thee, in the whole life and ways of a Christian that can be safely separated from prayer. It thus becomes a test of what he may or may not do. That which he cannot do prayerfully, that on which he cannot ask the divine blessing, should be left undone. Were this test more faithfully applied, Christians would make fewer mistakes, to say nothing of error and evil. The grand end and object of prayer is to keep the soul in constant communion with God, by cultivating the habit of referring everything to Him. In this way our knowledge of God is daily increased, so that we can count on Him for the answers to our prayers, without either signs or tokens of the answer. We reckon upon Himself; confidence is created by the knowledge which He has given us of His grace and love. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" What an answer, what a rebuke, to all our doubts and fears is in this noble text! Who could doubt the reality, the extent, of God's love to us, and the deep and tender interest of His heart in all that concerns us, with this grand truth before the mind, beaming with a divine effulgence under our own eyes? Dear and precious to God, above all other objects, as His own Son ever was, He spared Him not, but for us delivered Him up for three-and-thirty long years, to humiliation, suffering, and death. What must the heart be made of that could doubt the goodness of God, after such an expression of His love for us all — the whole family of faith?

But all goes with Him. Apart from Him there is no blessing. Every lesser is included in the greater blessing. Had Rebekah refused to be the wife of Isaac, she could not have been a fellow-heir with him of the large fortunes of Abraham. When united to Christ by faith, we are fellow-heirs with Him of every blessing which divine love can give, and every blessing is measured by God's gift of His own Son. What a privilege to know Christ! Who could count the number and the greatness of the Christian's blessings in Him? May the Lord, in His sweet mercy, lead every one who reads these pages to lay hold on Christ by faith as the unspeakable gift of God, and the Saviour of mankind. Without an interest in Christ all is lost. Every man and woman born must either have Christ's place in heaven, or their own in hell. Let the reader decide now; which is it to be thine or His? His will be the best in heaven, thine the worst in hell. Decide, then, O my reader, decide now, at once and for ever. The Lord grant it.

But to return to our subject.

The Christian should have a large heart. He has more than himself to think of and pray for. He has the ear and the arm of the living God; and he is to use them for the help and blessing of his household, his surroundings, and belongings, the church, and the workmen of God, the gospel, the poor and needy, the whole family of affliction, and all mankind. Many are the directions and promises in God's word connected with prayer, which we cannot here enumerate; but the principal attributes of all acceptable prayer are confidence, fervour, and perseverance; always remembering that it must be in accordance with the word, and by the Spirit of God. "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. . . . And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. . . . Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it. . . . All things whatsoever ye shall ask in prayer, believing, ye shall receive." Ephesians 6: 18; 1 John 5: 14, 15; Matthew 21: 22; John 14: 13, 14.

"There is a power which man can wield,

When mortal aid is vain;

That eye, that arm, that love to reach,

That listening ear to gain.

That power is prayer, which soars on high,

Through Jesus to the throne,

And moves the hand which moves the world

To bring deliverance down."

Romans 12: 13. "Distributing to the necessity of saints: given to hospitality." Communicating to the necessity of saints; and the duty of hospitality, are subjects on which we have little to say. In almost every case, circumstances must govern, as to the exercise of these virtues; and such circumstances are best known to the individual himself: we have not to judge. But whatever we do, either in communicating or in hospitality, should be done before the Lord and for His sake. The poor are a part of His legacy to the church. "For the poor always ye have with you; but me ye have not always." Much might be said as to the highly artificial state of modern life, as throwing many difficulties in the way of carrying out the apostolic precept; still, it is always good to ascertain the mind of the Lord and follow the wisdom of scripture, rather than the conventionalities of men.

The truth of God hangs beautifully and perfectly together. A link cannot be removed without being missed. The understanding of one truth makes another plain. Unless we have entered into the truth of the "one body," the exhortation before us must be a burden and not a privilege. Hence the murmurings and complainings of the numerous poor. All Christians are saints, and all are members of the body of Christ: and we all know that the members of the same body have the same interests, sympathies, feelings, and destinies. On this principle we take part in the necessities of saints, or should do, regarding them as our own. The poor brethren are thus made joint partakers of the substance of their richer brethren. On this text one of the commentators observes: "The apostle thus intimates that we ought to supply the wants of poor brethren with as much care as if we were assisting ourselves."* And this, we may add, would be nothing more than the fragrant fruits of the love enjoined in verses 9, 10.

*Commentary on the Romans, p. 396; Hodge.

Reflections. — We may learn from this passage.

1. That from the nature of the precept to communicate to the poor, it is perfectly clear that there was no general custom among the first Christians of a community of goods.

2. That it is only to the necessities of the saints that the rich are commanded to communicate of their substance. What love may delight to do in distributing its riches, great or small, is left to the hearts and consciences of those who have the means. While the Lord makes the most just and tender appeals for the poor, He guards the rich. The indolent, in strongest terms, He condemns. Such is the fulness and wisdom of scripture. "This we command you, that if any would not work, neither should he eat." While it is one of our most sacred christian privileges to communicate to those who have need, according to our ability, it would be a violation of the word of God to support the idle. (2 Thess. 3: 6-15.)

3. the management of money from the earliest times has been surrounded with difficulties. "And in those days, when the number of the disciples was multiplied, there arose a murmuring, of the Grecians against the Hebrews, because their widows were neglected in the daily ministrations." (Acts 6: 1) The Lord give grace to those who have, and to those who have not. The Lord was rich and the Lord was poor, and unless we have Him before us as our divine model, we shall do nothing rightly.

"Given to hospitality." The value which the early Christians set upon this virtue is plain, from Paul's mentioning it as among the requisite qualifications of a bishop. "Given to hospitality" — following after hospitality. In Titus it is, "A lover of hospitality." Not only are we to practise it, but to seek opportunities of thus manifesting our love to the brethren. And that, not only to those we know and love, but to strangers, brethren coming from a distance. "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares." 1 Timothy 3: 2; Titus 1: 8; Hebrews 13: 2.

According to our modern notions, and the habits of our English homes, we limit the meaning of the word to social, convivial, intercourse among neighbours. In the days of the apostles it had a much wider and even an opposite meaning. It was one of the most sacred duties of the Christian, but often one of extreme danger. In times of persecution it was a high crime to entertain the excommunicated. And, as many of the faithful were banished from their own country for the Lord's sake, it became a special privilege to receive them, and a service to the Lord never to be forgotten. (Matt. 25) It was also a duty of necessity in those early times as places of public entertainment were unusual. In the East, such houses are still rarely to be met with, and the ancient custom of hospitality continues to be there regarded as one of the most sacred institutions of the country.

But notwithstanding the change of times and customs, it is still our duty and our privilege, to entertain strangers, and to assist them in their business, like Phoebe of old. No change in the habits of men, the customs of nations, or the edicts of tyrants, can ever set aside or weaken the authority of the word of the Lord, or of any one of His precepts for the ordering of the ways of His people. May we walk by faith, not by sight or habit. And may the Lord's own light shine more and more from the living pages of His holy word, for our faith and guidance in all things!

Romans 12: 14. "Bless them which persecute you: bless and curse not." The apostle now introduces the Christian into an entirely new line of practical Christianity. His whole life and ways are to be characterised by blessing, not cursing. This precept carries us far beyond the power of nature. And it is only in proportion to the Christian's conformity to the good and perfect will of God, that he is enabled to manifest this practical grace towards his enemies. He has been exhorted to the exercise of love and benevolence among his brethren in Christ; but now he must go a step further, and bless, but never curse, even his enemies who are persecuting him. To possess this spirit, and to practise this precept, is to be a heaven-born child of God. "But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Matthew 5: 44, 45.

This is surely a noble calling, and most ennobling to the Christian. He is a child of the ever blessed God; he is blessed with all spiritual blessings; his present and future is unmingled blessing, and he is called while here to imitate his heavenly Father, in returning blessing for cursing. The whole history of popery flashes across the mind while meditating on these few words; but that evil system meets its utter condemnation here. "Bless your enemies," says God. "No," says popery; "anathematise them both in this life and for evermore." It was by cursing, not blessing, that it reached such heights of power during the middle ages. But, on the other hand, thousands of God's martyred saints have spent their last breath in the flames in praying for their persecutors.

Speaking of the papacy as distinct from the true saints of God in the Catholic church, it must be manifest to all that notwithstanding its high pretensions to piety, it is essentially infidel. For example, "Marriage is honourable in all," says the word of God. "No," says Rome; "it is not only dishonourable, but a soul-damning sin for a priest to marry." Still, the word of God is there: "honourable," not in some, but "in all;" priest as well as people. Again, "Let the tares grow with the wheat until the harvest," says the Lord. "No," says Rome; "the tares of heresy must be rooted out by fire and sword." And so in many other things, which it would be out of place to pursue here. We return to our meditations on the truth of God before us, "Bless them which persecute you: bless, and curse not."

The repetition of the precept adds greatly to its divine energy and importance. We must look at it fairly, however difficult to obey in its true sense. It is the peculiar privilege of the Christian to pray for all men; friends and enemies. God has given him this place of honour here — to bless others by means of his prayers. He should be like a vessel from which flow the precious blessings of Christ to the enriching of many around him. So far from wishing or praying that evil may overtake our persecutors, we must sincerely pray to the Lord to pardon and bless them. Nature would return evil for evil, and cherish vindictive feelings; but grace says, following the example of the blessed Lord and His martyr Stephen, "Father, forgive them, for they know not what they do."

Romans 12: 15. "Rejoice with them that do rejoice, and weep with them that weep." We have been exhorted to the exercise of love, the discharge of the duties of benevolence, the forgiveness of enemies and now we are admonished to sympathise in the joys and sorrows of our fellow-men, but, especially of our fellow-Christians. These are the comely ways of the household of faith. Being rooted and grounded in love, these graces naturally flow forth as from their native fountain. What could possibly be more unlike the spirit of Christianity than a selfish indifference to all interests but our own! How much more like the blessed Master is the Christian who enters into the joys and sorrows of others as if they were his own! This is the true expression of the communion of saints — the unselfishness of those who are walking in the light of God's own presence — the only place where we lose our selfishness. "If we walk in the light as he is in the light, we have fellowship one with another." Outside of His presence we are selfish; in His presence we feel and act in the divine nature.

There is nothing so much to be deplored, so much to be guarded against, as the disposition that keeps a watchful eye over its own interests, but is blind and unbelieving to the interests of others. The Christian is saved by grace, he stands by grace, and ought to be the witness of grace in his spirit, words, and ways, at all times, and in all things, from the least to the greatest. His speech is to be always with grace, seasoned with salt. Grace is never to be absent; the whole bearing of the Christian is to be in grace, and "always." Salt to be introduced occasionally. The needed faithful word must not be withheld; but even then grace must shine. (Col. 4: 6.) If we would faithfully express the spirit of the blessed Master, we must be gracious and generous in word and deed, and that, as far as possible, without partiality. But we shall soon find out that in nothing are we so feeble as in sympathy. The blessed One of John 11 only can fully meet the need in sympathy.

These are homely thoughts for thy meditation, O my soul. Could they not be more accurately defined? thou sayest. No, nothing can define thy path in grace but the eye and the heart of Christ ever with thee. He must be before thee as thy pattern. Thy work can never be correct if thy model is not perfect. Hast thou learnt to feel the joys and sorrows of others, as though they were thine own? Look again at thy Model: read, study, meditate on the unselfish love, the boundless grace, and the tender sympathy of thy Lord and Master in the Gospels. See Him there, in the majesty of divine goodness, yet meek and lowly in heart, supplying the poor with bread, and stooping in perfect grace to the fallen, the friendless, and the outcast. In all this He hath left us an example that we should walk in His steps. May the Lord give thee, my soul, and all of us, to know more of that true christian fellowship, which weeps with them that weep, and rejoices with them that do rejoice. There is really nothing more Christ-like, because there is nothing more unselfish than genuine sympathy. Does the welfare and happiness of others inspire us with joy? Do their afflictions and necessities affect us with sorrow — with a sympathetic sorrow that can only find relief in relieving the necessities, and in filling the heart with gladness that was bowed down with sorrow? May it ever be ours, to heighten the joy and to lessen the sorrows of others!

Romans 12: 16. "Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." The apostle now presses and amplifies the important question of harmony among Christians, but especially among those who are locally united as the assembly of God. "Be of the same mind one toward another." This plainly means that in the things of God there ought to be oneness of mind amongst His children. But we are here addressed as the children of faith, as those whose thoughts and affections, whose motives and objects are formed and governed by the word of God. When this is the case, there must be concord; the word of God being one; but whenever it is a question of human opinions, there must be discord, for each one will have his own opinion.

Oh, how shall we bewail the absence of unity even among the children of faith, who profess to own no authority in divine things but the word of God! We may indeed take up a sore lamentation, for even in the most scriptural communities, the wretched will of man, not content with the word of God, broaches new thoughts, and ere long presses with vehement zeal its fully formed theories. Personal influence must then take the place of the word of God, and as each mind must necessarily give the new idea its own complexion, the original thought will be multiplied into as many forms as the minds that have received it. Such are the fearful, but unavoidable consequences of departure from the word of God. If the Master held fast by what was plainly written, surely so should the disciple. "It is written — it is written," was the silencing reply to the tempter. "God says — God says," should preface all we advance on divine subjects. Nothing is easier than to quote scripture when we have it, but nothing is more difficult when it is not there.

We are aware that many speak of essentials and non-essentials; but there are no such distinctions in the word of God. All scripture is given by inspiration of God, and what He has written for us can never be non-essential. But all theories and observances springing from the human mind, however garnished with scripture, are not only non-essential but dishonouring to the word of God and ruinous to faith. Our ancestors, the reformers, clung tenaciously to many of the traditions of the old religion; but seeing it was wrong to hold them as traditions, and not willing to give them up, they searched for scriptures to justify their holding these loved relics. They found them in Rome, and then sought scripture to sanction them. In this way many things were imported into the christian church from the worship of pagans in the third and fourth centuries; and into the reformed churches from popery in the sixteenth. And even those Christians who have left all human for divine ground, may have brought more loved relics with them than they are aware of.

The Spirit's unity is "One body;" but human opinions have formed bodies innumerable. Scripture assumes that Christians are endeavouring to keep the unity of the Spirit — the unity of the Spirit's forming; and so presses unity of feelings, objects, and interests. "Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ . . . ." "Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind . . . ." "Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you." Romans 15: 5, 6; Philippians 2: 2; 2 Corinthians 13: 11.

What meaneth — thou mayest well inquire, my soul — what meaneth this often-repeated precept, with so many of a kindred nature? "Be of the same mind one toward another." Rather, far, would we not answer. The heart sinks in shame, that a precept so becoming the children of one family, one hope, one destiny, should have been in all ages so utterly disregarded. And why? Pray why? Certainly not from zeal in pressing home the plain, simple word of God; that will stand on its own integrity and authority; but the self-importance which our own conceptions when promulgated give us, leads us on to a character of zeal which overlooks all other questions. Hast thou ever seen a man rise into a great heat from earnestly pressing the word of God home to the conscience? Possibly not. But how often hast thou seen the disciple of some supposed new light when closely questioned give way to anger, and, it may be, wind up in fierce contention? But the wrath of man worketh not the righteousness of the Lord.

Return, O my soul, to the word of God. Reverently bow to that holy word; receive nothing into the chambers of thy heart that thou findest not there. Have nothing to care for or contend for but Christ and His will, so far as thou knowest it. When that which is beyond thy comprehension is pressed upon thee as of great importance, calmly listen, inquire, take it into the divine presence, and if it be of God, embrace it and hold it from Him. But if it be not of God, if it is not in His word, it is nothing to thee. See that thou holdest nothing from man; neither contend with thy brethren as to details which affect not the grand, solid foundations of christian communion.

"Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." The great idea in the first clause of the verse is amplified in the last three. Mutual disagreement is to be avoided on all occasions, and a spirit of kindness and union to be carefully cherished. And, inasmuch as there can be no greater hindrance to unity and love than pride, he now exhorts the saints not to be ambitious, but humble, and to watch against self-conceit.

It is natural for man to be aspiring to things above him, and to look with a measure of contempt on lowly persons and lowly pursuits. But the Christian must judge himself as to how far this worldly spirit has been mortified within him. We are cautioned against setting our minds on high things; or allowing our minds to be occupied with them; but rather, as the apostle says, "Set your affection on things above, not on things on the earth." It is difficult for the best of Christians to cast off completely the influence of rank and station in this life. Nothing seems to have a more tenacious grasp on the natural mind. It dies not but with the death of the body.

The phrase, "condescend to men of low estate," is not considered by the critics a happy one. It means rather to associate with them. The idea of condescension is quite contrary both to the teaching of the Lord and His servant; for it supposes the maintenance of worldly superiority in our own hearts, because it means showing kindness to the lowly in a patronising way. "The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger and he that is chief, as he that doth serve." Luke 22: 25-27.

What a contrast to the self-exalting and disdainful spirit of the world! How blessed to see it exemplified in the human path of the high and lofty One that inhabiteth eternity, whose name is holy, and enjoined by a servant of His whose qualities of mind and heart have found few, if any equals among men! Nowhere, perhaps, where they let out their thoughts and feelings, can one find the very opposite so painfully as among the Rabbis. Their scorn for the unlettered poor is unbounded. But indeed it is too natural to man as such. Hence we have exhortations to Christians. "He that saith he abideth in him ought himself so to walk even as he walked."*

*Lectures on Romans, W. K. Commentary on the Romans, Hodge. Commentary on the Romans, Haldane.

The meaning of the last clause, "Be not wise in your own conceit," is intimately connected with what has been already said. Still, every word of scripture has its own place, its meaning, its own application. Self-conceit, not infrequently, is the offspring of weakness and ignorance. The mind becomes inflated from a fancied superiority to those around us, the opinions of the lowly are disregarded, and self-confidence naturally follows. So far as this species of pride manifests itself among Christians, the prosperity of the church is destroyed, and the blessing of the individual effectually hindered. May the Lord give us the spirit of a little child, humble, docile, dependent. "Be not wise in thine own eyes," says the wise man fear the Lord and depart from evil. . . ." "Woe unto them that are wise in their own eyes," says the prophet, "and prudent in their own sight." Proverbs 3: 7; Isaiah 5: 21.

Romans 12: 17. "Recompense to no man evil for evil. Provide things honest in the sight of all men." The apostle, having enjoined the christian duties of the brotherhood, now forbids the smallest indulgence in a contrary spirit towards anyone. Nothing is more natural to man than to return evil for evil. It has been observed that those of the most indolent and passive dispositions may be aroused to the strongest feelings of revenge, under the sense of injuries, real or supposed. This is the old nature, not the new: law, not grace: the first, not the last Adam. But whose are we? Whom do we follow? Which is it, law or grace? The Christian is called to be a witness, not of the first, but of the second Man; not of law, but of grace. He is to be the witness of grace for His absent Lord in this selfish, self-seeking world. If he falls from the exercise of this christian virtue, he may be ensnared by the enemy to show a spirit of revenge and retaliation.

How lovely, how heavenly, are the ways of grace! but oh! think, meditate, my soul, on the offensive, contemptible ways of wretched self. Seek, O seek, to be like Him, "who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes we are healed." (1 Peter 2: 23, 24.) Did He bear my sins in His own body on the tree? Did He die for me and put them all away? And shall I, who have been freely forgiven ten thousand talents, unmercifully insist on the last farthing being paid of the hundred pence owing to me by my fellow-servant? Could anything be more unseemly in the eyes of heaven? But surely, thou wilt say, none who know Christ could ever cherish this spirit. None who are walking in the light and the joy of His presence; but if we are not living in the enjoyment of this grace ourselves, we shall be but poor witnesses of it to others. Nothing short of living abiding, daily communion with the blessed Lord and His grace, will keep us above the temptations of making everything minister to the aggrandisement of self.

If professing Christians were to be tried by this test — returning good for evil, acting in grace — how many who have assumed that fair name would be found to have no real claim to it! But forget not, my soul, the word on which thou art meditating: "Recompense to no man" — no man, whatever he may be — "evil for evil." And remember also, that thou canst not be long in this world and engaged in its affairs, without having this grace brought into exercise. The golden rule, "Do unto others as you would that others should do unto you," is much too equitable, much too heavenly, in its character, for this world. Nevertheless, the Christian must walk so as to please Christ and to be a true witness of His Spirit, even though he should suffer earthly loss.

"Provide things honest in the sight of all men." The critics tell us that our translation of this verse is not very happy, as it suggests an idea foreign to the meaning of the Greek. Paul does not mean to direct us to make provision for ourselves or families in an honest manner, which is probably the sense commonly attached to the passage by the English reader; but to act in such a manner as to command the confidence and good opinion of men. In this view, the connection of this with the preceding member of the verse is obvious. "We must not recompense evil for evil, but act in such a way as to commend ourselves to the consciences of all men." That transparency of character and conduct in providing things good or comely, which raises the Christian far above the idea of suspicion seems to be the true sense of this interesting clause. We may have heard Christians say when spoken to about something that seemed rather crooked, "Well, I have a good conscience myself on that point, and I don't care what any one else thinks of me." But this spirit is entirely contrary to the spirit of the precept before us, which literally means, "above suspicion before all men." And this agrees with the word of the apostle to the Thessalonians: "Abstain from all appearance of evil." The very opposite of the artifice so often used in order to gain our object. It is not enough that we abstain from what we know to be wrong, but we ought to avoid everything that would be a ground of just suspicion. Thus Paul wished others to be associated with him in the distribution of the alms of the church, "having regard to what was right, not only in the sight of the Lord, but also in the sight of men." 2 Corinthians 8: 20, 21.

How wonderful, we may well exclaim, is the wisdom, the fulness, and the minuteness of scripture! What phase, what intricacy, what secrecy, what subtlety of character, does it not lay bare in the open light of heaven! It is easy being a Christian in the church; even a negative one, if quiet and peaceable, may pass muster well; but oh! how difficult it is to be a true Christian in the world, and in all the activities of practical life! Oh, to be above all just ground of suspicion even by the unbelieving, suspicious world! Lord, help! Keep us near to thyself; keep us looking at every word, and acting in the light of thy presence; may our prayer be constantly ascending; may thy grace be constantly descending; maintain us thus in communion that we may be strengthened day by day. Preserve thy many children, O Lord, from the ten thousand snares by which they are surrounded; may they not do their work to be seen of men, but may they be careful in all their ways to avoid that which would bring a reproach upon thy holy name. And if at any time they may be falsely accused, may they have grace to commit themselves to thee, Lord, who judgest righteously.

Romans 12: 18. "If it be possible, as much as lieth in you, live peaceably with all men." All who know what human nature is, what the affairs of life are, know the difficulty of living at peace with all men. The apostle acknowledges the difficulty and limits the injunction by saying, "If it be possible." But the precept is plain and the duty most important; and the believer, notwithstanding the difficulty, is to do all in his power to live at peace with all men. "As much as lieth in you" — as to what is of you, as far as depends on you, live in the spirit of peace with all. The Christian is called, not only to preserve peace, but to be a peace-maker; and a blessing of peculiar honour and dignity belongs to all such. "Blessed are the peace-makers, for they shall be called the children of God." To recompense evil for evil necessarily leads to contention and strife, while peace is the happy fruit of a forgiving disposition.

But here, again, my soul, thou must weigh up things. Consider, I pray thee, that from the wickedness of those by whom thou art surrounded this may sometimes be impossible; but let nothing fail on thy part; ever guard against giving any occasion to any one to complain of thee. Living near to God is the surest way of living in peace with men; for when a man's ways please the Lord, He maketh even his enemies to be at peace with him. Avoid the snare of courting the favour and the praise of men, for this will surely lead thee to unfaithfulness in thy testimony. Some, in this way, may think themselves possessed of the spirit of peace; but it is rather a spirit of selfish indifference to the claims of Christ, and the salvation of our neighbours.

Much as thou art to seek after peace and pursue it, neither truth nor principle must be sacrificed to maintain it, either with the world or with Christians. The love of popularity is a great snare to many; even a Peter might be drawn aside for a moment by it; but Paul could not have peace on such terms. (Gal. 2) The great apostle, much as he loved peace and desired it, knew very little of it during the whole period of his life, because of his faithfulness. But though he had little outward peace, he was kept in perfect peace with God because his mind was stayed on Him. May we all know this solid, lasting peace with God, which the world neither can give nor take away.

Romans 12: 19. "Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord." This is a kindred precept to the previous injunction, not to render evil for evil: still, it is varied and amplified. The Christian, under any provocation, must never avenge himself; we must leave that matter to God, who, in His own good time, will certainly avenge His "dearly beloved." Nothing can be more touching and beautiful than these terms of endearment. Just when provoked and excited to retaliation by wicked and unreasonable men, the voice of tenderest love is heard rising above the strife of human passions: "Dearly beloved, avenge not yourselves, but rather give place unto wrath." Retire from the scene; give place to my government, because of the injury you have received. It is my prerogative to punish. "Vengeance is mine; I will repay, saith the Lord." See Deuteronomy 32: 35.

The knowledge of God, as the avenger of His people's wrongs, is not intended to awaken in our hearts the smallest desire that the divine vengeance should overtake our enemies. This we must watch against as a secret desire for we are prone to count on the divine vengeance falling on those who have injured us; and such expectations are closely allied to the hope that it may come. This must be guarded against; it is natural to us, and bordering on the principles of the world. It is a most unhappy thing to be dwelling, either in our own minds, or in conversation with others, on the injuries — supposed or real — which we have received. How much happier to forget them, and commit ourselves and all our affairs into the hands of the Lord! To advance in arms against our enemies; to watch for their halting; to wait our opportunity to give out what we have been nursing within; to exaggerate their failures, that they may receive double for their sins; to rejoice inwardly when we think they have been repaid in their own coin, is to indulge a spirit entirely contrary to the mind of the Lord in the passage before us, and to the whole genius of Christianity. To the Lord alone rightfully belongs the prerogative of vindicating the innocent, and of punishing the guilty.

If this be the true meaning of our precept, and the word of the Lord can never be broken, what shall be the vengeance of God, ere long on those who are constantly injuring, slandering, and persecuting the children of God — who make them the butt of their ridicule, and the objects of their jest and reproach? The injuries which they have sought to inflict on the unoffending disciples of Christ shall recoil upon themselves ten thousandfold. How little such people think of the awfully solemn fact, that wrath and vengeance belong to God!

But thou hast first to look to thyself, my soul; for who amongst us can say, No malice dwells in my heart; no desire to see an enemy fall; no secret rejoicing at the humiliation of a rival; no tendency to be my own avenger? Ah, no, these things are all deeply rooted in thy natural heart, and nothing but the faith that commits all into the Lord's hands can keep them from being openly manifested. What, then, am I to do with an enemy when he is before me? Hear the word of the Lord.

Romans 12: 20. "Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head." The true Christian, notwithstanding his inoffensive walk, may have enemies, but he must not be the enemy of any man. Such is his position of grace in this world. He is called by the loftiest motives to be the true friend of all mankind. Instead of being his own avenger, he bends before the storm, looking to God, and seeks to render good service to his enemy in his need and distress. "If thine enemy hunger, feed him; if he thirst, give him drink." He not only abstains from vengeance, he manifests love. How truly sublime is the standard of the grace of God for His children's ways! He returns good for evil, kindness for injury, blessing for cursing. The expressions, feed him and give him drink, are figurative of all the duties of benevolence. By these means he seeks to conquer the enmity of his persecutors, and even change them into his friends.

"For in so doing thou shalt heap coals of fire on his head." Amongst the many interpretations which have been given of this somewhat difficult passage, we accept the one most generally received, and which best suits the whole context. To heap coals of fire on an enemy's head is to care for him feast him, and treat him kindly, as the most effectual means of subduing him, of melting him down. Who ever conquered an enemy's heart by revenge? How many have been conquered by love? What was it that dissolved the hardness of our unyielding hearts? A Saviour's love. "Let the effort be tried," says Charles Bridges; "surround the intractable metal beneath and above; not only putting it over the fire, but heaping coals of fire upon it. Few hearts are so obdurate as not to melt under the energy of patient, self-denying, burning love. If thine enemy will not recompense thee for all the good done to him, concern not thyself with that. The Lord shall reward thee. The God of love will honour His own image in His own children."

Few hearts, we believe, in ordinary life are so hard as to be able permanently to resist the influence of such love; but those who have read the exterminating wars of the papacy, and the rooting out of heresy by fire and sword, know well that the heart of Jezebel knows no relentings, but only grows harder and colder in the presence of beseeching, weeping, bleeding love. The hearts of the men of Jezebel, as one has said, "are sheathed in the triple iron of pride, cruelty, and bigotry;" and, we may add, can never be penetrated by the most overwhelming scenes of human love or suffering. But as the burning coals of returning good for evil, and the most patient kindness, have failed to melt them, they must answer to God, to whom wrath and vengeance belong. Those who refuse to be subdued by a love that burns like coals, of fire must suffer the burning wrath of God for ever. "Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest. This shall be the portion of their cup. Let burning coals fall upon them: let them be cast into the fire: into deep pits, that they rise not again." Psalm 11: 6; Psalm 140: 10.

Thus we see that true Christian kindness brings matters to a point. If the persecutor is softened, broken down, by the grace of the persecuted, so much the better for both; the end is gained; all is happy. But if he harden himself, and despise the patience and love that returns good for evil, his guilt is increased, and his judgment is of God.

Romans 12: 21. "Be not overcome of evil, but overcome evil with good." This short verse should be the Christian's MOTTO through life. How beautiful, how heavenly, how unselfish, how Christ-like, when displayed in all its practical effects on the many details of real life! How God-like, who overcame all our evil with His good in Christ our Lord! "And now he would have us to be imitators of him in this grace, which wins the victory in his sight and to our own consciousness, even when we may seem most down-trodden before the world. For this is the victory that overcometh the world, even our faith — faith working by love." 1 John 5: 4.

The burden of this beautiful chapter of precepts is plain. We are never to conquer evil by evil, but to treat our enemies with kindness. In the world we shall often have to experience evil in some form, but we must never allow ourselves to be provoked to the indulgence of a spirit of retaliation. The first display of temper is a defeat; the enemy has gained a victory. Men in general suppose that to resent an injury is only to show a proper spirit. But the Christian's rule is Christ; not to be overcome by evil, but to overcome evil with good.*

*Commentary on the Romans: Hodge. Commentary on the Romans: Haldane. Lectures on the Romans: W. K. Exposition of Proverbs 25: 21, 22: C. Bridges.

REFLECTIONS ON PRACTICAL CHRISTIANITY.

We may search all the books of the most admired writers in the world; we may examine every code of morals, ancient and modern; but where shall we find such maxims as have just been the theme of our meditations? How unlike all human thoughts, laws, and systems! And even where the letter of the human law may correspond with the divine, the grand motive to its observance is wanting. The men of the world could not possibly understand the motives by which these duties of love are enjoined; such speak of what are called the laws of honour. The Christian may forget — alas! the great majority seem to have forgotten altogether — that these precepts of love naturally flow from the great doctrine of salvation by grace, and that he is thereby created in Christ Jesus unto good works, and ought to be their living expression. We may be very self-complacent over some small matter in which we made a fair show of returning good for evil, or at least in ceasing to quarrel with our fellow-Christian; but did we "put on, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye." (Col. 3: 12, 13) It is natural to be well pleased with ourselves when we have taken no active part in the dispute, but mere negatives are infinitely below the sublime thought of the position and aggressive love of Christ in His disciples. "He that saith he abideth in him, ought himself also so to walk, even as he walked." (1 John 2: 6) This is the Christian's standard, and God will never lower it to suit the selfishness of man.

The harmony between the Old and the New Testament on this great subject of christian morals is perfect. Love in all ages must be the same as to its nature; it is too expressive in its character to be satisfied with mere negatives, or bare desires. The natural man would as soon think of cutting off his right hand as stretching it out to feed an enemy in distress; but not so the true disciple of Jesus, who died for His enemies.

We have a fine instance of this divine love in operation in the prophet Elisha; 2 Kings 6: 21, 22. The Syrians, who had been smitten with blindness were led by the prophet into the midst of Samaria. The king of Israel, judging this to be a favourable opportunity to be revenged on his enemies, exclaimed, "My father, shall I smite them, shall I smite them? And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? Set bread and water before them, that they may eat and drink, and go to their master. And he made great provision for them; and when they had eaten and drunk he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel." This was God-like; this was divine; but most foreign to every thought of the king of Israel. "Shall I smite them, shall I smite them?" Being repeated, argues a readiness to shed blood on the part of the king. "Never," says Bishop Hall, in his Contemplations on this passage, "Never did the king of Israel see a more pleasing sight than so many Syrian throats at his mercy. . . . . But the charitable prophet soon gives an angry prohibition of slaughter. Thou shalt not smite them. . . . If it be victory thou aimest at, overcome them with kindness. Set bread and water before them, that they may eat and drink.

"Oh, noble revenge of Elisha, to feast his persecutors! to provide a table for those who had provided a grave for him! These Syrians came to Dothan full of bloody purposes to Elisha: he sends them to Samaria full of good cheer and jollity. Thus, should a prophet punish his pursuers. No vengeance; but this is heroical, and fit for christian imitation. The king of Israel hath done that by his feast which he could not have done by his sword. The bands of Syria will no more come by way of ambush or incursion into the bounds of Israel."

We have another equally noble example of the power of love in the most degenerate times of Judah. 2 Chronicles 28: 1-15. The prophet, Oded, met the children of Israel carrying into captivity two hundred thousand of their brethren, the children of Judah and Jerusalem, including women, sons, and daughters. But in place of slavery, through the touching appeals of the Lord's prophet, they were all set at liberty, and not only at liberty, but with every mark of tender affection. "And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm-trees, to their brethren; then they returned to Samaria."

We will only notice one other passage in the Old Testament, the one from which the apostle quotes, showing clearly that both were inspired by the same Spirit, and that the one stamps the other with divine authority. "If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink; for thou shalt heap coals of fire upon his head, and the Lord shall reward thee." (Prov. 25: 21, 22.) Having dwelt at some length on the general bearing of this text, we would now conclude our reflections by earnestly entreating all our readers not to entertain the thought, so common, that all these precepts are impractible; that they are only ideal, something to be admired, but never to be actually practised. This is unbelief, the suggestion of Satan, the language of the world and of our own corrupt hearts. Rather let us adopt the language of the apostle, and say, "I can do all things through Christ which strengtheneth me;" and surely this among the rest. May the Lord Himself give us to drink deeply into His blessed Spirit, so that the duty which now appears to be an impossible task, a heavy cross, may become our pleasure, our delight, our willing service. Philippians 4: 13; 1 Peter 3: 8, 9.

The Grace and Glory of God

The Grace and Glory of God.

Andrew Miller.

Choice Meditations on the  Gospel of the Glory of the Blessed God

Contents

GOD'S SALVATION AND MAN'S CONDITION.

THE LOWEST STEP IN THE LADDER

A WORD TO A TROUBLED CONSCIENCE

"COMPEL THEM TO COME IN"

THE BAD HALF-CROWN

"LOOK UNTO ME"

WHAT HAS THE BLOOD OF CHRIST DONE FOR US?

"WHAT IS BELIEVING IN CHRIST?"

THE STRAIT GATE

THE GOSPEL OF THE OLD AND NEW TESTAMENTS

HUMAN RELIGION, OR DIVINE; WHICH IS IT?

PERFECT AND PERMANENT

THE PROMISE FULFILLED

REFLECTIONS ON THE WORK OF THE GOSPEL

"BUT I KNOW SOMETHING BETTER THAN THAT"

THE DIVINE ANATHEMA

MAN'S HISTORY AND GOD'S "DUE TIME"

DIVINE LOVE AND ITS FRUITS.

THE MIDNIGHT CRY.

"I HAVE AN OBJECT NOW"

MEETNESS FOR HEAVEN

PREFACE

MANY years have passed away since some of the following incidents from real life were witnessed and recorded. But, though great changes have taken place amongst the actors in those scenes, the moral condition of the sinner, the grace of God, and the blood of the Lamb, remain unchanged. The cross of Christ is the standing witness of what man's heart is towards God. Jew and Gentile, priest and people, king and subject, were gathered around that cross, and united with Satan, in crucifying the Lord of life and glory.

But in place of this crowning act of man's wickedness shutting the door of heaven against the rebellious race, grace opens it wider than ever. The blood of the cross became the righteous ground in the boundless love of God for the richer display of His grace. Every covenant promise and blessing of the long-privileged Jew was now forfeited for ever; every mouth was closed, and the whole world became guilty before God — guilty of the death of His beloved Son. What was now to be done? If man's guilt is to be measured and estimated by the cross of Christ, what must the judgment be? It was no longer a question of lawbreaking merely, but of the murder of the sinless One. Thus stood all mankind without one solitary claim on the compassion of God; but mercy, as at the threshing-floor of Arnon the Jebusite, "rejoiced against judgment." "Where sin abounded, grace did much more abound — that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." Romans 5: 20, 21.

This is the gospel of the grace of God — the good news that grace reigns. Sovereign grace, no doubt, has always been God's ground of blessing for the sinner, through the foreseen sacrifice of Calvary; but its full, unhindered, unmeasured outflow, awaited the death and resurrection of His beloved Son. All partition walls were then broken down; all barriers removed. The cross was thus the great crisis in the world's history, and the moral centre of all the ways of God. His relationships with man were all changed from this time. The long period of man's probation closed in the cross. He was now declared to be a lost sinner, guilty of the blood of Jesus, condemned already, and shut up to grace or judgment.

This gives a peculiar solemnity to the preaching of the gospel; the issues of life and death, heaven and hell, are involved in its proclamation. "For we are unto God," says the apostle, "a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?" (2 Cor. 2: 15, 16.) This weighty and solemn truth is known to all Christians, and should lead all to watch and care for the salvation of immortal souls. True, all are not evangelists in the sense of being public preachers, but all may evangelize by saying a word for the heart or conscience as the Lord gives opportunity. All that is needed for such a work is love for souls — a love which acts in harmony with the heart of Christ. This is the best gift of the evangelist. Millions of souls will be in heaven at last, and swell the song of the redeemed, who were brought to know the Lord by a word fitly spoken, by personal conversation and prayer. All-important as the ministry of the word to Christians most surely is, it is never a question of life and death.

The Lord has His special workers for the different departments of His service, yet ALL may seek to win souls for Christ. He who said, "Feed my lambs," "Feed my sheep;" also said, "Go ye into all the world, and preach the gospel to every creature;" and "COMPEL them to come in that my house may be filled." And the great apostle, who cared for the flock of Christ as none since have done, could say, "Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God." And again, "Woe is unto me, if I preach not the gospel." And, with his latest breath, he exhorts his son Timothy to be a "partaker of the afflictions of the gospel" and charges him to "do the work of an evangelist." Acts 20: 24; Luke 14: 23. 1 Cor. 9: 16; 2 Tim. 1: 8, 2 Tim. 4: 5.

"It is an unhealthy symptom," says one, "when the simple gospel is not relished. It shows that the mind is at work, rather than the conscience exercised before God, or the affections engaged with Christ. The Spirit, who leads into all truth, connects everything in His teaching with those great primary truths, the Person and work of the Lord Jesus Christ." There are not a few, alas, in our own day who are affected with this unhealthy symptom. "It is only the gospel," say some, especially those who assume a high tone of spirituality, and who speak slightingly of earnest gospel workers.

But whatever may be our individual thoughts of the gospel, we are bound to think of it according to the word of the Lord and for the sake of the unsaved. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8: 36.) Here the blessed Master assures all His servants that one human soul is of more value than the whole material world. And can it be a light thing in His for any of His servants to be indifferent to the means of the eternal well-being of that which is so precious to Him? Did He not commend in the highest way, the zeal of the four men who brought, in spite of every difficulty, the palsied man and laid him at His feet? "When he saw their faith" — not his - "he said unto the sick of the palsy, Son, thy sins be forgiven." (Mark 2) We want such zeal now, in connection with all our preaching-rooms — earnest hearts that would bring, in faith, poor palsied souls to the place where the Spirit of God is working. Such zeal is sure to meet its bright reward. In no other way can a preacher be so helped and encouraged. He who honoured the faith of the four then is unchanged and honours such faith now.

A great responsibility thus rests with all who know the gospel — the glad tidings of salvation to the lost. To hold back this truth, or in any way to hinder its full and free proclamation, is to rob the sinner of his only hope of heaven, and Christ of His special glory as the Saviour. "It is the power of God unto salvation to every one that believeth." What dignity and glory this gives to the gospel! It is nothing less than the power of God — "the exceeding greatness of his power to usward who believe; according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead and set him at his own right hand in the heavenly places." Such are the marvellous results of the blessed mission of the gospel of the grace of God. It raises all who receive it from the depths of their guilt and misery, and sets them in the presence of God, pardoned and accepted in the Beloved.

This is the gospel which the Lord has committed to His servants; or, as Paul expresses it, "According to the gospel of the glory of the blessed God, which was committed to my trust." (1 Tim. 1: 11) Unspeakable privilege! Solemn responsibility! To be commissioned by the Lord Himself to proclaim that gospel, far and near, which is the highest display of the divine glory in the richest display of sovereign grace to man. Exodus 33: 18, 19.

May He in mercy grant that both reader and writer may be found faithful to this sacred trust. And may He graciously own and bless, in the service of the gospel, the following papers now going forth in a collected form; and may His name alone have all the praise and the glory.

A. M. London, 1881.

GOD'S SALVATION AND MAN'S CONDITION.

(HEB. 2: 1-4.)

THERE is no subject of such importance to a sinner as that of salvation — the salvation of his own soul. Compared with this, all others dwindle into utter insignificance. Indeed, were he truly alive to his condition as such, he could think of no other, feel interested in no other, occupy himself with no other, until he knew that this all important one was really settled on a solid basis. He would seek first to have this secure, whatever else was left in uncertainty.

The unsaved sinner is like a person on the brink of an awful precipice, up to the very edge of which an enemy has decoyed him, and then, with fiendish subtlety, watching his opportunity to give him the fatal push, that would plunge him headlong down the fearful abyss. Now, what should we think of a person, in such a condition, who could remain unconcerned, if be knew his danger? who, though faithfully warned of his position, and of the enemy who was seeking his destruction, nevertheless, gave no heed to the warning, manifested no desire to flee from the danger, or to escape from the hands of his crafty, cruel foe? We should justly conclude that he was an insane person, one who was alike insensible to the dangers of his situation, the kindness of his friend, and the treachery of his enemy.

Well, such, and worse than such, is the condition, and the conduct, of every unpardoned sinner, who neglects God's "great salvation" — who despises, or trifles with the faithful warnings, and the affectionate invitations of the gospel. He is on the very brink of the slippery precipice of the lake of fire. He is every moment exposed to the yawning gulf beneath. Another step, and his doom may be sealed for ever — for who can tell what a moment may bring forth? Yet, strange to say, he professes to know his danger, and dares to make light of it. Awful delusion! but he believes the lie of Satan rather than the truth of God, and shuts his eyes to the danger he is in. Such, indeed, is the awful condition, the imminent danger, of every one who neglects the "great salvation." He may be kind, loving, gentle, moral, amiable. He may not openly despise or avowedly reject salvation, but in heart he neglects it — treats it with carelessness — and the only termination of such a course, if persisted in, is eternal condemnation. "How shall we escape if we neglect so great salvation?" And oh, what immense numbers there are of this class! Many of the most moral and well conducted amongst men, are living in the utter neglect of God's "great salvation." Oh, fearful condition! fatal delusion! And the great enemy of souls and salvation is doing his very utmost to hide from the view of his poor deluded victims, the reality of their position, until it be too late. Moreover, while the sinner's ear continues shut to the voice of God, and his heart closed to the love of God, he is in the hands of Satan, "the prince of the power of the air, the spirit that now worketh in the children of disobedience." He is led on by him as his prince, and energised by his spirit. He may think he has an independent will of his own, and may boast that he can think and judge for himself, yet all the while he is the merest dupe of Satan, and led "captive by him at his will." 2 Timothy 2: 26.

Some he leads on very gently, getting them to believe that God's time for their conversion is not yet come, and that they must wait His time, He only can change the heart; but, in the meantime, they may take their enjoyment, such as the world offers, in a rational way, honestly confessing they are not Christians yet, so that they are quite consistent. Such, alas! are as surely, though quietly and orderly, on the broad road, as those who are rudely opposed. This is a subtle, but most successful snare of the enemy. It well suits those who have a measure of light, but at the same time a real love for the world. Some who have less light, and less conscience, he pushes along more roughly; while others he drives furiously, and their race is soon run. But at whatever speed, and in whatever character they go, his only terminus is the burning lake, where there is weeping, and gnashing of teeth. But, blessed be the God of all grace, so long as the soul is on this side of the lake it is in the place of hope. God is above Satan; He is above all. He keeps the door of mercy wide open, night and day, for the chief of sinners. "And let him that is athirst come: and whosoever will, let him take the water of life freely." (Rev. 22: 17.) The first look of faith to Jesus is immediate deliverance. "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else." (Isa. 45: 22.) Many have been rescued by the Saviour-God, when on the very brink of hell, and plucked as a brand out of the fire. He only can do it, and we must look to Him. We have many examples recorded in scripture, and set up as finger-posts, pointing out to us the way of escape, and the way of eternal life. Such are the dying thief on the cross, Saul of Tarsus, and the Philippian gaoler. Let us look for a moment at the latter. When, by Satan, driven to the very point of despair, "He drew out his sword and would have killed himself." But the voice of love from "the inner prison," that cried aloud, "Do thyself no harm, for we are all here," stayed his hand, and rescued him from the snare of the enemy. He was just about to strike the fatal blow, and rush headlong into the gulf of hell. For a moment, he stood quivering on its slippery edge, and Satan eager to push him in; when, lo, the sweet accents of love and mercy from the heart of God, fell upon his ear, arrested his attention, and turned his thoughts to the voice that spake. Those kind words, "Do thyself no harm," broke the poor gaoler's heart, and he fell a captive, not to the malice of Satan, blessed be God, but to the victorious love of Jesus. The prey was taken from the mighty, and the lawful captive was delivered from the terrible one. (Isa. 49: 24.) "Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house . . . . And he rejoiced, believing in God with all his house." (Acts 16: 29, 34.) Oh! that my dear reader may be led to pause, and listen to the voice of love. It is Jesus that speaks, and words of perfect grace fall from His lips. I am come, He says, "to seek and to save that which was lost." Oh, then, turn to Him, ere you take another step. As a lost one turn to Him. "Blessed are all they that put their trust in him." (Ps. 2: 12.) Reader, think of this. All who are not in the arms of Jesus, are in the grasp of Satan. There is no middle place.

That which may, alas, be treated with neglect, thought little of, and cared little for, is, nevertheless, God's "great salvation." Hence the solemn warning, appeal, and exhortation in the word before us. "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; HOW SHALL WE ESCAPE, IF WE NEGLECT SO GREAT SALVATION?" These truly solemn words were first spoken to the Hebrews, who had made a profession of Christianity, but were in danger of slipping back into Judaism. Still, they are equally true and applicable to us, and to all who, at any time, or on any ground, are found neglecting this salvation. The subject is one of universal and individual importance, and cannot be overlooked or disregarded by any without incurring God's sore displeasure. "Salvation is of the Lord." (Jonah 2: 9.) It is of His providing and preparing. "Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage." (Matt. 22: 4.) It is divinely suited to man's condition. It is ready now, ready for the acceptance of all who will receive it. It is full and free — free to the most unworthy. "Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat; yea, come, buy wine and milk, without money, and without price." Isaiah 55: 1.

It is emphatically called the "great salvation." And that for several reasons. We will notice some of them.

1. Because of the greatness, and authority of Him by whom it was published. "Which at the first began to be spoken by the Lord." "God . . . . hath in these last days spoken unto us by his Son." (Heb. 1) The law was spoken by angels. The Jews "received the law by the disposition of angels." (Acts 7) But God hath spoken to us, by His own beloved Son, who is essentially and officially above angels. "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?" What a messenger! Oh, what importance must be attached to the message which He brings! "THEREFORE we ought to give the more earnest heed to the things which we have heard."

2. Because of the greatness and glory of Him by whom it was accomplished. When Christ, "by himself," had "purged our sins," He "sat down on the right hand of the majesty on high." He who, in perfect grace to us, when working out our salvation, went down to "the lowest parts of the earth," is now in the highest place in heaven. The cross has been exchanged for the throne, and the reed of mockery for the Royal Sceptre of universal dominion. "But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom." Oh! what a workman! What must His work be!

3. Because of the greatness of the guilt and ruin from which it saves. How few know their real condition in the sight of God, though it is written on every page of scripture. Vain man's thoughts of himself, and God's true statement of his condition, are widely different. By nature, he is a child of wrath; because of unbelief, "condemned already." Yet out of all this sad, sad condition, God's "great salvation," effectually and immediately, delivers. "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins." Revelation 3: 17; Colossians 1: 12-14.

4. Because of the greatness of the blessedness into which it introduces. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." We can never get higher or better than this. To be brought to God, is to be brought to the knowledge of God — into fellowship with God — full conformity to God — and the eternal enjoyment of God. This is perfect blessedness. "We also joy in God through our Lord Jesus Christ." "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God." Oh! what a place to be brought into! "The midst of the paradise of God." This is rest — God's own rest; a higher, a holier, a happier, can never be found. And to feed on Christ there, as "the tree of life." No "tree of the knowledge of good and evil" there. How different from man's paradise! "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." 1 Peter 3: 18; Romans 5: 11; Revelation 2: 7.

Well may the grand theme of the gospel testimony be called the "great salvation." Oh, how great — how good — how glorious! It is salvation from the depths of hell to the heights of heaven; from "the wrath to come," to an "eternal weight of glory." And is this — is this really — what so many are neglecting? Is this what so many are despising and rejecting? Few will say, in plain terms, that they are doing the latter, but many will confess to the former. Many will acknowledge that they are neglecting the "one thing needful." Well, my dear reader, be assured that the former comes to the same thing as the latter in the end. "How shall we escape if we neglect so great salvation?" Escape from eternal woe is utterly impossible, if we persist in neglecting Christ, in whom alone salvation is to be found. "How shall we escape?" is the deeply solemn and unchangeable word of God.

May you be led, my dear reader, to realise its full weight on your heart and conscience now. May you be kept from trifling with a matter of such immediate, unspeakable, and eternal importance to your own soul. Can anything compensate for the loss of your precious soul? "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" No amount of pleasure, gain, or gratification, in this world, can ever make up for eternal misery in the world to come. Why, then, oh! why should you be so thoughtless, careless, and negligent about salvation, "which is in Christ Jesus with eternal glory"? Oh, receive Him by faith, as your Saviour, and then you receive salvation "with eternal glory." Then you possess, as your present and everlasting portion, "the unsearchable riches of Christ." All is open and free to faith. "Only believe." Salvation is by faith alone — faith in Jesus. "He that believeth on the Son hath everlasting life." But oh! believe on Him now. His word can never be truer, His salvation can never be freer, and you can never be more welcome. Why not come now? He is waiting for you. It will be joy to His loving heart to embrace you. It will be joy to all heaven to receive you. Can you delay? Surely not. Flee to the arms of His mercy — flee at once. Tomorrow may be too late. "Behold, now is the accepted time; behold, now is the day of salvation." 2 Corinthians 6: 2.

Salvation! oh, thou bleeding Lamb,

To thee the praise belongs:

Salvation shall inspire our hearts,

And dwell upon our tongues.

THE LOWEST STEP IN THE LADDER.

B. Good morning — . I want to ask you a question; you know I like to puzzle you people a bit, who think yourselves so wise on doctrines.

A. Well, let us hear it; you generally favour me with a few when we meet. I know your mind is ill at ease, so that I can understand all about the questions.

B. Now, I know you will be giving me the old story, about not being done with myself, but I want a direct answer to my question. Well, then, I got up this morning at six o'clock, say, and after the usual morning duties, left at eight for business. But now, observe, up to that hour, eight o'clock, suppose I had confessed all my sins to God, and been forgiven, but at nine o'clock, I drop down dead; what about the sins I committed between eight and nine?

A. Well, if your forgiveness depended on your confession of sin, and asking forgiveness, and you had not done either, of course you would have died in your sins. But if, on the other hand, your forgiveness depends on the efficacy of the blood of Christ, they would have been all forgiven, whether you confessed them or not; on the ground, mark, of God acting in grace towards you, through the atonement of His beloved Son. God forgives the believer, not merely because he confesses his sins, though that is always right, but because Christ put them away on the cross.

B. That is a point I cannot see. It is certainly a comforting one for those who believe it. I know it is your doctrine. I believe we can only be forgiven through faith in the blood of Christ, but we must apply to it — confess our sins, and ask forgiveness. "Whoso confesseth and forsaketh shall find mercy."

A. Just so. Confession, I fully admit, has an important place in the word of God. "If we confess our sins," the apostle says, "he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1: 9.) Whenever we truly confess our sins, God graciously forgives them. It is His own appointed way for the relief of the conscience. But suppose you commit a sin, and remain ignorant of it all the days of your life, what then? you can neither confess it, nor ask forgiveness. How are you to be forgiven in such a case?

B. That is exactly what I want to know. But I want it explained from scripture. Of course, we are to pray for the forgiveness of sins, known and unknown. But I freely confess that my mind is not at rest. I am not satisfied. I cannot feel as you do, that I am perfectly safe, and as sure of heaven as if I were there. Indeed, I very much question if any man on earth can really know that. My belief is that no one can be perfectly certain, while he is here. And I think I am right too. We are so constantly sinning, are we not?

A. Yes, indeed we are; for the thought of foolishness is sin. But what does the word say on this most important point? "If any man sin," not, observe, if any man repent, sees his sin, is sorry for it, and confesses it; but simply, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." (1 John 2: 1.) The full, immediate, and perfect forgiveness of every believer, is founded on the finished work of Christ for us. His advocacy is founded on His righteousness and His propitiation. He may, by the Spirit through the word, lead us into deep exercise of soul about sin, but the forgiveness is complete on another ground.

But now, will you excuse me referring to "the old story, about not being done with self"? How much of Christ, think you, is there in all your theories and reasonings? What of His precious blood? You seem to reckon up things without Him. I know you don't mean it. But does it not simply come to this, "What would have become of me, this morning at nine o'clock, had I not done so and so, between eight and nine?" As if the whole weight of your salvation depended on your own opportunity and ability to deal with sin. Now, what is this? Look fairly at it. Is it not putting self in the place of the precious blood of Christ? To me, it is, because the scriptures so plainly teach "that without the shedding of blood is no remission." God alone is competent to deal with the question of sin, and this He did once for all, on behalf of the believer, in the cross of Christ. By the shedding of His blood, it was eternally settled. It can never again be raised. Blessed, blessed truth!

B. Excuse me, I believe that as firmly as you do. It is only the blood of Christ that can wash away our sins. But how am I to know, how can I be sure, that all my sins are pardoned?

A. Only through believing: there is no other way: "Whosoever believeth in him shall receive remission of sins." (Acts 10: 43.) If you are really resting on the sacrifice of Christ, and trusting to that alone for pardon, you may be quite sure of the full and everlasting forgiveness of all your sins. For the value of that sacrifice is infinite. And being so, it extends to every moment of your life, and to every point in your condition. Were its efficacy only to reach to eight o'clock, and you to live till nine, it would be insufficient for your need. In short, it would be imperfect. Only see where we land, when we get off the lines of divine truth. But what does that word say to every believer in Jesus? "We have redemption through his blood, the forgiveness of sins, according to the riches of his grace." (Eph. 1: 7.) This is a full statement of the case, and whenever you have got to the end of yourself, as an utterly lost sinner, and have no refuge but in the grace of God, flowing through the sacrifice of Christ, you will be at perfect rest, and ready to go at any hour of the day.

B. Now don't you speak too strongly. I want an explanation. There is no good in putting one down with strong expressions. I want to see it. They may appear plain enough to you, but they are not so to others. I feel quite sure that nine-tenths, — nineteen-twentieths of your hearers do not understand the meaning of that word "grace," which you are so constantly speaking about. Take any congregation you please, in London, and you will find very few who understand the meaning of such words. I know it. And you use them, as if all understood them as well as yourself. I believe a great deal of preaching goes over people's heads. Whenever you are going to preach a sermon about grace, you tell me, and I will come seven miles to hear it.

A. Thank you, — . But come when you will, I trust you will hear me preaching grace — the boundless grace of God to ruined sinners. I know of nothing else that meets the sinner's condition. Every man must know either grace or judgment; there is no privileged class now. The cross has broken down every partition wall.

But, tell me, why is it that so few gospel hearers understand what grace is? The word itself occurs very frequently in the scriptures. And to a lost sinner it is the most important word in the Bible. It is the source and spring of every mercy that we receive from God. As the Apostle Paul says, "by the grace of God I am what I am." (1 Cor. 15: 10.) But for that precious grace he would have continued to be the "chief of sinners," and gone as straight, and as fast, to hell as ever he could go. And but for the same grace, so would every child of Adam, without exception. "There is none that seeketh after God." (Rom. 3: 11) The believer is saved by grace, — he stands in grace, and throughout eternity he will shine in grace, the pure unmingled grace of God.

But now, why is it, think you, that grace is really so little understood? Just because so few know their need and helplessness, as seen in the light of the cross. To know grace we must know the cross. Whenever we have learnt the meaning of these two words need and helplessness, we shall soon find out the meaning of the word grace. The "woman of Canaan," when led to take her true place, as a Gentile dog, at the foot of the master's table, learnt it there in the school of Christ. But it was under a deep, deep sense of her pressing need, and utter helplessness. (Matt. 15) This is the only place, my dear friend, truly to learn the meaning, and appreciate the value of divine grace. We must be at the lowest step in the ladder, where grace flows, before we can understand the meaning of that precious text, "where sin abounded, grace did much more abound." Romans 5: 20.

B. Well, yes, it is very plain, I can see what you mean; I understand it. You need not say any more on that point. But you must remember that every one has not the same faith. She had great faith.

A. True, she had, but on what was it founded? What had she to look to? Only grace. The grace that dwells in the heart of Jesus. All the promises were to the children of Israel. He was the Minister of the circumcision. And she was one of the outcast race of Canaan, on whom the curse of God rested. She had no right, no title to Christ as the Jewish Messiah. And she was brought to feel this in the bitterness of her soul, that the grace of God might shine forth in all its divine sovereignty, freeness, and fulness. But she trusted His heart of love. She counted on the grace that dwelt there, notwithstanding His seeming harshness. She knew that He had only to speak the word and her every need would be met. But she knew also, that she had no right to that word, no claim upon Him. This was crushing — awfully crushing to proud human nature. And then, to hear from those lips of grace, "I am not sent but unto the lost sheep of the house of Israel," must have greatly increased the anguish of her soul. Still, she clings to Him in the energy of a faith which counts only on Himself, notwithstanding His covenant engagements with Israel. "Lord, help me," was the earnest believing cry of her heart. "It is not meet," He answered, "to take the children's bread and to cast it to dogs." "Truth, Lord," was her instant reply, "yet the dogs eat of the crumbs which fall from the Master's table." Wondrous faith! but, now she is in her true place, and grace flows out. The struggle is over. The victory is won; she is satisfied with what grace gives. It was to this point He was leading her, and He waited till she got there. And now, that heart of perfect love, which was only waiting for the opportunity, flows forth, in streams of living grace. He could not say — I have not a crumb for thee; that would have been to deny the whole truth of God. "Then Jesus answered and said unto her, O woman, great is thy faith; be it unto thee even as thou wilt." She had touched the deepest spring of His heart and the full resources of His love are thrown open to her. This is a true picture of the sinner's place and condition, and of the grace that immediately and perfectly meets both.

Now, my dear friend, whenever you are brought by faith to this point, all will be victory and peace. Your anxieties and struggles will be over. The moment we take this place, we are met and blessed by God, according to the love and grace of His own heart. He acts from Himself, on the ground of the perfect, and eternally efficacious sacrifice of Christ. We are pardoned, justified, and accepted in the Beloved. We have eternal life in Him. And, now, the clock may chime either eight or nine, or any hour in the twelve, but neither measured time nor unmeasured eternity can ever break the bond that binds our hearts to the blessed Jesus. "We are in him that is true, even in his Son Jesus Christ." "There is therefore now no condemnation to them which are in Christ Jesus." (John 5: 20; Rom. 8: 1.) But I must be off, I have stood more than an hour with you. Good bye. The Lord be with you.

B. Well, good bye, God bless you. I will think on what you have been saying. I am coming some evening to -.

A. Pray think of the sinner's place, the lowest step in the ladder.

Oh! what has Jesus done for me?

He pitied me — my Saviour.

My sins were great; His love was free;

He died for me — my Saviour.

Exalted by His Father's side,

He pleads for me — my Saviour.

A heavenly mansion He'll provide

For all who love my Saviour.

Jesus, Lord Jesus,

Thy name is sweet, my Saviour,

When shall I see Thee face to face,

My wondrous, blessed Saviour?

A WORD TO A TROUBLED CONSCIENCE.

MY DEAR YOUNG FRIEND,

I was not sorry to hear of your distress of soul. It must soon give place to peace and joy. Many, alas! are not distressed enough, who have good reason to be so; but Satan succeeds in keeping their eyes so firmly bandaged, that the light is effectually shut out, and they see not their danger. Have you ever thought of that solemn passage in 2 Corinthians 4? "But if our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Here, you will observe, the gospel is compared unto "light," which is self-evident, yet they see it not, though it is shining around them, because of the blinding of Satan, the god of this world. I am always thankful to hear of persons being concerned about the safety of their souls. I know what the issue will be. It is, generally speaking, the pathway to perfect and eternal repose. Nevertheless, we must bear in mind, that our distress, however great, forms no part of the ground of our acceptance, or in any way recommends us to, or fits us for, the presence of God. The work of Christ is the only ground of acceptance.

Your perplexities, my dear friend, like those of many others, flow from the common mistake of looking to yourself, and being occupied with what is going on there. From what you say, I should judge, that your distress arises from the presence, not the "absence," of God's Holy Spirit. I dare say you will be surprised at my saying so, as you speak so much about the "teaching" and "enlightening" of the Holy Spirit. It is perfectly true, that He is "the Comforter," and that without His teaching, we should remain in ignorance of divine things; and without His enlightening, we should remain in darkness. Still, I hardly think you rightly understand the true character and effects of the Spirit's action by the truth in the soul. By His light and teaching, you get the knowledge, not merely of good and evil, but the knowledge of the difference between the two. This is conscience before God, namely, the knowledge of the difference between good and evil. Now, when the conscience gets occupied with the evil in place of the good, or, in other words, with self, in place of Christ, it must be in trouble. And the aim of the enemy will always be, to get the eye turned in upon self, in place of up to Christ, the true object of faith.

There is a great difference, between what we may call the testimony of God as to what we are before Him, in Christ, and the testimony of the Spirit as to what we are in ourselves. Both, of course, are perfectly true, and each is important in its own place. But I shall try and explain what I mean; and first, as to the testimony of God.

I. He testifies as to what we are in His presence, through the efficacy of the work of Christ for us. He sees the believer as that work has made him, and not as he thinks of himself, judging from his own feelings. For any one to say that the believer is not perfect in the sight of God, would be to deny His word, and cast an indignity on the sacrifice of Christ. In virtue of that blessed work, every believer, the least as well as the greatest, is placed in the holy presence of God, without a single spot or stain, and so fitted to be there for ever. "For Christ also hath suffered for sins, the just for the unjust, that he might bring us to God." (2 Peter 3: 18) Now, mark the expression, that He might bring us to God. That means, to the knowledge of God — to the favour, the friendship, the presence, and the enjoyment, of God for ever. "The just one" took our place, that we might get His. He having once suffered and died for our sins, we now stand before God as complete and perfect as the work of our divine Substitute can make us. "For by one offering he hath perfected for ever them that are sanctified." (Heb. 10: 14.) When this all-important truth is understood, and kept before the soul, its distress and troubles all vanish, and it is filled with the peace and rest of God. To a newly converted soul, this is indeed an immensely important point. I am most anxious to have your attention fully drawn to it; for I know that the testimony of your own experience, to which you are so prone to look, will just be the opposite of God's.

II. The feelings and experience of the believer himself, through the work of the Holy Spirit in him, are exactly the opposite of peace and rest. "For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; that ye should not do those things which ye would." (Gal. 5: 17.) The presence of the Spirit in the soul produces conflict. He discovers sin there, and many things that are unlike Christ, and contrary to the word of God; things which, of course, we should seek to mortify. But if these things occupy us before we know that Christ has put them away, our distress may be very great. And if the conscience is kept lively, its anguish will continue until we see the completeness of our forgiveness, justification, and acceptance, through faith in the precious blood of Jesus. Now, my dear friend, such a discovery of the true character and utter worthlessness of the flesh, ought to make us very humble, but it ought not to fill us with doubt and despair. For, be assured, all the evil which the Spirit reveals, has been put away by the cross of Christ, out of God's sight for ever. And that which He has put away can never be brought up against you. When this blessed truth is seen, instead of being cast down, and questioning your forgiveness and salvation, you will, every day, be learning more and more of the fulness, perfectness, and blessedness of Jesus and His finished work, and your own good-for-nothingness. You will be taught, not to think less of sin, but more of Christ.

But now, what is the Spirit's testimony to Christ, and to His finished work on our behalf? Does He not testify, by His presence in the believer's soul, that He who was on the cross for us is now on the throne as Head of His body the church? Blessed truth! our sins are all put away, and we are one with Christ in glory, through the presence, power, and in-dwelling of the Holy Ghost in us. "He that is joined to the Lord is one Spirit." We have eternal life in Him. The great thing is to get the eye off self, to "have no confidence in the flesh," and to be wholly occupied with a risen, ascended, and glorified Christ at God's right hand.

We have a striking illustration of the flesh and the spirit, in the two sons of Abraham, Ishmael and Isaac. The true character of Ishmael was manifested by the presence of Isaac. We hear nothing of the naughtiness of the former, until after the latter was born. But the bond-woman and her son were to be cast out, for the son of the bondwoman could not be heir with the son of the free woman. (Gen. 21; Gal. 4) This was grievous to the heart of Abraham. It was a hard struggle with nature to cast them out. But Isaac was the sole heir of his father Abraham. The mere child of nature can never be heir to a single promise. Christ is the heir of every promise, and we are joint heirs with Him. But, blessed be God, we are, by faith, His children, and His heirs too, in the full credit of Christ Himself. For, "if children, then heirs; heirs of God and joint heirs with Christ." (Rom. 8: 17.) When thus we have learnt to be done with the pretensions of nature, and occupied with the rights and titles of Christ, our struggling, labour, and trouble of conscience will be at an end. Depend upon it, my dear friend, this is the cause of all your distress. We struggle hard, to take, at least, a part of self into heaven with us. But no! God says it must be cast out. The "strait gate" is only wide enough for Christ to pass through, and the "narrow way" is only broad enough for Him to walk in. So we must be content to leave self outside, and enter, simply, in Christ. But oh! many a long, hard, and weary struggle we have, before we are convinced that self can never get through.

Let your mind dwell much on the word of God as to your position, standing, and acceptance in Christ. Surely it is enough, when God Himself testifies as to your cleanness in His sight, through the precious blood of His own beloved Son. You will now see the point I desire to press on your consideration, namely, the testimony of scripture as to what we are in the presence of God, compared with our own experience.

Take one example more. When Moses speaks of the children of Israel as they were in his sight, what does he say? "Thou art a stiff-necked people . . . . from the day that thou didst depart out of the land of Egypt, until ye came into this place, ye have been rebellious against the Lord." (Deut. 9: 6, 7) What a testimony! and from God's own witness in the midst of the people. But what does God say about this same people? "He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel." (Num. 23: 21) Amazing truth! What a testimony from the holy One of Israel! But how, you may ask, can both statements be true? Moses states what the people were in their nature and practical ways: God declares what they are in His sight, in virtue of the blood of atonement. Observe, God does not say, there is no iniquity in Jacob, but that "he had not beheld it." There was plenty there, sure enough, but, typically, they were a redeemed people, and under the shelter of the blood of the Lamb. And the Lord had said, "When I see the blood I will pass over you." He could not see both the iniquity and the blood that was shed to wash it away. His eye rested on the blood of the Lamb, and not on the iniquity of the people. He looked at them "from the top of the rocks:" Moses, from the plains below. But, nevertheless, when God dealt with them in government, it was another thing. Then He chastened them for their iniquity and perverseness. When Christ had accomplished the work of redemption, according to the glory of God, we hear Him saying, "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." (John 17) He brings the redeemed ones back, and lays them on the heart of the Father, who now receives them as children, watches over and disciplines them; but it is as a father with the children, He sees no sin on them. The Son has fitted them for the bosom of the "Holy Father," and then He says they are "clean every whit."

May your weary soul now know the sweet repose — the perfect, eternal rest, which the bosom of the Father gives.

Ever, most faithfully and affectionately, yours in Christ, A.M.

"COMPEL THEM TO COME IN."

(READ LUKE 14: 15-24.)

THE grace of God may be compared to a stream gushing from the mountain side; which, though frequently meeting with opposition, flows on. The force of the current manifests the fulness of the fountain. It has many obstacles to overcome; but the stream being fed by an exhaustless spring, it acquires strength in its progress; and rushing past or over every hindrance, it runs on, refreshing the region of its course, until it reaches the meeting-place of kindred streams.

The believer, looking up to God his Father, can say, "All my springs are in thee." The stream of life-giving grace which has reached his soul, flows from the heart of God. "God is love." "Where sin abounded, grace did much more abound." (1 John 4; Rom. 5) From this everlasting spring the stream of saving grace has been flowing on, through our sin-blighted and barren world, ever since the lost condition of man called it forth. It was always there; the shed blood of a spotless victim opened up a channel for its righteous flow, "that as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord." Faith's eye will always see the stream of grace, tinged, as it were, with the blood of Jesus.

But oh! with what opposition, from all quarters, has grace had to contend! How often, for a moment, has its course been interrupted, and violently forced into another channel! The nature of God's grace is entirely contrary to man's selfishness. He is angry with God, and hates his brother, because the highest favours of heaven are bestowed on the most unworthy of the children of men. Hence Cain was angry, and killed Abel; and the elder brother was angry, and would not go into the house where grace reigned. (Gen. 4; Luke 15) It has ever been so. Naturally, man dislikes it — speaks against it — seeks to turn it aside and get rid of it altogether, like Israel at Sinai, or, failing in this, he seeks to pollute the pure stream of heaven, by mingling with it the fancied worthiness of his own feelings and doings. In all ages of the world, from every human heart, grace has met with determined opposition; but such is the depth, fulness, and energy of the love of God, the native source of all grace, that nothing can effectually stay its course, or even hinder its progress. The fountain can never fail, the channel can never be choked, and grace, free grace, in spite of every obstacle, must flow on through this desert world, until it has visited, refreshed, and blessed its most distant nations.

These thoughts have been suggested in reading Luke 14: 15-24. Here, our Lord points out the onward course of the pure grace of God, and the spring from whence it flows. In reply to the one who said, while He sat at meat with Him, "Blessed is he that shall eat bread in the kingdom of God," the Lord immediately assured him that the supper was ready, that grace had provided and prepared everything, and that he had a free invitation to come and eat of that heavenly bread. "Then said he unto him, a certain man made a great supper, and bade many; and sent his servants at supper-time to say to them that were bidden, Come, for all things are now ready." They had been previously invited, but now they are intreated to come, for it was "supper-time" and all things were ready. But, alas! "they all with one consent began to make excuse." None of them said, in plain terms, "I will not come," but they were full of excuses. How like the reception that the full, free, and hearty invitations of grace still meet with from many! Few will say plainly, I shall have nothing to do with Christ or His salvation; yet how often are both neglected, nay, despised, for a worldly pleasure — a self-gratification — a shadow — a nothing.

From the beginning God had acted in grace, and saved them that believed His word. But the full expression of His grace was reserved until Christ came. He was "full of grace and truth." (John 1: 14, 16, 17.) "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." (2 Cor. 5: 19.) Grace reigned. None, observe, were unfit or unwelcome guests for the feast on account of their sins. God was not imputing their trespasses unto them. He was acting in grace — pure grace — grace without rebuke. So that there was full forgiveness to the chief of sinners, according to the riches of grace. The guest that was cast out, according to the account given by Matthew (chap. 22), was condemned by the king, not on account of what he had done, but on account of what he had refused. Grace had provided everything. But he despised the robe that was suited to the feast. He was a rejecter of the free grace of God in Christ Jesus. "And when the king came in to see the guests, he saw there a man which had not on a wedding garment? And he said unto him, Friend, how camest thou in hither not having on a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."

Here, observe, nothing is said to the man about what we may call his sins in general, but simply that of having come hither without the wedding garment; and having refused the grace of God, which alone could meet his need, all his other sins, of heart and life, remained, and sank with him into the place of outer darkness. This is deeply solemn. Every remembrance of the ground of condemnation must prove an awful pang of in the depths of woe.

Christ alone is the sinner's salvation. He alone meets all our need. "God hath given to us eternal life, and this life is in his Son." Clearly, then, the Son must be received, or we can never receive eternal life, for the life is in Him. The one question then is, Have I received the Son as my eternal life — my eternal all? When Christ is received by faith, all is received — life — righteousness — pardon — peace, and acceptance.

"My strength, my shield, my safe abode,

My robe before the throne of God."

We have all in Him. "He that hath the Son hath life, and he that hath not the Son hath not life." (1 John 5: 10, 11.) Until Christ is received, nothing is received. The sinner remains in all his guilt, and under the awful weight of his unpardoned sins. Oh! how marvellous that any should be found refusing to be saved, refusing to be clothed in the king's raiment, decked with the king's jewels, and made happy for ever in the king's royal favour. Oh, then, destitute sinner, come! Christless, graceless, homeless sinner, come! Thy God calleth thee, the Saviour inviteth thee, the Holy Spirit entreateth thee, "for all things are now ready." A home, a robe, a welcome, a royal feast, all await thee. Why not come? Why not come now? Remember, oh, remember, that ere long, it must either be the king's banqueting house, or the deep, dark pit of eternal despair.

Our blessed Lord, in the parable before us, refers to three classes in connection with the stream of grace.

1. To those who were much engaged with their own earthly interests, and so had little relish for a heavenly feast. A piece of ground, five yoke of oxen, domestic duties, were more to them than the rich provisions of grace. These things, though right and lawful in themselves so filled their hearts, as to lead them to slight and neglect heavenly things, and thereby proved their eternal ruin. The king at last most solemnly declares of all such, "that none of those men who were bidden shall taste of my supper." They were not condemned, observe, for having, or for attending to these things, but because they were satisfied with them, cared nothing for the provisions of grace, and so refused the invitation to the "great supper." But grace, though disregarded by such, flows on to others.

2. The second class, to whom the Master sent the invitation, were those who were poor and helpless, in the streets and lanes of the city — the right class to value kindness from others. When brought to see and feel our need, and our utter helplessness, such as are here pictured before us, the kindness that offers to meet all our need, will be welcomed and appreciated. And what a picture the Lord here draws of man's spiritual condition! Poor, maimed, halt, blind. In poverty, and without hands to work, or feet to walk, or eyes to see. Oh, what a condition! What but the pure grace of God in the Gospel of His Son can meet such a state of things? It is not enough merely to open a place in a locality, and announce that there will be preaching. If grace be at work, it will do much more, knowing the soul's deep necessities. The neighbourhood must be visited, the streets and the lanes searched, that the spiritually destitute may be found out, an invitation given with beseeching earnestness, and, if possible, brought, it may be, in the first place, to where the Gospel is preached, but with the one object of their being brought to Christ, that they may, ere long, fill the house of the Lord, and dwell with Him for ever. "Go out quickly into the streets and lanes of the city," is the Master's own most urgent command.

3. The third class are found in the extreme outer circles, "the highways and hedges." The nations of the Gentiles, which, when compared with the city of Jerusalem, God's earthly centre, are the distant places of the earth. But grace flows on, its energy and power manifestly increasing notwithstanding the world-wide circle of its course, and the opposition it has had to overcome in every inch of its progress. Its source is in the living God.

Two things seem to characterise the scene of Gospel labour before the banqueting-house is filled, and the door closed.

1. The Master's long-suffering, and patient perseverance in grace. To the first class, He "sent his servant at supper time to say to them that were bidden, Come: for all things are now ready." To the second class, He says, "Go OUT QUICKLY . . . . AND BRING IN HITHER THE POOR," etc. But to the third, He says, "Go OUT . . . . AND COMPEL THEM TO COME IN." Evangelists should be like the press-gang of heaven.

2. The energy of the servant, as one who has caught his Master's spirit. He can return from his preaching mission and say, "Lord, it is done as thou hast commanded, and yet there is room." Blessed is that servant who can give in such an account, "Lord, it is done as thou hast commanded," and still be as fresh for work as ever. "Yet there is room;" as if he had said, May I go out again, and find some more to fill up that room? Oh, what a happy state of things, in any sphere of worthy service, when the servant enters into the Master's spirit, but surely, most of all, in such a sphere as this.

"I think I see the meaning of that text, now, Compel them to come in," said an earnest preacher to the writer a few days ago, and gave in substance the following explanation. "If I meet a friend in the street that I am anxious to see in my own house, I do not merely say to him, The door is open, come in, we shall be glad to see you. No; I entreat him, I urge him, I take him by the hand, and so cause him to feel the earnestness of my heart, that he is compelled to come in. Well, so should we cause unconverted sinners to feel assured of our love for their precious souls, as to compel them to come to Him who loves them infinitely more than we do. I was so convinced that this is the spirit of that text, that last Lord's day evening I was constrained to adopt a new line of action. I felt great earnestness for the conversion of souls in preaching. At the close of the discourse I stated to the people that I should be happy to remain for prayer and conversation, as the Lord might lead, after the usual service was over. I gave a hearty invitation to all, but especially to those who were anxious. Very few left. And, for the first time in my life, in place of remaining near to my desk until the people had removed, I went straight in amongst them. Some of the brothers prayed most earnestly. I began to speak to some who were in deep concern; others followed my example; so that in a short time we had quite a scene of deep interest, and rich blessing — indeed, such as we have never had before on any occasion. Several were brought into peace, others were passing through deep exercise of soul. One man was so pressed in spirit that he stood up, and in a few simple words, declared what God had done for his soul. The effect was most blessed. We have had special meetings for prayer, that the work may go on. The brethren are all stirred up.

Thus the stream of God's rich, full, unwearied, persevering grace flows on, and thus it must flow on, ever deepening, widening, and extending, until it has reached the utmost limits of God's purposes of love, and gathered from the nations of the earth as many precious souls as shall fill the house, which is as large as the heart of God.

May the Lord, the heavenly Master, so teach, guide, and lead all His dear servants now in the gospel-field, fully to carry out the true meaning of the text, in the divine power of the Holy Spirit, so that many around us may be morally compelled to come in, and that His house may soon be filled.

I want an even, strong desire,

I want a calmly fervent zeal,

To pull poor souls out of the fire,

So snatch them from the verge of hell,

And turn them to a pardoning God,

And quench the brands in Jesu's blood."

THE BAD HALF-CROWN.

A FEW months ago, while waiting for my ticket in a country railway office, I observed a half-crown nailed to the counter. The young man who was giving out the tickets, also attracted my attention. He seemed a sharp youth, and had an air of importance about him, becoming the responsibilities of his office. With his hand raised to the ticket department, and the finger ready to pounce upon the right one, he shouted, "First or second, sir? "

Being the last one that was then waiting, I thought I should like to have a few words with our young friend about the half-crown, so I said to him as I was picking up my change, "What is this you have got nailed to the counter, my boy? "

"A half-crown, sir."

"But why have you it nailed to the counter

"Because it is a bad one, sir."

"So you were determined it should go no further. But now, tell me, does it remind you of anything very serious?"

"I don't know," (looking very straight at me and paying great attention).

"Well, I'll tell you, my boy, what it has brought to my mind, — that will be the end of all hypocrites, they will at last be nailed down under the awful judgment of God. And they will never be able to get away from it. Now, you look at that half-crown. A nail driven through it, — fixed to the one spot, and exposed to public condemnation. Every one sees that it is a detected hypocrite, and exhibited there as a warning to others,

"Now, mark, such will be the end of all who make a profession of religion, but who have not Christ in their hearts. Like that half-crown, they may deceive many for a time, but they cannot deceive God. Can they? Oh no! that half-crown may have passed through a good many hands before it was detected, but at last it fell into the hands of a judge who knew that it was not real, and so condemned it, and would let it go no further. And now, you remember this, God will, at last, ring, as it were, every professor on His counter — His judgment-seat; and every one that is counterfeit, not real, will then be detected, condemned, and nailed to the place of judgment for ever; so that every time you throw down a ticket, and look on this bad half-crown, you are reminded of the awful end of those who are not right in heart with God."

This last sentence was evidently more than our young friend could comfortably bear, for he immediately exclaimed, with his usual sharpness, "I'LL HAVE IT TAKEN UP." After a few words as to the certainty of coming judgment, we parted.

Finding we had to wait a little for the train, a friend who was with me, and who had listened to the conversation, returned to the office for a platform ticket; and without saying a word to the lad, he merely gave him a playful look, pointing to the half-crown, when the youth again said in a very determined tone, "I'll have it taken up."

How like, thought I, to the natural heart. "I'll have it taken up." It had been nailed there for the purpose of warning others against passing bad money, lest they might be detected and brought to judgment. But as soon as it was made to bear as a warning for his own conscience before God, he immediately declared that he would have it removed. Rather than be reminded of the fearful end of those who have not Christ as their righteousness, he would silence the testimony by removing the witness. But ah! what a poor, self-deceiving way this is of getting rid of a present difficulty. The future trouble remains. Yet, alas! how constantly this is done, both by young and old.

The natural mind soon manifests its dislike to the most affectionate warnings of truest friendship. The witness, if not removed, will be unheeded or avoided. How often the lips of wisdom are silent, while the heart burns with the most yearning anxiety to say a faithful word in sweetest, tenderest love, to the object of its deep solicitude. But in vain. Guessing at what is coming, the warning voice is rudely hushed, by a heartless, "I have heard all that before, many a time — what's the good of always coming out with the same thing? I know it quite as well as you can tell me." Under such circumstances the heart must seek relief in pouring out its burning, pent-up love into the bosom of God. The icy indifference of the deceived, perishing sinner, forms a wonderful contrast to the genial sustaining presence of God. "Cast thy burden upon the Lord, and he shall sustain thee." "Let your requests be made known unto God, and the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus." Psalm 55: 22; Phil. 4: 6-9.

Most in our day, and perhaps all who read this paper, know, that no man can stand approved before God in his own righteousness. He may have been, touching the outward letter of the law, blameless, but when tried by God's standard, he will surely be found deficient, disapproved, and rejected. "Enter not into judgment with thy servant," said David, "for in thy sight shall no man living be justified." "All our righteousnesses," says Isaiah, "are as filthy rags." (Ps. 143: 2; Isa. 64: 6.) These truths are absolute. We have not to wait till we reach the judgment-seat to know God's estimate of man's righteousness.

It is something peculiarly offensive to Him. Not only is it as "rags," compared with a perfect garment, but as "filthy rags," compared with the robe of spotless white. Such a condition of soul is most loathsome to the holiness of God, and must be judged by His righteousness. Woe, woe, eternal woe, must be the sinner's portion who appears before the judgment-seat in such a state.

Had scripture said "all our wickednesses are as filthy rags," there might have been some hope for the righteousnesses, but when it says, "all our righteousnesses are as filthy rags," all hope is cut off. The best things we have, or can produce, are totally rejected as utterly unfit for God, and for the place of His holiness. Fair appearances there may be, and that which will pass among men as genuine enough for any one. But God looks on the heart. He has but one standard. He looks for Christ. He tests the heart's estimate of Him. If that dear name be found graven on its tablets as its all in all, it will surely pass as the genuine, current coin of the realm of heaven. But oh! where Christ is not the stamp of the heart, all is utterly worthless to God. If He fills it not, it must be empty indeed, whatever else may be in it. If there be no Christ in the heart, there can be no pardon, no peace, no salvation, no eternal life. Sin remains, and all its direful and never-ending consequences. What will, what can, God say to a Christless soul at the judgment-seat? "Depart from me, ye cursed, into everlasting fire, prepared (not for you, but) for the devil and his angels." (Matt. 25: 41.) This must be the fearful and inevitable doom of all who live and die without a personal interest in Christ, whatever their appearances, or professions may have been in this world. Nothing but the blood of Christ can save a soul from the lake of fire. Nothing but the preciousness of Christ can stamp a soul for the rank of heaven. His precious blood alone cleanseth from all sin, and He, Himself, is the righteousness of God to every one that believeth. Ephesians 1: 7; Romans 10: 1-13.

I observed that the bad half-crown had a shining face like the good ones, and, outwardly, it had the same stamp upon it. But at heart it was bad, there was no silver there. Only base metal. It was a hypocrite — a mere professor. It pretended to be what it was not. It had a fair outward appearance, but no reality in heart. I observed, further, that the nail of judgment pierced both the head and the heart. Mournful illustration of the seat of the thoughts, the understanding, the will, the desires, the affections and passions, being penetrated with the iron rod of God's sore displeasure. Oh! is such, in very deed, the end of the mere formalist? Unquestionably; and of all Christless, graceless, souls. The righteousness of God must judge evil. But I also further thought, will the wicked at last be fixed to one place? The doomed half-crown could not move a hair's breadth. How monotonous — how ignominious! Affixed to one spot, a public spectacle. Labelled, "A once shining professor, but now a detected, dishonoured, doomed, deceiver." But oh! thought I, shall it be thus at last with all who have no true interest in Christ, professors or not professors? Most assuredly. The word of truth has gone forth from the lips of Him who cannot change. It stands recorded in the statute book of heaven. And thus it runs, and may my reader mark it well. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." John 3: 26.

My mind now turned to a case in point — to one who made a great profession. I mean the man who had not on the wedding garment. (Matt. 22) It does not appear from the parable that any of the guests thought that he was different from themselves, so thoroughly had the reality been imitated. And so it is now. Immense numbers in the present day make a profession of religion, of whom, no man on earth could feel quite certain as to whether they were real, or merely formal Christians. Their lives are strictly moral, they regularly attend some place of worship, they give of their money for church, mission, and benevolent purposes; they sing psalms and hymns as sweetly as any one. They read the scriptures, pray and preach, it may be, in public, and yet when the unmistakable signs of divine life in the soul are looked for, the search is in vain. We have to leave such cases, thankful that we are not their judges, until the Lord come.

Such seems to have been the case in the parable. He may have occupied a high place amongst professors. But there was no cleaving of the heart to Christ, and trusting in Him alone. Oh, no! for the full promise of God is sure to all who trust in Jesus. "Blessed are all they that put their trust in him." (Ps. 2: 12.) He was a stranger to the love and grace of God in Christ Jesus. He was a rejecter of grace and man is saved by grace alone, through faith, without works of law.

But though he had succeeded in deceiving the guests, he could not deceive the king. "And when the king came in to see the guests he saw there a man which had not on a wedding garment; and he saith unto him, Friend, how camest thou in hither, not having on a wedding garment? and he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."

Alas, alas! what a close to a long life of high sounding profession! What an end for one who has had a high place in the church on earth. And, alas, for all who have not Christ. Bound hand and foot, and cast into the place of judgment. Now, he must lie where he falls. He must abide in the place wherein he is cast. There was a time when he was determined to have his own will, and to enjoy his own way, in spite of every warning. But now, he is nailed to the one spot. He can have his own will and his own way no longer. Wrapped in the vile and worthless rags of his own evil and hypocritical ways, he is cast outside the presence chamber of the king, and has no means of resisting the righteous but fearful judgment that he has brought upon himself. Oh! that careless, thoughtless sinners, and mere nominal professors would think on these awful realities now, and take warning. The time is fast coming when it may be too late. Soon shall all who now dwell on the earth have to take their respective places, either in the bright and sunny regions of eternal glory, or in the dark and murky region of eternal woe.

The scriptures are plain and absolute. God is righteous, and He can approve of nothing less righteous than Himself. He is the only true God, and can accept of nothing less true than Himself. He has but one standard, and Christ alone is up to His measure. Nothing will pass as current at the judgment-seat that has not the name of Christ stamped upon it. The sinner can only be received, approved, and justified in the worthiness of Christ. He is the way, the truth, and the life. No man can come unto the Father but by Him. He is the door, the only way of entrance into the Father's house.

When the sinner draws near to God now, in the faith of his own worthlessness, and the worthiness of Christ, he is accepted. "Accepted in the beloved." And Christ is ready to receive all that come to Him. He casts out none. Oh! then, unpardoned, unsaved sinners, whether you have made a profession or not, at once, with your whole heart, turn to Jesus, in the full assurance of His pardoning love. Be assured that He is waiting, ready to receive you. Oh! doubt Him not, believe Him, trust Him. He is able, He is willing, to save the chief of sinners. Oh! at once, without delay, flee to the arms of Jesus. Flee from your evil habits, and from the awful doom of outer darkness. As a lost sinner, take refuge in Him who was nailed to the cross for sinners, for you, and yet, as another has said,

"Sins they were, not nails, which held Him,

Sinner, there He died for thee."

He wore a crown of thorns, emblem of the curse of sin, that you might wear a crown of glory — fruit of grace divine. His side was pierced with a soldier's spear, that you might find a resting-place in His heart for ever. He bore the judgment of God against sin, that you might enjoy an eternal weight of glory. Oh! then, be careless no longer, slight the Saviour of sinners no longer. Believe in Him, according to the word of God. But, oh! see that you believe now. Can you lie down to sleep another night, with all your sins upon your soul? Surely not. Look to Jesus, and your eyes shall be enlightened, your burden removed. "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." Acts 10: 43.

"LOOK UNTO ME."

WE have frequently had submitted to us, in substance, the following question and remarks, namely, "Why is it that so many sincere Christians never get rid of doubts, fears, and questionings, as to the full assurance of their salvation? Sometimes they seem sure, and are bright and happy, but in a little while they seem depressed, doubt their interest in Christ, and are most unhappy. We know of some who are every now and then on the borders of despair, and even when they do find something like peace, they are in constant terror that it will not last long; so that it can never be said of such that they have true peace or rest."

Such a state of things we know to be very common, and believe it proceeds from different causes in different persons, and in most cases the real cause seems hidden from the person's own mind. In many cases, perhaps more than we suspect, a dark, fluctuating state of soul is the result of its faint and feeble desires after the knowledge of the Person of Christ. If the soul really desire the knowledge of Jesus, valuing Him above all other things, we may rest assured that He will reveal Himself to that soul. And, as a happy consequence, light, peace, joy, and stability would characterise its condition. Is not the Holy Spirit grieved because we value so little, and breathe so faintly after, the knowledge and fellowship of the Lord Jesus? The grand object of His mission is to reveal Christ to the soul. "He shall glorify me, for he shall receive of mine, and shall show it unto you." John 16: 14.

How often, alas, are some almost entirely occupied with themselves, in one way or another, in place of Christ — their faith, their feelings, their clouds, or their gleams of sunshine. Still it is all and only self. The Person of the Lord Jesus, and His wondrous love, are but little dwelt upon, either in their thoughts or in conversation and, consequently He is but little known, loved, and valued. Hence the Spirit is grieved, Christ is not revealed to the soul, and darkness and feebleness necessarily follow. Could self be only set aside as good for nothing, and Christ become all in all to the heart, the soul would rapidly grow and speedily manifest the features of the divine nature, and become more like unto Christ Himself. Oh! to prize more what He is in Himself, and in all His wondrous love to us; and to long after a fuller, deeper character of communion with Him, as our living Head in glory! Then would our souls enjoy the happy liberty of His love.

Again, there are others who, though they may not be occupied with self in that particular way, and may even have an assurance that they are saved, still, know little of the true peace of the gospel, and less of communion with the Person of Christ. They are taken up with something that is lower than Him. Service preoccupies the mind. What we may call the things of Christ, or rather the things of Christianity, occupy them; and though in themselves right and praiseworthy things, these are allowed to come between the heart and the Person of their Lord and Master. This will prove sad work for the soul, and must lead to dryness, leanness, and unfruitfulness in joy, and peace. Oh! for more of the spirit of him who said, "For me to live is Christ." (Phil. 1: 21, 22.) When Christ Himself is the object and centre of the heart, its peace and joy will abound, and thereby be strengthened for happy and abundant labours. The third of the Philippians is a practical chapter on this point. The servant need not labour less, but keep service in its own place, that Christ may have fully and entirely His.

But there is another class, and one to which we would more especially direct our attention. We refer to those who may, or may not, have been recently awakened, but who are earnestly seeking peace with God through our Lord Jesus Christ. This is now a numerous class, blessed be the name of the Lord. May it be increased a hundred-fold. Many are brought into peace, it may be, the same evening that they are awakened, but their enjoyment of it, in some instances, is interrupted at a very early stage of their new course. Here the enemy will seek to persuade the young converts, that what was called conversion is all a delusion, and that they have neither part nor lot in the matter. Such fiery darts can only be quenched by the shield of faith; not by reasoning, or even by referring to the date of conversion, but only by looking to Jesus, and trusting in Him. When the eye is kept fixed on Christ, Satan's darts fall powerless to the ground. Others, again, in place of being brought into peace at once, continue for some time in distress, and pass through deep exercise of soul. "But why is this?" our inquirer may ask. "Is this experience necessary to genuine conversion?" Certainly not. It may accompany it, but the scriptures teach us that a soul is converted when it is truly turned to God. The expression of the change may be very feeble, and connected with much that hinders it, but when it is real, conversion has taken place; the soul has a new life and new desires. Acts 11: 21; Acts 15: 19; 1 Thessalonians 1: 9.

But surely it is no marvellous thing for a soul to be deeply agitated when first it sees its condition under sin, in the light of God's presence; nor that it should be easily disturbed, until it be more deeply rooted in the truth of God, although it has got a glimpse of the ground of peace. The main source, we believe, of all such distress and changeableness, is the soul looking at things which concern it from a wrong point of view. The constant tendency of an anxious soul is to judge of God, and what He is to it, from its own feelings. Hence, its conclusions are entirely wrong. In place of thinking of God according to the revelation which He has given us of Himself in Christ, it reasons about Him from what it feels within. This wrong way of looking at divine things must necessarily lead to great misapprehension, confusion, and perplexity. And while the soul continues so to look at things, its distress must remain. No relief can be found until it looks outside of itself. God in Christ, the Saviour-God, is the true object of faith. (Isaiah 45; John 4) In place of reasoning from its own feelings up to God, it must learn to reason from God down to its feelings. This is the only right point of view for a soul at all times, whether it be in the condition of a babe, a young man, or a father.

The all important questions for an anxious soul are not what it feels and what it thinks, but such as the following:

1. What is God to me a guilty sinner?

2. What has God done to save me a lost sinner?

3. What will God do for me an awakened, seeking sinner?

4. What will God be to me a believing sinner?

To some of our readers, and especially our youthful readers, these questions may be subjects of interesting scriptural inquiry. And when the first is understood, the doubts and fears will be all gone, and the second, third, and fourth will be quite plain. So we will leave them, and give, in illustration of our subject, the substance of a recent conversation with a young man in deep concern about his soul.

"Do you really believe that God regards you as a great sinner?"

"Oh yes, indeed I do; I am sure of that."

"But now, tell me, how are you sure of that?"

"Because I know it — I feel it; I have been a very great sinner."

"But is there no other way that we may know it besides feeling it? Has not God told us in His word that we are all sinners?"

"Yes, I know He has, and I would give the world to know that I am pardoned."

"Oh, you need not speak about giving; God is not asking anything; neither is He seeking to condemn you because of your sins, but to turn your heart to Jesus. But now, take the ground of faith as a sinner. You can only have to do with God now by faith. Know and believe that you are a sinner, not because you feel it, but because God says it. And then comes the important question, What is God to me a sinner? Now, don't look within, look to Himself, hear His word. What does it say? 'But God commendeth his love toward us, in that while we were yet sinners, Christ died for us.' (Rom. 5: 8) Can you receive the truth here so plainly stated, namely, that God is love to you a sinner?"

"The word says it, and we should believe it; I know that."

"But should not you believe it now? Will it be truer tomorrow? Does not God say He loves the sinner? and you say that's what you are. Therefore He says plainly that He loves you."

"That's what I want to believe, but I can't feel that He loves me; my sins seem so great."

"Well, that's true, but in place of looking at your sins, as you know them in yourself, look at them in the light of this verse, and you will see that it is by means of these that you know how much God loves you. It was your sins that drew forth this wondrous love, in the gift of Jesus. God loved us, Christ died for us, 'while we were yet sinners' — while we were as black and vile as sin could make us. Righteousness judged the sins, and love saves the sinner, through the sufferings and death of the blessed Lord Jesus. Oh, wondrous, wondrous love! But mark, this is not all. Not only has God manifested His love in giving Jesus to die for you a sinner, but the same love has followed you in all your wanderings, and followed you to this room tonight, and now He has laid His hand of love upon you, and is drawing you to His beloved Son. Oh, yield your heart to the drawings of His love! Look up! only look to Jesus! Hear Him saying to you, 'Look unto me, . . . . and be ye saved,' and 'Come unto me, . . . . and I will give you rest.' Be done, then, with your feelings and reasonings about yourself. Dwell on the love of God as it has been manifested in the death of Christ for you, and let your whole soul rest on the truth of that word, 'The blood of Jesus Christ, God's Son, cleanseth us from all sin.' The moment you take your place among the 'us' who believe, your sins are all cleansed away. The answer of Jesus to your every anxious look and earnest desire, is, Thy sins which were many are forgiven. Go in peace, 1 John 1: 7; Luke 7: 36, 50."

"Well, I think I believe all that; I see it quite differently now. But I thought that I ought to feel it all in myself, before I could believe it was true to me. I now see I must not look to myself, but only to Jesus."

"Yes, my dear young man, the only sure way of keeping our eyes off ourselves, is to keep them fixed on Jesus."

Before closing this paper, we desire to say a plain word on the perplexing subject of "feeling." We meet with it everywhere. The mistake into which so many fall, is that of confounding the enjoyment of truth, when believed, with the mere feelings or impressions of their own minds. When persons say, "I can't feel that God loves me, that Christ died for me, that my sins are forgiven," we believe that they simply mean, "I do not enjoy or feel the power of these blessed truths." But how can these or any other truths be enjoyed, or their power felt, until they are believed? Faith never refers to self, but always to the word of God. We meet with many who want to feel that they are believers, before they have believed the truth, and to feel that they are safe before they trust in Jesus.

Now, this is all confusion. The truth to be believed, mark, is outside of self — the enjoyment of it is within. "The Lord direct your hearts," says the apostle, "into the love of God, and into the patient waiting for Christ." (2 Thess. 3: 5.) These blessed central truths are ever the same — unchangeable, outside, and independent of the believer; nevertheless, they are to be enjoyed in the heart. But if we at times fail to realise their power, and to enjoy them in our hearts, they remain unchangeably the same. The object of faith is ever outside of self — the enjoyment of it within. Our failing to enjoy the object, can never lessen its value, or change its character.

The truth as to pardon, peace, and acceptance must be received in faith before it can be enjoyed, or its power felt. The same moment that the sinner is brought to Jesus in faith, the whole need of the soul is met — fully, perfectly, and for ever met. When this is believed, the soul has rest; not, observe, in its own feelings, but in the word of Christ believed. He never says to one who comes to Him, "I will forgive." No, blessed be His name; but, in plainest terms He says, "Son, daughter, thy sins are forgiven, thy faith hath saved thee; go in peace." Mark 2: 5.

The only question now is, Can the troubled one receive it as the truth of God? If so, the voice of Jesus has spoken peace to that soul. And if the ear be kept open only for Him, its peace will be as complete and settled as the word of Christ can make it. Did Jesus ever send away a seeking soul from His presence in a state of uncertainty? No! never! and He never will. His word is pledged. "Him that cometh to me, I will in no wise cast out." When He says, "Thy sins are forgiven," should the soul have another doubt as to the blessed fact? When He says, "Thy faith hath saved thee," should the slightest feeling of uncertainty remain? When He says, "Go in peace," should the soul go in trouble? Assuredly not! And assuredly it will not, if only it looks to Him, and not within — if only it hears His word, and listens not to the voice of its own feelings. Oh! that anxious, troubled souls would only cease from looking within, and from judging of their state before God from their own feelings. The blessed consequences of faith in Christ are fully and plainly revealed in God's word. Let the eye of faith rest on it, and let the heart of faith count on it most surely, and then peace, like a river, will flow into your soul. The character of your own mind, the nature of your religious education, or your present opportunities, can in nowise affect the heart of God, or the word and work of Christ. Faith's blessed, and never-ending consequences, the Spirit of truth declares to be, 1. Being justified. 2. Having peace. 3. Standing in grace. 4. Waiting for glory. "Therefore being justified by faith we have peace with God through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." Romans 5: 1, 2.

"O eyes that are weary, and hearts that are sore,

Look off unto Jesus, and sorrow no more:

The light of His countenance shineth so bright,

That on earth, as in heaven, there need be no night."

WHAT HAS THE BLOOD OF CHRIST DONE FOR US?

From notes of a Discourse on Heb. 9: 7-14.

NO pen can write, no tongue can tell, what the blood-shedding of Jesus has accomplished. The wondrous fruits of that one sacrifice, both God-ward and man-ward, are infinite in their variety. The intrinsic value of that blood has fully and fairly met all the claims of God, every demand of the law, and the whole need of man. It has laid a foundation, or rather, in itself forms the foundation for the full display, throughout eternity, of the glory of God, and the complete blessedness of His people. Its virtue is felt throughout the highest heights of heaven, and appreciated there in a way that we can have no conception of here. But in due time its power shall be manifested throughout the whole universe. The vernal bloom of every leaf, and flower, and blade of grass; the playful lambkin, and the harmless lion; the reign of peace and plenty throughout the whole creation in the day of His millennial glory, shall alike proclaim the redemption-power of the blood of the cross. And on the other hand, the awful consequences of sinners despising that precious blood, shall be endured for ever in the deepest depths of unutterable woe. Its power must be felt everywhere.

But to the believer, the truster in that precious blood, it has opened the pearly gates of heaven, and shut for ever the gloomy gates of hell. It has quenched the flames of the burning lake, and opened up the everlasting springs of God's redeeming love. It has plucked him as a brand out of the fire, cleansed him from every stain of sin, and planted him in robes of unsullied brightness in the immediate presence of God. For none has the blood of Christ done so much as the hell-deserving sinner. And no order of beings in the bright world above, can ever know the value of that blood, or appreciate the heart that it flowed from, like the redeemed sinner. It was an elder, not an angel, as one has sweetly said, that told the weeping prophet of the One who had prevailed to open the seven-sealed book: "And one of the elders said unto me, Weep not; behold, the lion of the tribe of Juda, the root of David, hath prevailed to open the book and to loose the seven seals thereof." (Rev. 5: 5.) There are depths in that blessed word prevailed which only a saved sinner can know.

But of all the precious, happy fruits of the blood-shedding of Jesus for us, there is one peculiarly sweet to my heart. Perhaps it is wrong to speak of choosing, where all are divinely perfect, and flowing from the same source; but now, tell me, beloved friends, have you ever thought much of the wondrous blessedness of being brought back to God? I do not mean into heaven merely, but unto God, and that, too, in companionship with Jesus — as one with Him. Oh, is there not something that comes home to our hearts, in the knowledge that we are brought back from our wanderings in the far country, to the Father's house; the Father's home; the Father's heart; the fulness in blessing of the Father's presence? I have often thought that the prodigal would be so overcome with the Father's love that he would neither see, nor think about, anything else. Had his eye and his heart rested on the robe, the ring, and the feast, more than on his Father's love, would you not be ready to cry out, Unworthy, unworthy? Oh, what are jewels, however sparkling; robes, however fair; crowns, however bright; or feasts, however sumptuous, compared with the deep and changeless affections of the heart, yes! and of a Father's heart too? This will be our heaven, and the very consummation of heaven's blessedness. With Jesus, and like Jesus, at home in the Father's presence, and finding all our happiness there. The apostle has reached the climax when he says, "But we also joy in God, through our Lord Jesus Christ." (Rom. 5: 11) Higher than this he can never go, and better than this he can never find.

There are three things which the blood of Christ has done to accomplish this deeply blessed end for us, namely, to bring us back to God.

I. The way into the presence of God was opened up for us by the blood of the cross (True, it was always open to the sinner by faith for salvation. Here, it is more a question of worship.) Up till that time the way into the holiest of all had not been made manifest, or laid open. (Ver. 8) God dwelt behind the veil, and His people Israel worshipped Him outside. But the same stroke of judgment that slew the Lamb, and shed His blood, rent the veil from top to bottom, thus laying fully open the way into the immediate, unveiled presence of God. The blood of bulls and goats never could do this. We read in Leviticus 16 that on the great day of atonement Aaron sprinkled the blood of the young bullock on the mercy seat, and before the mercy seat seven times, thereby maintaining God's relations with the people, and the ground of their approach to Him for twelve months to come. But there was no rending of the veil, or liberty to draw near to God, save by the high priest alone, and that only once a year, and never without the blood of atonement.

But the blood of the Lamb which flowed on Calvary has accomplished all for us. The veil is rent. The mercy seat above, and the way up to it, are, as it were, sprinkled seven times. The number seven signifies perfection. All has been perfectly accomplished by Jesus. From the cross to the throne we have a blood-sprinkled pathway. Oh, what a truth this is! Every step of the way is tracked with the Saviour's love. Oh, how this should strengthen our faith, and bind our hearts to Him! The way to God is now open at all times, for Jew and Gentile — for the chief of sinners. In the faith of this precious blood the guiltiest may come. Come! where to? Into the Holiest of all. He will find the blood there before him. God is satisfied. His character, as well as His claims, have been glorified in the work of His Son. He reposes with divine complacency on the blood-stained mercy seat. But how is the sinner met when he comes? In judgment for his sins? No; that was executed on the cross. Love alone remains to welcome the returning sinner. What! nothing about his sins? No; that question was settled on the cross. God will never raise it again with the poor sinner that trusts in Jesus. He both forgives and forgets. Did the father say anything about sin to the prodigal? Not a word. The prodigal confessed his sins, and that was a right thing for him to do. But God settled with Christ on the cross about his sins. Love, boundless love, flows out to meet the sinner and welcome him home. No barrier intercepts his way. It is perfectly clear. Christ Himself has laid it open. Oh! then, my fellow sinner, come. Come now. Return to the Father's house. Thy return will make Him glad, and His arms around thy neck will banish fear, and fill thy soul with a new and heavenly joy. Better far to dwell in heaven than in hell for ever. Christ has opened the way. The blood of reconciliation is there, Fear not, only come. Come depending on that soul-saving, peace-speaking blood. Why delay? Only trust in the blood of Jesus and thou art safe for ever. All who honour the blood of Jesus with the confidence of their hearts, reach the highest, and the best place in heaven.

II. The blood of Christ has fitted the believer to enter the open way, and to stand with a "perfect conscience" in the presence of God. (Vers. 8-14; Heb. 10: 1, 2.) Blessed truth! No sin is left on the conscience. There is no more conscience of sins; although, of course, we shall have the consciousness of sin in us while we are here. But the blood of Christ cleanseth us from all, not some sin. As a young convert so simply but truly answered me the other day, when I was saying to her, "What a blessed thing to know that our sins are all forgiven," "Oh, yes," she replied, "why, if there was one left we could not get into heaven." Sin is as far away from the worshipper in God's presence, as from Christ who bore it. We shall never need to be ashamed of our robes in heaven, or seek to hide ourselves behind a myriad of radiant ones. Our clothing is the righteousness of God. The highest angel will never have such a robe. Could envy enter the bosom of an angel, it would be because the saved sinner's robe is brighter than his. The blood-washed robes will be the whitest in heaven. They will be the same as Christ's, blessed be His name, and more than this we can never say.

But there is another thing, beloved friends, that I would notice about our being fitted to enter heaven, and that is, we enter by the same title as Christ Himself. He entered by His own blood. (Ver. 12) In virtue of His own blood. So do we. He would enter, not now on the ground of His own intrinsic righteousness merely, but by the same title as His people. Blessed Jesus! what grace! Having been "numbered with transgressors," He enters heaven by the title which equally serves for them. Hence clearly, the same welcome, the same place of nearness to the throne, as Christ Himself, await all who come in the faith of that blood. The gates were lifted up, and the doors wide open flung, when the victorious Jesus returned. We have the same title, the same right of entrance, the same joyous welcome as Christ Himself. But where, beloved friends, does this precious blood set the believer? Not within the threshold of heaven merely, but in the Holiest of all — near as Christ is near. I was speaking the other day about the place of nearness, and dearness into which we are brought in Christ, when a christian friend replied, "Oh, I do not aspire to that, I shall be satisfied if I be only a doorkeeper." But would Christ be satisfied? was my reply. What! a loving bridegroom allow his bride to be a doorkeeper! What would you think of such a thing? The bridegroom to keep his seat at the joyous table, and allow the loved one of his heart to stand behind the door to open it to every one that knocks! This is a false humility; such thoughts are not honouring to Christ. True, in this world, it would be better far to be a doorkeeper in the house of God, than to have the highest place in the tents of wickedness. But the bride of the Lamb must be where He is, and as He is, and that for ever.

How did the saved thief enter heaven? With Christ, and in all His perfectness. "Today shalt thou be with me in paradise." He was not merely to be within the door, but with Christ, wherever that might be. Oh! these blessed words "with me!" they settle and define everything as to our heaven. "With me," "with Christ," "with the Lamb whithersoever he goeth." Oh, what a heaven ours will be! always with Christ, and as Christ. Heaven would be a dreary blank to us without Christ, and it would be a dreary blank to Him without us. We can never be separated throughout eternity. The members must be where the Head is, and the bride must be where the bridegroom is. But, oh! the assurance of His love makes our hearts long to be with Him.

"Thy love, most gracious Lord,

My joy and strength shall be;

Till Thou shalt speak the gladdening word

That bids me rise to Thee."

Are all here ready to meet Jesus, were He to come tonight? Oh! make friends with the Lamb now. His love is sweet, His blood is precious, His home is dear. With arms extended wide, He waits to embrace and welcome to His heart every soul that will trust Him. It seems to me a small thing merely to trust Him. I want you all to love Him — to love Him for His own sake. Happy, happy they who love the blessed Lord Jesus.

III. The blood of Christ has obtained for us "eternal redemption." (Ver. 12.) Oh! beloved friends, what a word this is to an immortal soul! And, oh! to find it written in God's book. There it is, read it for yourselves. "Eternal redemption." It is enough! Jesus has obtained it. All the blessedness we have been speaking of is to be eternal. Not only has the blood of Christ opened up the way into heaven for us — fitted us to be there, and given us a right and title to all its blessedness; but it has engraven that divine word, "eternal" on all that it has made us, and on all that it has brought us into. Not only is all perfect, but all is permanent. Oh! this just suits immortal souls — does it suit yours? It sweetly suits mine. "Eternal redemption." That will do. It overflows the heart, My soul, as to the future, is eternal, God's glory is eternal, heaven's joys are eternal, the love of Jesus is eternal; yes, the sweet love of Jesus shall endure for ever, shall shine in my soul, and in yours who believe, throughout the countless ages of eternity. No wonder the redeemed in heaven sing so much about the blood of Christ. It seems to be the principal note in their song. "Unto him that loved us, and washed us from our sins in his own blood." This is a note which no angelic voice can ever reach. It is too far above the line for angel choirs. They will have a song, and a sweet song too, for they do love Jesus. But they must all sing a note below the ransomed hosts. Oh, how loud, and long, and rapturous will be our note of praise to Him who drained the cup of wrath for us, who washed all our sins away, who lifted us out of our low estate and set us in the highest place in heaven, who has chosen us to be the companions of His ways, and the sharers of His eternal glory.

Oh! now, my fellow sinners, tell me, is there a soul present that can yet refuse the Saviour's love — that can slight this precious blood, despise all this coming glory, and neglect so great salvation? God forbid! His love is ready to receive you; His blood is ready to cleanse you; His salvation is ready to bless you. All things are ready on God's part. Are you ready? ready now — ready tonight? Ready to embrace the Saviour — ready to give Him your hearts? Does it require time to consider whether Jesus and His love and glory, or the world and sin, and hell are to be your choice? You must make a choice. And you have only to choose between the way to hell and the way to heaven. Can you hesitate! Oh! love the Lord Jesus, trust in the Lord Jesus, and choose the new and living way, which leads to glory, honour, immortality, eternal life.

This being done, a fourth thing will surely follow, "The conscience purged from dead works to serve the living God." This will be your happy service. The Lord grant in His mercy that it may be so, and to His name be all the praise and the glory.

"WHAT IS BELIEVING IN CHRIST?"

THIS is a vital question. All important. None more so. To believe in Christ is to be saved. To live and die in unbelief is to be lost for ever. Yet, notwithstanding its unspeakable importance, there are few questions that come before the anxious inquirer, more undefined to his own mind than, "What is believing in Christ?" For such we write.

He thinks He has always believed in Christ; and has never doubted anything that the scriptures say about Him. And yet, he is sure that he is not saved by the belief which he has. Hence he gets occupied with faith itself, and soon comes to the conclusion that he has not the right sort. In this state of mind the young inquirer will be sure to attach a mysterious importance to faith, or believing, which does not belong to it. And in so far as this is the case, Christ Himself, the grand object of faith, will be lost sight of. This is one of the ways of Satan, to darken, confuse, and perplex the mind.

We have something like an explanation or definition of faith in John 3: 33. "He that hath received his testimony hath set to his seal that God is true." The testimony, or word of God, is the ground of faith. When the sinner receives God's word as sure and certain truth, just because it is His word, he honours God with the confidence of His heart. "He sets to his seal that God is true." He has faith. He believes God. Repose fills the soul. He wants no higher authority. He now, as it were, countersigns the divine document, and the affairs of his soul are settled for ever. Faith cometh by hearing, and hearing by the word of God: if the object be right, the faith cannot be wrong. Divine faith is faith in the divine testimony. Thus, a link is formed, through faith, between the soul and God, that shall endure for ever; the word of God is His eternal bond.

Such must ever be the happy fruits of faith in God's word, whatever may be the character of the testimony believed. The standard of man's responsibility must depend on the nature of the revelation made to him. Noah, for example, believed one kind of testimony, and Abraham believed another. But whether it was about an approaching flood, or the promise to Abraham that his seed would be numerous as the stars of heaven, it mattered not as regards the result; both believed God, and both were justified. Through doubting God's goodness, and disbelieving God's word, the link of connection between the soul of man and God was broken in Eden; and now, through believing in God's goodness, and trusting in God's word, the soul is reunited to Him in Christ, to be separated no more for ever. Who shall separate us from the love of God which is in Christ Jesus our Lord? (Rom. 8) None! Heaven will not! Earth and hell cannot! Glory be to His name. And there will be no beguiling serpent in the paradise of God, and no tree of the knowledge of good and evil. We shall only know good there; and fully, perfectly, and eternally enjoy it.

These few brief hints as to faith in general may be useful to some. We will now look at the particular question before us, namely, "What is believing in Christ?" Were we to give a direct answer to this question, we should say, To believe in Christ, is to look to Him, the Saviour-God, as the one object of the heart's confidence and affection. He may be comparatively little known to the believer, and the expression of faith in Him may be very feeble, and sometimes assailed with doubts and fears; nevertheless he who has been taught of God to know Christ, once dead and risen for him, as the one object of his faith, will cling confidingly and affectionately to Him, notwithstanding these things.

Comparatively little was known of Christ by either the woman that came to His feet, (Luke 7) or the man that was cured of his blindness. (John 9) (The great truth of His death and resurrection was not then fully revealed.) Yet one can easily see in them both, faith and affection. Neither the deep sense of guilt, nor the difficulties of the Pharisee's house, could hinder the woman from coming personally to Christ. And all the arguments and threatenings of the synagogue wholly failed to upset the confidence of him who aforetime had been blind; or to withdraw the affections of his heart from Him who had opened his eyes. The former knew more of the Person of Christ than of His work, the latter knew more of His work than of His Person. But with purpose of heart they did cleave unto the Lord, and He revealed Himself to both according to their need. No heart ever really desired to know the Person of the Lord to which He did not reveal Himself. And no soul ever really desired to know the work of the Lord, that will not stand in the full credit of that finished work, before the throne of God, for ever. Every desire of the heart towards Christ is of the Holy Spirit, and in due time shall be fully satisfied. The soul that has got a glimpse of Christ will ever after desire to know more of Him. Nothing will ever satisfy it but Himself.

How often one has seen this exemplified in persons who were passing through deep distress about their souls' salvation. Nothing we could say gave them relief, or brought peace to the heart. The more touchingly we spoke of the love of Jesus, and of His grace to sinners, the deeper was their distress, because they could not see that He was theirs. But only suggest, If it would not be better and happier for them to give up Christ altogether, and think no more about those things which only make them unhappy. And, oh! in a moment you would see what a place the Lord had in their hearts. A chord was touched that caused the whole heart to vibrate for Him, and the tears to flow. "Oh, no!" they would exclaim, "I can never give up seeking after Him. If I perish, I will perish at His feet; still seeking to know His love and His great salvation." The heart never really desires Christ until the grace of God is at work there. The desire must come from Him.

The consideration of the four following things may be helpful to some of the Lord's precious, though weak ones. He would have them to be rejoicing in Himself, and peacefully resting on His finished work.

I. To believe in Christ is to believe in His love and grace, as revealed to us in the scriptures. But individual faith will surely say, His love to me a sinner. To begin with the love of Christ, is to begin at the right place. The believing heart will always make a personal application of Christ to itself. The love of Christ was manifested in coming down from heaven to earth, to seek and to save the lost. His whole mission and work express the greatness of His wondrous love. If I want to know the love of Christ to me, I must not look to myself, but to His manifested love for me a sinner. His love brought Him down. True, His mission was the expression of God's love to the world. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John 3: 16.) Hence, if I want to know the heart of God the Father, I must not look into my own, but to the gift of His Son. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." (1 John 4: 10.) But the love of God, the love of Christ, and the love of the Holy Spirit, is all one and the same love. Only, in the work of redemption, God is represented as the fountain of love, Christ as the channel, and the Holy Spirit as the power that applies it to our hearts. Oh! wondrous, mysterious, marvellous love, — the love of God to sinners.

In so far as this divine love could be expressed or measured, Christ is the measure and expression of it; and individual faith, making a personal application of the Saviour's love, rejoices in it, as if it all centred on itself. Just as Paul did when he said, "He loved me, and gave himself for me." Here the apostle speaks as personally, as if he had been the only one that Christ loved and died for. And surely this must ever be the language of faith. It never deals in mere generalities. It delights in the Saviour's love specially to itself. Oh! troubled soul, think on this blessed truth! Let your mind dwell upon it, let your heart feed upon it. What more do you want? What more can you desire, than the love of Christ — this perfect love to you? Is there anything you need that is not to be found in His love? In all your meditations on the affairs of your soul, be sure that you make His love your starting-point, and lose sight of yourself in its heights and depths. It is the first note in our song of faith on earth, and the first in our morning song of joy in heaven. "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever, Amen." Revelation 1: 5, 6.

Some of the fairest choirs above,

Shall flock around my song,

With joy to hear the name they love

Sound from a mortal tongue.

His charms shall make my numbers flow,

And hold the falling floods,

While silence sits on every bough

And bends the listening woods.

I'll carve my passion on the bark,

Till every wounded tree

Shall drop and bear some mystic mark,

That Jesus died for me.

The swains shall wonder, as they read

Inscribed on all the grove,

That heaven itself came down and bled

To win a mortal's love.

II. To believe in Christ, is to believe that He died for sinners according to the scriptures. (1 Cor. 15: 1-4.) But true faith in Christ is not satisfied with the mere general belief of this blessed truth. Taking the ground of a sinner, it says, "Yes, but Jesus died for me — He died for my sins, and through His death I am saved. He was delivered for my offences, and where are they? They are all put away. He was raised for my justification. Hence, if He be a risen Christ, I am a justified sinner. The only proof, or evidence, that I have of pardon, justification, and peace in the presence of God is a risen Christ." Faith's question is not, how, or what I feel, but is Christ risen? If He who died for my offences, be indeed risen from the dead, I am perfectly and forever justified before God. (Rom. 4, 5) No sinner can have settled peace, save on the ground of the DEATH AND RESURRECTION OF CHRIST. He who is seated at God's right hand above the heavens, is the living, eternal witness of the believer's full and everlasting salvation.

There are many other passages that plainly teach the same blessed, soul-saving, peace-giving truth; indeed, all scripture does. The Holy Spirit never suggests a doubt as to the believer's perfect security. All doubts and fears flow from the wicked insinuations of Satan. Such as "Yea, hath God said, ye shall not eat of every tree of the garden?" (Gen. 3) This vile insinuation from the serpent suggested a doubt in the mind of Eve, which led to the whole mischief. The tempter tried the same thing with our blessed Lord in the wilderness, when he said, "If thou be the Son of God." But here he was met and vanquished by scripture. "It is written." Nothing but the shield of faith will quench the fiery darts of unbelief. Souls must watch against and ever treat all such evil suggestions as coming from the arch-deceiver. Doubts and fears are the prolific offspring of the wicked insinuations of the beguiling serpent. Faith's stronghold is the word of God, in which it securely rests. But should the enemy seek to invade its peaceful repose, it can triumphantly reply, "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." (Rom. 5: 8) The love of God to me while in my sins, as manifested in the death and resurrection of Christ, satisfies my soul, and settles all for me a sinner. God says it, I believe it, who may question it? Listen to God only. Such is the character of true faith. It is most personal. At the same time, while maintaining its individual place and communion, it rejoices in the common joy of all believers, and glories in the words, "we" and "us."

III. To believe in Christ is to believe in the cleansing power of His blood, according to the testimony of scripture, and for my own need as a guilty sinner. Although this truth is implied in what has been said about His death for us, still, it gives great relief to the conscience to have the plain direct word of scripture on this special point. Such as "The blood of Jesus Christ, his (God's) Son, cleanseth us from all sin." (1 John 1: 7.) Faith takes its place amongst the "us," and knows for certain that all its sins are cleansed away. Hence the following strong language of unquestioning faith, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." (Eph. 1: 7.) A personal application of the blood of Christ is peace to the conscience in the presence of God. Had the Israelite neglected to apply the blood of the lamb to the lintel and door posts of his own house in the land of Egypt, he would not have been safe. (Ex. 12) It was not enough that he had a lamb, or that he had killed it, and had the blood in the bason. No; it had to be applied to his own individual door, or the destroying angel would have entered and killed the firstborn. The blood alone on the lintel and door posts was the safeguard for all that were in the house. So is it now. Faith answers to the blood-sprinkled door-posts. There must be a personal application of the blood of Christ to our own souls to meet our own need. The mere general belief that Christ died for sinners, and that His blood cleanseth from sin, is not enough. There must be a definite, individual application of these blessed realities to our own souls. The language of faith is, "He loves me, He died for me, and His precious blood hath washed all my sins away." But though this is the language of simple faith, it is not, alas, the language of all who believe in Jesus. Many, of whose faith in Christ we can have no doubt, would be afraid to say so much. Through looking to themselves this fearfulness has great power over them, and keeps them from rejoicing in the Lord, and from enjoying His word. Faith never looks to self, but always to the Saviour.

IV. To believe in Christ is to believe that He receives all who come to Him — and, further, true faith in Christ will say, "He has received me." Sometimes the young believer who is not well established in the truth, will get into bondage on this point. He thinks that he sees and believes the truth about the love of Jesus to sinners, His dying for them, and the efficacy of His precious blood; but he looks to himself and sees many things that are contrary to Christ, and he begins to doubt if he has been or can be received. He will say plainly, "I doubt nothing you say about Christ, what I doubt is myself." This is a delusion. It is a snare of Satan. For how can you know by looking to yourself whether you can be received or not? You must allow Christ to say whether He will receive you or not, and believe what He says without questioning. "Him that cometh to me I will in no wise cast out" (John 6: 37) are His words of gracious assurance to the coming one. The believing heart is satisfied with this assurance, and finds rest in Jesus. Now its every need is met. All fulness dwells in Jesus. He has received me and fitted me for His presence. Thus faith rejoices in Christ Himself, and in all His wondrous love, His complete salvation, and His coming glory.

In conclusion, allow me to ask, in plain terms, is my reader a believer in Christ Jesus? Without faith in Christ there is no salvation. The soul that lives and dies in unbelief is lost for ever. Oh! if thou art yet a stranger to Jesus, and living in unbelief, how awfully dangerous thy state is. Eternal danger is treading on thy heels. Another step and all may be over — and all may "be lost for ever. Oh! then, at once, as thou art, and without a moment's delay, flee to Jesus the Saviour of sinners. Believe in His love — His love for thee a sinner. Believe in His death — His death for thee a sinner. Trust in His precious blood to wash all thy sins away. Rest assured that He is ready and waiting to receive thee. Oh! then, believe in Jesus — receive the truth into thy heart. Come to Himself. Trust in Him. Oh! with what joy and delight He welcomes home the poor lost sinner whom He loves, the one for whom He bled and died, the one whom He has besought many times by His gospel to return, the one whom the Father's hand of love has guided to His everlasting embrace, that He might "breathe on him," quicken his dead soul, fill and overflow it with life and love divine.

"Come unto me," are His own words, "all ye that labour and are heavy laden, and I will give you rest." And "whosoever will, let him take the water of life freely." "I am not ashamed of the gospel of Christ," says Paul, "for it is the power of God unto salvation to EVERY ONE THAT BELIEVETH." Matthew 11: 28; Revelation 22: 17; Romans 1: 16.

THE STRAIT GATE.

LUKE 13: 23-30.

THE question here raised is one of deep, personal importance to the sinner, namely, that of salvation. "Lord, are there few that be saved?" The Lord Jesus had spoken of the certainty of coming judgments on impenitent sinners, and on mere professors in the kingdom, however flourishing in appearance: "Except ye repent, ye shall all likewise perish." (Luke 13: 1-10, 18, 19.) This is truly solemn as coming from the lips of their own Messiah. "Ye shall." If impenitency and mere formality be persisted in, there is no hope for the future: the soul must "perish." What a dreadful thought is conveyed by that dreadful word "perish." It means all is lost — for ever lost! the soul perished, hope perished, all forever perished, body, soul, and spirit, in the place of woe. Oh! that careless sinners and mere professors would think on such things now, ere it be too late — ere the Master be risen up, and the door shut.

It is to such the gospel is preached, and preached by the same Jesus. "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John 3: 16.) Here the mere worldling is represented as perishing, but not yet perished. Glorious gospel! It perfectly meets the case; only listen to its voice, and believe its message of love, to thee, O, perishing sinner. God loves the sinner; Christ died for the sinner — whosoever believes it, shall not perish, but have everlasting life. "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." (Rom. 5: 8) Thus saith the word of the Lord!

The question here put, "Lord, are there few that be saved?" seems to be a merely curious or idle question, on the part of the one that asked it; such as unconverted men will sometimes ask about the doctrine of election. But the Lord, in His usual way, so answered it as to turn it into a serious one. What a lesson for us! He replied, so as to meet, not the question, but the real state of the man's soul. As if the Lord said, Few or many, do you "strive to enter in at the strait gate." That is your personal, all-important matter. "For many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you I know you not whence ye are; depart from me, all ye workers of iniquity."

Surely this is a solemn and searching reply, and well fitted to turn the curious into an anxious inquirer. The Lord, in His rich mercy, grant that it may do so in the case of all into whose hands this paper may fall. There are many who are still merely curious inquirers, whom we desire to see deeply anxious and earnest ones. Surely the salvation of the soul is of all others the most personal matter possible. The door is still open — the invitation is to all: "Come, for all things are now ready." Enter while there is room. The Master is patiently waiting; oh, delay not! "Strive to enter in at the strait gate."

The connection, and strict interpretation, of this passage refer to the Jews. Christ was speaking to Jews, and of their then present privileges and future miseries, because they were rejecting, Him. He plainly showed them, that although their privileges had been great, such as eating and drinking in His presence, and hearing Him preach the gospel in their streets, still there was no salvation for them, and no entering the kingdom, while they refused to own Himself, to receive Him as the true Messiah, and the only Saviour of sinners. He would at last say, "I know you not whence ye are; depart from me all ye workers of iniquity." Observe, He does not deny that they enjoyed great privileges; but He repeats this awfully solemn truth, "I know you not whence ye are." They had never made themselves known to Him. They had never come to Himself, individually, as sinners to a Saviour. They knew their privileges, and boasted in them, but they refused Christ. "O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not." Christ Himself was rejected. Israel would have none of Him. Therefore they were left desolate, like chickens without the sheltering wing, and the "fox" in the midst of them. Oh, what a picture of utter helplessness and certain destruction!

But although this portion of scripture, strictly speaking, refers to the Jews, it has, nevertheless, a most solemn voice to us. And, morally, it strikingly illustrates our own present position, we can only enter in at the strait gate by faith in Him who died and rose again. It is too strait for self in any form.

Let us now look at the subject in its application to our own time.

When Christ had finished the great work of redemption on the cross, He ascended up on high, and sat down at the right hand of God in heaven. His work being finished, He sat down. "When he had by himself purged our sins, he sat down on the right hand of the Majesty on high." (Heb. 1: 3.) The sacrifice for sinners was offered and accepted, by which their need was fully met. God was glorified. The rights of His throne were vindicated by the blood of the sacrifice sprinkled on the mercy-seat. All the perfections of His character were displayed in their full glory, and the principles of His moral government maintained. All being done, — perfectly, and for ever done — the door of mercy is thrown wide open to the chief of sinners. The way into the holiest of all is made manifest. And the voice of gracious invitation goes forth into all the world — to every creature — whosoever will let him come and drink at the fountain of the water of life freely — gratis. God is free to receive to Himself, and pardon with overflowing love, all who come to Him by faith in the finished work of His dear Son. Thus we have, glory be to God, at the present moment,

A SEATED CHRIST, — AN OPEN DOOR.

And whosoever will may come to Him, in the full confidence of the Father's perfect love, and the Son's finished work for them. The everlasting gates that were thrown wide open for the King of glory, still stand open for the chief of sinners, and the blood by which He entered is their title to approach and the ground of their acceptance.

There need be no doubts, no fears, no trembling. To enter the open door in the faith of Christ, — simply trusting to the work which He has accomplished for us, is to enter heaven, — how? In what condition, think you? Oh, wondrous truth! It is to enter heaven in the full credit of Christ Himself. It is to cross the threshold, pass through the pearly gates, walk up the golden street, right to the throne of God; and stand in the pure light of that throne, in all the perfectness and acceptableness of Christ Himself. To find fault with the believing sinner there, would be to find fault with Him who sits upon the throne. He stands there, not in His own right or title, but in the rights and titles of Christ. "Today," said the dying Jesus to the believing thief, "shalt thou be with me in paradise." Not only, observe, in paradise, but "with me." Oh, that precious, "with me!" defines, so sweetly, where the departed spirit is, where heaven is, and what heaven is. It is just to be with Christ. Now, we are by faith "in Christ Jesus;" by-and-by we shall be personally "with him." In our bodies. of glory we shall be for ever with the Lord. 1 Thessalonians 4: 17.

But as to the immediate results, the present condition of all who believe in Jesus, the following passage is clear and decided: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." (1 Peter 3: 18.) This is the full gospel of the grace of God. There is no missing link in this gospel. The believer, in virtue of the sufferings and death of Christ, is brought to, God in, Him. Not only to the cross, but to the throne. Not merely into a place, but unto a person. He can never get better — he can never get higher than this, Oh, wondrous truth! Brought to God, in the condition of Christ! — In the condition of His life, righteousness, peace, preciousness, perfectness, and glory! "Because as he is, so are we in this world." (1 John 4: 17.) This passage clearly expresses the believer's vital union — real oneness, with Christ, and that he stands, even now, at this present time, in all His completeness, in the presence of God. And is. it, my reader may ask, to all this blessedness, that the open door leads? Yes, dear reader, to all this wondrous, present blessedness! And while Christ is seated at God's right hand, the door stands wide open night and day. Entering in by the strait gate, simply means, coming in faith to Jesus — conversion, reconciliation to God, through faith in the Lord Jesus Christ. Oh then, enter now! Tomorrow may be too late — the Master may be risen up, and the door shut against you for ever.

Alas! that any should prefer present things to coming to Jesus! — that any should need to be entreated to come to Him. What can be more encouraging, more inviting than a seated Christ, an open door? The present position of Christ assures the sinner that the work is finished. There is no ground for perplexity. The work — required by God, and needed by the sinner, is done — perfectly done, and accepted by God for the sinner. The divine proof of this, is, a seated Christ — an open door. There, the blessed Jesus waits in patient love to receive to Himself all who come by faith. And this glorious word, "Him that cometh to me, I will in no wise cast out," He has sent forth into all the ends of the earth, that every doubt may be dispelled. Oh, then, tell me, ye trembling, troubled, doubting, unhappy ones, where is there the smallest ground for all your fears, as to your acceptance? Certainly, it is not in the love of God, the work of Christ, the witness of the Holy Ghost, the open door, or, in the patient, waiting One. It can only be in the unbelief of your own hearts. For, surely, the work of Christ is finished — God is satisfied, and well pleased in Him, sin has been put away, the power of Satan destroyed, death vanquished, the grave spoiled, and Christ, the mighty Victor, seated in triumph on the right hand of heaven's Majesty, waiting for sinners to be gathered to Him, that they may adorn His crown, and reflect His glory, throughout the countless ages of eternity. "Now, the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost." Romans 15: 13.

We will now glance, very briefly, at the second part of our subject, namely,

A RISEN CHRIST — A SHUT DOOR.

The Lord solemnly assures us, that the moment His position is changed, the door is shut; and that there would be no hope for those who were outside, who had refused to enter by the strait gate. The position of the door depends entirely upon the position of the Master. While He is seated, the door is open; but when He is risen up, the door is shut. "When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; and he shall answer and say unto you, I know you not whence ye are." It was those who had enjoyed the greatest privileges, such as eating and drinking in the Lord's presence, and hearing Him teach, that were hopelessly shut out. They might seek to get in at, the shut door, but there was no admittance for them. "For many, I say unto you, shall seek to, enter in, and shall not be able." The seeking here, and the not being able to enter, do not. refer to the strait gate, but entirely to the shut door. So it may have been in the days of Noah. Those who refused to enter the ark through the preaching of Noah, could not get in after the door was shut. They might seek, and seek earnestly, pleadingly, and touchingly, as they saw the waters rising on the earth, but it was too late, God had shut the door and none could open it. They had despised the day of His long-suffering grace, although He had waited a hundred and twenty years for them, but a day of solemn reckoning came at last, and there was no escaping. They might see the ark of God's salvation rising securely on the swelling deep, but there was no refuge for them. Some might flee from one summit to another, but the raging billows pursued after them, until the highest summit was reached, and every mountain swept by the dark waters of judgment.

Surely, dear reader, there is something peculiarly and especially solemn, in the truth here stated by the Lord. Does it not plainly teach us, that the doom of all would be sealed for ever, who have refused to come to Him by the open door, were He, at this moment, to change His position? Assuredly it does. "When once the master of the house is risen up, and hath shut to the door," etc. All depends upon this. How solemn! Were He to arise today, where would you be? on which side of the door? The question is not, 'I am young, in good health, and may live many years.' Oh, no! but in a moment when we think not, the Master may rise up, shut the door, and what then? If outside the door, amongst those who have deliberately refused to come in, all hope is lost. He is "the master of the house." "he openeth and no man shutteth, and shutteth and no man openeth."

And now, in conclusion, let me faithfully and affectionately warn my dear reader, not to rest in privileges. Privileges, however great, are not Christ. These can never save the soul. He only can. Have you — oh, have you, come to Himself! Have you ever spoken to Himself about your condition as a sinner, and His grace and love as the Saviour, in dying for you? Oh! let me again ask you, have you come to Himself? Have you had to do with Himself, in the secret of His own presence? Your precious opportunities may be near an end. Who can tell how soon the Master may rise up? Is He not now gathering souls in great numbers, and filling His house rapidly? May it not be nearly full? Oh, delay not! While the door is open, enter in, and be at rest. "The master calleth thee and every poor blinded sinner. Why refuse? Come unto me," are His own words of gracious invitation, and His sure promise is, "I will give you rest." Do, then, oh do, come to Jesus. "Strive" to break away from everything that would hinder thee coming. "Strive to enter in by the strait gate." Oh, let nothing hinder thee. Come to Jesus. He is worth more to thy soul, than the whole world a thousand times over. Only think, then, of the precious Jesus. Oh! how precious He is — and at once come to Him. The companionship of Jesus, the fellowship of the holy, the bright glories of heaven, and the unutterable torments of hell are set before thee. Oh! which is it to be? Canst thou hesitate for a moment? Choose, oh! choose at once, as the portion of thy heart, that blessed One who has waited so long, and so patiently for thee. Rest on His finished work for thee. Let Him have thy whole heart, and be eternally happy in His changeless love.

THE GOSPEL OF THE OLD AND NEW TESTAMENT.

WHEN God gave His law from Mount Sinai, He addressed it to one nation only, and that a very small nation, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the promises." (Rom. 9: 4.) But these revelations were confined to Israel. They had a priesthood within, but no ministry going out. Doubtless the presence of God in Israel would be felt in some measure by the nations around, but the Jewish system was not a missionary one; rather, they were walled in. But we would not forget that the day is coming when they will be, in the truest sense, a missionary people. "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem." And of the spared remnant in the latter day, we read, "I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles." (Isa. 2: 3; Isa. 66: 19.) But these happy days for the now despised Jew, we need not say, are still future. The church — the present vessel of testimony — must be off the scene, and Israel restored, before the activities of God's love are thus displayed in His ancient people. "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in." The church, the body of Christ — His fulness — must first be completed and caught up to meet the Lord in the air. Then shall the joyous prediction be fulfilled, "And so all Israel shall be saved." Romans 11: 25, 26; 1 Thessalonians 4: 13-18.

Lord, hasten these promised, and longed-for days, in thy good time, that a groaning creation may be relieved — that thy name may be excellent in all the earth, and thy glory set above the heavens!

In the proclamation of the gospel, which is our present theme, we have the perfect contrast to the giving of the law. God, in making known the full gospel of His grace, after the death and resurrection of Christ, commands that it be preached, not to one nation only, but to all the nations of the earth. "According to the commandment of the everlasting God, made known to all nations for the obedience of faith." (Rom. 16: 26.) The middle wall of partition was broken down by the cross, and the barriers of the ancient economy swept away. The gospel of God's grace now flows on like the rising wave, and overflows all Jewish limits — all lands. "Where sin abounded grace did much more abound." Romans 5: 20.

The good news of a full and free salvation, through faith in Christ, is thus preached to the Gentiles as well as to the Jews. "Be it known therefore unto you," said Paul to his brethren the Jews, "that the salvation of God is sent unto the Gentiles, and that they will hear it." (Acts 28: 28.) Nothing can be wider in its aspect than our Lord's commission to His disciples. "And he said unto them, Go ye into all the world, and preach the gospel to every creature." Neither is it addressed to us in the form of a promise, but of a proclamation. It is no longer a covenant with its conditions and promises. This makes an immense difference. Salvation is preached as a present reality to all who own Christ by faith, and put their trust in Him. At the same time, it is also true that all the promises are ours in Christ, from the moment that we have faith in His name. As in the case of Rebekah; when she consented to marry Isaac, she became a joint heir with him of Abraham's riches. But had she refused Isaac, she must have remained penniless, so far as Abraham was concerned. All depended on her accepting Isaac — all depends on our receiving Christ. This is the point of all importance. The apostle presents it in the plainest manner possible. "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins." (Acts 13: 38.) Forgiveness is not promised, observe, on certain conditions, but preached, or proclaimed, through Christ, to all who hear its joyous sound. Those, of course, who believe the glad tidings are forgiven. They are plainly told so. And to make assurance, as it were, doubly sure, the apostle adds, "And by him, all that believe are justified from all things." If the word of God, thus distinctly and fully set before us, is believed, peace, as a matter of course, must be enjoyed.

"Kind hearts there are, yet would the tenderest one

Have limits to its mercy, God has none,

And man's forgiveness may be true and sweet,

And yet he stoops to give it; more complete

Is love that lays forgiveness at Thy feet,

And pleads with Thee to raise it: only heaven

Means crowned, not vanquished, when it Says FORGIVEN."

The responsibility of hearing such a gospel is indeed great, and the results are beyond all conception important; they are eternal, either in a state of happiness or misery.

If the gospel of the grace of God be thus proclaimed to all, and the salvation which it brings free to all, it necessarily follows, that all who hear it must, in God's sight, be either receivers or rejecters of His love. There is no middle ground in scripture. The merely careless hearer may not think that he is either despising or rejecting the offer of salvation; but, surely, to be indifferent in a matter of such unspeakable interest to God, and of such unspeakable importance to man, is, in some respects, the most guilty treatment of the message. To hear plainly set forth the pressing invitations of redeeming love, the great work of Christ for us, the value of the immortal soul, the ineffable blessedness of heaven, the unutterable torments of hell, and, after all, to go away in a state of careless indifference, is, in the strongest sense, to despise what has been said.

Many, we are aware, go to hear the gospel or a sermon, as a religious duty, and when they have done so, think themselves all the better for doing it. They are satisfied with having been present on such an occasion; but the thought of being responsible for either accepting or refusing the message, never enters the mind. This, alas! is the lamentable condition of thousands. But we must not forget to add, that the fault may not be altogether in the hearers. That which they have been listening to, may be little calculated either to arrest the attention, or touch the heart and conscience. All that has been said may be true, but unsuitable for the unconverted, and unfitted to awaken the soul that is asleep in sin. Hence the solemn responsibility of the preacher! Lord grant to all Thy workmen, the needed love, zeal, earnestness for this great work, that they may be "pure from the blood of all men."

We would now make a few remarks as to the gospel itself; and in the first place we would refer to —

THE SOURCE OF THE GOSPEL.

It is called "the gospel of God" (Rom. 1: 1), which means that it has its source in God. It is also called the gospel of Christ," because it reveals Him; He is its great subject; but here the apostle is speaking of the Author of the gospel. This is a great and blessed truth, and one of much power in the work of evangelization. He who is the object of man's natural fear and dread, reveals Himself as the fountain of all His blessing. It is the first thought in the first epistle. And this epistle, too, more than any other, is addressed to both Jew and Gentile — to man as such. Its solemn address is to "the whole world." But before God's judgment is given on man's condition, His love to man himself is fully revealed. The lost sinner is assured that the spring of his salvation is the heart of God — that the One whom he so fears, so seeks in every way to avoid, is the Author of all his mercies, and the One who meets him in the gospel, with all the blessings of His grace. What a thought! What a truth! What a gospel! The God of all grace goes out in His own goodness — in the activities of His own nature, with the joyous message of salvation to the chief of sinners. But still He holds to the one way - "through this man." This is the only way. No blessing can come to any sinner but through Christ — in Christ — with Christ. "What think ye of Christ?" is the Father's one question. His grand object in the gospel, is the honour and glory of His Son. "This is my beloved Son, in whom I am well pleased." This is the test. God will never yield this point to the sinner.

Hence it is that many quickened souls go without peace for years, and, in many cases, all their earthly days. The scriptures say, plainly enough, "Through this man" — "By him." Own Christ, honour Christ, look to Christ, confide in Christ, give Him your thoughts, your affections, your worship, and what then? Why, every blessing that is in the Father's heart to give is yours. He will bless you with Christ's own portion — with that which is due to Him; He will make you — what? "An heir of God, a joint-heir with Christ." But, of course, the truth must be believed before it can be enjoyed. And herein lies the point at issue between God and the soul.

The doubting, unhappy soul says, "If I could feel that these blessings were mine — O, if I could only realise that I am interested in them, I should be the happiest soul on earth." Such a case has been so often stated, and so often answered, that it is not a little humbling to have to face it again and again; nay, daily and hourly. And still there is no answer but the old one — "Look to Jesus, and believe God's word."

But so long as the soul keeps looking to its feelings, both Christ and the word of God, in a practical point of view, go for nothing. All that God reveals to us of His love, all that Christ has done and suffered for us, all that the Spirit bears witness to, are practically set aside, that the feelings may have undisputed authority over the poor, distressed, unhappy soul. What a fearful state of things this is, and yet it is the most common in Christendom! But God cannot alter His word. There it is written, "Kiss the Son" — be reconciled to the Son; he friends with the Son, make everything of the Son, and what then? Let the word of God answer: "Blessed are all they that put their trust in him." And, surely, when God says, "Blessed," blessed it shall indeed be! "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." (Eph. 1: 3) And, surely, O doubting heart, Christ is fit to be trusted, whatever our feelings may be — nay, in spite of our feelings; ought we not to be ashamed of our ourselves, when we cannot trust the One that loves us, and died for us, and lives again in power and glory. And if we do but simply trust Him, the feelings will come all right. Let every doubt and fear then perish — yes, perish for ever, in the presence of a love which nothing could turn aside from its object — in the presence of a work that is finished — in the presence of a Saviour who has all power in heaven and on earth; and whose love knows no change.

But there may be some who do trust in Jesus, and who are yet far from being happy. Why is this? The heart may be really trusting Christ, as every believer does, however feebly; but the full truth of God is not believed. In place of looking to Jesus, and then to the word of God, they look to Jesus, and then to themselves. They think that if their prayers were answered, they must have the feelings of peace, assurance, or whatever it may be that they are waiting for. But if these feelings are not experienced, they conclude that the answer has not come — that God is not regarding them, and that peace is further off than ever. This is a snare of Satan.

An interesting circumstance was reported by a missionary years ago, of an old African chief, which illustrates this point. He was converted in his old age, after a life such as heathen chiefs usually live. His desire to learn to read was very great, that he might read for himself about Jesus — the Jesus who loved Africans and died for them. He was shown the way, he persevered, and, so far, he succeeded. One day as the missionary was passing along, he saw the aged chief sitting under a palm tree. He paused; he observed a book lying open on his knees. After looking on the book a little, he raised his head, clasped his hands, and looked up, as if conversing with some one in heaven. After a few moments he turned his eyes again to the book. The scene was too sacred for the missionary to intrude; so he passed on without disturbing him. Some time after, when he had an opportunity, he reminded him of what he had witnessed, and asked him what he was doing? "O, Master," he replied, "when I look down on the book and read, then God talks to me; and when I stop and look up, I talk to God." May both reader and writer profit by the old chief's example.

This is what we want every anxious soul to do. Look up — look on — never within. In place of looking within, after looking up to Jesus, look on the book, read God's answer in His own book; His word is definite and never changes. Faith's object is never within, but always outside of self. And what does the book say to every soul that looks to Jesus? — "saved." "Look unto me and be ye saved." And what does it say to those who come to Jesus with a deep sense of their sin and unworthiness, and can only cast themselves on His mercy? The answer is ready, listen, and, O, believe. "Thy sins are forgiven, thy faith hath saved thee, go in peace." (Luke 7: 36-50.) And so for every case there is the ready answer in God's book. An awakened soul, in the depths of heathen darkness, and in a state of despair, through conscious guilt, may cry out, "Sirs, what must I do to be saved?" Can there be an answer in God's book for such an one? Most assuredly there is! "Believe on the Lord Jesus Christ, and thou shalt be saved." But what could the Philippian jailer know of the Lord Jesus Christ, and of faith in Him? Scarcely anything, we may be sure. Nevertheless the salvation of his soul did not depend on his knowledge, but on Christ. At such a moment there was no time to lose or to explain. Hence, the apostle, with a readiness and an energy suited to the moment, exclaims, "Believe on the Lord Jesus Christ, and thou shalt be saved." As if he had said, "Cast thyself on the Saviour of sinners — throw thyself this moment — as thou art, where thou art, on the Lord Jesus Christ, and believe that thou art safe, trusting in Him." He believed the apostle's word, was saved, then instructed, then rejoiced, and brought forth abundantly the fruits of faith. His noble example was blest to the saving of his house. Another may come as a prodigal, who has sinned against knowledge, love, and every form of kindness; the answer perfectly suits the condition. He is welcomed with open arms, and with the kiss of perfect reconciliation. Thus every prodigal is welcomed. To say "No," would be to contradict the word of God; and, worse still; it would be, in effect, to say, that it misleads. But, in "the gospel of God," He acts for Himself, and of Himself, and for His own glory. The Father goes out to meet the prodigal son. His heart overflows with compassion while the son is yet a great way off, and He must run to meet him. A father's heart is a father's heart after all. "God is love;" and will act worthy of Himself in spite of our unbelief.

The prevailing thought in almost all minds that are not at rest about their salvation, is as to what they ought to be for God, in place of what God is for them. This is one of Satan's most subtle snares. But supposing the Philippian jailer had begun to reason with Paul about what he had been, and how he then felt, in place of simply believing his word, and at once trusting all to Christ; what would have been the result? Only misery in place of joy. And so it must be in every case. This is the grand mistake of multitudes, and one that is the fruitful source of endless troubles, and in a thousand different ways. The former is the principle of law, the latter of grace. The spirit of law in the nature of things, throws the soul back on itself, to look for something there, that will suit the requirement; so long therefore, as the exercised soul keeps looking within for this something, the principle of law is at work. On the other hand, grace reveals Christ to the soul as its proper object, and not only so, but the believer's place in Him.

Christ having met all the requirements of God, and all the necessities of the sinner, faith finds perfect rest in His finished work. When Christ is thus known by the believer, He becomes the object of His supreme delight, his refuge in all troubles, and his answer to all questions. He very naturally says, "The One who so loves me as to die for me, is worthy of all my trust!" But in the proportion that a soul is taken up with what it ought to be for God, grace is lost sight of, which, in plain terms, is to lose sight of the work of Christ, our acceptance in Him, and the testimony of God's word to us as one with Him.

But it may be urged, that God has His claims on man, and although Israel only, as a nation, was formally and definitely put under the law at Sinai, yet it surely is of universal application. Most true, as to human conduct, but the covenant of Sinai is not the gospel of the grace of God. The former required a righteousness from man, the latter brings a divine righteousness to the sinner; and from the moment he bows to Jesus as his Saviour, he stands before God in all its dignity and blessedness. And further, we must bear in mind, that the believer, however young in the faith, is not on the ground where law applies. His standing is neither that of Jew nor Gentile. "But ye are not in the flesh," says the apostle, "but in the spirit, if so be that the Spirit of God dwell in you." (Rom. 8: 9.) The Christian's standing is in a risen Christ. The law applies to man in the flesh, or in the first Adam. But the Christian is in the second Adam. The law was made for the unrighteous, but the believer was made the righteousness of God in Christ. Therefore it cannot apply "to them which are in Christ Jesus." The apostle plainly says, "We are not under the law, but under grace." Romans 6: 15.

When God made known His claims on man, through the law, it was then fully manifested that no one could meet them; and, consequently, all fell under the curse of a broken law. What then was to be done with man — a sinner, a law-breaker? Either he must be hopelessly condemned, or God must find a way, consistently with Himself, to show mercy. This He has done, blessed be His name. Let the cross be witness. He gave His Son. In due time Christ came. He met God's claims on man, bore the curse, blotted out sin, died for the sinner, and opened up the way in righteousness for God's love and mercy to flow forth. This is the solid foundation of "the gospel of God" — the revelation of His boundless grace to the chief of sinners.

When man's utterly lost condition is thus seen, nothing good will be expected in the thoughts and feelings any more than in the actions. The thought of what I ought to be for God will be given up; Christ will be all in all. "For I know that in me, (that is, in my flesh,) dwelleth no good thing." (Rom. 7: 18.) What a relief, what a deliverance, to be done with self, to know it, and to treat it, as a good-for-nothing thing! "I am crucified with Christ," says Paul, "nevertheless, I live; yet not I, but Christ liveth in me." (Gal. 2: 20.) Again, he says, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Now if we be dead with Christ, we believe that we shall also live with him." (Rom. 6: 6-8.) Surely these passages, and many others that might be quoted, should teach the anxious, restless soul, to be completely done with self in every form. Why look for anything good in that which God has set aside as utterly bad? Not even one right feeling towards God can ever spring from our first Adam nature. In God's sight, and according to the whole bearing of the Epistles, it is treated as a crucified, dead, buried, and forgotten thing. Strange that we should still own it as alive, and think it capable of producing some good thing for God! But so long as we do so, we increase our troubles, and get further away from rest and peace. The believer, as a child of the first Adam, came to His end on the cross. Christ is his new, eternal life; he is risen from the dead in Christ, and now before God in Him. "Ye in me, and I in you." This is grace; and, by-and-by, it will be wondrous glory.

And, now, in the view of such scriptures, what ought to be the thoughts, feelings, and language of every believer in Christ? So far as we can answer from the word of God, and from long experience, we should say — Rejoicing in the full liberty and blessing of the gospel before God. The soul is near to God as Christ is near, being in Him, and adorned with His comeliness. Can more be needed? Can more be desired? It is thus as far removed from sin and judgment as Christ Himself. "They are not of the world," as He says, "even as I am not of the world." Such truths have only to be received, in order to fill the heart with heavenly joy. "And these things," says the apostle, "write we unto you, that your joy may be full." (1 John 1: 4.) Not merely, observe, that they might have joy, but that they might have fulness of joy. And why not? To know that Christ once suffered for sins, the just for the unjust, that He might bring us to God, is surely enough, we need nothing more to satisfy the heart.

For a sinner to be brought to God, is to be brought to Him through death and resurrection, in union with Christ who died and rose again. This is the great foundation-truth of the soul's peace in the presence of God. All that belonged to the first Adam is left behind, and the believer stands before God in all the blessedness of the risen, exalted, and glorified Man. He is now addressed in scripture as an heir of God, and a joint-heir with Christ. His citizenship is in heaven, he belongs to the new creation — to God's new world. There, "old things are passed away; behold, all things are become new." And to crown the blessedness of the new creation, it is added, "And all things are of God, who hath reconciled us to himself by Jesus Christ." (2 Cor. 5) These scriptures, I need not say, do not apply to the believer's experience, as many, unhappily, have taught, and many believed. The old nature in the most advanced Christian, is the same as it ever was, it has not "passed away." The passage refers to the new creation — to our association with Christ in resurrection; and of which He is the centre, life, and glory. And there, as we read, "All things are of God." It is God's new world. On everything in the old creation we find written, "passeth away." But everything in the new creation is stamped with God's own perfectness and unchangeableness. Happy thought! Blessed truth! All is perfect and unchangeable. "I know that whatsoever God doeth, it shall be for ever; nothing can be put to it, nor anything taken from it." Ecclesiastes 3: 14.

We will now look at

THE GOSPEL OF GOD, AS PROMISED BY THE PROPHETS.

But first, it may be profitable to notice the difference between the expressions, "the Gospel of God," and "the church of God." The distinction, though important, is too frequently lost sight of. While they are closely connected, they are yet perfectly distinct. The church of God, as we learn from the New Testament, was not the subject of revelation or promise in the Old; whereas, the gospel has been the subject of revelation from the beginning, though the fulness of God's grace was not proclaimed, until after the work of Christ was accomplished. The church as a matter of fact, had its commencement on the day of Pentecost: the truth concerning it, was given to the apostle Paul; the other apostles scarcely allude to it. It is often spoken of by the apostle as "the mystery." (Eph. 3) But the word, "mystery," in the New Testament, does not mean something that is difficult to understand, or that cannot be understood, but something that was not revealed — kept secret. "Which in other ages," as the apostle says, "was not made known unto the sons of men." But the gospel never was a mystery - a hidden secret. It was revealed, we may say, in the garden of Eden, the grace of God and the ruin of man being the foundation of it. In the promise about the woman's seed, we may say, the gospel was preached unto Adam. He believed it; the Lord God justified his faith, and covered him with a robe of His own making. In the offerings, too, the gospel was preached, especially in the burnt-offering and its accompanying meat-offering. The dignity and glory of the Person and work of Christ were set forth in these sacrifices; and in the leper's two birds we may see His death and resurrection.

But when we come down to the prophets, we find the great truth of the gospel, the subject of promise, in a variety of forms, and announced as not very distant. It had not come in their day — the glorious truth was not revealed, but it was spoken of as near at hand. "I bring near my righteousness; it shall not be far off; and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory." (Isa. 46: 13.) Again, "Thus saith the Lord, Keep ye judgment, and do justice; for my salvation is near to come, and my righteousness to be revealed." Isaiah 56: 1.

Thus we see, that in Old Testament times, the gospel, in its fulness was promised; but not what is called in the New Testament preached. The apostle was "separated unto the gospel of God, which he had promised afore by his prophets in the holy scriptures." (Rom. 1: 1, 2.) In this we have the great difference between the Old and New Testament times as to the gospel. Then, it was promised as God's great blessing to come; now, it is preached as come in all its fulness and freeness to the whole world. At the same time we are fully assured that God has never left Himself without a witness — a testimony to His mercy, and that all who then believed God according to the revelation which He gave of Himself were saved. "Whosoever shall call upon the name of the Lord shall be saved," is a quotation from the prophet Joel. And no statement of the gospel can be more free than this; but the greatness of the salvation was not made known until Christ came. "The law was given by Moses, but grace and truth came by Jesus Christ." John 1: 17.

A deeply interesting view of the gospel now opens up to us. The righteousness of God promised of old, is introduced, and the full salvation of God is preached. A new order of things has commenced. "Grace reigns, through righteousness, unto eternal life by Jesus Christ our Lord." The believer is now assured, on the authority of the word of God, that He has eternal life, and divine righteousness. Old Testament saints, no doubt, had eternal life, but it does not appear that they knew it. How sad to think that many New Testament saints, as to their experience, are just where the saints were in olden times. The grace that now shines under the title, "The gospel of God," meets the believer with heaven's richest blessings. Not one is lacking. And here, too, we have comfort in seeing that it always was in the purpose of God thus to bless. Eternal life was promised in Christ Jesus, before the world began; and the righteousness of God was witnessed both by law and prophets. Grace always dwelt in the heart of God, as in its native fountain. "God is love," and grace is the joyous giving forth of that love in blessing. Its streams may be many, and its application a thousand-fold, but the fountain is one.

As the time drew nigh when the way would be completely opened up by the death and resurrection of Christ, for the full overflow of blessing to man, we find grace anticipating the day in such words as these, "I bring near my righteousness; it shall not be far off; and my salvation shall not tarry." And now that Christ has come, and finished the work given Him to do, God's righteousness is revealed, and His salvation fully come. By the cross every barrier was broken down, and all hindrances were removed. Heaven's highest claims were fully met, sin was put away, death abolished, and the veil of the temple rent from top to bottom. The cross is also the declaration of the righteousness of God, in forgiving the sins of believers before Christ came. It becomes the grand centre of all the ways of God. Romans 3: 19-20.

Under the law it was a question of righteousness on man's part; under the gospel, divine righteousness is revealed on God's part; it is "unto all, and upon all them that believe." Under the law man was acting — doing. "Do this and live." Then God was behind the veil, giving out His laws, and dwelling in the thick darkness. "And the people stood afar off: and Moses drew near unto the thick darkness where God was." (Ex. 20: 21.) But under the gospel, God is acting — doing; and man has simply to believe. But having received eternal life, and divine righteousness through faith, he is not only delivered from dead works, but he is to serve the living God.

It is often most perplexing to awakened souls, when assured that the question of sin, in the case of those who return to God, trusting in Christ, is never raised. What has been already said, shows the foundation of this marvellous grace. The question of sin having been settled between God and Christ on the cross, it could not again be raised between God and the sinner when he believes in Jesus.

But let us take an example. Supposing the very worst of sinners becomes convinced of his sins, and draws near to God under a sense of their greatness and number; it may be with fear and trembling, and little wonder. Still, he comes in faith, believing that Christ died for sinners, and that His blood is all sufficient to wash his sins away. He might not be able to state these things just as they are now written, but substantially, they are in his mind. Well, and how is he met — how is he received? So far as we understand God's ways in grace with the sinner, we should say, that he is met, received, owned, honoured, and blessed, according to that which is due to Christ as the Saviour of sinners. Nay, more, he is received as Christ Himself — "accepted in the beloved." The word sin is never mentioned. Were God to raise this question with the sinner, he could not answer Him for one of a thousand, he would be utterly condemned. But, blessed be the God of all grace, the Father of our Lord, the prodigal is welcomed with open arms, and embraced with the kiss of perfect peace. Evidently, the work of Christ is the ground, and the riches of divine grace the standard of his blessings. "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." (Eph. 1: 7) Were he to receive what is due to himself, it would be immediate, unmitigated judgment. God would be just in condemning the sinner, but, on the ground of the work of Christ, "He is just, and the justifier of him which believeth in Jesus." Romans 3: 19-26.

Now, under grace, man believes and God acts. This is what we understand by the expression, "The gospel of God;" and the similar one, "The righteousness of God." It is the revelation of God Himself, in His gracious actings towards man, according to the greatness of His own goodness and the claims of Christ — the risen Man in glory.

It is this testimony to the grace of God, which makes the results of hearing it so awfully and solemnly important. What must be the guilt of those who neglect or despise such a gospel! And what! oh, what must be the bitter anguish of a soul, when it finds the fearful results of its self-chosen ways, in the depths of unutterable woe! All hope gone, the day of mercy past, the door of mercy closed, and no ear of pity to listen to thy doleful cry! But memory! oh, how vivid! Every day — every hour of the past — sternly mirrored before thy mind! All delusion, unbelief, and indifference, gone! These things, so common on earth, have no place in hell. The past, the present, and the future, have put on their deep, unutterable realities! All sleep, and rest, and repose have for ever fled away, and anguish, remorse, and despair, now prey upon the undying soul. Tears of blood would not be too much to shed over a soul laid in such ruins; and especially the soul of a gospel hearer.

Oh! sinner, sinner, — hear, believe! Thy days are few — thy last opportunity will soon come — delay not! Turn now, even now, to thy God and Saviour! Where sin abounds, grace much more abounds. In this, the day of God's wondrous grace, thy sins, however many, are all forgiven the moment thou hast faith in Jesus. Many prodigals, when feeling the bitterness of sin, after the pleasure is gone, would gladly return to their fathers' house on earth, but they are afraid of what would be said of them, and of the shame that would hang over them, and they cannot return. The assurance of a happy welcome and the past forgotten, would make them fly as on eagles' wings. But, oh! the thought of that disdainful look — that outside place, where the first was once enjoyed, wrings the heart, and seals its alienation. I would rather, it exclaims, die in my wretchedness, than submit to such humiliation! But now, my fellow sinner, listen — do listen to the pleadings of one who knows the bitterness of sin, and the sweetness of pardoning mercy. Things are not so with thy heavenly Father, nor with thy Father's house on high. Not only wouldst thou be welcomed, but thy Father in heaven would run to meet thee, and not one word would be said as to the past. The past, with every believer, is not only forgiven but forgotten. What a mercy! What a comfort to know it! The joy that fills the Father's heart on the return of the prodigal, fills all other hearts around Him. No disdainful looks would ever meet thee there — no outside place would ever be thine. Near and loved as Christ Himself — shining in His glory and beauty, and welcomed as a son of the Father, with all the dignities and honours which that love can bestow. But time, would fail, and paper and ink would be exhausted before they could write the glories of a child of God — of a sinner saved by sovereign grace.

And yet, most strange to tell, we find many now, like Esau of old, who sold his title to the land of Canaan for a mess of pottage. He preferred a present — a momentary gratification to a future inheritance. And this is what thousands and tens of thousands are doing still. A present gratification has more power over their hearts, than the surest title to a heavenly inheritance. My reader — is this thy condition? If so, is it wise? Hast thou no concern for thy precious soul? Only think — an immortal soul, happy or miserable for ever: and that thine own soul. How long will it be before it is either in heaven or in hell? Is this a matter of little or no moment to thee? It is thy soul — thine own soul, my dear reader — ruin it not, I beseech thee. It is capable of enjoying God and glory, degrade it not to the depths of hell — sink it not in the bottomless pit. It is thy soul — thine own soul; and ought to be thy darling — thy dearest object on earth. Would not the thought be dreadful — the lamentation bitter? "I have brought all this ruin and misery on myself — my own hand has done it — but, oh! is it for ever? Is there no hope?" No hope — falls heavily and surely on thy sinking, despairing heart; and thou wilt be far away from those who once deeply felt for thee, earnestly prayed for thee, affectionately warned thee, and were ever ready to weep with thee or for thee. No sympathising heart can ever be found there. And then there will be time to think, and memory will do her awful work; but self-reproach will be unavailing — how many have now to say, in bitterest anguish, "Oh! the opportunities I refused, the warnings I despised, the light I quenched, the convictions I stifled!"

But why should I dwell on such awful scenes? Not, certainly, because I love the theme, but because I love those that are in danger of heedlessly falling into them. Hast thou, my fellow-sinner, turned in heart to the Lord? If so, I close the subject, and joyously turn with thee to Him, and write "the boundless blessedness — the ineffable happiness, and the eternal glories of thy new — thy divine position in Christ Jesus, our ever blessed Lord. Happy soul! Hallelujah!

'Tis heaven on earth to know Thy love,

To feel Thy quickening grace:

And all the heaven I hope above

Is but to see Thy face.

Then keep me in Thy love, O Lord,

And teach me of Thy ways,

Till Thou shalt come to take me home,

And see Thee face to face."

We will now briefly consider —

THE GOSPEL OF GOD, AS PREACHED BY THE APOSTLES.

It is most interesting to observe how exactly the Apostle Paul takes up the gospel as it was promised by the prophets. The passages already quoted from the latter, are sufficient for our present purpose; such as, "My righteousness is near. My salvation is near to come: and my righteousness to be revealed." Nothing can be clearer than that these, and all such passages, do not refer to the covenant of Sinai. They are full of the spirit of grace — the grace that announces the righteousness of God in the salvation of the sinner through faith. Both the righteousness and the salvation are directly from God Himself. But we have not now to suppose what may be their true meaning. The apostle tells us that he is not ashamed of the gospel of Christ, "for it is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith." Here we have salvation and righteousness revealed, as spoken of in the Jewish scriptures. The same line of truth, which has for its foundation the death and resurrection of Christ, frequently occurs throughout the writings of Paul, but especially in his Epistle to the Romans.

The expression "from faith to faith" means, on the principle of faith, in contrast with the principle of law. This, we may say, characterised the apostle's mission. "By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name." (Ver. 5.) Obedience to the faith, evidently, is in contrast with obedience to the law, as the way of blessing. The name of Christ is now the grand object of faith, and the rule of the believer's life. The power, value, and authority of the Name of Jesus, have also great prominence in the preaching of Peter in the early chapters of the Acts of the Apostles. There, too, the burden of the preacher, is the death, resurrection, and ascension of the Lord Jesus. All who had faith then, and since, and who have it now, are associated with the risen Christ, and are partakers of the blessings of the gospel of God. But on the other hand, it is said, that the wrath of God is revealed against all who refuse obedience to the name of Jesus, whether they be ungodly Gentiles or unrighteous Jews. All is now seen to be "of God," whether it be the gospel, salvation, righteousness, or wrath. We are said to be justified by God, not merely before Him. And, "who shall lay anything to the charge of God's elect?" And again, "If God be for us, who can be against us?" This is a great feature of the Epistle to the Romans. God is seen in the foreground, and everything is spoken of as coming from Him.

Man is thus brought, by faith, into the possession of salvation, without adding anything to it. It remains wholly and entirely the salvation of God. And what a mercy it is so! We are saved according to the thoughts of God. All is of God. "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith." (Rom. 3: 27.) How perfectly simple the demands — how eternally glorious the results, of the gospel of the grace of God!

Let us dwell on this thought for a moment. It is worthy of our closest study. The sin-stricken heart bows at the feet of Jesus. The truth of the gospel has been acting upon his heart in the power of the Holy Ghost. He is convinced of sin, and fears its consequences; he flees for refuge to the blood of Jesus. What can be more simple, or, in a certain sense, more natural? It is simply fleeing from imminent danger. But there God meets the sinner — meets him in His own goodness. And now, what must the results be? Who can speak of the blessing he receives? God's heart in its depths of goodness is its measure. That which is due to Christ is made over to the believer, by God Himself, and sealed with the Holy Ghost. "It is God that justifieth." He acts from Himself, and worthy of Himself. The blood of Christ is on the mercy-seat, and He is free to bless the child of faith according to His infinite grace. Every soul that honours that blood, is blessed according to its value in God's sight. Therefore, the blessing is infinite; and we can only think of it, and speak of it, as nothing short of that which is due to Him, who shed His blood for God's glory, and man's redemption.

This, dear reader, is the gospel of God — the righteousness of God. Christ so revealed and magnified God by His great work on the cross, and in the whole path of His perfect, blessed obedience up to the cross, that He made Him, as it were, His debtor. Hence the fulness, freeness, and delight of the Father's heart, to bless all who honour His Son. This is His grand purpose in the gospel — the honour of His Son. (Ps. 89; Matt. 22: 1-14.) He knows not, we may say, how much to make of those who honour His Son. This is His love. But God also speaks of this as His righteousness, or His faithfulness to Christ.

What a light, we may exclaim, this great truth sheds on the work of Christ! What a glory it unfolds, as due to the risen Christ, and to all who are associated with Him. What perfect blessedness — what perfect happiness! Who would not love, trust, and worship the name of Jesus! The heart is filled with a peace that passeth all understanding. It is perfect rest. Numberless passages in the New Testament, and in the Old, too, are made plain in the light of this precious truth. The Bible becomes a new book. Take the following as an example of what we mean. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." "For Christ is the end of the law for righteousness, to every one that believeth." "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference." 1 Cor. 1: 30; 2 Cor. 5: 21; Rom. 10: 4; Rom. 3: 22.

Truly, we may say, this is a glorious gospel — the good news of the glory, and of the righteousness of God! What a privilege to be called of God to preach it! Surely, anything but great plainness of speech, singleness of purpose, and earnestness of heart, in preaching such a gospel, must be wrong — must be a mockery of the sinner's condition, and an injury to the grace and truth of God. But, alas! preachers are sometimes tempted to think of themselves. There is the temptation to try how nicely the discourse can be arranged, how well delivered, how successful in arresting the attention of the audience, as with power; but all the while, the poor outside sinner, standing on the slippery brink of hell, is not singled out, or a word spoken directly to himself. He goes away as ignorant of the way of salvation as he came. It has been all too high, or unsuited for his state of mind. Oh, what must the responsibility of the preacher be! Who can estimate the results of even one occasion of preaching the gospel! It is always a question of life or death, of heaven or hell. "For we are unto God," says the apostle, "a sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of death unto death; and to the other the savour of life unto life." 2 Corinthians 2: 15, 16.

We all know how deeply a congregation may be moved by an earnest heart, and how each one may be reached, even when comparatively little truth is unfolded. Its power must be felt. In illustration of this fact, we may refer to a scene which took place last winter, though it does not, strictly speaking, touch the province of preaching.

A very rough-living mechanic was obliged to drop work, and take to his bed. His constitution gave way under his course of life, though a young man. The Lord blessed the continued visits of christian friends. He became a completely changed man, and thoroughly happy in the Lord. Shortly before he died, he began to feel a great desire to speak to all his old shop-mates, and associates in sin. It was not expected that he would live out the day, and as he was so weak, he was advised not to think of it. But no, he felt as if he could not die in peace until he had warned them of their danger. His desire was sent to the shop, and several came. But what a scene — what emotion, now that they are face to face! The dying man was partly raised up from his pillow. His own pallid cheek, sunken eyes, and want of breath, greatly affected the men. Fixing his eyes on an old familiar face, and with wonderful energy he said, in something like the following words, "Harry, you are to meet me in heaven — I am going to heaven — but, if you are to meet me in heaven, Harry, you must believe on Jesus now. Jesus died for us. We must believe in Him." This was about the extent of his address; but, with a little rest between, he appealed to each of the men by name, praying and beseeching them, with great fervour and agony of spirit, to give up their sinful ways, believe on Jesus now, and meet him in heaven at last. Soon after this exertion he fell asleep in Jesus, an example of sovereign grace; ere long to arise and shine on the plains of glory, as an eternal monument of plain speaking to a plain man.

We forget how ignorant the natural man is of spiritual things, and how difficult it is to make him understand the plainest facts, or feel concerned in view of the most fearful results. Though all alive to that which is earthly, he is dead to that which is heavenly. Who has not felt the difficulty — the heart-breaking difficulty — of getting the heart of man to believe in the all-sufficiency of the work of Christ. Nevertheless, it is worth all pains and labour to win a soul for Him — to become a fool for Christ, if the great end can be gained. But whichever way it ends, such is the plainness and fulness of the testimony to God's grace, that all who hear it must be left without excuse. They are responsible. They can no longer occupy a middle place. Henceforth, each one must stand before God, either as

A RECEIVER, OR A REJECTER, OF CHRIST.

This is a solemn consideration for both preachers and hearers. How needful for the preacher to be plain and faithful, that he may be clear from the blood of all men; and how needful for the hearer to see that he neglects not God's great salvation. For, as the apostle says, "How shall we escape, if we neglect so great salvation?" Escape, rest assured, O thoughtless soul, is impossible! This is a strong way of insisting on the certainty of divine judgment overtaking all who neglect this salvation. And in proportion to the greatness of the salvation neglected, must be the greatness of the condemnation that falls on those who neglect it. The very thought of having slighted by indifference, or despised with contempt, so great and glorious a deliverance, must be gall and wormwood to the soul. The following lines are said to have been penned by one in this condition shortly before he died. But, alas! it was the end of a godless life.

"My days are in the yellow leaf,

The flower, the fruit of life is gone;

The worm, the canker, and the grief

Are mine alone."

How melancholy! What forcible words these are! But what a difference between the deathbed of the poor mechanic, and the death-bed of this highly-gifted nobleman! The one had Christ; the other had the world in its fulness and glory. The one fell asleep in Jesus amidst the shouts of victory, the other died amidst the terrors of an awful eternity.

But now, why, oh why, my fellow sinner, be indifferent another moment? This nobleman was cut down suddenly in the prime of life. He caught cold, I believe, which brought on inflammation; but nothing could arrest its progress. Oh, why wilt thou die — die the second death? There is eternal life for thee in Christ. Why not accept this choice gift of Heaven? Why delay this great business? It ought to be the one business of thy earthly days. Why not now accept, from the hands of love, this priceless treasure — the salvation of thy soul? Jesus died for sinners, and His love is the same today as it was the day He died on Calvary. Still He waits, and still He says, "Come unto me . . . . I will give you rest." And still He affirms, "Him that cometh to me I will in nowise cast out." Oh! that He may have thy immediate, deep, heartfelt response, "Lord Jesus, I come." Be assured that all scripture is clear and strong as to the result of gospel hearing; and that all who do not believe in Jesus, and trust in Him, are classed with the despisers of salvation. There can only be but two great results as to the final issue. Neutral ground is unknown in scripture. It must either be the blessed home above, or the fearful hell beneath — the bright glories on high, or the lake of fire below.

But the word of God decides the solemn question now, as to every gospel hearer. We have not to wait until we reach the judgment-seat. "He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." John 3: 18, 19.

And the great apostle, too, when preaching the gospel, applies the solemn warning of the prophet to the unbelieving Jews then before him. "Beware, therefore, lest that come upon you which is spoken of in the prophets. Behold, ye despisers and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you." Acts 13: 40, 41.

Here, then, we have this solemn truth, in the words of holy scripture. Each one that crosses the threshold as he leaves the place of preaching, is seen by God, either as a receiver, or a despiser of Christ. There can only be two classes. Most solemn, searching thought! Would to God, cries my soul, that gospel-hearers would lay this to heart! To which class, let me ask, does my dear reader belong? Ask thyself, I pray thee, this plain question. Compared with this one, all others to thee are unimportant. Stay not till another opportunity of preaching comes round. It may never come to thee. Stay not till thou hast laid down this paper, or come to its close. Look to Jesus now, believe in Jesus now, flee to Jesus now, lean all thy weight on the Person of Jesus now; and a full Christ shall be thine — a whole Christ shall be thine. Yes, my dear reader, the Christ of God — the salvation of God, the righteousness of God, the peace of God, the glory of God, thine, thine now, thine through all thy pilgrim days, and thine throughout the countless ages of eternity.

"FAREWELL, vain world! I've had enough of thee:

I long a brighter, better world to see,

I long the happy saints above to join,

I long with them to sing, with them to shine;

I long my Saviour's blessed face to see,

I long to be from sin for ever free;

I long to reach my bright, my blest abode,

I long for the embraces of my God;

I long Thy promised rest, O Lord, to share,

I long for glory, — when shall I be there?"

HUMAN RELIGION, OR DIVINE; WHICH IS IT?

A SHORT time since, I was asked to go and see a poor dying woman, who was concerned about her soul, but evidently very ignorant as to the true ground of a sinner's peace with God.

On entering the cottage, I was struck with the neatness and arrangement of everything. Nothing seemed out of its proper place. A young woman showed us up a small narrow staircase to the attic, where the sick one lay. The same air of cleanliness and comfort was visible in the sick chamber as in the room below.

Immediately my eyes rested on the sick woman, I felt convinced she was passing through deep exercise of mind, and that her time here would be very short. There was much that was interesting in her countenance. Her face had assumed that clay-like appearance which takes place after life is gone. Her eyes were large, black, and piercing — most expressive of great concern within. Pale death sat on the cheek, while something like the full energy of life sparkled in the eye. Such was the contrast.

On taking her hand and observing that she seemed very weak, she replied, "Yes, sir; I am very weak; but I am very glad to see you. Miss — has been speaking to me about you."

"Do you think that the Lord will soon remove you to another world? "

"Oh yes, sir; I cannot long be here."

"Dying is always a solemn thing, is it not?"

"Oh yes, very — very!"

"Are you happy in the prospect of appearing before God after death?"

"Not always."

"Are you sometimes?"

"At times I am."

"Why are you not always happy?"

"Oh, I am far from being what I ought to be!"

"Is not that changeableness, think you, owing rather to the foundation on which you are resting?"

"I suppose so — I am not sure. I am not sure I am saved."

"Will you tell me what is the ground of your hope before God?"

Now she seemed to summon up all her strength, and with an air of confidence and self-complacency, she repeated, without faltering, the following lines

"'Tis religion that can give

Sweetest pleasures while we live;

'Tis religion can supply

Solid comfort when we die."

"Yes indeed, dear woman," I replied, "that is quite true, provided your religion be divine; but there is such a thing as human religion, as well as divine." She was evidently a little troubled at this saying, and looked at me very keenly. "The Pharisees, you know, were very religious, and yet they rejected Christ. Their religion was not divine surely. They despised the very One in whom God delighted."

"Yes, I know — that is quite true about them; but they were hypocrites."

"Well, I admit that; but who knew they were hypocrites? Jesus only could take off the mask, and show what they really were. The common people thought them very good. And no doubt many of them were sincere, though blinded. Paul himself was both sincere and zealous when he was a Pharisee, though he hated the very name of Christ. So that a person may be as religious as a Pharisee, and not be saved."

"Well, then," she exclaimed, "what is the difference?"

"DIVINE RELIGION, the Bible says, is 'pure and undefiled;' so that it must come from heaven To be religious, then, in God's sense, is to be like Christ — to be possessed of His life, filled with His Spirit, and walking in His steps. HUMAN RELIGION is attending to the forms of Christianity, without divine life in the soul — form without power — profession without reality. You know as well as I do, that a person may be very sincere, and attend church or chapel regularly; sing psalms and hymns; hear sermons; say prayers, and yet have no saving interest in Christ; no divine life in the soul. Human forms, however sincerely attended to, will never meet God's righteous demands, or wash away our many sins. And these are the things which concern you most, are they not?"

"Oh yes — oh yes. What am I to do?"

"Well, there is one thing I want to ask you — Is the solemn question about sin settled between God and your own conscience?"

"Oh, tell me!" she cried, with the deepest earnestness, "am I saved? — am I saved?"

"If you are a true believer in the Lord Jesus Christ, you are."

"Oh, I believe; but are my sins washed away?"

"'The blood of Jesus Christ, God's Son, cleanseth us from all sin.' 'Without shedding of blood there is no remission.' Can you depend entirely on the blood?"

By this time, the poor woman seemed to feel that her former foundation was crumbling beneath her feet, and all her hopes were perishing. She cried most bitterly, "Oh, I am not saved! — I am not fit to die! — what am I to do?" — her head rolling from one end of the pillow to the other, and her large, dark eyes gazing on me in the most pitiful manner. It was enough to rend one's heart. I was silent for a little, and lifted up my heart for direction. I was afraid she would expire. Many thoughts passed through my mind. She became a little calmer. I felt encouraged to say a little more, and quietly repeated some passages of scripture. But she very soon got excited again about her sins. Nearly the whole of our conversation after this was about the value of the blood of Jesus, as meeting the case of every sinner that believeth in Him. She spoke a great deal about her many sins, and asked if the blood of Christ could put all these away. I showed her from the scriptures, that there were many in heaven now, who had been guilty of far greater sins than hers. This she was slow to believe, and still spoke about her sinfulness. Not a word now about —

"'Tis religion that can give."

She had lost all hope in her former religiousness, but did not see how she could be saved by only believing in Jesus. Her sins were her great trouble, and how she was to be pardoned. I assured her that the blood of Jesus was a perfect remedy for all sins — great sins and little sins; and that while it was needed for the very least sin, it was all-sufficient for the greatest. I tried to make this precious truth plain to her in the following way:

"Suppose," I said, "that you were guilty of every sin that you have known or heard of, and saw them all written against you there, on the wall before your eyes — the sin of swearing, lying, stealing, drinking, and murder: well, suppose you were really guilty of all these, and many more, the blood of Jesus Christ could wash them all away, just as easily as the sin of a little child in saying 'No' to her mother. The child that naughtily said 'No' to her mother needs the blood of Jesus to cleanse away her sin, as really as the person who is guilty of all these. Not a particle of sin can ever be put away from God's sight but by the blood of His own Son."

She was evidently greatly interested in all this — her eyes constantly turning to the wall, as if she saw her sins written there. It seemed reality to her. But she could find no relief. The scene was most touching. I again sought to direct her attention to the blessed Jesus. "The moment you believe in Him," I said, "and trust in His precious blood, you will be cleansed and saved from all your sins. Do think on what God's word says, 'The blood of Jesus Christ, his Son, cleanseth us from all sin.' Now, if you believe that word to be true, and place all your trust and confidence in the shed blood of His dear Son, you will not only be pardoned, cleansed and saved, but you will be quite happy. Your peace will be made with God. The very instant you trust Jesus you are saved. 'Blessed are all they that put their trust in Him."'

She began to be more calm, but was evidently under deep conviction, and asked a great many questions. After a little prayer, I proposed to leave, when she again began to speak about her sins, and about being saved, and got into such an agony of spirit, that she cried, "You must let me know that I am saved — I must be saved;" looking as if she would catch hold of me.

It was difficult to answer her, and most desirable to soothe her. "How sweet," I said, "are the words of the blessed Jesus to the weary and heavy laden: 'Come unto me I will give you rest.' 'Him that cometh to me, I will in no wise cast out.' Here, and here alone, the burdened heart finds relief, and the weary soul quiet eternal rest. Only rest here, lay your weary soul on Jesus, leave it there, and be at rest. He will put your sins far away, but keep you near to Himself. Oh do! cast all on Him, trust all to Him, confide only in Him. Do venture your all on Him — He will never fail you, nor forsake you. Only trust Him and all shall be well — for ever well."

Seeing her tolerably quiet, I left. But I can never forget the speaking expression of her eye, as I withdrew from her bedside.

Oh! what a solemn lesson to all who are either living carelessly or trusting to mere empty forms. They will be found worse than useless on a death-bed. Human religiousness and divine Christianity are very different things when we come to die. Nothing short of living connection with Christ, and resting on the sure foundation of His finished work, will save a soul. Dear reader, are you on this Rock? Has death no sting for you? Are you ready — waiting for the Lord's coming?

Next day — Wednesday — I sent her some suitable tracts of a large type, but my friend found her no better — still restless, and speaking about the two kinds of religion and the blood of Jesus. On Thursday, when the same kind friend called, she found her even more unhappy, and still talking only of the same things. Friday morning came, and the usual call was made; but, oh, what a change had taken place! The moment she saw her countenance, she felt sure there was a happy change. She looked so calm and peaceful. The fierce eye was softened, and every feature was at rest. When the question was asked, how she felt this morning, she instantly replied, "Quite happy now!"

"I am thankful to hear that. What is it makes you so happy now?"

"RESTING IN THE BLOOD. All that Mr. — said to me about the blood of Jesus came to me during the night — so clear. It is all true; I am happy now, resting in the blood."

At this moment, she took from under her pillow the tracts I had sent her, and laid them down on a small table at the bedside, signifying by the act, as it was understood, "I am done with these now, I have found Jesus, I am at rest in Him." She was evidently sinking fast, but all was peace.

On being asked, "Would you like to see Mr. — again?" "Yes, very much," she replied; "but tell him I shall soon be with Jesus. I will meet him in heaven."

She fell asleep the same day about 4 p.m.

A few days after this, I called to see the young woman already mentioned. I found she was sister to the departed, and had given up her place as a domestic servant to take care of her sister and the children. (The husband, being a labouring man, was out all day.) This accounted for the house being so orderly. Although she was not a Christian, I was desirous to hear what she had to say of her sister, and, at the same time, to speak plainly to herself. One part of our conversation may be profitable to mention, as revealing the fearful ignorance which prevails in the minds of many as to the way of salvation.

"Ever after the Tuesday," she said, "my sister was more restless, and more difficult to please; but on Thursday she was quite irritable. I was wishing you had never called. I could not lay the pillow aright, or do anything to please her. 'Dear me,' I said, 'what is the matter?' 'Oh, if I knew that my sins were pardoned,' she exclaimed. 'Well,' said I to her, 'if you pray to God, I am sure he will forgive you your sins.' 'Are yours forgiven?' she sharply replied. 'No; I know mine are not forgiven, because I have never asked.' 'Oh, no! that is not the way, Mr. — says we can only be pardoned through faith in the blood of Jesus.'"

Night came on, and it was arranged that the young woman should go to bed, and the husband sit up. He stretched himself on two chairs by his wife's bedside, so that she could wake him if she wanted anything; but to the great surprise of both husband and sister, they were allowed to sleep undisturbed until the morning. The God of all grace had visited her during the lonely hours of midnight with the light, peace, and joy of His salvation.

When they looked at her in the morning, she was lying perfectly quiet, and told them she did not want anything. She was quite happy. She saw it all now. The Lord had done it by the teaching of His own blessed Spirit, and by means of His own written word. This is conversion — true conversion. Many are religious, as this woman was, but are they converted? This is the solemn question. Without true conversion — being born again, no amount of religiousness, however sincere, however constant, can save the immortal soul. "Except a man be born again, he cannot see the kingdom of God." May the Lord bless the above narrative to the awakening of many souls from the fatal slumbers of a false profession, and to His name be all the praise and the glory. Amen.

PERFECT AND PERMANENT.

WERE we to judge of the comparative value of the soul and the body from what we see around us, we should surely come to the conclusion that the body is much more valuable than the soul; so little attention is paid to the one and so much to the other. We see, on every hand, far more thought, care, labour, and money, spent on the body than on the soul. It is perfectly right, of course, to care for the body: it is our duty to do so. But the danger of neglecting the soul is all the greater on that account. Our greatest snares are daily duties. Just because they are lawful and right in themselves, we seek thereby to keep the conscience quiet under the plea that duty must be attended to. Surely it is right to do our duty; but it is wrong, always wrong, to neglect the soul. If it be neglected, all is wrong, however prosperous we may be in the world. Has the soul no claims? Do we owe no duty to it? Many satisfy themselves by attending for a few hours, on the first day of the week, to what is called their spiritual interests, and then devote the remaining six days to their temporal interests. Thus the soul comes in for a very small share of their time and consideration.

But we shall neither rightly understand the worth of the soul nor appreciate its claims, until we have learnt its value from the word of Christ. "For what shall it profit a man," He says, "if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8: 36, 37.) Here we are plainly taught that one human soul is of more value than the whole world — that if a man were to gain the world and lose his soul, he would be an infinite loser.

The soul is spiritual and must exist for ever, either in a state of perfect happiness or the most awful misery. The world is material and must pass away; but the soul will never pass away. It is immortal, it will never die. No, never — never die! It may, alas! be eternally separated from the living God, which is called "the second death;" but it can never cease to exist. Either the Father's house of many mansions or the burning lake must be the everlasting abode of every immortal soul, and of the body, too, after the resurrection. It is this consideration that makes the soul so precious, that gives it such a value to the compassionate heart of Jesus. No one could tell the worth of a soul as He could. He had counted the cost and paid the ransom price of its redemption.

And now, observe, the soul being spiritual and immortal, nothing will meet its need that is not both perfect in its nature, and permanent in its duration. Besides, the soul has to do with God, and nothing will suit Him that is not as perfect as He is Himself. The soul, being immortal, must have an everlasting portion. But where, you may ask, are we to find this character of blessing for the soul? Certainly not in this world. Vanity, decay, and death, are written on everything down here. There is nothing PERFECT — there is nothing PERMANENT. Nothing can be found "under the sun" that will meet the need or satisfy the desires of one human soul.

In the Book of Ecclesiastes, we have the record of human experience, with reference to this world, on a large and magnificent scale; and the result proved that all is vanity and vexation of spirit. "Vanity of vanities," saith the preacher, "vanity of vanities; ALL is vanity. What profit hath a man of all his labour which he taketh under the sun?" (Ecc. 1: 2, 3.) So long as we seek happiness UNDER THE SUN, we shall not find it. Solomon was a wise man and a great king. He tried and proved everything that "could be supposed capable of rendering man happy." (See Ecc. 2) He tried mirth and pleasure, wisdom and folly. He made great works, builded houses, planted vineyards, gardens, orchards, and trees of all kinds of fruit. He got singing men and singing women, silver and gold in abundance, and the peculiar treasure of kings. "So I was great," he says, "and increased more than all that were before me in Jerusalem; also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them; I withheld not my heart from any joy: for my heart rejoiced in all my labour: and this was my portion of all my labour. Then I looked on all the works that my hand had wrought and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun." Verses 9-11.

So long as the heart of any one is seeking rest, satisfaction, or happiness in this world, it will surely be disappointed. The result in every case must be bitter disappointment, for it can only reap from such a soil, "vanity and vexation of spirit." The heart of man is too large for this world to fill. Its capabilities are too vast for all that is under the heavens to satisfy. And yet how eagerly many are chasing after the fleeting phantoms of time, to the entire neglect of the solemn realities of eternity! But supposing that every desired object were reached, and all possessed, what would be gained? Only a deeper sense that all is vanity — that it is not in the power of earthly good to fill up the aching void within. All worldly pleasures, amusements, indulgences, and gratifications, leave the soul more thirsty than ever: they cannot satisfy. Excitement is the right name for worldly pleasures — take that away, and they would prove a most burdensome task. They only increase the painful sense of want, with an intensified desire, which makes the poor neglected soul thoroughly miserable. There is a worm at the root of every gourd, and a thorn in earth's fairest flower.

The portion, dear reader, which thy soul needs is not to be found within the wide range of nature. Solomon could not find it under the sun, and "what can the man do that cometh after the king?" There is nothing perfect, there is nothing permanent, that has its spring in this sin-stricken world. Oh! what a poor, hollow, worthless thing the world appears in the light of this plain truth! It only excites the feverish thirst of the soul, but cannot quench it. A greater than Solomon found it to be "a dry and thirsty land where no water is." O reader! think of this! This is a true testimony. There are no living waters in this world. There is no life, no food, no rest, no joy, for the soul, beneath the throne of God, where Christ is now seated. Husks you may have, if you can buy them, but the price is your soul.

But where, you may again ask, are we to find the needed, suited portion for the soul? Let the Spirit of Truth answer. "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price." And again, In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto ME and drink." (Isaiah 55: 1-3; John 7: 37.) Nothing can be plainer than these passages. Christ Himself is the life and food of the soul. "And Jesus said unto them, I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst." (John 6: 35.) Here, and here alone, the soul of man will find eternal rest. He is the only perfect and permanent good of the soul. But He is above the sun. He has gone up on high. We must believe in Him, and through believing, come to Him where He is. We must rise in spirit — in heart, above the sun, to find the spiritual blessings which our souls need. "He that hath the Son hath life." We must possess Himself as our wealthy portion. Oh, have you found your way to Him? Are you occupied with Him? Can you now say — just now — "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee"? Christ not only fills, but overflows the soul which is occupied with Him alone.

The contrast between a person who is seeking happiness in the world, and one who has found it in Christ, is strikingly presented in the book of Ecclesiastes, and the Song of Solomon. (See Cant. 1: 17.) In the latter, the believing soul is with Christ Himself, and that is everything. In His presence there is fulness of joy. It is not as in Ecclesiastes, an endless variety of things, but a living Person, the Person of the Lord Jesus Christ. The heart not only believes truth, but it loves a Person. The blood of the cross having met all the need of the conscience, the Person of Christ meets all the need of the heart. This is the summing up of the Christian's creed — the blood of Christ for the conscience, and the Person of Christ for the heart. And oh! what confidence, rest and joy the believer has in Him, speaking of the bride in the Canticles, simply as a believer in Jesus. "Thy love," she can now say, "is better than wine." Wine is the symbol of human joy, the joys of earth, but all that the heart now desires is to know and enjoy more of the love of Jesus. For it has found that the blessed realities of His faithful love are sweeter and better far than all it ever found here below. This is the only source of true happiness to the soul, the only spring of real joy.

But observe, further, there is not a word here about sin, forgiveness, or justification; neither was there anything said about these things by the father to the prodigal. Why is this? Is God indifferent to sin? Oh, no! Far from it. It is intolerable to His being. But these questions were perfectly settled, for every believer, in the death and resurrection of the Lord Jesus Christ. So that when the prodigal returns he is not blamed, or charged with anything, but met by all the affections of the father's heart. Surely, if sinners believed this, they would not be so unwilling to return to their heavenly Father. Judgment was spent on the cross: the wrath of God was poured out there, and sin was dealt with and put away, according to the glory of God. He had something to say to Christ about the prodigal's sins, but nothing to the prodigal himself. When the sinner returns to God, in the name of Jesus, he comes before Him in all the value of His work, and that so fully answers for all his sins, that God the Father says nothing about them. True, the sinner himself may be deeply exercised about his sins, and fully confess them, and very right that he should do so, but the blood of Jesus cleanses us from all sin, and fits us to be "in the light, as he is in the light."

And now, the poor heart is free in the presence of God, and occupied with Jesus there. It can now say, "The king hath brought me into his chambers." (Ver. 3.) It has learnt his wondrous love. It has tasted its sweetness. It is at home with the King in his chamber. Oh! what joy can be compared with this? Every other attraction loses its power when I am here. What are all the varieties spoken of in the book of Ecclesiastes, compared with this place of perfect and everlasting joy? They all dwindle into utter insignificance, now that I have found the perfect and permanent good, "Jesus Christ, the same yesterday, and today, and for ever." (Heb. 13: 8) When the heart is occupied with Christ Himself it can relish nothing else. In Ecclesiastes, the heart was too large for its portion; in the Song of Solomon the portion is too large for the heart — its cup runneth over. To know that the presence-chamber of the King is my eternal happy home, is joy unspeakable and full of glory.

But oh! a strange feeling passes over my spirit, and whispers, "Is there any other place for souls besides this?" Oh, yes! The truth must be told. There is another, and only another; and that is, the burning lake of fire. Oh, solemn thought! And know thou, that every child of Adam must be in one of these two places for ever and ever. Oh, reader! reader! which is to be thine, the chamber of the King or the lake of fire? The highest place in heaven or the lowest place in hell? If Christ be the desired object of thy heart, thou art with Him already, in His chamber. Rejoice, then, in thy portion. "Rejoice in the Lord alway: and again I say, rejoice." But, oh! if the world be thy portion here, the lake of fire must be thy place for ever. Oh, be warned of thy danger ere it be too late! Hast thou no thought, no concern, no care, for thy precious soul? Jesus says it is of more value than the whole world; and wilt thou sell it to Satan for the pleasures of sin. which are but for a moment? Wilt thou barter away the ineffable bliss of heaven for the gratifications of earth? Oh! ponder the bent of thy heart and the ways of thy feet. If thy foot be lifted in the direction of the world, stay! put it not down. Oh, stay! turn round! Let thy back be on the world, and thy face to Jesus. Oh! let the uplifting of thy heart be unto Himself. Believe in Him; trust in His finished work as the ground of acceptance in God's sight. His precious love has long kept the door of mercy open for thee — yes, for thee! Why linger outside? He still says "COME;" "yet there is room." ENTER, this is the "door" that leads to the chamber of the King — to His presence, to His heart, to the Paradise of God, to the eternal blessedness of heaven.

"And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Revelation 22: 17.

"Ho! ye thirsty, parched, and fainting,

Here are waters, turn and see;

To the thirstiest, poorest, vilest

Without money, all is free.

Thirsty sinner,

Drink, and stay not, 'tis for thee."

THE PROMISE FULFILLED.

(2 CHR. 22: 10; 2 CHR. 23)

ATHALIAH was a daughter of the wicked king Ahab, and daughter-in-law of the good king Jehoshaphat. This was a connection entirely opposed to the mind of God, and He marked it, in His righteous judgment, with His sore displeasure. One disaster after another befell Jehoshaphat and his house, because he "joined affinity with Ahab."

When he commenced his reign, it is said that he "strengthened himself against Israel, and placed forces in all the fenced cities of Judah. . . . And the Lord was with Jehoshaphat." But afterwards he greatly erred in forming an alliance with Ahab to recover Ramoth-gilead, which all ended in disaster and confusion. 2 Chr. 17, 18.

Jehoram, the son of Jehoshaphat, who reigned in his father's stead, had Athaliah "the daughter of Ahab to wife." She was filled with the cruel and persecuting spirit of her father's house, and lent herself to Satan to do his work. She was an instrument of cruelty in his hands. For, although her immediate object, in killing all the seed royal, was to take possession of the throne herself, the object of Satan was very different. From the days of Abel, his aim had been to cut off, by means of death, the line of the promised seed, and thereby frustrate the purpose of God, destroy the faith of His people, and break them off from trusting in His word.

God had promised to David that He would establish his seed for ever, and build up his throne to all generations. (2 Samuel 7; Psalm 89) Hence, Satan's great object now was to prevent the accomplishment of this promise by destroying all the seed royal. "But when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal of the house of Judah." Having thus, as she thought, got — completely rid of the true heir, she took possession of the throne herself, and "reigned over the land."

This was indeed a sad sight in Judah, and most trying to the faith of the faithful. God had promised the throne, in solemn covenant, to David and to his sons for ever, and now a wicked usurper of the apostate house of Ahab occupies it. But faith endures as seeing Him who is invisible. The enemy may appear for a time to triumph, but it is only in appearance, and for a short duration. "The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations." (Psalm 33: 11) God is over all, and above all. His word can never fail. Let us "only believe," and trust in Him. Faith, in due time, will be answered, the promise fulfilled, and every enemy utterly confounded.

Satan had now done his utmost: he could do no more. Death is the last act of his power; but God is the God of resurrection. Where Satan ends, God begins. He quickens the dead. At this very moment, when the hopes of the house of Judah seemed lost, He was watching over, in His faithful love, the true heir of the throne of David. Accordingly, we read, "But Jehoshabeath, the daughter of the king, took Joash the son of Ahaziah, and stole him from among the king's sons that were slain, and put him and his nurse in a bedchamber. So Jehoshabeath, the daughter of Jehoram, the wife of Jehoiada the priest, (for she was the sister of Ahaziah,) hid him from Athaliah so that she slew him not. And he was with them hid in the house of God six years." Thus Joash, the true heir, was preserved by the intervention of God. "He was rescued from among the king's sons that were slain." He was like one that had been raised up "from among" the dead. It was a resurrection "from among" the slain ones. The power and instrumentality of Satan end when he has brought in death, but the power and instrumentality of God come into operation just where his end. All his malignant efforts, and the cruelty of his instruments, only prove, more fully, the unchangeableness of God's purpose, and the eternal stability of His word.

There are several points of special interest to the Christian in this instructive narrative which I desire to notice in order.

1. In the wonderful deliverance of the infant Joash from the hand of Athaliah, we have a striking illustration of the resurrection of Jesus, by the mighty power of God. Joash was stolen "from among the king's sons that were slain." Jesus was raised up from among the dead. The former was hidden in the house of God — the latter is hidden in His Father's house on high.

2. In Athaliah, on the throne of David, we have an equally clear illustration of the present position and guilt of the world, with reference to the crucifixion of Christ, the heir of every promise. The world, led on by Satan, crucified Christ. God holds it guilty of the deed. It "is condemned already." When the Jewish "husbandmen saw the Son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance." (Matt. 21: 38.) The religious Jew and the godless Gentile joined hands to shed the blood of Jesus. They, together, crucified the "heir of all things," the Lord of life and glory. "The kings of the earth stood up, and the rulers were gathered against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together." (Acts 4: 26, 27.) Here we find gathered around the cross of Jesus, the representatives of every class; namely, Jew and Gentile, king and subject, priest and people. The whole world was, representatively, at the cross, and took part in the crowning act of man's sin. Christ refers to this when He says, "Now is the judgment of this world; now shall the prince of this world be cast out." (John 12: 31.) The world was judged in the death of Christ, and its prince cast out. They go together. God will hold every man to his colours. Those that fight under the banner of the Prince of life will at last enter into the joy of their Lord; but those that fight under the banner of the prince of this world must be cast out with him.

The whole power of Satan was concentrated at the cross. He brought up all his forces to this point. He staked everything — the power of the world, and the power of darkness. (Luke 22: 53.) He had ever watched, with most malignant jealousy, God's chosen vessel of wondrous grace to man. He missed Him when he slew the babes in Bethlehem. He was overcome in the temptation in the wilderness, and bound by a stronger than he. But he returned to Him again. "The prince of this world cometh and hath nothing in me." He had no power of death over God's unblemished Lamb. He laid down His life of His "own voluntary will." "Therefore doth my Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself." (John 10: 17, 18.) His death, then, was not the result of the power of man or Satan over Him; but of His own perfect subjection to His Father's will. At the same time it clearly proved the extent of Satan's power in the world. As the obedient One He lays down His life. In appearance the enemy triumphs. But it was not so. "Through death he destroyed him that had the power of death, that is, the devil." (Heb. 2: 14.) This was absolute victory. He bore the judgment of God against sin in His death, and thereby completely annihilated all the rights and power of the enemy for ever. Morally, judicially, and absolutely, the true seed royal triumphed over the great enemy of God and man. True, "He was crucified through weakness." But He entered the regions of the dead as "the Son of God with power." His presence was felt throughout the deep caverns of the grave. He burst its bars asunder, and carried off in triumph the spoils of the enemy. "He ascended up on high, leading captivity captive." A risen Christ is LORD OF ALL.

But my reader may be disposed to ask, On whom, at this period of the world's history, does the guilt of the death of Christ rest? Most assuredly, we answer, on all those who side with the world. God has not yet publicly vindicated the honour of His beloved Son, or judged the world for its awful guilt in murdering Him. If the blood of Abel cried to God for vengeance on Cain, surely the blood of the holy, spotless Jesus cries for vengeance on those who not only shed it, but despise it. If we are not justified by faith in the shed blood of Jesus, we are condemned by it. We are either by faith on the side of Christ, or in unbelief with the world, and, as it were, approving of what the world did, though we may not say so in words. In the sight of God, we are on the world's ground, and under the world's guilt and condemnation.

In vain did the chief priests remonstrate with Peter and John on this point. They said, "Behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us." (Acts 5: 28.) It is quite plain, from this and other passages, that these divinely-qualified preachers brought home, to the consciences of their hearers, the truly solemn charge of blood-guiltiness. But the same precious blood speaks of the love of God, as well as of the sin of man. Both found their highest expression in the cross. All who have faith in the blood of Christ are cleansed from all their sins, justified in the presence of God, and "accepted in the Beloved."

3. If Athaliah illustrates the present position of the world, Jehoshabeath illustrates the present position of the church. She was hidden in the house of God with Joash, the rejected and unknown king, whom the world thought to be dead, but whom she knew to be alive. Of all Christians it is said, "Your life is hid with Christ in God." (Col. 3) The eye of Jehoshabeath rested in the fulness of hope on the true and living heir. "But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour." (Heb. 2: 9.) "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Colossians 3: 4.

And now, let me ask, what sympathy could there be between Jehoshabeath and Athaliah? Surely, none whatever! Could the former take any part in the schemes, plans, or principles of the latter? Could she assist her, in any way, in the administration of her affairs, or conform to the fashion of her court? Oh, no! There was not a particle of fellowship between them. Athaliah was a murderer and a usurper, her garments were deeply stained with the blood of the sons of David. Besides, Jehoshabeath knew that the moment Joash was revealed, the usurper would be hurled from her throne — that his appearance would be the death-blow to her reign; therefore, she was content to wait until then. The "six years" would soon run their rapid course: it was but "A LITTLE WHILE," and God would place the true heir upon the throne of David.

The application of all this to the church is very easy. Wholehearted separation from the world is her true place; and holy, happy, living association with Christ, her divine Lord and Bridegroom. If the believer is indeed enjoying communion with Christ, he can have no fellowship with the world, either in its spirit, principles, or ways. "For I am jealous over you," says the apostle, "with godly jealousy, for I have espoused you to one husband, that I may present you as a chaste virgin [an unearthly virgin] to Christ." (2 Cor. 11: 2.) And again, "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." May we have no sympathy with either the world or its lovers. The first blast of the trumpet will be the death-knell to them all.

4. If, in Jehoshabeath, we see heart for Joash, in Jehoiada, her husband, we see faith in activity for him. The affections of the former were gathered around the person of the prince; the faith of the latter was energetic, in making every necessary arrangement for the glory and stability of his throne. He was a man of faith, energy, and devotedness. In leading so many to make a covenant with Joash, while yet unseen, he illustrates the present energy of the Holy Spirit, in connection with the preaching of the gospel, in leading souls to trust an unseen Jesus, and to rejoice in hope of His coming kingdom and glory.

"And in the seventh year Jehoiada strengthened himself, and took the captains of hundreds. . . . And they went about in Judah, and gathered all the Levites out of all the cities of Judah, and the chief of the fathers of Israel, and they came to Jerusalem. And all the congregation made a covenant with the king in the house of God. And he said unto them, Behold, the king's son shall reign, as the Lord hath said of the sons of David."

At this point of our narrative, I would most affectionately ask — Have you, my dear reader, embraced, by faith, the unseen, but risen, living Christ, as your Prince and Saviour? This is a personal question of eternal importance. All that believe in Jesus are within the sure limits of the everlasting covenant. "The God of peace brought again from the dead our Lord Jesus that great Shepherd of the sheep, through the blood of the everlasting covenant." (Heb. 13: 20.) Have you, dear reader, for yourself, before God, faith in this precious blood? The blood that was shed on Calvary is the foundation of every blessing. There is nothing but judgment, overwhelming judgment, before the sinner, that has not been washed from his sins in the blood of Jesus. Oh! can you say to Jesus, with all your heart, "I am Thine, and on Thy side: I cleave to Thee, and trust to Thee alone. The world is guilty. I am guilty, being of it. But Thou art righteous, O holy, spotless, blessed Jesus. Yet Thou sayest, Come! 'Come unto me.' By faith I come, I come to Thee, and bid an eternal farewell to this doomed world of ours. Thy word is plain and sure — 'Him that cometh to me I will in no wise cast out."' Through grace, I rest in Thy word, rejoice in Thy work, confide in Thyself, and wait for Thy coming, as Thou hast said, "SURELY I COME QUICKLY; AMEN. EVEN SO COME, LORD JESUS."

5. In the position of the Levites we may see the future position of the church in glory, with reference to its place of nearness to the Person of Christ. They were, typically, a dead and risen people; and also, typical of the church in its priestly character as "a royal priesthood." "And the Levites shall compass the king round about . . . . but be ye with the king when he cometh in, and when he goeth out."

The bride of the Lamb, the beloved Eve of the second Adam, will have her own special place of blessed nearness to the Person of Christ in millennial and everlasting glory. She has the temporary title of "bride," but also the permanent one of "wife." The affections of the bride will be as lasting as the relationship of wife.

Oh, wondrous grace! wondrous glory! What a "BLESSED HOPE" the Christian's is! To be chosen by a greater than Jehoiada — "to compass the king round about . . . . to be with the king when he cometh in, and when he goeth out." Is the heart of my reader established in this most precious, soul-elevating truth? Is he looking, not for an advent merely, but for a Person? The Christian's true place and proper hope is, "To serve the living God, and to wait for his Son from heaven." "We know that when he shall appear we shall be like him; for we shall see him as he is." We shall see His glory, hear His wisdom, and enjoy His love, "for we shall be like him;" shining in His grace, and reflecting His glory.

6. Every needful step having been taken by the active and faithful Jehoiada, all things were ready. The seventh, or millennial, year was come, and now, Joash, the rightful heir to the throne of David, is brought forth from his secret hiding-place. He comes in the glory of his father's house. He is surrounded with the "spears, and bucklers, and shields, that had been king David's" — the bright memorials of the victories of David. "Then they brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king; and Jehoiada anointed him, and said, God save the king. . . . . The king stood at his pillar at the entering in, the princes, and the trumpets by the king; and all the people of the land rejoiced and sounded with trumpets, also the singers with instruments of music, and such as taught to sing praise."

This was a day of great joy and gladness of heart to Joash, to Jerusalem, and to all who waited for his appearing. Faith was now answered, patience rewarded, and the promise fulfilled. "Behold, the king's son shall reign, as the Lord hath said of the sons of David." But if it was a day of light and joy and rejoicing to Joash, and to all who had sided with him during his rejection, it was a day of darkness, and gloom, and terrible despair to Athaliah, and to all who had sided with her during her reign. The day of vengeance was come, and oh, what a day to the despisers of the true heir! "Now when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the Lord. And she looked, and, behold, the king stood at his pillar." The pillar of immovable promise. This was enough; the first glimpse of Joash filled her whole soul with the terrors of judgment . . . . . Then Athaliah rent her clothes, and said, Treason! treason! But Jehoiada answered her vain cry with Judgment! judgment! "Have her forth of the ranges," was the imperative word of command, "and whoso followeth her let him be slain with the sword . . . . . and they slew her there."

Thus, Judgment, unmitigated judgment, closed the six years' reign of the guilty Athaliah and all her deluded followers. Solemn, awfully solemn, foreshadowing of the final doom of this guilty world and all its deluded followers, who are willingly ignorant that the true heir is alive in the house of God on high, and justly claims our allegiance!

The scene being now completely cleared of the usurper and her followers, the king is peacefully, gloriously, and triumphantly placed on the throne of his father David. The nobles, governors, and people of the land "set the king upon the throne of the kingdom. And all the people of the land rejoiced; and the city was quiet, after that they had slain Athaliah with the sword."

What a solemn lesson we learn from these concluding words! "The people rejoiced, and the city was quiet." When? AFTER that they had slain Athaliah with the sword. When, oh! when will this groaning creation rejoice? When will the city of the whole earth be quiet? AFTER the judgment already passed has been executed. AFTER the vials of God's wrath have been poured out. But not until then. Could Joash have reigned in fellowship with Athaliah? Impossible! The scene must be cleared of the enemies of the king before he sits upon his throne.

Christ's "hand will take hold on judgment" before He takes hold of the sceptre of righteousness. "Shall the throne of iniquity have fellowship with THEE?" (Ps. 94: 20.) The whole scene must be cleared of His enemies, and Satan bound. Then "the prince of the kings of the earth "will ascend His throne of righteousness, and sway His sceptre of peace over a restored and delivered creation. Then UNTO HIM, "whose right it is" to reign, shall all its tribes and tongues roll their loud, and long, and rapturous Hosanna, around a peaceful, happy, and rejoicing millennial earth. "BEHOLD, a king shall reign in righteousness . . . . and the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places." Isaiah 32.

O blessed hour! when all the earth

Its rightful Heir shall yet receive;

When every tongue shall own His worth,

And all creation cease to grieve.

Thou, dearest Saviour! thou alone

Canst give Thy weary people rest;

And, Lord, till Thou art on the throne,

This groaning earth can ne'er be blest.

REFLECTIONS ON THE WORK OF THE GOSPEL.

IT is safer far to speak of the results of a brief gospel mission, a year after, than just at the time. So much interest is awakened, it may be in a quiet country town, by such occasional visits, that nearly the whole place is aroused. Like the bursting forth of spring after a long, hard winter, all seem to have new life. But how much of the bloom will form and ripen into fruit is quite another question. Nothing could be more disappointing than to count the blossoms. A sanguine temperament, if also inexperienced, is prone to do so.

Many are greatly moved by the scenes and atmosphere of a meeting where the Holy Spirit is working, without any divine work in their own souls; and these for the moment, have the most hopeful appearance; there is no sense of guilt to discourage; no sense of danger to alarm; and little hesitancy in saying that they do believe. Neither are such dishonest or deceiving; they feel all they say at the time. But there is a missing link. Sin has not been felt; Christ has not been seen; the heart has not been turned to Himself under a sense of helpless ruin. They are attracted, interested, and it may be, delighted, but when the extra meetings are over, and things return to what is called "dull and dry," those who have been carried along by the general current soon cool down and return to their former habits. Who has found Christ — who is now looking to Him? is the one grand question. Christ Himself before the soul is its only power against adverse currents, against the attractions of the world and the assaults of the enemy. His presence is what keeps us holding fast "the beginning of our confidence steadfast unto the end." "Two lads who professed to be converted last year, have gone back to the world," said one who had watched over them; "the others have gone on well; some are at the table, and one young man is now preaching the gospel." A round year is a fair test as to the varied results of the work.

Take another example. From one family, under the same roof, four of the household professed to be converted. A son and daughter are selected to illustrate our subject. All seemed equally happy, all confessing faith in Christ, all rejoicing in their new light and heavenly hope, The parents being Christians, there were great rejoicings in the family. For a short time, the four seemed to go on as they had commenced; but by-and-by, in rather less than a week, the impressions began to fade away from the mind of the son, and he soon slipped back into his former habits. When reminded of what he had so recently professed, and asked why he had so soon given it up, he could not tell; the feeling, he said, had gone quite away, and he had nothing before his mind: neither himself as a sinner, nor Christ as a Saviour. The name of Jesus was mentioned to him, and the blessedness of trusting in Him was earnestly pressed upon him, but there seemed no vital link between them. There was no proper sense of sin, no exercise about it, no appreciation of the Person and work of Christ. Being naturally amiable, there was no opposition, but, like the morning cloud and the early dew, that which at first seemed a happy conversion, passed away. But its lessons remain; it teaches the need of dealing with the conscience, watching the direction of the eye, and ascertaining if some portion of the word of God is ruling in the heart. We see the happy contrast and the divine reality in the daughter.

About the same time that the son fell away, the daughter was allowed to be severely tested by Satan; but he found in her more than mere natural feeling, or the outward effects of the Spirit's work in others. In the middle of the night, when all around was perfectly still and dark, she awoke. A strange feeling came over her as if some evil spirit were in her room; then the attack, as if a voice had distinctly said, "It's all a delusion." The preaching, the word of the Lord, the blood of Christ, her assurance of His love, the pardon of her sins and such-like thoughts, rushed through her mind. "No," she was enabled to say to herself, "it's no delusion." And though, no doubt, greatly agitated by the presence of evil, she was strengthened by the presence of her Lord to meet and vanquish the enemy; not by reasoning, not by attempting to prove that she was really converted at such a time and by such a preaching, but by the word of God. She resisted his fiery darts with the shield of faith. Had she attempted to reason with the enemy, she would have lost the victory. Midnight though it was — Satan's favourite hour — and terrible as the atmosphere must have been, she arose; — what holy courage! — struck a light, opened her New Testament, and her eye caught and rested on these words, "Ye are complete in him" (Col. 2: 10); her soul was revived, she felt perfectly calm: God says I am complete in Him; complete, God says it! Her mind was composed; the atmosphere was cleared, and Satan vanquished by the word of God and faith. She extinguished the light, and retired to rest. More than one year has passed away since these events occurred, but time has only proved their reality.

"Could I be sure," said a troubled soul to the preacher one evening, "of the very time, circumstances, and means of my conversion, I should be quite happy." Happiness resting on such a foundation, she was told, would not last long. Satan would soon beat her in argument and plunge her soul in deeper troubles than ever. Then how can I be sure, many will be ready to inquire, that I am converted? If you are now really caring to be assured that you are converted, most likely you are. Both the desire and that which satisfies it must come from God. But the word of God alone can give assurance. "Look unto me and be ye saved," are the Lord's own words. From the first moment that the eye looks to Christ as the Saviour, the soul is beyond all question saved. It may not believe it; it may be judging of its state by its feelings; it may be miserable, even on the brink of despair; but the word of God must ever be true notwithstanding. "Look unto me and be ye saved." Our unbelief cannot make the word of God untrue, but it hinders our enjoyment of Christ and salvation.

The finest lesson that the newly awakened, or the long troubled soul can learn, is to preface all it says on spiritual subjects by affirming that "God says it." For example: God says, When we look to Jesus we are saved; God says, All that believe are justified from all things; God says, He that believeth hath everlasting life; God says, The blood of Jesus Christ cleanseth us from all sin: the word of God says to every penitent one at the feet of Jesus, Thy sins are forgiven, thy faith hath saved thee, go in peace. And Jesus Himself says, "Come unto me, all ye that labour, and are heavy laden, and I will give you rest." And "him that cometh to me I will in no wise cast out." See Isaiah 45: 22; Acts 13: 38, 39; John 5: 24; 1 John 1: 7; Luke 7: 37-50; Matthew 11: 28; John 6: 37.

By using such terms as, 'God says,' 'the word of God says,' 'Jesus says,' an impassable barrier is placed between the soul and the enemy. Satan will tremble and flee from the weakest saint who thus uses the word of God. It is the soul's impregnable fortress; no enemy can reach it there. But should the soul have recourse to such weapons as the supposed date and means of conversion; and condescend to reason with the enemy, it could only be vanquished for the time and sorely wounded. He who said, "It is written," and again and again said, "It is written," hath left us an example in this, as in all things, that we should walk in His steps.

But alas! there are many now-a-days, who seem to have no concern or trouble of any kind about their souls, and yet they are not unwilling to attend the preaching. But after listening to the most solemn warnings, the most affectionate entreaties, and the most earnest appeals — both as to the blessedness of heaven, and the awfulness of hell — they seem perfectly unmoved, as to their own interest in these things. So unaccountable, so heart-rending are such cases of cold indifference, that the preacher is ready to believe that the strong delusion has already set in. The Spirit of God, we know, will not leave this world, while the church is here; but He may cease to work in certain places. The very thought of such a thing makes one tremble, and should lead to the most earnest prayer to God.

But what, oh what, is my reader? A careless, a troubled, or a happy soul? If happy, pray for others; if troubled, look to Jesus, He Himself is our peace; if careless, what then? How long? Time is short: the end is near; the coming of the Lord draweth nigh; and the first thing He does when He rises up is to "shut to the door." (Luke 13: 25.) Solemn announcement that all is hopeless for those who have refused to enter in while the door stood wide open. The agony of mind, even in this life, before they are cast into hell, will be great, at least for a time. They are represented as "standing without and knocking at the door, saying, Lord, Lord, open unto us. But he shall answer and say unto you, I know you not whence ye are; depart from me all ye workers of iniquity." Figurative this language no doubt is; but it reveals the utter hopelessness of all who have rejected Christ and refused to enter in before the coming of the Lord for His saints, when the door is shut. They are given up to strong delusion to believe a lie; "because they received not the love of the truth, that they might be saved." Now, they fall into the hands of Satan, and are hurried down the deep descent into the burning lake.

Oh, my dear reader! is there yet a corner of thy heart that may be impressed with these solemn realities? Lay not down this paper, I beseech thee, without serious thought as to the awful future. How canst thou bear the thought of hell now? How could thou bear its torments for ever? Oh, that word for ever! "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" must be thy deep and bitter wail. But when the Judge of all pronounces the sentence, "Depart from me, ye cursed, into everlasting fire," obey it thou must. Flee from it thou canst not; struggle against it thou mayest, but in vain. A wild shriek of agony thou mayest utter, as the awful sentence "Depart from me." falls upon thine ear; but it is too late. A sigh, a groan, a penitential tear, would have moved the Father's heart, the Saviour's love, the Spirit's power — all heaven — in thy favour, when thou wast in the body; but now thy most piercing cry finds no answer. The ear of mercy is closed, the door of heaven is shut, the arm of mercy is withdrawn; the command to "depart" has been given, the gates of hell open, and the mighty angels execute the awful sentence. And, oh, forget not, that the gloomy gates, once closed behind thy lost soul, will never be opened for its escape.

Delay not then another moment, my yet unsaved reader. The door of heaven stands wide open for thee now, and whosoever will may enter in. Tomorrow may be too late. The greater the sinner, the clearer the title to the Saviour; to the realms of glory; the home — the eternal happy home — of all who believe in Jesus. Once more; standing as thou still art on this earth, take another glance at the interior of hell; and another at the interior of heaven; and calmly ask thyself, Can I hesitate? No, no; Saviour and Lord; I fall at Thy feet, have mercy upon me the chief of sinners. The answer to thy cry thou wilt find in the word: "Thy sins which are many are forgiven . . . . him that cometh to me I will in no wise cast out." See passages above; and may the Lord add His rich blessing, and to Him alone be all the praise and glory.

O Christ, what burdens bowed Thy head!

Our load was laid on Thee;

Thou stoodest in the sinner's stead

To bear all ill for me.

A victim led, Thy blood was shed;

Now there's no load for me.

For me, Lord Jesus, Thou hast died,

And I have died in Thee;

Thou'rt risen: my bands are all untied;

And now Thou livest in me.

The Father's face of radiant grace

Shines now in light on me.

"BUT I KNOW SOMETHING BETTER THAN THAT."

THE simplest incident will sometimes awaken the deepest reflection and lead the thoughts into the most blessed paths of profitable meditation; especially if a name which has a ready answer in the heart is mentioned.

"You know," said a christian lady to a girl whom she found one day ill in bed, "that Jesus died for us." "Yes," replied the feeble voice, "but I know something better than that; I know He died for me." A chord was struck in the visitor's heart which instantly vibrated to the touch of these telling words. They were friends in a moment and for ever. The dear uniting name was precious to both. They were one in Christ Jesus. Conversation led them to speak of the time, the means of the girl's conversion, and other circumstances familiar to the mind of the christian friend. It was a moment of real joy. Up till then the sick one was unknown as having received blessing through the preaching.

In musing on the triumphs of God's grace — on a soul sealed for eternal blessedness — we feel constrained to refer to an anecdote which we have sometimes related when preaching the gospel, and which we know the Lord has blessed to many souls. But it surely deserves a wider circulation than the sphere of our own personal service. For the circumstances of the case we are indebted to the trustworthy pen of Dr. Winslow, and so accept the narrative as well authenticated.

During the late disastrous war between the Northern and Southern States of America, a traveller, when visiting those scenes of desolation, entered what may be called a soldiers' cemetery — the place where the slain had been buried after the battle of Chickamauga. The visitor's attention was arrested by a man planting flowers on one of its lonely and humble graves. He softly drew near, feeling that the scene was hallowed by such memorials of tender love.

"Is it a son that lies buried here?" kindly inquired the stranger. "No," was the reply. "A son-in-law?" "No." "A brother?" "No." "A relation?" "No," was still the brief reply. "Whose memory, then, may I venture to ask, do you so sacredly cherish?" Pausing a moment to give vent to his emotion, he gave the following account of the young volunteer whose memory and remains were so dear to him:-

"When the war broke out, I was drafted to go and join the army. No draft money was given me, and I was unable to procure a substitute, and made up my mind to go. Just as I was leaving home to report myself for duty at the conscript camp, a young man whom I had known called on me and offered to go in my stead. 'You have a large family,' he said, 'which your wife cannot support when you are gone. I am a single man, I have no one depending upon me, I will go for you.' He went. In the battle which was fought here, the dear generous young man fell dangerously wounded. He died in the hospital, and was buried here. Ever since his death it has been my desire to visit the place of his interment, and having saved sufficient money for that purpose, I arrived yesterday, and today found his grave." Having concluded his touching story, he again bent over the grave, planted another flower, and, we doubt not, watered it with his tears.

The inquirer passed on, but his heart was too deeply affected with a sight, such as he had never seen before, and such as he is not likely ever to see again, to go far away. He returned to look once more on that sacred spot. But, oh! what now met his eyes! A sight that Heaven itself would look down well pleased to see. Not only was the volunteer's grave now garlanded with flowers, but a rough board was placed at the end of the turf, on which were simply carved these few, but touching, weighty words —

"HE DIED FOR ME."

Nothing more. Nothing could be added without marring its perfectness. We know not which to admire most — the grateful love, the refined taste, or the sublime sentiment, of this remarkable, poor man. It stands alone, we hesitate not to say, in its great idea, amongst all the epitaphs in the world. Surely he must have known Him who died the sinner's substitute; and the confession of faith, which has been long on record, "Who loved me, and gave himself for me." There is only one great original. But, oh! what a lesson, what an example, what a rebuke, to me, to thee, my reader, to all mankind!

The volunteer died in generously taking his poor neighbour's place and saving him from the consequences of joining the Southern army; but the blessed Lord Jesus Christ died to save us from the consequences of sin — eternal misery. Not merely from poverty and suffering in this life, but from the torments of hell for ever; where the worm dies not, and the fire is not quenched. "If one died for all," as the scriptures plainly teach — though all will not be saved, for all men have not faith (2 Cor. 5: 14; 1 Tim. 2: 5, 6; 2 Thess. 3: 2) — who then can be guiltless if grateful honours are not shown to His name? We are not asked to garland His tomb, or to inscribe our faith on His cross; but we are asked to believe in His love, and in His dying for us of His own voluntary will. And faith will always make His love and His death as personal as Paul did; "who loved me, and gave himself for me." Not merely, He died for us, or them, but "He died for me."

The dying girl had, as it were, raised her board; gladly would she have placed it in the window, or fastened it on the housetop, that she might tell all who passed by, "Jesus died for me;" but better far, these precious words were written on the imperishable tablets of her heart, and the offerings of her love were not a few flowers that bloom only for a day, but in songs of praise for ever. The simple yet strong faith that delights in these words, is sweet to the heart and brings us near to Himself. "Jesus died for me." He . . . . me; He . . . . me. There is no truth more plain in scripture, and none more assuring or comforting to the heart. The cross is the fullest expression of His love, and the foundation of all our blessing. Though now in glory the Lord puts nothing between our hearts and Himself, and neither does faith.

"Ascended now in glory bright,

Life-giving Head Thou art;

Nor life, nor death, nor depth, nor height,

Thy saints and Thee can part."

But alas, alas, are there not many for whom Jesus died, who cherish no gratitude for His love, no memorial of His death? yet He died willingly, voluntarily, that they might be saved from endless woe. What can the Lord Himself think, what can Heaven think, what can all enlightened minds think, of such unaccountable ingratitude? How unmitigated must the remorse of the ungrateful be in the hopeless depths of hell for ever! Not one alleviating circumstance; not one drop of water to cool the burning tongue. The darkest, the deepest, the most ignominious place in the regions of the lost must be their portion for ever.

Some little time ago a young man was introduced to a preacher after having listened to his discourse; and on being asked if he was a believer in Christ, he replied, in rather an offhand way, "Of course I am, I have always believed in Him, we have no one else to believe in, He died on the cross for us." Without contradicting him, the preacher said, "May I ask how old you are?" "I am seventeen," he said.

"Well now, my dear young man, will you answer me another question? If you believe that Jesus died on the cross to save you from the pains of hell, have you ever really, when alone, knelt down and thanked Him for it?" "No," was his honest reply. "Then you must be a stranger to Him: He will at last say, to all such, 'I never knew you; depart from me, ye workers of iniquity.' Sleep not, young man, for your soul's sake, for Jesus' sake, for heaven's sake, for hell's sake, sleep not until you have considered your ways and turned to the Lord. Only think, you have reached the age of seventeen and never thanked the Lord Jesus for all He has done that you might be pardoned and saved for ever." But are there not many, who are more than seventeen, and who are chargeable with the same neglect of the Lord Jesus? Will not the gratitude of the Southerner, his flowers, his tears, his board, his inscription, rise in judgment against all such, cover them with everlasting shame, and aggravate their everlasting condemnation?

Let the love of Jesus then, my dear reader, who died for the chief of sinners — and more thou canst not be — move thy heart to grateful love and admiration of that blessed One. If this great fact move not thy heart, what will? He finished the work of man's redemption on the cross; He now rests on the throne in glory, waiting for thee. He will hear thy prayers, see thy tears, rejoice in thy faith, and listen to thy praise and thanksgiving; unlike the young volunteer who heard not the sighs, saw not the tears of him for whom he died. The most melting expressions of his love were all unheeded by the lifeless volunteer. He knew not that flowers bloomed on his lonely grave, or that his neighbourly love was now made known in artless eloquence to the universe.

And wilt thou, my dear reader, allow a devotion of heart around that silent grave, to excel thine to a risen, living Saviour, who bids thee come to Him and dwell with Him for ever? God forbid! Awake, awake, from thy long sleep of sin; arise, arise, to the consciousness that Jesus died that thou mightest live — live for ever. Let thy gratitude be proportionate to the greatness of the sacrifice, thy faith proportionate to the dignity of Him who died, thy zeal to the deliverance accomplished and the salvation secured. "Could I grave these blessed words, 'He died for me,'" said one in great ecstasy one evening, "on every tree that grows, on every leaf that quivers, on the face of all rocks; and could I herald them forth on the wings of the wind, I would tell the vast universe of God that 'Jesus died for me' — that I live through His death, and shall reign with Him in glory for ever." This was faith, love, gratitude, and zeal for the Lord's glory. Go thou, my dear friend, learn of Jesus and do likewise.

THE DIVINE ANATHEMA.

1 COR, 16: 22.

It is difficult to speak or write without deep feeling when dwelling on that awful word, and with so many on every side who are utterly careless as to its dread reality. "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha" — accursed of the Lord at His coming. But is this, some may ask, its plain and true meaning? Most assuredly it is. Nothing could be plainer, more definite or absolute. The curse of God is the eternal doom of all who love not the Saviour of mankind — His well-beloved Son. "If any man" is surely most comprehensive; any man, no matter who he is, what he is, where he is, how he reasons, what excuses he may offer: the word of God is positive, it has gone forth from His throne, it is unalterable, it is fixed as the foundation of that throne, changeless as His own being" If any man love not the Lord Jesus Christ, let him be Anathema Maranatha," — anathematized when the Lord shall come.

Do you think, dear reader, this judgment severe? It may appear so at first sight, or to a thoughtless reader; but a moment's reflection will convince you that it is not only just, but necessary in the righteous government of God. He loves His Son knows what He has done and suffered for mankind, and fairly estimates His claims on their grateful love. All this He has revealed to us; we know His mind. And how sweetly He has pressed His love upon us! with every blessing that love can give, and the bearer to us of all these blessings is the Son of His own bosom whom He spared not, "but delivered him up for us all." But, surely, if we are careless about all these things, and despise the bearer of Heaven's richest favours, what will the throne of judgment say? Is there no crime in despising both the love and the authority of God; in disregarding His demands for the honour of His Son? Are His rights not to be vindicated, or the claims of His Son maintained? Rest assured my fellow-sinner, that so just, so holy, so righteous, will the judgment of God be, that the vast universe will resound with a solemn Amen, as the curse of God is pronounced on those who have hated, in place of having loved the Lord Jesus. Heaven will willingly own it; the faithful on earth will re-echo heaven's universal Amen; the condemned must own it, and hell too must groan out reluctantly its Amen, and acknowledge that God is holy and just and good, and that the man who is accursed has only lost what he despised, and is now in the place which he chose for himself.

But, pray, my dear reader, ere it be too late, and ere this year also close upon thy unsaved soul, come a little nearer, and let us examine more closely, the claims of Him whom God would have thee love. Is He fairly entitled to the homage of thy heart and the willing, happy obedience of thy life? Surely, oh most surely He is, and He only!

To love the Lord is to believe in Him; and the more we meditate on His love to us, and what He has gone through for us, the more will our faith expand, and rise into the most admiring, adoring, grateful love. But we must know Him to believe in Him, and know Him in the fullest expression of His love to us. Blessed Lord! He invites us to come to Him, to be drawn to Him by the attractions of His cross, and the glory of His Person. "And I, if I be lifted up from the earth, will draw all men unto me. This He said, signifying what death He should die." (John 12: 32, 33) Never was God's love to thee a sinner, and God's hatred of thy sin, so fully manifested as in the cross of His dear Son; and never did His love to the lost and helpless soul shine so brightly. Here thou wilt do well to pause for a moment and dwell on this wondrous sight, this twofold aspect of the cross. When or how could God's hatred of sin be so manifested as when He judged it in the Person of His own beloved Son? The thought is overwhelming! But it must for ever justify God in punishing sin in the person of the impenitent sinner himself. The cross will stand for ever as the declaration of God's righteousness in the judgment of sin, and in pardoning the chief of sinners, who believes in Jesus. But also, look at the greatness of God's love to the sinner in the sufferings and death of Jesus. Every drop of that precious blood which was shed on Calvary, proclaims to heaven, earth and hell, God's love to the lost and ruined sinner.

But sin must be put away according to the claims of God's glory, that His love may flow forth freely, and the full blessing come to us. Without the shedding of blood is no remission. Jesus, the sinless One, in the greatness of His love, bore the judgment due to sin. He was nailed to the accursed tree, that the anathemas of God might never fall on us and sink our souls in hell for ever. In love, He endured the cross, and there was nothing that His love did not willingly endure that God might be glorified and the sinner saved. But who can speak of the judgment of God against sin! That which man is disposed to make light of; that which thou hast made light of these many years. The waves and billows of divine wrath rolled over His sinless, spotless soul; His brow was wreathed with a crown of thorns, emblem of the curse of sin; He was forsaken, of God; He tasted the bitterness of death. God hid His face from Him, when bearing our sin; but at length the cup was drained, and the shout of victory was heard, "It is finished." All was now done; every claim of heaven, and every need of the sinner fully met; sin and guilt were put away; the word of God maintained inviolate, and His name glorified. But again we say; again we press upon thy attention the awful thought — the judgment due to sin. And as the Lord Himself says, "If they do these things in a green tree, what shall be done in the dry?" What will become of the dry, lifeless, rotten branch, when exposed to the fury of the burning flame?

But tell me, O my friend, tell me, before I close, Hast thou been in any measure drawn to Jesus by His wondrous love in dying on the cross, in dying for thee? — In dying that thou mightest be drawn to Him in faith and love, and delivered from the awful judgment due to thy sins? But is His love less today than it was the day on which He died? Surely not! His love is the same; the same yesterday, today, and for ever. He waits to be gracious now, He loves to bless now, He delights to save now, He rejoices over every returning sinner now, He is ready to receive every repenting, returning prodigal now. Flee then, my friend, oh floe to His open, His outstretched arms. No anathemas are there. All is love; and such love! The folded arms, the fond embrace, the robe, the ring, the fatted calf, the joyous welcome of heaven's myriad hosts; all await thy coming. Thou knowest the invitation and the promise, "Come unto me, all ye that labour and are heavy laden, and I will give you rest . . . . Him that cometh to me I will in no wise cast out." Believe His word — His loving word to worn and weary hearts — Come! Believe His promise true, Come! The love that suffered for sinners ready to perish, bids thee, Come!

What so fitted to melt thy heart, to win thy confidence, as a Saviour's love! Despise not this love, I entreat thee, or, what must the end be? Thou wilt surely find that thou hast not been frightened with vain fears; the anathemas of indignant justice will far exceed in their terrible thunders the most vivid description of either preacher or writer. And thou shalt also find in that awful day of retribution that this sore judgment is not for thy common sins merely, but for the great — the aggravated sin, of rejecting a Saviour's love. "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha," are the just and unalterable words of Heaven.

Once more, my friend, for I tremble to leave thee, lest thou art still preferring the favour of the world to the love of Christ. Pharaoh hardened his heart against the judgment of God, but what must be the guilt of him who hardens his heart against the love of Jesus! Bow, then, O lost one, bow, bow at Jesus' feet. Salvation, full, free, and everlasting is there; peace with God is there, the eternal glories of heaven are there: delay not then, I beseech thee; years roll on; the end draws near; divine love has sent forth another and another messenger of peace to thee; but the last will soon be here; the dreadful day of recompense lingers not; the gathering storm of divine wrath can only be averted by the sheltering blood of the slain Lamb. Flee then, to that refuge, flee; it is thy only covert from the storm, thy only hiding-place from the sweeping tempest of coming wrath. But flee now — just now — lest thou shouldst be overtaken suddenly and swept into the lake of fire. Before turning thy thoughts to anything else, turn to the Lord; speak to Him; confess thy sins to Him; have faith in His love, and in His precious blood which cleanseth from all sin. Blessed are all they that put their trust in Him.

MAN'S HISTORY AND GOD'S "DUE TIME."

ROMANS 5: 6-11.

IN these few verses we have not only the great truth of the death of Christ, but also of the love of God for the sinner. The connection of verse 5 with verse 6 is evident. "For" indicates that we are the objects of God's love, for Christ died for us. "For when we were yet without strength, in due time Christ died for the ungodly." Here, the reasoning of the apostle, the way he links these precious truths together, is beautiful and assuring. He proves that the Christian's hope can never be disappointed, because the love of God is shed abroad in his heart by the Holy Ghost which is given to him. The love of God, the work of Christ, the indwelling of the Holy Spirit, give abundant assurance of the believer's blessing, whatever may be the troubles of the way. The wheels of his soul have been set in motion by tribulation, patience, experience, and hope; but that which sustains the believer in the midst of the trials of this life can never fail. The love of God, as resulting in the cross of Christ and the gift of the Spirit, is the ground of his confidence, the full assurance of his hope. "And hope maketh not ashamed," says the apostle, "because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."

"To God our weakness clings through tribulation sore,

And seeks the covert of His wings till all be o'er.

And when we've run the race, and fought the faithful fight

We then shall see Him face to face with saints in light."

Thus we have in verse 5 the love of God in us — His love shed abroad in our hearts by the Holy Ghost; and in verse 6 we have the love of God for us; for when destitute of all strength, "Christ died for us." What a picture for faith to contemplate! What a treasure for the heart to cherish! What a stronghold in the day of trial! — the love of God as come into our hearts through the presence of the Holy Ghost there, and also publicly manifested in the gift, the work, the resurrection, and the glory of the Saviour. And notice also that this is the first passage which speaks of the love of God being shed abroad in our hearts, or of the Holy Spirit being given to us. But God's due time was come for the full revelation of His love, both subjectively and objectively.

Although God knew from the beginning what man was, and what man would be, He allowed him to be fairly tested under every possible circumstance in which he could be placed. In the patience of God he was under a state of probation for four thousand years. Surely this was trial enough! But what was the result? That there was nothing good in man; that he was essentially ungodly; that he was unable to do anything towards his own deliverance from divine wrath, even with ordinances and ceremonies of divine appointment, as under the law; that he was like the man at the pool of Bethesda, who had no strength to take advantage of the troubling of the waters. But it may be interesting to trace for a moment the whole history of man, from the garden of Eden to the cross of Christ, where it ends, morally viewed, and which was God's due time for the outflow of His love, and for the accomplishing of His purposes, especially as to the church.

THE HISTORY OF MAN.

In the garden man was innocent; he was made in the image of God, after His own likeness; surrounded with every favour and "blessing, and enjoying the kindness of God, without knowing good or evil, righteousness or holiness. He had no conscience till after he sinned; before that he could not have understood what good and evil meant. Righteousness discriminates between right and wrong; holiness loves purity, and abhors evil; but Adam knew nothing of such distinctions, he was formed to understand and obey God. "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day thou eatest thereof thou shalt surely die." This was the command of God, and a test for Adam. He gave him but one command, and one of easy observance, and both Adam and Eve knew that the Lord who so loved them had a right to their obedience. Had he been told that it would be a moral evil to eat of the fruit of that tree, he might have said, "What does that mean?" But he knew that God had forbidden it, and that all depended on that command. We know what happened. Man listened to the tempter, believed his lie, forfeited the favour of God in eating the forbidden fruit, and in the presumptuous hope of being as gods, knowing good and evil. Thus man disobeyed, sinned, fell, and was driven from the garden of Eden, and the fair creation was laid under the withering curse of sin.

Man, alas! fallen and guilty, had now a conscience, but it was a bad one. He knew good and evil, but it was to be under the power of evil, and to know that he had lost the happiness which he once enjoyed with God and with all around him. His innocence was gone, and all the sweet enjoyments of that state gone — gone for ever; though God, in mercy, had something infinitely sweeter and better in store for him, through the Second man, the last Adam, head of God's new creation, which can never be laid in ruins.

Thus we see that conscience was acquired by the fall. That which has been such an important element in the whole history of man, which has so affected his responsibility in all the relationships of this life, and in his responsibility to God, came in by sin. But in place of man being humbled thereby, we find the sceptic deifying himself because of his conscience; he professes to believe in no other law, to own no higher authority, to bow to no other tribunal, than conscience. Nevertheless, the place which conscience occupies in the ways of God in grace with the sinner is unspeakably important, and will be noticed by-and-by.

MAN AN OUTCAST.

Adam is now outside of Eden as lost and ruined, but not without hope. The Seed of the woman was announced as the bruiser of the serpent's head, the destroyer of his power, and the deliverer of the fallen pair. We doubt not that, through grace, they laid hold on the blessed hope thus set before them by their merciful Creator. But though the subjects of God's saving grace, the helpless objects of His compassion, they had now, in addition to body, soul, and spirit, what scripture calls "the flesh" — a perverse will — the carnal mind which is enmity against God, which is not subject to His law, neither indeed can be. This is the dreadful evil which was infused into man's nature when he took of the forbidden fruit in obedience to Satan. It was then that the enemy dropped this deadly poison of unbelief into the heart of his victim, and which, in process of time, and with the increase of the human family, filled the whole earth with corruption and violence, and brought in the flood on the world of the ungodly.

This is the sin, the sin of universal man — the sin of Jew and Gentile, of believer and unbeliever — the root-sin of all others. And yet how little the most enlightened Christian may sometimes think of it. But what is it? It is the principle of distrust in God, and results in every form of self-will; that I like my own way, and not God's; that I am determined to have my own will and my own way, whether God wills it or not. Whenever there is this strong desire to have what we wish, the voice of the tempter is listened to. He suggests many reasons to prove that this something which we so crave after is right in itself, and so blinds the mind as to God's will on the subject. This is the very essence of sin, and the root of all other sins, because it proceeds from the unbelieving thought, that we can do better for ourselves than God is disposed to do for us, therefore we reckon not on Him, wait not for Him, but take things into our own hand, and pursue our own way. "Give me the portion of goods that falleth to me" is the language of self-will — the worst sin of the prodigal son. His wish was to get away from his father's house, his father's will, his father's ways, and revel in his own.

This is "the flesh," that evil thing which Adam knew nothing of before the Fall, but the moment sin entered it displayed itself. "And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden." Guilt on the conscience causes man to tremble at the sound of God's voice. Self-convicted of departure from Him, they sought to veil their nakedness from their own eyes, and then to hide themselves from Him. This dread, this distrust, of God is the sad inheritance which the primeval pair have bequeathed to all their posterity, but from which, thank God, every believer is delivered through the death of the Lord Jesus Christ, the last Adam. There, on the cross, as a man and a sinner — a child of the first Adam — he comes to his end. He dies to sin in Christ's death, and is raised to newness of life in His resurrection.

GOVERNMENT IN THE HAND OF MAN.

After the deluge which closed the scene of man's wickedness on the earth, and the first period of his history, the dispensational ways of God begin. The principle of government in the hand of man is now introduced. It does not appear that there was either law or government in the antediluvian world; man was left to himself, and this brought out his lawlessness. But God remembered mercy, and gave many testimonies to His grace in such individual cases as Abel, Enoch, and Noah, besides the wonderful type of deliverance through Christ in the ark which Noah was so long in preparing.

God now makes a covenant with the earth. When Noah went forth from the ark, he built an altar unto the Lord, and offered burnt-offerings thereon. From this beautiful figure of the sacrifice of Christ, Jehovah smelled a sweet savour, and assures mankind that the earth would never again be visited with a universal deluge. "While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. . . . And God said, This is the token of the covenant which I make between me and you, and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant "between me and the earth."

These principles, now established on sacrifice, will be infallibly maintained throughout the different acres, until Jesus, after having glorified God in government for a thousand years, "shall deliver up the kingdom to God, even the Father: when he shall have put down all rule, and all authority, and power." 1 Corinthians 15: 24.

But, alas! scarcely had the sword of human government been entrusted to Noah, than it fell dishonoured from his hand. His humiliating failure proved that he could not govern himself. This fresh trial of man only shows what is always true — that in all things man utterly fails, and comes short of the glory of God. The Noahic dispensation closes with a new form of evil — the worship of false gods; and the God of glory calls out one man into the place of separation, makes him the depositary of promise, and the root of the olive-tree.

In tracing the sad history of man so far, we have seen his trial and failure in the garden of Eden, with the revelation of divine mercy through Christ the woman's Seed. But man's perverse will, not corrected by conscience, not restrained by government, nor bowed in gratitude for the promised Deliverer, only sinned more and more, until, as we read, "the earth was corrupt before God, and the earth was filled with violence." All flesh had corrupted his way, and the deluge destroyed the world of the ungodly. But grace again shines. The ark rests on Ararat, God's new ground after the execution of judgment. Hence we have in type the Holy Spirit and worship, founded on the sacrifice of Christ; the heart of God finds perfect rest, He sets His bow in the cloud, which embraces both the sea and the dry land, and millennial blessing is shadowed forth.

But, alas! the failure of Noah resulted in the boldest sin of man — idolatry. Corruption and violence characterised the first period, idolatry the second period, of the history of man. The aim of this sin is to dethrone the living God, set up a dumb idol, and then fall down and worship it.

THE PERIOD OF PROMISE.

It is very evident from scripture that before God called out Abram the great sin of idolatry was prevalent among men, even among the descendants of Shem, the line of the chosen family. Joshua, in his final charge to the tribes and elders of Israel, tells them that their fathers who dwelt on the other side of the flood — that is, the river Euphrates — were idolaters. "And Joshua said unto all the people, Thus saith the Lord God of Israel, your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abram, and the father of Nachor; and they served other gods." (Joshua 24: 2.) This was the craft of Satan, and the most daring act of man's rebellion against the authority of God. From other scriptures we learn that these gods were demons. "They sacrificed unto devils, not to God — to gods whom they knew not — to new gods that came newly up, whom your fathers feared." The apostle referring to this passage, observes, "But I say that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils." (Deut. 32: 17; 1 Cor. 10: 20.) No language can describe the moral degradation to which man, through the subtlety of Satan, had now fallen. That which he calls his religion is his greatest folly, and his deepest sin. Demons have taken the place of the true God in his mind, and have the ascendancy over him. He bows down to a dumb idol, but Satan is behind it to receive his homage. What dreadful wickedness! we may well exclaim; and how can God bear with it? But have we not many idolaters around us even in Christendom, so-called? Many who will bow down to a piece of rotten wood, alleged to be part of the true cross, who never bowed the knee in faith to Him who died for sinners there? And may there not be an element of it nearer ourselves than we are aware of? Any object taking the place of Christ in the heart of the Christian, though unintentional, becomes his idol. Hence the needed word of warning: "Little children, keep yourselves from idols." 1 John 5: 21.

In Genesis 12 we are introduced to an entirely new order of things in the history of man. God's link with the old world, with mankind as hitherto, through the worship of false gods, is completely broken. It is no longer man as such, but a man called of God to the place of separation, without disturbing the world's arrangements, and to know His thoughts and purposes of blessing, even to all the families of the earth. This is infinitely more precious than all that man had lost, as the full accomplishment of these purposes depended solely on the faithfulness of God.

Stephen, in his noble address to the Jewish council, refers to the call of God as the basis and glory of their existence as a distinct people. "The God of glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Charran. And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee." Having thus called Abram, and led him out from Ur of the Chaldees, and brought him to Himself — to the place of separation from the idolatrous world, He makes him the depositary of promise. It is a definite promise to Abram alone, who now becomes a new root, the father of the faithful, and the channel of universal blessing.

The period of promise now begins. "And I will make of thee," said Jehovah, "a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing. And I will bless them that bless thee, and curse them that curseth thee; and in thee shall all families of the earth be blessed." This marks a great change in the ways of God with mankind. It is not merely the revelation of a deliverer, or of conscience judging between good and evil, or of government in the hand of man; but it is God Himself interfering, and revealing His purposes of blessing, and that, just because He is pleased to bless, and to express His love in blessing to fallen man. The promise is positive, absolute, and unconditional: the sphere of its application embraces all the families of the earth, and its full accomplishment is dependent only on the faithfulness of God. It has been delayed, we know, through the failure of man, but God will yet prove His faithfulness in the face of the whole world, by a stream of blessing which will overflow all Jewish limits and cover all lands, according to the promise which in grace He made to Abram.

It may be well to notice here the order in which the promises were given, and the special occasions chosen of God for the revelation of His purposes.

1. The promise of blessing to the Gentiles is given to Abram alone in Genesis 12, not to Abraham and his seed when numbers are expressed. "In thee shall all families of the earth be blessed."

2. This promise was confirmed to the seed — to Isaac, type of Christ; see Genesis 22: 18. The apostle, referring to this passage, says, "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." The distinction between the "many" and the "one" is clearly defined after the offering of Isaac. There can be no real blessing to the soul, or separation to God, but through death — the death of the true Isaac. There is no deliverance from sin and the world but by the solemn article of death. This chosen type of God's own love, not only in the gift, but in the death, of His beloved Son, throws fresh light on the dealings of God with lost man at this period of his history. Compared with this, all other types but feebly express the Father's love in not sparing His Son, and His perfect grace in meeting the whole need of man. It is the grand central truth of our faith, and the basis of divine reasoning. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" The lesser is included in the greater, and all is secured to faith in the gift of His Son. "He that hath the Son hath life." Nothing can be lacking when the Son is possessed. Romans 8: 32; 1 John 5: 12.

The death and resurrection of the Lord Jesus are fully carried out in figure by the offering of Isaac as a sacrifice, and the substitution of the ram as a burnt-offering in his stead. Abraham receives back his son, his only son, from the dead in a figure, which shadows forth the risen Christ after the accomplishment of His sacrifice. The promises immediately follow. "And the angel of the Lord called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." Genesis 22: 15-18.

Here it is not difficult to distinguish between Jewish and Christian blessing, especially if we consider the use which the apostle makes of this passage in the Epistle to the Galatians. The numerous seed possessing the gate of their enemies refers to the Jews, as the descendants of Abraham, and in the place of exaltation in the earth, and of supremacy over their enemies. When the seed is spoken of without allusion to numbers, Christ is meant, as typified by Isaac, offered up in sacrifice, and risen again, and there we have the blessing of the Gentiles. The promise is twofold. Exaltation and supremacy in the earth is never promised to the Gentiles — only to the Jews. In the millennial age, all the glowing descriptions with which both the Old and the New Testament abound, as to the Israel of the future day, shall be fully accomplished. Thus will the Jews be blessed in the coming age in their own land, and under the sceptre of their own Messiah. But the Christian is blessed in and with a risen Christ. He will reign with Him, not under Him, and shine in the same glory for ever and for ever.

Such will be the glorious results of the unconditional promises of God to Abraham and to his seed. But it must all be in connection with Him who died and rose again. Death is the only principle and power of separation from the world to God, and the only foundation of blessing. before Jesus died we hear Him saying to the woman of Canaan, "I am not sent save to the lost sheep of the house of Israel;" but this He will say no more. In resurrection He is free to bless all who come unto Him, all who believe in Him, even according to the fullest purpose of the God of all grace. Every covenant condition has been fulfilled by Him, every covenant promise has been secured by Him; God has been glorified, sin has been blotted out, redemption has been accomplished, and righteousness established. Both Jew and Gentile have now only to believe, and become fellow-heirs with Him of all the promises of God. Nothing is withheld from faith. Blessed for ever are all they who put their trust in Jesus. "Now I say that Jesus Christ was the minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy." Romans 15: 8-9.

Before speaking of the period of law, it may be profitable to notice two or three circumstances in connection with the response of Abraham to the call of God. It would have disturbed the thread of our narrative to have introduced them before, but we are unwilling to pass them by altogether. They have a loud voice for us, and are full of wholesome and solemn warning.

REFLECTIONS ON THE CALL OF ABRAHAM.

Abraham, like the unbeliever now, was living in the midst of the evil of the old world, and his family worshipping idols, when God called him. What light may have been communicated to Abraham as to the state of things in Ur of the Chaldees, when the God of glory appeared unto him, we are not told, but now all was plain: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee." Here he is called to separate himself from all that connected him with his natural position on the earth, and to obey the call of God, on the ground of faith in His word.

Nothing could be more simple. But did Abraham obey in simplicity? Far from it. His first step was a false one. He left his country, but not his kindred; or perhaps they did not, or would not, leave him. Abraham was soon involved in family difficulties and family trials. How constantly we find this same kind of hindrance in the case of young converts now! Sometimes it may be in the way of manifested opposition, and sometimes from their concealment of God's call, or, in other words, of their own conversion, and decision of heart for Christ, lest they should displease those who are opposed to the truth. But things could not thus go on happily. Conscience accuses, they are ill at ease; the truth, sooner or later, must come out; or, as in the case of Abram, death may be sent to close the scene of perplexities, if not of unfaithfulness. Thus we read, "And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan: and they came unto Haran, and dwelt there. And the days of Terah were two hundred and five years; and Terah died in Haran." Genesis 11: 31, 32.

Surely this was failure at the very outset. Terah takes the lead, Abram is a mere follower; but God had said to Abram — not to Terah, "Get thee out." This was nature, not faith in the promise and word of Jehovah. It may seem amiable for a son so to yield to his father, but it was an influence counter to the call of God. Obedience to God, not subjection to his father's will, was Abram's duty at that moment. So long as Terah lived, no progress was made; they dwelt at Haran, but this was not the land of promise. At length, however, God interfered. The natural hindrance is removed by the father's death. Government takes its course, though its steps may appear slow. Grace also appears, and triumphs. The pilgrim pursues his journey, and enters the land of Canaan. Lot goes with him, though he had not been called, but he proved a great encumbrance to Abram, only, being his nephew, he was subject to him, and God allowed it.

SEPARATION TO GOD THE PATH OF BLESSING.

From the days of Adam to Abraham it does not appear that men of piety, such as Enoch, who walked with God, were called to break with nature and the world — their country and their kindred; but from the days of Abraham, even until now, the principle of separation from the world to God is the only recognised path of blessing. As for the Christian now, his place is defined; his Saviour and Lord, as dead, risen, and ascended, is the measure, character and power of his separation from the world, and of his nearness to God. Speaking of His disciples, He says, "They are not of the world, even as I am not of the world." And again He says, "If any man serve me;" what is he to do? Seek to be an attractive public speaker? a great worker? a useful Christian? No; however good these aspects of service may be — and in many cases they are happily combined with the most faithful discipleship — such is not the way the Master describes the service which he most appreciates: "If any man serve me, let him follow me" — follow Me in My path of rejection as to this world, and in My path of obedience as to the will of God. Follow Me through the dark hour, the uplifted cross, and the execration of the world — follow Me, through death and resurrection, into the new creation of God. "And I, if I be lifted up from the earth, will draw all unto me. This he said, signifying what death he should die." To keep the eye on the Master, to mark His footsteps, and only do the things which we believe He has given us to do, is our most acceptable service, and will be rewarded with double honour. "And where I am, there shall also my servant be; if any man serve me, him will my Father honour." John 12, 17.

This is the grace and goodness of the heavenly Master. How many true and faithful followers He has whose names are never heard of here, but who will have their own place and their own reward in the coming kingdom. The true Philadelphian, who has but "little strength" now, will be made a pillar in the temple of God ere long; and of those who have not denied His name — where human names are thought so much of — He says, "And I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." These exceeding great and precious promises are made to those whom He describes as having "little strength, and hast kept my word, and hast not denied my name." The call of Abraham was to separate him from his father's house and his native country, that he might belong to God, and walk in communion with Him in the promised land. But the Christian is called to fellowship with Christ in heavenly places, and this necessarily separates him in heart and soul from all that is earthly or worldly in his surroundings, even though it may assume the fascinating form of natural affection or relative duties. Everything must be judged in the light of his heavenly calling, and of his heavenly relations to Christ. Faithfulness to Him as one that is espoused is the first and all-commanding consideration of every Christian. This relationship seems to have been in the mind of the great apostle when writing to the Corinthians, where he says, "For I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ." 2 Corinthians 11: 2, 3.

Need we say how few there are who ever think of such a relationship, of such thorough separation? and how many there are who allow family or mere natural influence to hinder them from obeying implicitly the call of God, or from following His word after their conversion? Thousands of young converts are ruled by what their friends say, without ever consulting the word of God. The conversion may be genuine, and friends may mean well, but God is robbed of His glory, and the young believer of his blessing. Haran, not Canaan, becomes the dwelling-place. But there is no advancement in spiritual things, divine ground has not been taken, and the full blessing of salvation is unknown. Substance is increased, and souls are born in Terah's family at Haran, but there is neither tent nor altar. Until we see the call of God to be paramount there can be no true separation of heart to Him, nor looking into His word as our only sure guide in all divine things. Every truly converted soul has been as really called of God as Abram was, and has to do as directly with Him, only in a much more blessed way, so that cur answer to His call ought to be all the more complete and unhesitating. We are brought near to God in Christ, nearer than ever Abraham was.

With the prophet of old we are ready to exclaim, "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" For God, we know, can never lower His standard to that of man's shortcomings; He cannot alter His word, and unless we are content to come to the place which He has shown to us, we must go without the full blessing of His call. Eighteen hundred years ago the apostle, in writing to the Ephesians, earnestly prays to God that they may know what the hope of His calling is, and what the riches of the glory of His inheritance in the saints. The Lord grant that this prayer may be answered in the experience of many in our own day. We know of nothing so essential to the peace, joy, and happiness of the believer as the knowledge of what God has separated us from, and what He has called us to, through the power of the Holy Spirit. May we not, then, be unduly influenced by our families and our friends, but give good heed to the word, to the voice of God, which calls us to arise, to leave our position in nature on the earth, and follow the Lord fully, according to His own revealed will; it is the very opposite of fanaticism so to do, as we own no guide in spiritual things but the written word of God.

THE CANAANITE AND FAMINE IN THE LAND.

After the death of Terah, Abram was free to pursue his journey. Now he acts according to the word of the Lord. "And Abram departed, as the Lord had spoken unto him." He reached the land of Canaan, but he did not find it a place of rest, according to the full purpose of the God of glory: "The Canaanite was then in the land." But God reveals Himself to the true heir, and points out the inheritance which his seed would enjoy when there should be no Canaanite in the land. And Abram, now in his heavenly position, erects an altar in the presence of his enemies, worships God in faith, and enjoys communion with Him in these revelations of His grace. "And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord who appeared unto him." Genesis 12: 6, 7.

Abram is now in his right place, and, as a consequence, God reveals Himself unto him. "There he builded an altar unto the Lord who appeared unto him." This is the place, and this is the power, of true worship. We must be on divine ground as worshippers before the Holy Spirit is free to reveal the glories of Christ to our souls. Canaan is the type of the heavenly places where we are now in Christ Jesus; and our worship ought to be characterised by these two things — I am on the ground which God has called me to, and in the conscious enjoyment of His presence as the spring and power of heavenly worship.

In verse 8 we have the other grand feature of the man of faith - the tent. This was the symbol of his pilgrim character. But, notwithstanding these exalted privileges and blessings, he is overcome, and fails sadly, from the pressure of circumstances. "And there was a famine in the land: and Abram went down into Egypt to sojourn there." Alas, how many have failed under the pressure of circumstances! But this is just the kind of trial to test the genuineness of faith, especially as to its object. If the living God be the object of our faith, He can never fail us, whether the famine rages in our social or in our ecclesiastical circumstances! But it does not appear that Abram even sought divine guidance on this occasion, or spread out his circumstances before the Lord, but goes of his own will into the place of danger; "for the famine was grievous in the land." This is the only reason given for his going to the world for help instead of the living God. But such, alas! is man, man all through, man in every position, man under every possible circumstance; he is ever found to be utterly wanting before God, and to fail in the very grace in which he was called to excel.

We have now clearly seen, from God's dealings with Abraham and his seed, that the blessing of both Jew and Gentile is secured by promises, and that, too, without the question of man's condition as a sinner being raised. Abraham knew nothing of law, or of conditions on his part, as the ground of the promise being fulfilled. It was by unconditional promise that God gave to him the inheritance. "To Abraham and to his seed were the promises made." It was purely of grace on the part of God, and His faithfulness will perform in due time all He has promised.

But man utterly failed to understand, to appreciate, grace as the ground of God's dealings towards him, and being naturally self-righteous, terms were proposed which raised the question of law-righteousness, and claimed it on the part of God.

THE PERIOD OF LAW.

Four hundred and thirty years after the date of promise the law was given. Redemption having been prefigured by the slain lamb in Egypt, and the passage of the Red Sea, the children of Israel journeyed to the wilderness of Sinai. Then, alas! insensible of their mercies, they gave up the ground of grace, and entered into covenant with God, on the ground of their own competency, to keep the law. Thus it happened.

"In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. And Moses came, and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, All that the Lord hath spoken we will do." Exodus 19: 1-8.

Up till this time all was grace. Redemption was accomplished; God had brought them to Himself. The murmurs and the unbelief of the people only served to show the riches of God's grace, and His tender mercy towards His poor failing people. But here the course of grace formally terminates, and obedience to the law is made the condition of blessing. This was a great change, a most important epoch in man's history. How fully all this proves what man's state of mind really was as to the things of God!

1. It proves that the preciousness of grace — so priceless to every Christian that knows it — had never truly entered the heart of the Jew. In place of leaving the promised blessing to rest simply on the infallibility of the Promiser, they vainly preferred to rest it on condition of their own obedience to the law. Never was man's self-righteousness — the legality of the human heart — more fatally manifested than here, for the law worked wrath, and brought men under the curse, because of their utter failure. Had that unspeakably, inconceivably precious thing, grace, been appreciated, they would all have cried out as with the heart of one man, "May we have no such terms proposed to us, O Lord; no such responsibility laid upon us. We dare not place ourselves under such conditions, we should certainly lose our blessing. Thy grace, O Lord, is our only hope as sinners." But no, they undertook to do all that the Lord had spoken.

2. Their conduct at Sinai also proves that they had no just sense of their own weakness in the sight of God, and no proper knowledge of His righteousness and holiness. Grace, grace without rebuke, is the only ground on which the sinner can stand, the only plea he can urge, and the only refuge in which he can find a shelter.

"Grace is a mine of wealth

Laid open to the poor;

Grace is the sovereign spring of health;

'TIS LIFE FOR EVERMORE."

WHY THE LAW WAS GIVEN.

But why, it may be asked, were such terms proposed to Israel, when they had no strength to keep them? God saw that it would be good and wholesome for man to know the truth about himself, and the nature and extent of God's claims upon him; and for this end He gave the law. It was the perfect standard of what God required of man, of what man ought to be, and the prohibition of that to which he was strongly inclined. The ten commandments, for the most part, are like an interdict on the human will. "Thou shall not." . . . . "Thou shalt not," is the stern, prohibitory voice of the moral law.

It will now be seen that the office of the law was to detect and register man's deeds, and put in evidence his character as a transgressor. "Wherefore then serveth the law?" says the apostle; "it was added because of transgression." From the fall, down to the promulgation of the law at Sinai, man had been left to prove what his fallen nature is without the restraints of law: after that period we see what he becomes when subjected to an authority which forbids and opposes the desires of the flesh and of the mind. Without law men were lawless, under law they are law-breakers; and when Christ came, full of grace and truth, Him they rejected and crucified.

But to return to the question. "Wherefore then serveth the law? It was added because of transgression." Not because of sin, observe, but because of transgression. It is important to mark the difference. Again, the apostle says, "Moreover the law entered that the offence might abound." Not, of course, that sin might abound. God could never sanction anything that would cause sin to abound. But what is the difference? some may inquire. Sin is the lawlessness of the flesh, a much deeper and wider thing than transgression. Sin was in man from the fall, but transgression is the violation of a known and positive law. Who filled the world with corruption and violence? And who afterwards filled it with idolatry? Sinners, most assuredly. But this was before the law entered, and they are not called transgressors. "For where no law is there is no transgression." — The apostle does not say, observe, "Where no law is there is no sin." This he could not say, for sin was as much in man before the law was given as after. At the same time let us not forget that all transgression is sin, though sin in its root and principle is never called transgression; it is not necessarily the violation of a given law.

Through the subtlety of Satan, some have endeavoured to mystify the apostle's reasoning, and affirm that where there is no law there is no sin. This is a most ruinous doctrine, entirely opposed to all scripture, and intended by the enemy to encourage men in doing their own will. We know that the natural tendency of the human heart is to do its own will, in spite of God, if it can. Thus Cain went and built a city, and established himself and his family, outside the presence of God. This was sin — the lawlessness of the flesh — and long before anything was heard of law as given by Moses. "Whosoever committeth sin," according to the literal reading of 1 John 3: 4, "committeth lawlessness; and sin is lawlessness." Thus it was that God saw it to be necessary and important to introduce a law that would put man thoroughly to the test, place in evidence his real condition as a sinner, and raise the question of righteousness on the part of God. It never was intended that the law should bring man into blessing; that was infallibly secured by promise through the seed of Abraham; for man, being already a sinner, and loving sin, the holy law of God could only prove him guilty, and condemn him to its penal sanction. "For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." Galatians 3: 10.

THE OBJECT OF THE LAW MISUNDERSTOOD.

Many excellent Christians, we are sorry to add, through the blinding power of Satan completely mistake the real object of the law. Hence they look to it as the rule of life. This is a subtle snare of the enemy to draw away the heart from Christ, and back into the world. For the law has its place in this life, not in heaven. We cannot take the law as the rule of life without being on the world's, or Satan's, ground; and there he has blinding power. The blessed Lord Jesus, now in heaven, is the only rule of life for the Christian. The law, because of man's sinful condition, must be to him the rule of death.

"For I through the law am dead to the law, that I might live unto God." The apostle first experienced in his soul death by the law, then death to the law, and then in grace beyond it, life in a risen Christ — alive unto God. Communion with a heavenly Christ, through the power of the Holy Ghost, is the rule of a Christian's life. "For me to live is Christ," says the apostle. We may often come short of our divine standard, but to be content with a lower one is fatal to our practical Christianity. "He that saith be abideth in him, ought himself also so to walk even as he walked." Thus we have the two apostles in perfect harmony on this grand practical subject. Need we wonder, then, that so many Christians are harassed with doubts and fears, when we know that the law — which never fails to curse the sinner — is their object, in place of Christ, who never fails to bless, and to bless abundantly, all who put their trust in Him?

The law looked on to Christ. "It was added because of transgression, till the seed [Christ] should come, to whom the promise was made." This explains the character and limits of the legal period in the history of God's dealings with man. It was the wholesome discovery to man himself of his real condition, that his conscience might be exercised, and that he might be well assured that there was no hope for him as a lost sinner but through faith in Christ, the heir of all the promises. For "the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Galatians 3; Romans 4; 2 Corinthians 3.

For man "under sin" there cannot be one ray of hope apart from Christ as the crucified One. He is the way, the truth, and the life: no man cometh unto the Father but by Him. He died, the just One in the room of the unjust, that He might bring us unto God. He magnified God's law which man had broken, and endured its awful sanction, which man had incurred. Having fully met every claim of heaven, the accomplishment of all the promises is established in His Person. It is only by His precious blood that guilt can be removed from the conscience, so that the believer can say in holy triumph, "no more conscience of sins." There is no such thing on the face of the whole earth as a good conscience, a peaceful mind, a happy heart, a holy path, apart from that blessed One. As the stars disappear before the rising sun, so all thoughts, all schemes, all doings, all epochs, all dispensations, as shadows flee away before the bright, effulgent, transcendent glories of the once lowly, but now exalted, Christ of God. He is the perfect covering for the eyes, the filling up, the overflowing of the human heart. All, all is gone for man save Himself. His death shuts the door on all the previous positions proposed to man. It writes death, absolute death, on the first man. His whole history is summed up and closed in the death of the Lord Jesus Christ, the second Man, the Lord from heaven.

Forget not, then, O my reader, that where thou now art, as thou now art, without waiting to do something, or to be something, look to Jesus.

"There is life in a look to the crucified One,

There is life at this moment for thee."

Every other door of hope is closed against thee, and closed for ever. There is no salvation for any soul of man but through faith in Him. Oh, momentous truth! Thy soul may be quivering in the balance, a mighty struggle may be going on; who is to gain the victory? Christ or Satan? It must be the one or the other. There is no middle path or place; it must either be Christ and the full salvation of God, or Satan and the endless torments of hell. Oh, suffer not the enemy to deceive thee, to thy eternal ruin, by the attractions of the world; there is no time to lose; look to Jesus at once, believe on Jesus at once, give thy heart to Jesus at once, surrender thy whole self to Jesus at once, take up thy cross, which is death to the world, and follow Jesus at once; then shall thy soul be saved, thy heaven secured, and thy eternal, unmingled, happiness far, far, beyond the reach of every foe. "But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ." Ephesians 2: 13.

The history of man, from Adam to Christ, may also be viewed as the history of God's grace and goodness in His dealings towards him. Condemned, indeed, we know rebellious man to be, but still, in patience infinite, God's grace lingers over him. The sentence, long pronounced, is not yet executed. But every day that sentence is suspended must be owned as another day's grace to the world. There was no such lingering love shown to the rebel angels; their punishment was immediate and irremediable. But man! oh, living, abiding miracle of grace! is still borne with, and still allowed to prosper in this life, though he continues to despise the grace, and rebel against the majesty, of heaven; but the awful consequences of his unbelief will surely come, though the day of reckoning may be delayed. Thus the history of man is twofold: unbelief and apostasy on his part from the beginning, and patient grace and unwearied goodness on the part of God. We will now consider

MAN'S RESPONSIBILITY UNDER LAW.

Without attempting to trace or estimate the conduct of man, the Jew, as under law, from Sinai to the cross, we will briefly consider it as set forth by the Lord Himself in His parable of the householder.

"Hear another parable: There was a certain householder which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country. And when the time of fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another." Here the Lord draws a picture of the love that has been shown and the care that has been taken, in Jehovah's dealings with Israel. But, alas! man utterly fails; God is dishonoured in every way — in His law, His authority, and His grace. It is Adam and Eve over again; the same old story of human responsibility ending in total ruin. The parable of our Lord answers perfectly to the song of the prophet in Isaiah 5, where he sings of the goodness of God, and the transgressions of His people. Moses also, in his magnificent song (Deut. 32), celebrates the riches of God's sovereign grace in blessing to His people Israel, and their sins and ingratitude, for which they would be sorely punished, but afterwards restored to their own land, and all the nations rejoicing with them. We turn for a moment to the lovely song of Isaiah.

"Now will I sing to my well-beloved a song of my beloved touching his vineyard. My well-beloved hath a vineyard in a very fruitful hill: and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes." This was God's tender care of Israel. He had blessed them with all temporal blessings in a pleasant land, the Lord separated them to Himself, surrounded them with His favours, gave them His law, or, as the apostle says, "To them pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." Nothing was lacking on God's part; but the nation, as a whole, had departed from Him, transgressed the covenant, and wholly corrupted their ways. And now the appeal of Jehovah to the inhabitants of Jerusalem and the men of Judah is full of the most melting grace and tenderness. "Judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes." But there was no fruit meet for God under the law; with man on the ground of responsibility there is nothing but failure, and as law must take its course, judgment follows. "And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down; and I will lay it waste." The sad song, or lamentation, of all the prophets is man's sin and God's judgment.

But dark though the picture of the prophet be, and unrelieved by one ray of grateful love, there are deeper and darker lines in the one drawn by the blessed Lord. He has to portray His own death as man's answer to God for all the favours and blessings He had lavished upon him since the day he fell in Eden. He has to refer to one servant after another being sent in the patience of God, and all meeting with the same treatment from the husbandmen. Every possible means had been tried to obtain fruit from the vineyard, but all in vain. Only one solitary hope remained. "They will reverence my son." All know what happened, and what followed. "But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him."

This was more than withholding the fruit of the vineyard — more than robbing God of His dues — more than resisting Moses, or stoning the prophets; it was "the fullest outbreak of rebellious hatred, when tested by the presence of the Son of God in their midst. Probation is over; the question of man's state, and of God's efforts to get fruit from His vineyard is at an end . . . . . Thus the death of Christ is viewed in this parable, not as the groundwork of the counsels of God, but as the climax of man's sin, and the closing scene of his responsibility."

Such was man, man under law, the holy law of God. Provoked by the restraints which the law put on his self-will, the evil that was there and at work manifested itself in the most open, daring, contempt for God's authority. The truth of man's moral state was now fully revealed, the law entered that the offence might abound. Do we not see many around us daily, but especially on the Lord's day, sinning with a high hand — sinning openly, unblushingly, in trading, in seeking their own pleasure, on the first day of the week? and that, not in ignorance, but in contempt of the known and acknowledged authority of God? But the law was given that men might know the truth about himself and about the claims of God in righteousness; both have been fully discussed, and all is in evidence now. Insensible as the Jews were to their sad condition, they condemn the husbandmen, and thus bear witness against themselves. "When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, who shall render him the fruits in their season."

THE MORAL HISTORY OF MAN CLOSED IN THE CROSS.

Thus closed the trial of man, of the Jew, of the first Adam. Four thousand years of probation had run their course. And what is the result of this long trial? Most humiliating to the pride and vanity of man — to the religious imagination and the reasoning powers of the self-righteous, self-sufficient man. The law brought out, and demonstrated in a variety of ways and conduct, what man really is. Not what man might or should have been, as men talk, but what man is as God proved. When tried by a divine standard, and under the most favourable circumstances, no good thing is found in fallen man, but the presence of every principle of evil. Search has been made, and the human heart is found to be deceitful above all things, and desperately wicked; who can know it? is the challenge; I, the Lord, is the answer. None can fathom the depths of its wickedness but Himself. But in the betrayal and crucifixion of Christ, man's sin rose to its fullest height. The presence of perfect love and goodness in the Person of the blessed Lord, brought out the bitter enmity of the heart against God, and demonstrated, beyond a question, that man was utterly incorrigible.

We have now reached the end of man's history, as under trial before God. His moral history closes in the death of the Lord Jesus Christ. Innocence lost; conscience disobeyed; promises despised; covenants broken; prophets persecuted; and, last of all, the Christ of God cast out and crucified. Henceforth man is to be dealt with as morally dead.

All blessing must now flow through Christ the Second man, and be received by faith, on the ground of sovereign grace alone. This has been essentially true from the beginning, but now that man is fully manifested, God takes His place more openly as the Saviour of the lost.

DIVINE LOVE AND ITS FRUITS.

ROMANS 5: 6-11.

WE have now come to that period in the history of God's ways with man — His "due time" — when His love as perfect is manifested in connection with the cross of Christ. The whole condition of man from Adam to Christ has been looked at in every way; full trial has been made in the long patience of God. Four thousand years of probation, and every fair trial under all the possible circumstances in which man could be placed, have demonstrated his true character and condition. But he is not only without one good thing towards a merciful and long-suffering God, but there is in his heart and in all his ways the presence of every evil thing.

God had known this from the beginning; but it was not until after it had been fully proved that He takes His place towards the sinner in Christ Jesus, according to the greatness of His love and the riches of His grace. This is a point of immense practical importance in the history of souls. How often we have found a young believer greatly troubled and long kept from peace with God, through experiencing so much within that is contrary to Him. How can I believe God loves me — how can I believe He hears my prayers — how can I believe that I am His child with all this in-dwelling sin? This perplexity is natural, and so far it is right to be troubled on account of indwelling evil; but Satan's object is to keep the soul in this state, and to turn the mind in upon self for evidences, and so to harass and perplex the feeble in faith. Such souls have not yet learnt the grand truth which the apostle is here discussing, and which is now before us — perfect love to the sinner, consequent upon, not before, the trial of man, and founded on the finished work of Christ. When this grand, consoling, peace-giving truth is known, all doubts, fears, and perplexities must immediately disappear. Nothing short of perfect rest and cloudless joy would fill the soul, and nothing could disturb its sweet repose. It is one with Christ in resurrection, beyond the reach of every foe, and possessed of His "unsearchable riches."

Had God manifested His love towards man before He had proved what was in him, He might have been afterwards disappointed, as men speak, with his ingratitude and disobedience; and we might reasonably enough have been in doubt as to what God would now say, and whether He would not turn away from us and judge us as hopelessly evil. But oh! blessed! precious! yea, thrice precious truth to the soul! It was not until man had been fully tried in every way, and his terrible guilt consummated in the death of the Lord Jesus Christ, God's well-beloved Son, that His love is fully revealed. If God can love, and does love the sinner in Christ Jesus after this expression of his hatred, rebellion, and wickedness, what must the love be! Again the heart exclaims, as it rests in the effulgent beams of that love which can never be darkened by a cloud, oh, mighty, marvellous, wondrous, matchless love! And like an ocean without a shore; it is measureless, boundless, whence flow the ten thousand streams of living grace for the refreshment of the weary by the way, and for the establishment of our souls in faith and holiness.

It was this love which overflowed the heart of the apostle as he wrote the first eleven verses of this chapter — the richest perhaps in divine love that have been given to us. "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us."

This is the gospel of the grace of God — God's new principle in dealing with man who now stands before Him as entirely lost. All His past ways with man, dispensational and personal, down to the cross, only demonstrated him to be utterly alien in nature, and hopelessly bad in condition; consequently, the love that was henceforth displayed must be absolutely free and perfect. Nothing was ever found in man to induce, but everything to dissuade, the manifestation of divine love. But now all is changed. God retires into the rights of His own sovereignty; grace reigns; but not on the ruins of law and justice; not in setting aside the claims of God, nor in lightly passing over the guilt of man; but through accomplished righteousness towards God, and eternal life to the lost sinner by Jesus Christ our Lord and Saviour.

This, we affirm, is the gospel on the divine side; the effects on the human side will be manifested in genuine faith, godly repentance, and a life of holiness, and would to God it were better understood; for when received in simplicity every question is settled. If I know that He loves me with a perfect love, after He has estimated all my sin and guilt, then no evil can ever spring up in my heart that He knew not beforehand, and that He has not fully judged in the cross of Christ and put out of His sight for ever. But here it may be asked, Did God not love the sinner before the death of Christ? Most assuredly He did. Perfect love always dwelt in the heart of God towards man. To speak of the death of Christ as exciting or procuring the love of God towards the sinner, is a pernicious doctrine and without the shadow of foundation in scripture. On the contrary, the death of the Lord Jesus is represented as the expression of God's love towards us, and the character, or greatness of that love, is revealed by the condition of those for whom Christ died. Love, full, perfect, and active, always dwelt in His heart; and its grand object ever was the reconciliation of man to Himself. God never was the enemy of man, therefore He needed not to be reconciled; nay, rather, "He was in Christ, reconciling the world to himself, not imputing their trespasses unto them." Innumerable passages rush into the mind in proof of this rest-giving truth; such as, "In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him. And we have seen and do testify that the Father sent the Son to be the Saviour of the world." 1 John 4: 9-19.

Yes, what a mercy for us, this love was always there; and although rejected, it was not weakened. But the death of Jesus opened the way for its full revelation, and for the accomplishing of all the purposes of grace. There was no link between God and man in the flesh; for all His love, He had only received hatred; no response was ever found in the human heart to His most tender appeals. But Christ glorified God about sin in His death; He accomplished all righteousness; He met the highest claims of heaven, and the deepest necessities of man; the law was magnified and the promise established in His ]Person; and He laid a righteous foundation in His death and resurrection for the perfect display of the divine nature and character, and that in respect of sin. Now God takes His own place, and manifests what He is towards the sinner in Christ Jesus. We have seen what man is, now we have to see what God is, and what the fruits of His love are.

Our attention is now directed by the apostle to what we may call the first-fruits of perfect love — the death of Christ as an object for faith outside ourselves. "For when we were yet without strength, in due time Christ died for the ungodly." No more difficult truth for man to believe was ever revealed than this. It is so opposed to all human thoughts, feelings, affections, and ways, that he cannot understand it. Who ever heard of love lavishing its choicest gifts on unrelenting but powerless enemies? Thou shalt do this, and thou shalt not do that, or, abide the consequences, man can understand; it is consistent with his reason. But for love to say, after it has proved that there is nothing in its object but hatred, and a hatred too, unchangeable, and cruel as death — I have opened the flood-gates of heaven that my love may flow forth in unmeasured, unhindered fulness for your eternal happiness, far transcends the loftiest thoughts of the human mind. That God should love the righteous, the good and the holy, excites no surprise; but that He should love the unholy, the unrighteous, and the evil, and give His own beloved Son to die the death they deserved, must ever shine forth throughout the countless ages of eternity as the wonder of all wonders.

But who could believe it? even with this oracle of love, man has found something to find fault with and to complain of. He cannot bear the idea of being proclaimed powerless. He would sooner far believe that he is ungodly than that he is weak. By trying, he hopes to cease being ungodly, and to become better, and he refuses to bow to the humiliating truth, that he is wholly "without strength." But this is where the gospel begins, and where man must be brought to if his soul is to be saved. He may struggle long against the truth, as many do, thinking they can do something, or at least feel that they are growing better by their own doings, such as prayer, reading the word, and attending to the means of grace. But no! God will wait till the awakened sinner bows to the result of his own history as written by God Himself, powerless for good; morally and spiritually dead; condemned already, and lying under the guilt of the death of Christ.

This then, we repeat, is the gospel; not what man is, not what God requires of man, but what God is, after He has proved man to be both powerless and godless. This believed, the light of heaven fills the soul. With his first breath the believer may exclaim, "God loves me with a perfect love, notwithstanding all I am and have done; Christ died for me, and all the benefits of His death are mine; now my salvation depends, not on my own consistency — though I ought to be consistent — but on the unchangeable love of God, and the eternal efficacy of the blood of Christ. I have simply to rest in His love, and to rejoice in the effects of the work of Christ, which fits me for His holy presence."

But what must be the guilt of those who reject the Lord Jesus, full of all grace and goodness, yea and of God Himself in reconciling love? Everything in which blessing can be found is rejected, and the soul must eternally perish by its own suicidal act. The very remembrance of such love, and so slighted; of such opportunities, and so neglected; must give vehemence to the flames that shall never be quenched, and vitality to the worm that shall never die. May the Lord have mercy upon my unconverted reader, and lead him to take his true place at the feet of Jesus, and to believe what is so plainly revealed, "When we were yet without strength, in due time Christ died for the ungodly."*

*The evangelist may find many rich thoughts as to the gospel in the two volumes, Evangelic, of "The Collected Writings of J. N. D."

The expression, "in due time," seems to convey two distinct thoughts.

1. It was the time of man's utmost need; his guilt had reached its fullest height, and all was lost as to man. He was without strength to come out of this condition, although God under the law had showed him the way. He had nothing to look for but wrath.

2. It was the "due time" for the full manifestation of divine love in the death of the Lord Jesus Christ. "When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Galatians 4: 4, 5.

THE CHARACTER OF GOD'S LOVE.

Romans 5: 7, 8. "For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." If the character and quality of love is to be determined by the character and condition of its object, how far divine love must transcend every illustration of human love! God only can love without a motive, save that which is within His own heart. Man must have a motive without, and his feelings and affections are thereby governed. He may be moved to esteem, to approval, by righteousness, and to affection by benevolence: but it is scarcely to be expected that any one would think of dying for a merely just or righteous man; though for a good man, a benefactor, such self-devotion might be found; but such love could not be surpassed among the children of men; this would be its strongest expression. "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."

What characterises God's love is His sending His own Son to die, not for the righteous, or even for the good, but for sinners, for those who were deserving His wrath, not His love. Yes, here we may pause for a moment, and wonder and adore. Man required a strong motive to draw forth his love; God had none. Fresh and full, pure and perfect, from His own heart — its native fountain — it flowed forth, and overflowed all the boundaries of human sin. "Where sin abounded grace did much more abound." There was nothing in man to call forth, but everything to hinder, the expression of His love; but the spring and the power were within, and no object without was needed to induce or draw it forth. God is love, and God only can thus love.

Do any inquire, Can God love sin? All answer, No. Can He love the sinner? Many hesitate to answer fearlessly. But what does the word say? God commendeth His love in not sparing His own Son. He thus commends, proves, makes manifest His love by Christ dying for sinners, the Just for the unjust, that He might bring us to God. So that, speaking as a believer, I have the positive certainty of how much God loves me, and what He is to me, in spite of all that I am, or have been, It was after He knew all the evil that is in me, and of which I am guilty, that He gave His Son to die for me. This is the expression of His love to me, in so far as that love can be expressed. Thus the death of the Lord Jesus is the fullest proof of my sin, and of God's love to me. But all my evil is judged and gone — gone for ever — His love alone remains. What a resting-place for the conscience, as well as the heart? "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." God being righteous and holy, as truly as love, could not introduce me into His presence in my sins, therefore He laid them all on Jesus, who put them away on the cross. There I must look to see them all put away, not within; God has never said He would put them away from my heart while I am here. He looks to the cross, and sees the work finished, and so does faith: unbelief looks within, and judges by experience.

But is there not a sense, my anxious friend may inquire, in which the love of God is known and enjoyed in the heart? Most true, most blessedly true! But that is by faith, after the judgment of present things, and when Christ is before the heart as the hope of glory. Pardon and justification are viewed as past things; peace with God, and standing in grace, as present; waiting for glory as future. Then comes trial, sustained by faith in the power of the Holy Ghost. "And not only so, but we glory in tribulation also, knowing that tribulation worketh patience; and patience experience; and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." This is good and wholesome exercise for the Christian, but we must bear in mind that the Holy Spirit never points the soul to His own work in us — which is never finished while we are here — but to the work of Christ for us, which is finished — absolutely perfect — and outside ourselves.

"THE GOSPEL OF GOD."

This, we love to repeat, is the gospel on God's part, on the divine side. God loves the sinner. What a wonderful thing for an anxious soul to find that there is love in the heart of God for him — for one who had only thought of God as a judge ready to condemn. But now he finds that God loves him, that Christ has borne the punishment of sin in his stead, poured out His soul unto death, and put away sin; that He has risen again, has ascended into heaven; that God is glorified, and the Holy Ghost has come down to make His love known in the heart by faith, and to seal home the work of Christ in the soul. This is more than something from God, such as justification, peace, and hope, or His tender care in tribulation; it is like God Himself coming to take up His abode in the heart. To enter into the full perception of God's ways in grace with the sinner constitutes the believer's highest enjoyment, opens up a vast field for the loftiest meditations, and the greatest activities of heart and mind in the scene around us. The Father's love, the Saviour's grace, the Spirit's power, are our associates in labour. The bright regions of glory, the dark regions of hell, the priceless value of the immortal soul, are the weighty motives which govern the evangelist.

Yet, strange to say, some have the temerity to speak of the gospel as if it were merely elementary truth, and only fit to be listened to by the unconverted or newly-awakened soul. But what have we here before us? In the simple truth that "Jesus came down to be a man, and die," we have the revelation of Him who is infinite, of the God of love; and, we may say, of the depths of His heart, for He who lay deepest there God freely gave. Yet withal it is adapted to the simplest minds, and to the wants of every heart that knows its condition as lost under sin. "Thus the display of His love in the death of Christ comes down to the child, while it wholly transcends the highest soarings of poor but proud philosophy. There is the most profound truth, but it is embodied in facts which speak to every heart and conscience when the will has been dealt with by the Holy Spirit. While we were yet sinners Christ died for us; and in this God commends His own love toward us."*

*"Lectures on the Romans," chapter 5 — W. K.

The sinner that has been converted by means of this gospel has found a place of perfect rest; not merely, because he is pardoned, or his debts paid; nor even in his faith, however genuine; nor in his repentance, however deep — and deep it will be when he knows what God is, and what he has been; nor in the work of the Spirit in him, though that has given him light and power; but far above all these he rises, and rests on the heart of God, through the finished work of Christ. As water rises to its level, so the living water that came down to the defiled Samaritan re-ascends to its source, giving the title and the capacity to enjoy the richest blessings which flow from that eternal spring. And as it was in her case, there is no better fitness to preach the gospel to others than the full enjoyment of it ourselves. Knowing the remedy for perishing souls, we must not conceal it. If we found a man lying on the road-side, dying from pain, and we had a remedy at hand that would remove the pain and restore him to health, it would be wicked and cruel to withhold it. True, he might be slow to believe in the sincerity of our intentions, but we should not fail to entreat and beseech until we had persuaded him to try our cure. And knowing man's love of the world, and his disinclination to attend to the spiritual concerns of his soul, we must entreat and beseech as those who see his danger, and carry with us a divine specific for every malady of his precious soul.

We have sometimes referred to the teaching of one to whom many are indebted, and we have profited by many a rich thought without acknowledging it — save to the Great Original — but as an earnest, fervent, beseeching gospel preacher he is less known. We give the following appeal — slightly abridged — as an example which we should think safe for the preacher to follow, and most suitable for the unsaved reader. May he give good heed to it, and believe to the salvation of his soul.

"Now, dear friends, I would just, in conclusion, ask you, Have you been led to come, as you are, ungodly sinners, to God? Not to bring your own righteousness, which is nothing but filthy rags; but have you come pleading the blood-shedding of the Lamb of God? If you have, assuredly there is peace for you, for that is a sure token that God is for you. Or have you been acting against God all your lives, and have never found peace? Are you still tormented with a guilty conscience, and are you still rejecting and refusing salvation? I would earnestly beseech you to consider the danger you are in, and I would ask you to look before you, and see where you are going and what you are doing. You are wandering in the midst of the wide sea of this world, you are toiling through its waves, without a prospect of deliverance; and if persisted in, you will ere long sink down into the sleep of death, to wake in eternal misery. . . .

"But be of good cheer if your hearts are set on Christ: there is your stay, the anchor of your soul. If He is such, dear friends, stand forward for Him; be not ashamed to own your relationship to Him, your dependence on Him; be decided, cut short all expedients for deferring the bold acknowledgement of your being His; confess Him before men, act for Him, and live for Him in an ungodly world . . . . . Be not debating within yourselves when you shall avow yourselves; do it at once, decidedly. Make the plunge, and trust God for the consequence. I know it by experience that an open, bold, confession of being Christ's is more than half the struggle over. I know the devil tempts, and says, 'Oh don't be too hasty, you might ruin the cause by over-forwardness; this is not the time to confess yourself openly, wait for another opportunity.' But I say, dear friends, as one who knows that if a man, in the strength of the Lord, is just brought to say to his companions and friends, 'I am Christ's, and must act for Him,' that he will not suffer what others will feel who are creeping on, fearful and afraid to avow Him whom they desire to serve. Believe me, my friends, it is as I say, by this decided and open opposition to the world: he may at first be laughed at, and mocked, but what of that? Christ was served so . . . . .

"Oh! I once more entreat you to be candid. Be open, be decided, confess Christ's name on earth, and He will not be ashamed to confess your name before the whole assembled universe."*

*Collected Writings of J. N. D., "Evangelic," vol. i.

The apostle having established the great truth of the love of God and its effects, as demonstrated by the gift of Christ and His death for us, now reasons, in a divine way, as to the perfect security of the believer. Justification is his true state before God in virtue of the work of Christ: "Being justified by his blood." When it is said in the first verse of this chapter, "Being justified by faith;" the meaning is, not that we are saved by faith as a virtue, but that faith includes its object, which, in this connection, embraces the whole work of Christ, His death and resurrection. This being known to faith, the believer has peace with God, the enjoyment of His favour and the hope of glory. Thus we are brought by the risen Lord into association with Himself, and in the place where He Himself is gone, and in all His acceptance, our sins are all blotted out, annihilated by the work of Christ, and the heart, unburdened, rejoices in the Lord.

But this is not all; we pass through tribulation. God leads us into it and is with us in it. He is glorified in the trial. In place of the impatience of nature, there is the endurance of grace. The will is subdued, and we learn the true character of the scene in which we move, and through which we pass on our way home. Divine love is now demonstrated, not only in the gift of Christ, but also in the gift of the Holy Ghost, and that love shed abroad in the heart. The believer has now a twofold security for his present blessing and future glory — the place which he has in God's heart; and, oh! wondrous, marvellous, mysterious, truth! the place which He has chosen to occupy in the heart that has been cleansed by the blood of Jesus. "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." This is the presence of the God of love in us. Thus we know the love of God both subjectively and objectively: we have the consciousness of the former; the latter we have displayed in the great public fact of the death of Christ for us.

THE APOSTLE'S CONCLUSIONS.

From the freeness and greatness of the divine love as thus unfolded, the apostle draws the following most obvious conclusions. "Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." Verses 9, 10.

Much more is emphatic and conclusive. The reasoning of the apostle is founded on the blood-shedding of the Lord Jesus; "Being now justified by his blood." This is an expression of peculiar weight and solemnity, and ought not to be passed lightly over. It gives us an overwhelming view of the infinite evil and malignant nature of sin; and that blood of infinite dignity was required to discharge its claim on the sinner. "Without shedding of blood is no remission." It also speaks of the inflexible justice of God, the integrity of His word, and of the execution of the first sentence; "In the day that thou eatest thereof thou shalt surely die." How utterly impossible for the guilty to escape the awful judgment of God if not sheltered and cleansed by the precious blood of Jesus! As the apostle says, "How shall we escape if we neglect [not wickedly reject, but carelessly neglect] so great salvation?" Nothing but the blood of the paschal lamb sprinkled on Israel's doorposts could save them from the sword of the destroyer. "When I see the blood, I will passover you." Truth was satisfied, justice was stayed, and deliverance from Pharaoh secured, by the blood-sprinkled lintels. God is holy; and as such He is against sin, and must judge it. Happy day, when the sinner sees that his own soul is lost without the safeguard of the Saviour's precious blood. The work of grace is then in the conscience, and it will never be at rest until the doorposts of the heart are sprinkled with the blood of the true paschal Lamb. Then he is safe for ever and beyond the reach of every destroyer. He has a safe passport to the goodly land of Canaan.

On the other hand, the expression, "justified by his blood," proves, as nothing else could, not only the evil of sin, but the perfect love of God toward the sinner. He spared not His own Son; while we were yet sinners, Christ died for us. Faith in that precious blood is complete justification and eternal life to the once guilty and condemned soul. It is now "whiter than snow." What a mercy to know and be able to say in view of the awful judgment of God against sin; "It is God [yes, God Himself by virtue of Jesus' blood] that justifieth: who is he that condemneth?" It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." And faith, standing in the midst of these eternal realities, can raise the shout of victory, and send out its challenge in the face of every foe, "If God be for us, who can be against us?" He gave His Son to die. that is God's love to the guilty. He accepted the work of His Son, and set the workman at His own right hand; that is God's righteousness. It was righteousness on God's part to accept the perfect righteousness presented to Him by the righteous One; and we, being accepted in Christ, are made the righteousness of God in Him.

Here we have a full gospel — justified by the blood of Jesus, complete deliverance through Him. Not merely that our sins are all forgiven; that would only be a negative blessing. But we have positive divine righteousness in Christ, which is our title to glory. Thus the intelligent believer can say, Now I stand in the presence of God, not only without my sins, but in the absolute righteousness of God. Divine righteousness has taken the place of human sin. This is perfect love, perfect righteousness, perfect rest, perfect blessedness, and God perfectly glorified. But wrath, not love, awaits the unbelieving soul, yea, abides on him that submits not to the power of that justifying blood. Only those who believe in Jesus, and trust in his precious blood to cleanse from all sin, are delivered from the wrath to come.

Romans 5: 10. "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." Here the apostle pursues his subject with deepening interest and energy. The Spirit of God is leading the apostle in this verse to yet more definite reasoning and more powerful conclusions. Had God discovered any symptoms of love in us to serve Him, or any willingness to obey Him, His love would not have been absolutely perfect, He would have found a motive in us for His love. But how did matters stand? We were ungodly, without strength, sinners, enemies; so that the positive enmity of man, as shown in these four features, but furnished the deepest occasion for the display of His all-perfect love.

From the garden of Eden to the cross of Calvary, in place of man showing any symptoms of love or of obedience, he takes no pleasure in the things of God, sees no beauty, no loveliness in His holiness, no glory in His righteousness, and dares to insult His majesty. His judgments, though a law-breaker, he disregards; His mercies, though he would perish were they to be withdrawn, he despises; His temporal favours, he uses, or, it may be, abuses, to His dishonour; His love, in the coming of His Christ, he rejected; the testimony of the Holy Spirit to the work of Christ and the salvation which is in Him unto eternal glory, he refuses as less worthy of his thoughts, than the fleeting vanities of a day. Can any reason be found in man why God should love him? Rather, is there not every reason why God should be against him? To love such, must be free, perfect, sovereign, love. The reason, the. motive, the power, is in Himself. It is God's own, love: He only can love like this; and, for ever be adored His great and holy name, He has loved us, He does love us with an everlasting love, and with loving kindness has He drawn us to Himself, and blessed us in His love.

Such are the blessed fruits of divine love — of the gospel of God. The believer is not only pardoned, justified, and reconciled, but he is associated with Christ as risen from among the dead; possessed of the same life, indwelt by the same Holy Spirit, standing in the same relationship to God the Father, blessed with the same inheritance, an heir of God, and a joint-heir with Christ. Nor is this rich roll of blessing all the fruit of that love, even that which may be enjoyed here on our pilgrim way. The apostle boasts of a yet higher privilege.

THE CHRISTIAN'S HIGHEST JOY.

Romans 5: 11. "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement" - reconciliation (see margin). Higher joy than this we can never have; it is infinite, yet we have already entered into it. We joy in God, through our Lord Jesus Christ — in virtue of completed reconciliation, a blessed, conscious, happy re-union with the living God is accomplished. This verse brings us back to the beginning of our chapter, where it is said that believers have peace with God, have access to Him, and rejoice in hope of His glory. But here we have arrived at the fountain head, looking through all the blessings conferred on us, and rejoicing in God Himself as the highest spring and object of them all. Yes! God Himself is the Christian's joy, glory, and boast! It is not now merely in hope of the glory of God that we rejoice; nor is it in our tribulation, because of its effects, divine love being known in our hearts through the Holy Ghost given unto us; nor is it in the many blessings He has given us, but better far, in Himself.

This is grace, pure grace, grace to the poorest, grace to the vilest, grace to thee, my reader, if thou wilt only have it in God's way. Man's ability to meet the requirements of the holiness of God has been fully tried, but the plainer the truth, the clearer the light, the more did it bring out man's darkness and opposition to God. And then grace came in — it was God's due time — and Christ died for the ungodly. We can only be pardoned and saved through faith in the blood of Jesus. When God sees the blood of the slain Lamb, He is satisfied. He sees that which has blotted out sin, vindicated His character, verified His word, and met the whole need of ruined man. And now, observe, if thou art satisfied with this precious blood alone, trusting wholly to it, as the only answer to sin's claims upon thy precious soul — the only discharge from that dread tribunal; thy soul is saved, and God is glorified.

THE MIDNIGHT CRY.

MATTHEW 25.

THE long-suffering and patient grace of the Lord Jesus shine very sweetly to faith in the parable of the ten virgins, which represents the great body of professing Christians, true and false, wise and foolish. The heart loves to dwell on Him who lingers in His compassion for those who are still outside; who have the lamp of profession, but no oil to sustain the light. He is unwilling to shut the door. Wide open it stands, both night and day, speaking after the manner of men. Seven times the blood of the cross is sprinkled on the throne, and seven times before it. God's claims are fairly and fully met; the throne and the way up to it are reconciled; and whosoever will may now enter in through faith in that precious blood. All who come are pardoned and "accepted in the beloved." . . . "Him that cometh to me," says the blessed Lord, "I will in nowise cast out." Thus the way is open to faith, and thus it remains, during the period of the Lord's long-suffering. "And account," says Peter, "that the long-suffering of our Lord is salvation." He lingers on the throne, He keeps the door open, for the salvation of souls. Precious thought! He waits for the salvation of lost sinners. May we share in His sympathies, and seek to win souls for Him. Ephesians 1: 6; John 6: 37; 2 Peter 3: 15.

But not only is the door open, and the Lord waiting in grace to receive and pardon all who come to Him, His love is active and unwearied — it goes out to seek as well as to save the lost. The midnight cry, so full of solemn warning to the utterly careless and mere professor, is full of comfort to those who are looking and longing for His coming. To the latter it will be a morning of cloudless joy, the dawn of eternal day: to the former it will be the beginning of endless sorrow, confusion, and eternal night.

But why not listen to the cry now? It is full of the purest mercy and affectionate warning, It as good as says, "Why will ye die?" . . . . . . "Ye will not come to me, that ye might have life." Once more hear and weigh these words, of priceless value, because they seek to awaken the careless from their fatal slumbers, and the wise virgins from their unwatchfulness. "And at midnight there was a cry made. Behold the bridegroom cometh; go ye out to meet him." Who can mistake the meaning of these words? The midnight, we are assured, is past, the morning must be near; hope springs up in the heart; like the chilly night traveller, who hails with transports of delight the first appearance of the morning star. There, unbelief would be folly, or worse. Who would think of denying that the morning must be near when the midnight is past? And thus it is now to faith and hope, "the coining of the Lord draweth nigh." Already the church, as awakened by the Spirit, has heard His voice, and responded to His expecting love. "I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Revelation 22: 16, 17.

But we dwell not at present on the beautiful attitude of the church as here presented; our thoughts turn for a moment to the foolish virgins and the utterly careless.

The second coming of the Lord Jesus Christ from heaven is the one all-important event placed before both saints and sinners in the New Testament; not death, as is commonly said, or the uncertainty of life. Of course, we may die, and life is always uncertain; but the testimony of scripture is not to these, in order to arouse the slumbering virgins, but to the coming of the Lord. When He comes, the real condition of all is manifested, whether in the vigour of youth, and dreaming of many years to come, or in the feebleness of age, and feeling that the end is near; or whether making a profession of Christianity, or living according to the course of this world. And as this great and decisive event may take place, for anything we know, before the dawn of another day — before this paper is finished — should not the thought of it, the terror of it, awaken, alarm, arrest the most careless?

All who have heard the gospel of the grace of God — all who have been invited to come to Jesus — and especially all who have heard the midnight cry, but have persisted in a course of unbelief — will then be judged by the Lord as unworthy of that which they have despised, and the door of mercy will then be closed against them for ever. The wise virgins, true Christians, will go in with Christ to the marriage, and the door will be shut. But, like the door of the ark, it will now be shut by the hand of the Lord, and none can open it. Against all who refused to enter in while it stood open, it will be closed for ever. The awakening will now be terrible, but too late. "And the door was shut." This will prove an overwhelming reality to those who can find no admittance, and no oil to buy. Eternal darkness must now be their doom, and they know it. The scene is too awful to contemplate, but the Lord has said enough to convince us of what will then be, and to warn us while the door still stands wide open.

It is perfectly clear, we think, both from this parable and other scriptures, that great excitement will prevail among the foolish virgins immediately the church is gone. They are evidently taken by surprise, and astonished to find that there is no hope — that the Lord will not open the door to them. Like many in the present day, they intended to be saved, but not until it suited themselves. They never dreamed of being shut out, but of surely being saved at a more convenient season. Nearly all their relatives, friends, and acquaintances, were Christians; they are now inside; the eternal song begins; the sight of Jesus fills the enraptured throng with joy unutterable; their hallelujahs wax louder and louder; all catch the flying joy, and rolling round the rapturous hosanna, fill the vast regions of glory with their new, eternal song of loftiest praise. "Worthy is the Lamb that was slain," with a loud voice they cry, "to receive power, and riches, and wisdom, and strength, and honour, glory, and blessing." Revelation 5: 12.

But, once more, what of those outside? They cry too, but with a loud and bitter wail: "Lord, Lord, open to us. But he answered and said, Verily, I say unto you, I know you not." This is decisive; there is no appeal from His tribunal. The heart sinks in despair, to be lifted up no more for ever. Oh! that careless souls would think of such things now; it is lacerating to our every feeling to write them, what must it be to endure them in hopeless despair! In Luke 13 they are represented as knocking at the door, and saying, Lord, Lord, open unto us; we have eaten and drunk in Thy presence, and Thou hast taught in our streets. This clearly shows that they had not only been professors, but that they had enjoyed great privileges. Of course, there is no door to knock at but the language conveys the most distressing thought of their disappointment and agony of mind; and this may continue until they fall into the hands of Satan, and believe his lie. (2 Thess. 2: 10-12.) But how could it be otherwise? From some families all will be gone save two or three; from others, only two or three will be gone; and some houses will be left without an inhabitant. Chiefest friends, too, and nearest relations, will be parted, to meet no more for ever. Then the awful thought will burst upon their bewildered minds with undisguised reality: What we refused to believe has taken place — the Lord has come, the church is gone, the door is closed, and over it is written, "There is no hope." But those who have been caught up will neither hear their cries, nor witness their agonies. In their bodies of glory, they are far and for ever removed from all scenes of suffering. The lower things will be forgotten in our occupation with the higher.

How merciful and gracious, then, my dear reader, is the warning voice of our parable! "Behold, the bridegroom cometh." Time enough is given thee between the midnight cry and the Bridegroom's arrival to prove thy state, and find oil to buy. Thou knowest the easy terms on which the oil is sold — "without money and without price!" The door is open, the oil is free, free to the poorest, free to the vilest, free to thee. Come to Jesus just as thou art, but see that thou come now. There is not a moment to lose. Haste thee; flee to Jesus. Canst thou afford to lose Him, and all the friends thou holdest dear? What would be the value of all thy property and thy pleasures, if the door of heaven were shut against thee? Rich thou mayest be now, but then thou wouldst be poor indeed — Christless, friendless, homeless, godless, heavenless, hopeless. Come, then, oh come! Come as thou art! But, oh, come now! Thou wilt find all in Jesus — blessed Jesus! There is no oil, no saving grace, no Holy Spirit, no eternal life, save in Jesus; but all are thine; thine now, thine for ever, through faith in His blessed name. Oh, trust in Him alone!

When the sight of Jesus bursts upon the gaze of the wise but once slumbering virgins, what thinkest thou will be the shout of their praise? Better come and join the joyful chorus, than swell with thine own agonies the bitter wail of the lost in hell. I will now leave thee, but I hope not for ever, with the encouraging, assuring, word of Jesus: "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve that thou mayest see." Revelation 3: 18.

"I HAVE AN OBJECT NOW."

THE difference between looking to feelings within and to an object without, is a subject with which every evangelist is painfully familiar. No matter how long he may have been in the field, how large his experience, or how well acquainted with the subject, he must go over it again and again, with every fresh convert. There is no direct or royal road to peace with God according to the experience of anxious souls. However direct or plain the way may be in scripture, it is made most circuitous through the unbelief of the human heart and the subtlety of Satan. It is a rare thing for a soul to be turned completely away from itself to Christ when first awakened. Hence the unspeakable importance of personal conversation with experienced Christians by all such when first awakened. It might save them years of trouble afterwards.

Nearly all newly awakened souls judge of their state before God by their feelings. They cannot understand how they can be different in God's sight to what they feel themselves to be. Hence their faith is governed by their feelings. They believe just what they feel to be true to them — that they are as good or as bad as they feel. Still thank God, the soul is awakened, it is anxious, and Satan can no longer lull it to sleep as before; it will not be quiet, it is troubled, it wants rest; it wants to be sure of salvation. And the one grand object of the enemy now is to throw the anxious one off the true ground of faith and in upon itself — to be guided by feelings in place of the word of God. And so successful is this snare, that few escape its toils, and multitudes are entangled therein and held in bondage for years, though this ought never to be, surely. Still, it is the Lord, and the Lord only, that can speak peace to a troubled soul and give it to enjoy full deliverance. He only can say, "Loose him and let him go." But this brings me to the following simple incident from real life, which is the occasion of this paper.

On a Lord's day afternoon in a town hall in the country, not long ago, a person was introduced to me by a christian friend, as anxious about her soul. I found it to be a chronic case of feelings with very little intelligence about Christ, His work, or the word of God, but most sincere and earnest. My point was, that Christ could not be more willing to receive her tomorrow than today, His word could not be truer, or His work more complete; therefore, why not come now, believe and rejoice? The appeal in the afternoon for instant decision for Christ, was founded on these two words, "Come now;" which had greatly interested her, and presented a new line of truth to her mind. Like most of this class, she would be ready to own that all she had heard was true, and that she did not doubt a word of it, but it was not true to her because she did not feel it; she was waiting to experience that change within, which would be her warrant for believing that it was true to her. She acknowledged that she had been waiting for this inward change for years. Hardly anything can be more discouraging or hopeless to an evangelist than this, for the lives of such are generally most blameless; there is conscience enough to make them religious. After pointing out her mistake and assuring her that all her darkness arose from looking to herself in place of Christ, and from trusting to feelings in place of His finished work, we parted. She was back again in the evening, but I did not see her.

The following day her christian neighbour, who had induced her to come to the preaching, let me know that the woman I had spoken to had found peace with God, and that she would like to see me. With the assistance of a friend I found her humble home. We had scarcely entered when she began to speak of the blessing she had received on Lord's day: but all I will give in her own words is the following. "When I awoke on Monday morning, at five o'clock, the thought came into my mind, I have an object now — I have an object now." And spreading her hand over her breast, she added, "I used to think I must feel it all in here first, but now it's all in Christ; and often today when I was at my work it came into my mind."

From the simplicity of the woman, it was perfectly evident that she had no idea that she was saying anything particular; it was the truthful expression of her new experience. But, nevertheless, these few simple words went straight home to my heart, clothed with light and power. They contain truths of the very deepest and highest practical instruction and value. There is not a troubled conscience in Christendom that would not find peace in looking to that same blessed object; not a doubting heart that would not be settled; not a weary soul that would not find rest; not a lost soul that would not find salvation. True, we read, "Look unto me and be ye saved . . . . Come unto me and I will give you rest . . . . Hear, and your soul shall live . . . . Only believe." But the power — the healing virtue — is not in the looking, the coming, the hearing, the believing; but all in the object — the heavenly Christ, the man in the glory. When the eye rests on Him as its one object, all doubts and darkness flee away. The midnight of the soul is exchanged for the brightness of the noonday sun. Now the eye is single, having but one object, and the whole body is full of light. "They looked unto him and were lightened, and their faces were not ashamed." Psalm 34: 5.

These are some of the immediate and necessary results of looking to Jesus in place of self. The feelings cease to be the centre of importance, and — the blessed Lord, the exalted man in the glory, becomes the new object of the eye — the new centre of our thoughts, feelings, affections, ways, and worship. All is changed, but the change is deep and all-prevailing. And as we grow in our knowledge of Christ, the results are infinite. By degrees, if the eye is fixed on its heavenly object, we enter into the fulness of Christ as the measure of our own blessing. We know our place in the presence of God according to the acceptance of Christ Himself — we are accepted in the beloved, and have settled peace with God. And now, the feelings, so long looked for and waited for, are come. But how? By making self the centre — by some felt change within? Ah no; but by looking to Jesus and believing the word of God. The only thing that can produce the feelings so much desired is the written word — "Thus it is written" — but until the word is believed, the feelings can never be experienced. But now when the eye rests on its new object, the Holy Spirit is free to reveal the grace and truth of Christ to the soul. Light breaks in on the mind, the truth of God fills the heart, and new joy overflows the whole soul.

It is no longer with the anxious one, "If I could only feel it I would believe," but, "I see all in Jesus now. When I am looking up to Him, so many things come into my mind which move my heart with deep emotion and fill my eyes with tears of joy. How can I think of His wondrous love in coming down from heaven to die for me, without being thus deeply moved? I think of His sufferings on the cross, of His crown of thorns, but chiefly of His love which nothing could turn aside, which carried Him through everything, which only became the stronger as the pressure from all sides increased." Such are the sweet and tender breathings of first love when the blessed Jesus covers the eyes and fills the heart.

THE CONVERSION OF SAUL.

But apart from the varying condition of soul which we meet with in our own day, and the disappointments which we sometimes meet with in the history of young Christians, we have the example of the great apostle of the Gentiles on this point, whose experience has been recorded by the pen of inspiration.

When on his way to Damascus, as we learn from the Acts he was arrested by a light from heaven shining round about him above the brightness of the sun. The astonished, persecuting Saul fell to the ground. He had now come to the end of himself; not only as to the sins of the flesh, but as to the righteousness of the flesh with all his advantages, natural and acquired, from his birth to that day and hour. This is the true preparation of heart for the right apprehension of a glorified Christ — our heavenly object. When we are down, when we are nothing, when we are no longer looking for holy feelings, a change for the better within, to make us worthy of divine favour; but when with our faces on the ground we are obedient to the heavenly vision, the light of the glory shines into our souls. "And I heard a voice saying unto me, Saul, Saul, why persecutest thou me? And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest." Here we have the proper object of the Christian, and that which should form and govern every Christian's character. Saul learns from Christ Himself in the glory, that He was Jesus of Nazareth, the crucified, and that Christians are a part of Himself — one with Himself in the glory. "Why persecutest thou me? . . . . I am Jesus whom thou persecutest." Who would care to look to their feelings, their own righteousness or religiousness, who had caught a glimpse of this glorified Christ?

This is the grand truth, the grand object for Christians, as we go through this world. — Hold it fast, O my soul; think again on the peculiar sweetness and beauty of these words, "Christ Jesus my Lord," oh cherish them in the deepest recesses of thy heart, embrace them with all the fervour and affection of thy soul; think again on each word, and let thine eye and thy heart be ever up to Him as thy heavenly object — Christ Jesus thy Lord. Like Rebekah in the wilderness, tarry not, look not behind thee or around thee, but pursue thy desert path until He comes to close thy weary way, and take thee up to be with Himself, and like Himself, for ever and for ever.

One thought more presses on my mind for utterance before laying down my pen, namely — What must be the folly of those Christians who allow themselves to be influenced by the world, the theories of men, or to be drawn aside, and so lose sight of this grand transforming object — a glorified Christ? But what must be the wickedness of those who reject this Christ altogether? The former must suffer great loss in their own souls, but the latter eternal shame and hopeless ruin. Which, let me ask, has a hold of this paper just now? Enough may have been said already to the former; but to the latter, enough can never be said, so long as he continues to reject the Saviour. Surely we cannot give thee up; surely we cannot leave thee alone. While there is life, we must plead for thee to bow to Jesus as Saviour and Lord. What will become of thee if thy knee refuses to bow to Him now? The word has gone forth and can never be recalled, that every knee must bow to Him, and every tongue must confess that Jesus Christ is Lord to the glory of God the Father.

God has ordained it; subjection to the name of Jesus must be universal. In heaven, earth, and hell, every knee must bow, and every tongue must confess to the divine glories of the once lowly Jesus of Nazareth. The faithful, we know, with loud and joyous hallelujahs will confess Him Saviour and Lord; the holy angels will swell the song of the saints on high; but the fallen angels with the lost of every name and age, who are "under the earth," in the regions of woe, must also confess that "Jesus Christ is Lord, to the glory of God the Father." Yes, my dear reader, willingly or unwillingly, thy knee must bow with the rest, and thy tongue must confess. But how awful the thought, to be compelled, however reluctantly, under the iron rod of judgment, to confess the glories of the Saviour in whom thou hast no part, and to bow to Him whom thou didst once reject!

Oh! think, think, of these things now — at once, I pray thee! think of that awful future for all who reject Christ and His great salvation. Couldst thou dwell "under the earth," in the dark regions of despair, for ever and ever? Hast thou any feeling, O my dear fellow-sinner? Couldst thou risk such an awful eternity? Couldst thou throw away such a glorious opportunity as thou hast at this moment? Does it seem hard to bow at the feet of Him who once died amidst shame and cruel mockings, that thou, even thou, mightest be saved? For myself, I know no privilege so great, no honour, no dignity, so transcendent, as to bathe those feet with tears; but what more can I say to thee? Only one thing is right — Let thy heart be decided for Christ on the spot. Bow to Him now, confess Him now, He is still on His throne of grace, He waits for thee in love. As a lost and needy sinner, look up to Him now; pardon, salvation, and heavenly glory are thine, from the first moment of thy surrender to Him. What a prize! How near thy reach! Henceforth let thy motto be, Looking up to Christ in. the glory, He "loved me and gave himself for me." Galatians 2: 20.

MEETNESS FOR HEAVEN.

COLOSSIANS 1: 12-14.

MAN in his lost condition is the object of the grace of God. But where does that grace find him? how does it deliver him? what does it do for him? and where does it set him? As the slave of Satan and of darkness it finds him, out of this condition it delivers him, from all his guilt it cleanses him, and sets him in the light and liberty of the free-born children of God. The soul's blessing is complete: not by a rule given him to obey, not by long watchings, fastings, prayers, individual or concerted — good as these things may be — but by the grace of God acting in power, and setting him in an entirely new relationship with Himself.

So far does this operation of grace transcend all human thought, that it can only be understood in the simplicity of faith, and by setting aside all present experience as a guide. The word of God reveals it, faith receives it, and maintains it to be true beyond a question. Experience we shall have, but it will be the experience of a joy and a happiness answering to the truth believed, and to the grace of God in which we stand. To look within for evidences of our pardon and acceptance is to be filled with darkness and uncertainty.

The believer in his new place — this wondrous place of measureless blessedness — can only worship. He has nothing to ask for as regards the blessing of his soul, he is complete in Christ, though in everything by prayer and supplication he is to let his requests be made known unto God, as to his whole path here below. But his prayers are full of praise; so perfectly at rest, so assured of the changeless favour of God, his heart, like David's cup, overflows. How can it be otherwise? Hear what the apostle says:-

Colossians 1: 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. Here we are arrested, overwhelmed, by the greatness of the grace. No human pen can add to the fulness and blessedness of these words. We do well to pause, and meditate on the vast but gracious thought — made meet to share the portion of the saints in light. Not merely to share the inheritance of saints, or of saints in heaven, but of saints "in light" — in the light of our Father's immediate presence. How absolute is the effect of the work of Christ on the soul! Whiter than snow, we stand in the light where holiness and righteousness dwell, and find that we are made meet to enjoy the children's portion there.

But the saints here referred to, some may suppose, must be advanced saints, those who have reached great attainment in the christian life. No, not so; what is said here is said of all who believe in the Lord Jesus, in every period in life, and in all ages and in all countries. The youngest as well as the oldest, the most ignorant and the most learned, who believe, are made meet by the Father for the light in which He dwells — it is the work of God in Christ Jesus, and can never fail. The Christian, from the day of his conversion, is in the light as God is in the light. Practically, we know, both young and old in the divine life may forget this, may not always walk according to the light, may indeed be sometimes in a dark state and unhappy. Still, he is always in the light, as to his place and acceptance in Christ; that is now his native place, and can never know any change, but this makes the failure of Christians all the more serious. The grace of God, however can never fail, and, blessed be His name, we stand in grace.

The penitent thief on the cross, we are assured, was as fit for Paradise the moment he believed as if he had lived fifty years the most devoted saint on earth. His crown would have been different, but he himself would not have been better fitted for the realms of light and glory. He had Christ and His acceptance in heaven. The prodigal son is another instance of the same kind, a blessed picture, an example — ever fresh, ever refreshing — of every case of conversion. Met by a Father's love, reconciled with a Father's kiss, sealed with a Father's ring; the best of everything in heaven is his. He leaves the husks for the fatted calf — that was his last meal in the old country, this his first in the new. But could he ever have better — Christ in resurrection? And could he ever lose his robe, his ring, with all his new treasures, in his Father's house? Impossible! The once lost sheep, safely within the gates of glory, no harm can ever reach it there; no evil can ever disturb that scene of love; no enemy can ever invade those peaceful shores — that happy land of pure, unmingled, eternal, changeless blessedness!

All this is true to faith now; ours is always a present meetness. Oh, what rest there is to the heart in grace! We can think and speak of those who have finished their course, not according to the variableness of early piety, but according to the true, unvarying, grace of our God. We read of their fitness, their welcome, their home, their companions, in light, in the words of eternal truth. The shadow of a doubt can never cross the mind as to our dear departed. The messenger of peace may have come at an earlier hour than he was expected, but he could never find him unprepared. No matter where he was, or what the circumstances may have been, his last moments were the happiest in his existence. To depart, and to be with Christ, which is far better, closes the pilgrim's weary way, and begins his new eternal song, with the saints that have gone before, in the presence of their Lord. Dear and loved ones may surround and smooth the pillow on which the weary head reclines. or he may be alone, far away from a well-known voice, tossed on life's roughest wave; but our God is there, and has ordered everything. We can always trust in Him.

"My bark is wafted from the strand

By breath divine,

And on the helm there rests a hand

Other than mine.

One who has known in storms to sail,

I have on board;

Above the raging of the gale

I have my Lord.

He holds me when the billows smite:

I shall not fall.

If sharp, 'tis short; if long, 'tis light:

He tempers all.

Safe to the land! — Safe to the land!

The end is His,

And then with Him go hand in hand

Far into bliss."*

*Lines by the late Dean Alford.

But however sure and certain that the separation is only for "a little while," and that good is the will of the Lord, the poor human heart is bowed down beneath the weight of a sorrow that has cast its dark shade over everything around, and deepens by the tender recollections of a thousand associations day by day. It is not unbelief, it is not murmuring, it is the agony of a bereaved affection. Oh, mysterious agony! Thy voice is groans and sighs; thy repast is tears, yet we would not be withdrawn from thee, we love to feed upon thee, we love to dwell with thee alone. It changes everything here below, but more to some than to others. The paths of the wilderness may be dark and lonely, the poor body may be feeble, the spirit may be crushed, the heart may lie bleeding, the shadows of death may so thicken around us in the valley, that we are unable to proceed, and can only say, "Father, take my hand, and through the gloom lead safely home thy child."

Time alone restores. After a while the sorrow sleeps, but never dies; or it may ebb like the tide, but flows again as deep as ever. Communion with the Lord is the only healing balm for the wounded spirit, and communion with His word the true means for recovering power for service * And nothing will so naturally and sweetly take a sorrowing heart off itself as being interested in the salvation of others for the Lord's glory.

We can only just glance at the next two verses, though they are of such rare beauty and importance.

Colossians 1: 13, 14. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. In whom we have redemption through his blood, even the forgiveness of sins. Here we have the character of the work which sets us in the light. This great blessing — made meet for the inheritance of the saints in light — depends upon two things — Deliverance and Forgiveness. Complete deliverance from the power of darkness, from the whole realm and region of the enemy; and not only so, Cc we are translated into the kingdom of his dear Son." Both are absolutely complete now in the reckoning of faith. "Who hath" — not who may, or will, but "who hath delivered us." Redemption and the forgiveness of sins sum up the Father's blessing to His children, in happy association with the Son of His love, throughout the eternal ages. See also Eph. 1: 3-6; Eph. 2: 4-7.

The Lord grant that all who read these lines may be led to inquire, "Am I ready, should the summons come tonight? or am I still the slave of Satan, and in the realm of darkness?" There is no middle place. Every one who reads this paper is either made meet by the Father for the inheritance of the saints in light, or he is still under the power of darkness. But, oh, how great the difference! The bright inheritance on high, or the dark regions of hell below! Which is it to be, my dear reader? Make thy choice now; let thy heart be decided for Jesus now: rest not, sleep not, until thou hast surrendered thy whole heart to Jesus. One look to Him in faith changes everything — changes thy position, changes thy present state of mind, and changes thy destinies for ever. He has died for sinners — He has died for thee; what hast thou done for Him? He has paid the ransom price adequate for the redemption of all.

"I gave My life for thee,

My precious blood I shed,

That thou might'st ransomed be,

And quickened from the dead,

I gave My life for thee;

What hast thou given for Me?"

The blessed Lord still waits to receive all who come to Him, and welcomes them as He welcomed the penitent thief and the prodigal son; surely that is encouragement enough. Oh, be at once decided for the Lord; own His claims, bow to His word, believe in His love, and rejoice in all the grace which is thine in Him. And then should the Lord come for His saints before death comes for thee, thou wilt be ready to ascend with them to meet thy Lord in the air. Come, oh come, happy morning, come! Then shall all tears be dried, and all shadows shall flee away. It is the morning without clouds; it is the morning when our loved departed shall rise again; when we shall be reunited in our bodies of glory, all perfectly conformed to the image of the Lord, and dwell together, an unbroken circle, in the bright, bright beams of His unchanging love, throughout the countless ages of eternity.

"O happy morn! the Lord will come,

And take His waiting people home

Beyond the reach of care;

Where guilt and sin are all unknown:

The Lord will come and claim His own,

And place them with Him on His throne,

Thy glory bright to share.

The resurrection-morn will break,

And every sleeping saint awake

Brought forth in light again;

O morn, too bright for mortal eyes!

When all the ransomed church shall rise,

And wing their way to yonder skies

Called up with Christ to reign.

O Lord! my pilgrim-spirit longs

To sing the everlasting songs

Of glory, honour, power:

When heaven and earth, and all things yield,

My Saviour will be still my shield,

For He has to my soul revealed

Himself my strength and tower."

Letter from an Old Disciple to a Young Sister in the Lord

Letter from an Old Disciple to a Young Sister in the Lord.

A. Miller.

Bible Treasury Vol. N2 p. 174.

I duly received your kind and loving note. It was very welcome and very acceptable. And now I am proving my willingness, at least, to respond to your wish, though I am nothing of a letter-writer. But I have asked the Lord to give me a word for you, and He never fails. Still, so poor and weak am I, that though He may graciously give me a word, and present a sweet and profitable line of truth for me to pursue, I may spoil it in the detail.

The flesh ever seeks to intrude itself, and if allowed to get in and show what it can say and do, the fair work of the Spirit will be marred. Hence the need, my dear young sister, of constant watchfulness and prayer.

The blessed Jesus is our perfect example in this — watching and praying, when the deep, and dark shadow of Calvary was gathering thick around Him. He separated Himself from His disciples, that He might "offer up prayers and supplications, with strong crying and tears, unto Him that was able to save Him from death, and was heard in that He feared."

By watching He saw and anticipated all that was coming. By prayer He passed through it all before it came, in spirit with His Father. So when the deep trial actually came, He was perfectly prepared for it, having gone through it all beforehand in deep and blessed communion with His Father.

Hence the beautiful tranquillity of soul which He manifests in the presence of His enemies. With what sublime dignity He meets Judas, officers, men, chief priests, multitude, etc. In the calm fortitude of One who could truthfully say "Not my will, but thine be done," and who sought only the Father's glory, He could say, "Whom seek ye?" "I am He." Oh! what majesty and holy courage, combined with simple child-like dependence on His Father in heaven.

The deeper the trial, the thicker the darkness, the heavier the sufferings, He is just the more profoundly subject to His Father's will, and the more entirely cast on Him. The Father's glory, the children's salvation, He kept full in view; which led Him to look beyond the hour and power of darkness "to the cloudless morning" when the "countless multitude" of ransomed hearts will cluster around His blessed person, beating with perfect love and endless joy to His ever blessed name, in the bright and eternal effulgence of the Father's glory. "Praise the Lord, who died to save us; Praise His name for ever dear."

This, my dear child in the gospel, is your only safe and perfect example, looking to Jesus whether joy or sorrow lies before you. Before it actually comes, seek to go through it all in secret with the Lord, so that you may not be taken by surprise and thrown off your guard when called to enter upon the scene. If you have in spirit gone through the trial with the Lord in private, He will be with you and carry you through it in public to His glory; and that's all you have got to care about it.

Read first the scene in the garden as described by Matthew, Mark, and Luke, and then add John. When Christ was watching and praying, the disciples were sleeping. Ah! what a lesson. Sleepiness and self-confidence characterised the bold and loving Peter; perfect subjection to God, and simple dependence on Him, characterised the dependent "Son of man." But when the hour of conflict arrived, who stood in the fight alone? Those who had neither watched nor prayed were unprepared; therefore they all forsook Him and fled. Of the people there was none with Him. Ah! what a practical lesson we get here.

And now, my one-year-old, let me ask you, Have you learned (when you know, feel, or fear any trial or difficulty coming upon you) to go away by yourself and lay it all out before the Lord, and in true, sweet, and blessed fellowship with Him go over it all, round it all, through it all, thus honouring the Lord by watching and prayer, knowing that He will honour you, His dependent one, when the difficulty comes, or prevent it from coming altogether? Oh! how different would be our walk and testimony, our practical exhibition of Christ, were we thus to watch and pray. The blessed Lord Himself, my dear young Christian, effectually teach you by His own blessed Spirit; for I, in measure, feel ashamed to speak about things which I have realised so little. But the Lord is very patient, He has borne long with me. I know, and it is a great deal to know, that His precious blood cleanseth from all sin.

Two things make me very happy:

1. I am washed in the blood of Christ

2. I am made in Christ the righteousness of God.

Therefore I am fit to be in the holy presence of God without a veil, where there is fulness of joy and pleasures for evermore.

I state this for you to try yourself on the same ground. Of course you are on precisely the same ground: so is every believer; but all don't know it, because of looking to themselves,

May you be kept, my dear child in the faith, living, walking, and acting in the holy presence of our God and Father, with a single eye and an undivided heart for the glory of His Son, your living Saviour, by the divine power of the Holy Ghost.

With very much love in Christ, I am faithfully yours in the immortal bonds of the ever blessed gospel.

A. MILLER.

London, 1st June, 1855.

Psalms 23 and 84

Psalms 23 and 84.

A. Miller.

Meditations on the Twenty-third and Eighty-fourth Psalms.

"The good shepherd giveth his life for the sheep." John 10: 11.

"I was glad when they said unto me, Let us go into the house of the Lord." Ps. 122: 1.

PREFACE.

VERY little needs to be said by way, of preface. The "MEDITATIONS" are well known. Their reappearance in a separate volume is to meet the expressed wish of many friends.

Besides, when lying scattered in short meditations amongst other papers, as in "Things New and Old," they are less readable. Indeed, the difficulty in reading them connectedly, even when there is a willing mind, is so great, that comparatively few will take the trouble. But they are so convenient in the present form, and so different to the reader when thus together, that it is almost like a new book.

The circumstances under which the greater part of the Meditations on the TWENTY-THIRD PSALM were written, and of which they may be said to be the MEMORIAL, give them a special interest to some. But that circle is narrowing. Many who loved and were loved, have gone to the Lord since JULY 1ST, 1864. The earth is becoming poorer, but heaven grows richer. They have gone before, we are following after. "A LITTLE WHILE," expresses the period of our separation.

The main object of these Meditations, I may here say, is to lead both writer and reader to greater nearness in heart to God. There is no piety so deep or real as the reference of the heart to God in everything, and all day long. This is living in God's presence — beneath the glance of His eye. "I will guide thee with mine eye," is the promise. Wondrous truth! — a child of God on earth, taught to read his Father's eye in heaven! This indeed is nearness — guidance — fellowship — fellowship with the Father, and with His Son Jesus Christ, through the teaching and power of the Holy Spirit. (Ps. 32; 1 John 1: 3)

When our souls are in this state, we walk in the light as God is in the light. We are happy to have everything that concerns us looked at there. Christ is revealed to the soul in His fulness and glory by the Holy Spirit. Our joy is full. Difficulties vanish. Clouds and darkness disappear before His brightness. Our love to Him rises to the measure of our enjoyment of His love to us: we can never rise higher than what we see in Him, whether it be love, self-denial, or service. Hence the practical importance of these words, "Looking unto Jesus."

There may be troubles on every side, as to the circumstances through which we are passing, but amidst them all the heart is calm, peaceful, and quietly referring all to God. Faith looks only to Him; it trusts only in Him; "the secret of the Lord is with them that fear him." (Ps. 25; 62)

Fain would I lead my many dear young friends thus to walk with the Lord. If one we love be far away, we not only think of that one, but we instinctively refer all that interests us to the absent one. Before we are aware, we find ourselves wondering what he would think of this — what he would say to that. This is natural — it is the communion of hearts that love; distance cannot hinder it. Thus should it be with the child of God and his Father — with the disciple and his Lord.

In faithfulness and love would I say, in conclusion — make Christianity the one great business of your lives, and make all other things bend to it. It is worthy of the entire consecration of heart and life. There can be no solid peace, no lasting happiness, no steadfastness of course, without this. When other things share the heart with Christ, all goes wrong spiritually. The conscience becomes uneasy, the heart becomes unhappy, and feebleness in divine things soon follows.

May the Lord keep us all very near to Himself and ever walking in the light of His countenance; and may He bless to many, many souls, the following Meditations. and His name shall have all the glory.

A. M. London.

"The soul is the dwelling-place of the truth of God. The ear and the mind are but the gate and the avenue; the soul is its home or dwelling-place.

The beauty and the joy of the truth may have unduly occupied the outposts, filled the avenues, and crowded the gates — but it is only in the soul that its reality can be known. And it is by MEDITATION that the truth takes its journey from the gate along the avenue to its proper dwelling-place." J. G. Bellett.

MEDITATIONS ON THE TWENTY-THIRD PSALM

THE twenty-third Psalm is familiar to many. To some it recalls the earliest associations of youth, and even of childhood. Scenes, voices, faces, long, long passed away, and never more to be seen or heard in this world, are vividly brought before the mind, in meditating on this beautiful Psalm. The heart, at times, loves to recall, and dwell on, such early associations. And, not infrequently, in mature years, and even in old age, the lessons learnt in youth are the best remembered. Hence the importance of early training and instruction in the things of God, and of the immortal soul.

The following anecdote from the pen of a missionary who laboured in India, touchingly illustrates what has just been referred to; but, as it is now given from memory, we can only vouch for its being substantially correct. In visiting an hospital, he came to the bedside of a dying soldier, and spoke to him about the concerns of his soul, but he gave no heed to what was said. He was, evidently, dying fast, but utterly careless and hardened, through a long course of sin. The earnest missionary could not bear the thought of leaving him to die in his sins, knowing what an eternity of misery his must be were this to be the case; yet every appeal seemed ineffectual. At last the thought crossed his mind: "I can hear from his accent that he comes from a country where the Psalms of David are generally committed to memory in youth. I will try if a verse of a Psalm will touch his heart." So when he had gained the soldier's attention, he calmly repeated to him,

"Such pity as a father hath

Unto his children dear;

Like pity shows the Lord to such

As worship Him in fear.

For He remembers we are dust,

And He our frame well knows.

Frail man, his days are like the grass,

As flower in field he grows."

The dying soldier now looked at the missionary earnestly; he stared as if a voice from afar addressed him. The scenes of home and youth rushed into his mind — a tender chord had been touched. The well-known, though long-forgotten lines of the beautiful hundred and third Psalm thrilled his soul, and were, we trust, the voice of God in his conscience. He was thoroughly broken down, so that a thousand avenues, we doubt not, might now have been found to his heart.

We are willing to believe that, in such a case, we see the happy fruits of the early instruction of the child, and of the parent's prayer to God for his blessing. For a long time both the instruction given and the prayers offered seemed fruitless and forgotten. But God can never forget. The child may, and alas, often does, but our God, blessed be His name, never can. The prayer that has been laid in faith on His table can never be overlaid. It may often seem so, and our evil hearts of unbelief are too prone to fear that it is so; but faith affirms that it can never be overlooked, or unanswered. The prayer that has been thus spread out before Him, is ever beneath His eye. He has a Father's heart, He knows what it is to bring up children; as we read in Isaiah 1: 2: "I have nourished and brought up children, and they have rebelled against me." He knows every feeling that exercises a parent's heart. And the good seed of the word, too, may often seem to have been banished from the mind, and the heart and conscience become so encrusted by the world and sin, that to pierce through it is impossible. But God is faithful, and faith will never yield its hold of Him. It can ever fall back on that broad and blessed word, "He that spared not his own Son, but delivered him up, for us all, how shall he not with him also freely give us all things?" And, again, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." (Rom. 8: 32; Acts 16: 31)

By means the most simple, and at a moment when we least expect it, our gracious God often works in the hearts of those we love. And when the light of God does shine into the soul, a long life of sin, with its dreadful realities, may start up before the trembling sinner in a moment; and, in another moment, by the grace of God, he may see them all blotted out, and his peace made with Him through the precious blood of Jesus. When God works, who, what, can hinder Him?

Could we conceive of a case more hopeless than the one just described? The Philippian jailer, or the thief on the cross, was not more so. Far from home — no relatives near, and, it may be, without a friend in this world. And now, laid down to die in an hospital at the close of such a life; is he not, we may exclaim, beyond all hope? Who thinks of him now? Who cares for him there? Only ONE. He who had often heard, it may be, the parents' frequent, fervent prayer — ("O Father of mercies, keep thine eye on my wandering son; let Thy hand of unwearied love be spread over him night and day; oh, bring him early to Thyself, that he may not so dishonour Thy name") — now gloriously vouchsafes an answer in peace. The parents may have passed off the scene, and prayer may have long been silent for the careless one; but God forgets not the heart that trusted Him, and, in due time, will surely fulfil its desires. He sent His servant at the right time — gave him the right word — and all in good time accomplished the blessed work! Glad surprise will often fill our souls in heaven, in meeting those we once feared might never reach that happy land. Oh that we may count only on God, and never doubt or fear!

Knowing that many hearts are deeply interested in this subject must be our excuse for saying so much thereon. But we now return to our beautiful Psalm; and it may be we shall find, that however early we were taught to repeat, "The Lord is my shepherd," we have yet to learn its meaning and application.

"THE LORD is my shepherd; I shall not want." This is surely the expression of a heart that is filled and occupied with the Lord Himself. It may be the expression of one who only knew the Lord as Jehovah, revealed to Israel; or, of one who knows Him as Jehovah Jesus, who saves His people from their sins; but it is evidently the language of one who is truly godly, whether Jew or Christian, and who makes the Lord his only trust. The soul, under all circumstances, is here viewed as resting on the unfailing care, and quietly enjoying the varied resources, of the well-known Shepherd of the sheep. And that, not only for the present time, but for all times and for ever.

This is precious faith! Mark it well, O my soul, and patiently meditate thereon. It is most practical; "The Lord is my shepherd." It rises, observe, above what He gives, what He does, what He promises, blessed as these are, and calmly rests on what He is Himself. As the eye of Abraham rested not on the promises, when he put forth his hand to slay his son, but on Him from whom the promises came, so here, the eye of the pilgrim resting on the Lord, he can say, "I shall not want." When such confidence fills the heart, peace, evenness and quietness will characterise the life.

But knowest thou, my soul, the secret spring of such a blessed state? How is it that so few rise to this measure? Hast thou? Hast thou this rejoicing and confidence in the Lord, in the midst of wilderness circumstances? "The Lord is my shepherd" sounds like the voice of one rejoicing. "I shall not want," like that of quiet confidence.

When we have learnt the deep lessons of the twenty-second Psalm, we shall understand the path of the twenty-third; and further, we shall rejoice in hope of the glory of the twenty-fourth. The three Psalms are linked together. But the twenty-second must be learnt first. To know the grace that shines on the pilgrim's path in the twenty-third, and on the pilgrim resting in glory in the twenty-fourth, we must know the grace that shines in the sufferings of Christ in the twenty-second. The grace and the glory are due to Him who suffered there, and to all who own Him, in the day of His rejection. We must travel, in faith, through the twenty-second to reach the twenty-third; there is no other path to it; and, when there, we find that the next thing is glory. The Christian is thus, in spirit, between the sufferings and the glory — the cross and the crown. He looks back on the one, and onward to the other. Sin, death, judgment, the grave, the world, Satan, are all behind him. Victory over every foe is stamped on our life in resurrection.

The three grand aspects of the Lord's Shepherd-character, as revealed in the New Testament, teach the same precious truths.

1. As the "Good Shepherd," who laid down His life for the sheep. (Compare John 10; Ps. 22)

2. As the "Great Shepherd" — risen from the dead, He takes charge of the sheep as they journey through "that great and terrible wilderness." (Compare Heb. 13; Ps. 23)

3. As the "Chief Shepherd," who will give a crown of glory to all His under shepherds at His appearing and kingdom. (Compare 1 Peter 5; Ps. 24)

Surely, if we know the Lord thus, our confidence in Him must be without a question. We shall know His love, care, power, grace and goodness as the Shepherd of the sheep. And having gone through the wilderness Himself, He knows all the dangers and difficulties of the way.

The immediate occasion of the blessed Lord taking this place of care and responsibility is also worthy of special note. In the eight chapter of John's gospel He is rejected as the light and the truth. In the ninth He is rejected in His work. Thus rejected by the Jews in His Person and work, He formally takes His place in the tenth chapter, outside the Jewish fold, as the "Good Shepherd." Now, He gathers the "poor of the flock" around Himself, as the new Centre. "They shall hear my voice; and there shall be one flock [flock it should be, not fold], and one shepherd." They are a "little flock" with Himself, outside the Jewish fold. They have been cast out of the synagogue, but they have all blessing in Him. Appearances may be against them, but His word assures them of a present salvation, and happy liberty. "I am the door, by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." How unlike the narrow limits of Israel — the place of bondage! Now they have the full assurance of salvation; and, also, "can go in" to the sanctuary of God's holy presence to worship, and "out" in service to a perishing world. But this is not all: grace abounds; His heart overflows with deepest interest and tenderness for those who leave all and follow Him — who follow Him in His rejection; or, as the apostle expresses it, who "go forth unto him without the camp, bearing his reproach" — sharing His rejection. For all such that wonderful revelation of grace was especially given. "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them to me, is greater than all; and no man is able to pluck them out of my Father's hand. I and my Father are one."

These verses will be read with tenfold more interest when we understand the circumstances in which they were first uttered; and still more if we are in similar circumstances ourselves.

But it may be said by some, that as David, the writer of the Psalm, lived long before the humiliation and cross of Christ, he could know nothing of these things. True, so far; but he knew what it was to be rejected by man, and cast upon God, even after he was the Lord's anointed. David and his companions in "the cave of Adullam," typify Christ and those that gather round Him. But we doubt not that "the spirit of Christ" in David so guided him in writing the Psalm, that it applies to both Jew and Christian, and may be the truthful expression of the experience of both; only, in a much higher and more spiritual way with us.

"The Jews' religion" had its place and day before the cross; Christianity after it. This makes all the difference. We know not Messiah after the flesh, but a risen Christ in heavenly glory. We are associated with Him there. Judaism was earthly in its character; it had "divine service," and a "worldly sanctuary." Christianity is heavenly. Christians are seated together in heavenly places in Christ. Our place is to be outside the camp with Christ as witnesses, and inside the veil with Him as worshippers. And now, from this heavenly point of view, it is our happy privilege to meditate on the rich experience of this delightful Psalm, in the full light of gospel truth.

"My Shepherd is the Lamb,

The living Lord, who died;

With all things good I ever am

By Him supplied.

He richly feeds my soul

With blessings from above,

And leads me where the rivers roll

Of endless love."

Psalm 23: 2. "He maketh me to lie down in green pastures; he leadeth me beside the still waters." The effect of the knowledge of Jesus as the good and great Shepherd is rest of soul in Himself, and the quiet enjoyment of His love and grace. To know Himself is life — eternal life. To know His work is peace — perfect peace. "He maketh me to lie down." To sit down is to rest; but to lie down gives the idea of full, perfect, refreshing rest — complete repose. This is what the Shepherd provides — what He leads to; not, alas, what we always accept. We often wander in fields wherein is no pasture, and beside the troubled, not the quiet waters. But this comes from occupation with self and unbelief, not from the Shepherd's hand and care. He would have the feeblest of His flock to be free from all anxiety as to the future. The Shepherd's thoughtful love is enough. He has charged Himself with the entire care of all who follow Him. We have only to watch the direction of the Shepherd's eye, and confide in His unfailing care. "I will guide thee with mine eye" — "I will never leave thee nor forsake thee," are His own words. His sheep cannot want. They may often be greatly tried in their journeyings through the wilderness, and often be ready to faint and fail because of the way; but we must remember that the Lord's grace never fails, and that we must ever count on Him, and what we have in Him. He is with us always, even unto the end. We may quietly rest in Him. He maketh us to lie down in "green pastures" - in the midst of plenty — we rest in the abundance of His grace; and He ever leads beside the still waters.

"The Lord's my Shepherd, I'll not want,

He makes me down to lie

In pastures green; He leadeth me

The quiet waters by."

Peace, plenty and security characterise the portion of the Lord's beloved flock. "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." This beautiful passage, which so touchingly represents the Lord's delight in the scaled remnant of the Gentiles, will be literally true during the millennium of all who are faithful to "the King of glory." (Compare Isa. 49 with Rev. 7) But it is also true now, in a spiritual sense, of every sheep and lamb in the highly-favoured flock of Christ. But knowest thou this blessed truth, O my soul, for thyself — is it thine own experience? It can only be known by the word of God, and enjoyed in the heart by faith. "For we walk by faith, not by sight." Our rest and plenty are not natural and worldly, but spiritual and heavenly.

When the heart is simple all is plain and easy. We have heard the feeblest sing in the joyous sense of deliverance, and with amazing heart, even before the pangs of the new birth were well over;

"He took me from a fearful pit,

And from the miry clay,

And on a rock He set my feet,

Establishing my way.

He put a new song in my mouth,

Our God to magnify;

Many shall see it, and shall fear,

And on the Lord rely."

Further on we learn that the measure of our blessing is the Lord's own measure. "Because as he is, so are we in this world." "Whosoever drinketh of this water," pointing to Jacob's well, "shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst." The deepest well of human bliss may soon run dry, but the "living fountains of waters" have their spring in the heart of God, which can never fail. And again, "Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." (John 4, John 6) And further still, as the foreign shoot that is grafted into the olive-tree drinks of its richness and fatness; or, as the members of the body have nourishment ministered from the head; so are we vitally united to Christ, and we feed on Him, both as to our heavenly and our time condition.

But in the passage before us it is rather the Lamb feeding us, than we feeding on Him. "For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters." Both are blessedly true; but the former agrees more fully with the strains of the twenty-third Psalm. He who laid down His life for the sheep, and washed them from their sins in His own blood, now feeds them and leads them with His own hand. What grace! What gentleness! To be protected and nourished, in our journey through the wilderness, by the very hand that was pierced for our sins, should fill our hearts with perfect confidence in our Shepherd, notwithstanding the manifold trials and difficulties of the way.

The great thing, undoubtedly, is to know Himself, and to know what we are to Him, and what He is to us. What has He done in the past, what is He doing in the present, and what will He do in the future, to manifest His love? May not His great work be all briefly summed up in this? When we had lost all — the soul, holiness, happiness, and God — He not only brings the lost one back to God, but, oh, wondrous truth — truth fraught with complete blessedness — He recovers God for the soul! and this is all, for "God is love." He is the living God, the only source of the soul's life, holiness and happiness. Oh, what a truth! Who can estimate its blessedness? Dwell upon it, O my soul; only think — the soul recovered for God, and God recovered for the soul! What a recovery! What a reconciliation! Not, observe, that God needed to be reconciled to us; no, God never was man's enemy; on the contrary, He so loved us when we were in our sins, that He gave His Son to die for us. And it is plainly stated, that "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Nothing was needed to turn God's heart to us, blessed be His name! But the cross was needed, that by it God might receive the atonement, and we the reconciliation. We, alas, were enemies to God in our minds by wicked works; but love triumphed in the cross; for thereby righteous reconciliation was accomplished, and man's enmity to God was slain. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit." (1 Peter 3: 18.)

And now, mark well, my soul, in thy meditations, this inviting aspect of God's love toward us; it is well fitted to quiet many a fear, and comfort thee in any trouble — to fill thee, even now, with joy unspeakable and full of glory. And mark, too, that word of exquisite tenderness which refers to the wind-up of thy weary journey through this vale of tears: "And God shall wipe away all tears from their eyes." With His own hand He wipes away the last tear that shall ever dim the pilgrim's eye. May we not call this the privilege of love, which the Father claims for all the children?

Psalm 23: 3. "He restoreth my soul; he leadeth me in the paths of righteousness for his name's sake." Though under the faithful care and watchful eye of the Good Shepherd, we have to pass through a world in which many and powerful foes surround us, and closely beset our path. "The god of this world," we are sure, hates us, because he knows full well that when he is chained in the bottomless pit we shall be in the full liberty of the glory with Christ. There is no book in all the Bible he tries to keep people from reading, or dislikes so much, as the book of "The Revelation"; and why? Because therein his own complete overthrow, and eternal misery, are plainly foretold. He wants to conceal this from the eyes of men; and, alas, how wonderfully he has succeeded as to this precious and profitable book! Many think it cannot be understood, and that it is unprofitable to read it; whereas, the Lord has connected a special blessing with the reading and the understanding of this book. "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand." (Rev. 1: 3.) The Lord's judicial dealings, not only with Satan the source of all evil, but with the Jew, the Gentile, and the church of God, are herein unfolded. He shows us how He will square accounts with each. There can be no millennium until these judgments are past. "Shall the throne of iniquity have fellowship with thee?" It is all important to see the final results of the rise and progress of these three great divisions of mankind. Other books show us the failure, "The Revelation," the fall, and the setting aside of these bodies, or classes, as the responsible witnesses of God in the earth. But more than that, "The Revelation" shows us the Lord Jesus Christ taking the place of the faithful and true witness on the failure of all others, and re-establishing all things on a new footing, that God may be fully glorified in the scene wherein He has been dishonoured. "These things saith the Amen, the faithful and true witness, the beginning of the creation of God." "Jesus Christ, the faithful witness, and the first-begotten from the dead, and the prince of the kings of the earth." (Rev. 3: 14; Rev. 1: 5)

But we cannot yet say, in the language of the twenty-fourth Psalm, which is strictly millennial, "The earth is the Lord's, and the fulness thereof: the world, and they that dwell therein." No; we are still on the ground of the twenty-third Psalm, as the sheep of Christ, in much weakness; and Satan is still "the god of this world," "the prince of the power of the air, the spirit that now worketh in the children of disobedience." Hence the many trials and sorrows by the way, and hence the need of the Lord's refreshing, restoring grace. Satan does all in his power to injure and terrify the sheep of Christ, as they pass through his territory. He lays many snares for their feet, and he gilds many a scene, that he may attract the eye, and take it off the Good Shepherd who goes before them. Well the enemy knows that if they follow closely after Him, all his own snares and attractions are unsuccessful. He who goes before His flock meets the danger or the difficulty, and removes it, before they come up to it, blessed be His name. All difficulties vanish from His presence, and all enemies are powerless before Him. The great lesson to be learnt in the wilderness is entire dependence on the Lord.

When Israel had safely passed through the deep, and stood in triumph, as the Lord's redeemed, on the margin of the desert, their redemption was complete but Canaan was not reached. The wilderness, with all its temptations and difficulties, lay between. The Lord had many lessons to teach His people there. But before they were called to this character of experience, God had made Himself known to them in His grace and power as the great "I AM." In their glorious deliverance out of the land of Egypt, He had acted for them, in pure grace, through the blood of the lamb. Thus far it was grace, without rebuke; so that they ought to have known Him as worthy of all their trust.

As characteristic of the wilderness, the first thing that meets them is a difficulty. "In which direction does our way to Canaan lie?" they might say to each other. There were no roads to be seen; nothing but a trackless desert lay before them. What was now to be done? just what they were always to do, and what the Lord's redeemed should ever do — LOOK UP. There they would see Jehovah Himself, the true Shepherd of Israel, in His cloudy chariot, moving on before them. They were only safe in following Him; having no will, no wish, no way of their own, only to follow Him, in the full assurance that He would lead them by the best way to the promised land. Oh, how happy for Israel had this been the case then! and how happy for us now were we always content thus closely to follow the Lord, "the Shepherd and Bishop of your souls"!

But another and a deeper trial for Israel soon came. The knowledge of accomplished redemption, the full assurance of forgiveness, and the enjoyment of God's favour, never exempt us from trials and disappointments in this world. We have many profitable though painful lessons to learn in the wilderness. But if we never knew want, we could never know relief; and the value of a divine restorative is best known to a fainting soul. "So Moses brought Israel from the Red Sea; and they went out into the wilderness of Shur: and they went three days in the wilderness, and found no water. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter." What a disappointment! At the end of a three days' journey in the wilderness to find no water, and when they did find it, it was bitter. What a trial! But Jehovah, the great "I AM" was there; and faith could say, even in these circumstances, "The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul." His grace never fails. If I grow faint and weary, "He restoreth my soul." If I forget and fall, "He restoreth my soul." Yes, and more, "He leadeth me in the paths of righteousness, for his name's sake." Gracious Lord! He maintains my soul, in spite of my weakness, in the paths of true holiness. Such is the language of a calm and patient faith. But, on the other hand, the natural heart would reason within itself, and say, Can this be, love? Does the Lord not care for His people, after redeeming them out of the hand of the enemy? Most surely He does: only have patience. He is about to teach them a lesson. which is of present, future and eternal value — a lesson which, when learnt, is worth all the disappointments of the desert to know. This is the object of His perfect love in the present trial.

"And the people murmured against Moses, saying, What shall we drink. And what, we may ask, could the man Moses do in such a state of things? Only, as before said, LOOK UP. "And he cried unto the Lord; and the Lord showed him a tree, which, when he had cast into the waters, the waters were made sweet." Thus the Lord sweetens the bitter waters. It was not their murmurings that sweetened them, nor any means of their own devising, but the Lord's own remedy, and applied according to His own directions. He only can sweeten the bitter cup, but He always can, and He always does — blessed be His name. Better have a bitter cup, and the Lord to sweeten it, than have no bitter cup at all; better far be cast, bound hand and foot, into the fiery furnace, and have the honour and blessing of walking there, in perfect liberty, with "the Son of God," than be saved from going into the furnace. Oh, what a field, my soul, for meditation, is the rich field of experience! Like the hind let loose, roam through it, and feed in it. Shepherds tell us that "variety of pasture is good for the flocks"; and sure thou art, that to be occupied with only a part of God's word, and not with the whole, is to see only one side of truth, and not the truth of God generally. It is thus that many become narrow and confused in their views, and faulty in their faith and practice. In our beautiful and highly instructive Psalm we have the wide, wide field of wilderness life spread out before us.

But we will return to our lesson. What kind of a tree, we may ask, can this be, that changes the bitter waters into sweet? In all the forests of the universe, there is but one tree to be found that can do this. But this tree is a divine specific, it never fails. It is enough to sweeten the bitterest cup that ever was pressed to human lips, and to turn all the bitterness of wilderness experience into the most delectable cup of heavenly blessedness. It was on that tree that Jesus died — that divine love triumphed over human hatred — that God was fully glorified — that sin was utterly abolished — that Satan was completely overthrown — that death was made stingless — that the grave was made powerless — that eternal peace was made for the feeblest of the flock — that the gloomy gates of hell were for ever shut — and the glorious gates of heaven thrown wide open, for all who believe in Him who died upon the tree. This tree, rooted in Calvary, sends its boughs of rich blessing into all the earth, and fills the highest heavens with its ripened fruits. It stands as the moral centre of the universe, and is the brightest display of God's moral glories that can ever be seen or known. Oh, who would not accept the wilderness cup, to be taught thereby the many glories of the Saviour's cross?*

*It will be of interest to many of our readers to know that this paper was written about two weeks before the event — so solemn and sudden to the writer — of July 1st, 1864. Then, as we may say, the, sweet waters, of health, affection and activity were flowing around him. But it is now plain that the Lord, in love, was preparing His servant, through communion with Himself, for what was so near at hand.

"We are by Christ redeemed:

The cost — His precious blood;

Be nothing by our souls esteemed

Like this great good.

To God our weakness clings

Through tribulation sore,

And seeks the covert of His wings

Till all be o'er."

It is always true — true at all times, and true of all saints — that when the Good Shepherd "putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice." This is a truth — a divine principle — of immense value; it has a deep and wide practical bearing. It assures our hearts that, whatever betide, He is at hand — always near; within sight, as we may say, and within the sound of His voice. Yes, and the believer finds in the scene through which the Lord has passed before him such a fragrance of His presence, as not only strengthens, but enriches the soul therein. When — at what time soever, He putteth forth His own sheep, HE goeth before them. See that thou understandest well this precious truth, O my soul; it is the great truth for the sheep of Christ. It affects everything as to thy path through the world. It is thy safeguard in danger — thy victory in conflict — thy light in darkness — thy strength in weakness — thy comfort in sorrow — thy fellowship in solitude — thy brightest hope amidst the deepest gloom. He who is with thee and before thee has tasted the bitterest sorrows of the wilderness, and has passed through the darkest night into the brightest day: and so shalt thou, only follow Him.

This truth, so blessed to the pilgrim, assures us of the Shepherd's care in every step, rough or smooth, of our wilderness journey. He is ever present — He never leaves nor forsakes. And through His perfect knowledge of the way, He confounds the enemy, turning all his hostility to the account of our blessing and His own glory. Blessed fruit, through His grace, of all that befalls poor human nature, when travelling through the deep sand of the desert.

"The Shepherd's bosom bears each lamb

O'er rock, and waste, and wild;

The object of that love I am —

And carried like a child."

"If any man serve me," says the Lord, "let him follow me." He does not say, observe, "let him do this for me, or do that," but "let him follow me." Quietly to wait on the Lord that we may know His will, and faithfully to follow Him, hearkening to the voice of His word, is the most pleasing service we can render to the Lord. Some He may lead into more public, others into more private paths of service, but closely to follow the directions of His word, while looking, by faith, to Himself, is our most acceptable service. And for all such He has left His richest promise. "And where I am, there shall also my servant be: if any man serve me, him will my Father honour." (John 12)

These weighty and solemn truths were uttered when the dark shadows of Gethsemane and Calvary were crossing His path. It is comparatively easy to be active for the Lord, and, as it were, to be doing some great thing for Him in a bright and sunny day; but, oh, how difficult to follow Him through the solitudes of His rejection in a homeless world! Who of us can endure, it may be, to be separated from our dearest friends on earth, and to be thought weak and unstable? Who can endure to be in the outside place for the reproach of Christ? These waters are often very bitter. But His love desires that we should know something experimentally of His own path through this world, and the fellowship of His sufferings. It was not enough for the Lord's great love to Abel that he should bear testimony, by his slain lamb, to the truth that death had come by sin; but he was honoured to bear witness in a more solemn way in his own death. Not only was the blood of his lamb shed, but his own blood, as God's witness on the earth. How much more Abel had to do with death in this world than Cain! How significant, and solemnly instructive to all who follow with Abel! But after all, it was the Lord's love to Abel, and the Lord's honour conferred on him.

We have the same great principle, in type, at the waters of Marah. The people knew the value of the blood of the lamb in Egypt, as their safeguard from judgment, and their complete redemption in virtue of that blood. And now the Lord would have them further to know, in their own experience, the unfailing power of the blood for all the vicissitudes of the wilderness. In this way they had to do with death in all their journeyings. They were marching through the wilderness, under the shelter of the blood — the expressive symbol of death. It was on this ground alone that Jehovah could say to Balaam, "I have not seen iniquity in Jacob, nor perverseness in Israel." He does not say, "There is none there," but "I have not seen it." True, it was all in type, but we can easily see what was always uppermost in the Lord's mind, "When I see the blood, I will pass over you." As if the Lord had said, "When I see the blood of the lamb, I see that which glorified me — blotted out sin — destroyed the power of the enemy, and obtained eternal redemption for my beloved people." It left Jehovah free, in all circumstances, to act in pure grace towards the people. They had only to LOOK UP, however naughty they had been, or however sorely they were distressed, and grace flowed — the need was met — the bitter cup was sweetened, and they were freely forgiven.

The blood of the lamb was their divine passport from Egypt to Canaan. Nothing could stand before it; everything yields to its power. If the hosts of Egypt attempt to stop the journeyings of the blood-sprinkled people, they are cast into the depths of the sea; and if all the nations of the earth had sided with them, they must have shared the same fate. "I gave Egypt for thy ransom, Ethiopia and Seba for thee." The deep waters of the Red Sea must make a way for the ransomed of the Lord to pass over; not an hoof was left behind. The manna, the cloud and the living stream from the flinty rock are supplied, all enemies are subdued, and every need is met in virtue of the same precious blood. And though the river of death, at the end of their journeyings, overflowed all its banks, and Jericho walled to heaven, as the threatening rage of the enemy, and the tokens of his power, they present no barrier to the infinite power of the blood. But where is its power not felt and owned, willingly or unwillingly? It rent the veil of heaven, and unlocked the portals of the grave. What is higher than heaven? What is deeper than hell? (Matt. 27: 50-53.)

But we are all prone to forget, like Israel of old, what the Lord has done for us — what bitter cup He drank for us — and that we carry through the wilderness with us the same "token" of His unchanging love. Hence, we often need to get a taste of the bitter in order to remind us of that which alone can sweeten; and that all the difficulties, trials and temptations of this life are to be borne in fellowship with Him. This His love desires. He has gone through them all for us, and that with infinite patience, meekness and wisdom, as an example to us. And, oh! wondrous grace, He allows to us in our afflictions a ministry of love, sympathy and kindness, which He allowed not Himself. He was forsaken of God in His sore distress — He was surrounded by the violence and rage of His shameless enemies, who gaped upon Him with their mouths like ravening and roaring lions. All refuge failed Him, comforters there were none. (Ps. 22: 1-21)

This was for us; there He drank the bitter cup of God's wrath against sin. And He will have us to know Him there in love for us. And we have to learn by experience, however painful the lesson, that nothing but the bitter cup, of Calvary can sweeten the bitter cup of Marah. In other words, the sympathies of His heart who died there, are alone sufficient to soothe the sorrows of ours. But glory be to God, who gave His Son, we find all in Jesus. His cross is ours — His heart is ours. The full value of the cross is ours; the tender, boundless sympathies of His heart are ours — ours now — ours for ever. Oh! wonderful, precious, blessed truth! What more do we need? The cross and heart of Jesus — ours. Eternal springs of all blessing! The blest though bitter waters of Marah lead to a deeper knowledge of Calvary; and the deep and painful need of a broken heart, to deeper fellowship with His. He could say, and in truth, as none else ever could, "Reproach hath broken my heart." Yes, and more, in place of the tender sympathies of fellow-pilgrims, which His people so abundantly enjoy, He had to add — "And I am full of heaviness; and I looked for some to take pity, but there was none; and for comforters, but I found none." (Ps. 69) Oh! what a refuge we have in the once broken and desolate heart of Jesus!

"Jesus, my All in all Thou art,

My rest in toil, my case in pain;

The medicine of my broken heart;

'Mid storms, my peace; in loss, my gain;

My smile beneath the tyrant's frown;

In shame, my glory and my crown.

In want, my plentiful supply:

In weakness, my almighty power;

In bonds, my perfect liberty;

My refuge in temptation's hour;

My comfort 'midst all grief and thrall,

My life in death, my All in all."

When the Lord has thus brought us down to a true sense of our own weakness, and to more real dependence on His unfailing strength and constant care, the purposes of His tender love are answered. The deeper the trial, the stronger the expression of His love. And now we can say, in the rich experience of our souls, "HE restoreth my soul." Not the green pastures and the still waters, pleasant and excellent as these are — no; but the Lord Himself. The path becomes more and more individualised; there must be greater nearness to the Lord as our Shepherd, and more direct fellowship with Himself. "HE restoreth my soul: HE leadeth me in the paths of righteousness for his name's sake."

"Alone with Thee, my God! alone with Thee!

Thus wouldst Thou have it still — thus let it be.

There is a secret chamber in each mind,

Which none can find

But He who, made it — none beside can know

Its joy or woe.

Oft may I enter it, oppressed by care,

And find Thee there;

So full of watchful love, Thou knowest the why

Of every sigh,

Then all Thy righteous dealing shall I see,

Alone with Thee, my, God! alone with Thee!

"The joys of earth are like a summer's day.

Fading away,:

But in the twilight we may better trace

Thy wondrous grace.

The homes of earth are emptied oft by death

With chilling breath;

The loved departed guest may ope no more

The well-known door.

Still in that chamber sealed, Thou'lt dwell with me,

And I with Thee, my God! alone with Thee!

"The world's false voice would bid me enter not

That hallowed spot;

And earthly thoughts would follow on the track,

To hold me back,

Or seek to break the sacred peace within,

With this world's din.

But, by Thy grace, I'll cast them all aside,

Whate'er betide,

And never let that cell deserted be,

Where I may dwell alone, my God, with Thee!

"The war may rage! — keep Thou the citadel,

And all is well.

And when I learn the fulness of Thy love,

With Thee above —

When every heart oppressed by hidden grief

Shall gain relief —

When every weary soul shall find its rest

Amidst the blest —

Then all my heart from sin and sorrow free,

Shall be a temple meet, my God, for Thee."

Before passing on to the fourth verse which gives a still deeper shade of wilderness trials and sorrows, we would turn for a moment to another use and application of "a tree," which may be for our edification.

In 2 Kings 6: 1-7 we have an account of "the sons of the prophets" going to the banks of the Jordan to cut down beams of trees, for the purpose of enlarging their dwelling-place. "And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye." The young prophets, very wisely, secure the presence of Elisha with them. He consents to go, and works a miracle there, which saves them from the loss of the head of the borrowed axe. "And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. So he went with them. And when they came to Jordan, they cut down wood. But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed. And the man of God said, Where fell it? And he showed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. Therefore said he, Take it up to thee. And he put out his hand, and took it."

Some have thought that there is a deep typical meaning in this apparently unimportant incident; others have been afraid to press it as such. But surely, at any rate, it is a striking illustration of resurrection-life and power. As to the typical meaning of Jordan, all are agreed. It is the type of death. And as for "the axe head," it lay as lost and dead in its depths. And what is deeply interesting, and instructive, too, in connection with this miracle, Elisha was, typically, the resurrection-life prophet. He passed through the river of death in company with Elijah, and started on his ministry of grace and resurrection-power from the point of the ascended prophet. (2 Kings 2) Elijah's ministry, on the contrary, was judicial in its character. He started, we may say, from Sinai, which stamped its character on his miracles. He shut the heavens over a rebellious people, "and it rained not on the earth by the space of three years and six months." And he called down fire from heaven on the captains of the idolatrous king of Israel. At Horeb he became linked up with the broken law, and the responsibility of the people, so that his ministry called for judgment.

But Elisha starts from resurrection ground, and with his eye, as it were, on the ascended man. This is the place of God's measureless grace — the place of the risen Christ Himself, and the saved myriads that joyfully cluster around Him. Scarcely had the two prophets crossed the Jordan, when Elijah proposed blessing to Elisha, according to the desires of his heart. Not now, observe, according to law, or earthly promise, but according to his heart's desire. "And it came to pass, when they had gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me." They had left the land of law and earthly promise behind them; and death, the judgment of God against sin, was past, so that He was free to bless. This is grace, and most significant as to the character of Elisha's mission, and of God's way in grace, through the death and resurrection of Christ down to the present time.

Here pause for a moment, my soul, and meditate on this instructive scene. God begins His work where sin, Satan and all evil cease from theirs. He quickens the dead. No evil can ever cross the grave of Christ. The path of life, and holy, happy liberty, is beyond the domain of death. Elisha, observe, now returns to Israel; but all is changed. He acts in grace, according to the new condition of things. Sweet foreshadowing of the risen Jesus, who died for us, and for God's glory, so that His grace flows forth freely to the children of men now, and will do so abundantly to Israel in the latter day. Elisha tarries at Jericho, the place of the curse; but he brings in the power of God in blessing, and removes the curse, and heals the spring of waters, so that there would be no more death or barren land. "And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren. And he said, Bring me a new cruse, and put salt therein. And they brought it to him. And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the Lord, I have healed these waters; there shall not be from thence any more death or barren land. So the waters were healed unto this day, according to the saying of Elisha which he spake."

Salt is a well-known symbol in scripture. Here it represents the healing power of grace, as flowing through the death and resurrection of Christ. The whole scene is richly and permanently blessed. Evil is overcome; the curse is removed from the ground — the world — and especially from His people Israel; and the spring of waters — the fountain of blessing — secured for ever. The "new cruse" may shadow forth the renewed condition of all things under Christ in the latter day. The prophet next proceeds to Bethel, which, we know, speaks of God's unchangeable faithfulness to Jacob and to his seed for ever. Now he links the people with the sovereign counsels of God's love and grace towards them. From thence the prophet goes to Carmel, which tells us of the fruitful land, thus connecting the people with the faithfulness of Jehovah, and the abundance of the land. What grace! The curse removed — evil put away — the scene purified — the spring of waters healed — the God of Bethel known and enjoyed; and the blessings of Carmel covering the land like a fruitful field. Nevertheless — oh, most solemn and weighty warning for the present moment, as well as for all time — if the testimony of the grace of God be despised, and His messengers mocked, judgment must take its course. (2 Kings 2: 20, 21)

Thus, in my meditations, have my thoughts traced, and retraced, the mystic path of these two great servants of God in this wonderful second chapter, though professedly meditating on the miracle in the sixth. But the ground we have gone over sheds wondrous light on the miracle. It now looks more like a passage in Ephesians or in 1 Peter. "And you hath he quickened who were dead, in trespasses and sins." "Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead."

There is no power to save the lost, or to quicken the dead soul, but the cross of Christ. When the tree is cast into the waters, the iron swims. The moment the cross is seen by faith, and applied by the Holy Spirit, the soul is quickened together with Christ, raised up, together, and made to sit together in heavenly places in Christ Jesus'. All this takes place in virtue of our union with Christ, when we believe in His name, and trust in His cross. But, alas, till then, the soul, however light, gay and active or otherwise, is, morally and spiritually, in the place of death. Oh, that poor, thoughtless, Christless souls would think of that now! What a condition to be in! The place of death — the cold depths of the river of death! What a lowering, what a sinking, of an immortal soul — a soul that grace can render capable of enjoying God, and His Son, and the full glories of heavenly blessedness for ever!

Where, oh where, let me ask, is my reader at this moment? In the depths or on the heights? It must be either the one or the other. There is no middle place. To die in the former state is to be there for ever, in the depths of anguish and despair. There can be no change after death. And wilt thou, O thoughtless one, sell thy eternal happiness for a moment's present gratification? Why be so unreasonable. so cruel to thine own soul? Was it wise in Esau to sell the whole land of Canaan for a mess of pottage, because he could enjoy the latter at a moment? Wouldst thou call this manly, noble or high-spirited? And is it wise in thee to sell the heavenly Canaan for that which can be enjoyed only for a moment in this world? Do think of all this, my dear fellow-sinner. Thy present life is most uncertain; and what an agony to those left behind were there no hope in thy death! And what an eternity — thine! What could sweeten such a bitter cup as this, or change its wormwood and it gall? Oh, then, from every consideration, look to Jesus now — just now — before laying down this page. Let thine eyes and thine heart he lifted up, to Him. "Look unto me," He says, "and be ye saved." The great work of redemption was finished on the cross; there is nothing for thee to wait for. "It is finished!" Only look to Him, believing this, and thou art surely and for ever saved.

"When the harvest is past, and the summer is gone,

And sermons and, prayers shall be o'er;

When the beams cease to break of the sweet Sabbath morn,

And Jesus invites thee no more;

When the rich gales of mercy no longer shall blow,

The gospel no message declare;

Sinner, how canst thou bear the deep wailings of woe

How suffer the night of despair?

When the holy have gone to the regions of peace,

To dwell in the mansions above;

When their harmony wakes, in the fulness of bliss,

Their song to the Saviour they love;-

Say, O sinner, that livest at rest and secure,

Who fearest no trouble to come,

Can thy spirit the wailings of sorrow endure,

Or bear the impenitent's doom?"

But some, I know, are ready to say, by way of excusing themselves, that if they are as dead as the iron at the bottom of the stream, they must be entirely passive in the work of conversion. There is some truth in this remark, but it is far from being the whole truth. The soul is dead as regards God and spiritual things, but it is all alive as regards this world. There is no heart or energy for Christ and His salvation, but there is plenty of both for present things; and scripture presses, in innumerable places, the responsibility of the sinner. It assures him that the work by which alone he can be saved is finished, and that he has only to believe it on the sure testimony of God Himself; and, thus believing it, he is saved, and finds present and eternal rest in Jesus.

"Will thou go with this man?" is a plain question. And where is the sinner — active and intelligent as to present things — who cannot answer, Yes, or No?

"Believe on the Lord Jesus Christ, and thou shalt be saved." "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." "If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness [or testimony] in himself; he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son." "WHOSOEVER shall call on the name of the Lord shall be saved." (Acts 16: 31; John 3: 19; 1 John 5: 9, 10; Rom. 10: 13.)

Thus we find in types and shadows, truths and substance, that there is no virtue for the soul apart from Christ — from Christ crucified. The knowledge of Jesus, His love, His cross, quickens the dead sinner, and gives him a place with the risen Jesus. It strengthens the weak saint — upholds the fainting spirit — comforts those that are in trouble and bowed down. It destroys the power of the waters of Jordan, and sweetens the waters of Marah.

Psalm 23: 4. "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me." This verse of our beautiful Psalm is generally spoken of as descriptive of the believer's experience in the passage of death — the death of the body. "The valley" is generally viewed as the path that lies between the two regions of life; and, though dark and dismal, the saint of God, having the Shepherd's rod to guide, and His staff to comfort him, need fear no evil.

Most truly, there is every reason for the departing soul calmly to trust the Lord at that solemn moment, and during that brief but mysterious passage; but we do not think the text refers, merely, to the believer's experience in his own death, but rather to the dark shadow which the death of another may cast on his path. To the departing one all shadows flee away. To those left behind they may be dark and heavy. For example:

A dear and loved fellow-pilgrim has been called up higher. His or her place is empty. The broken circle is overwhelmed in sorrow. The whole scene below is clouded. The pallor of death shades everything to the eye, and in the felt loneliness of the bereaved heart, the path, once so bright and joyous, has been turned into "the valley of the shadow of death." But the happy soul of the dear departed rests in the pure light of God, and in the unmingled blessedness of His presence.

"No shadows yonder — all light and song;

Each day I wander; and say, How long

Shall time me sunder from that dear throng?

No weeping yonder — all fled away!

While here I wander each weary day,

And sigh, as I ponder my long, long stay.

No partings yonder! — time and space never

Again shall sunder — hearts cannot sever —

Dearer and fonder, hands clasp for ever

None wanting yonder; — bought by the Lamb,

All gathered under the ever green palm,

Loud as night's thunder ascends the glad psalm."

In the text, we doubt not, it is the shadow of death that the pilgrim speaks of walking through, and of his experience therein, not of death itself. Were it his own death, surely it would not be called a shadow. To go through death, and to go mourning through its shadows, are widely different.

Here pause for a moment, O my soul. Such experience demands thy calm and deep meditation. In the whole realm of creation no event is more solemn. The sanctuary is thy proper place. God's eye, His word and Spirit, alone can guide.

The experience of the believer is changed, though still under the Shepherd's tender care and mighty hand. Yes — everything is changed — changed as from light to darkness — as from joy to sorrow — as from strength to weakness. What a change! In the third verse the pilgrim tastes the waters of Marah; in the fourth he is plunged into them. But the Lord Himself has done it. It must be well and wise and good; it must be the strongest expression of His love, and of His Shepherd care. "Thou art with me" — Thou, O Lord, who knowest the taste of the waters, and the depths of the waters too, as none of Thy people ever can know.

A loved one may be ill, very ill, all hope of recovery may be gone; still the soul is present in the body, and thoughts may be exchanged. But the moment the soul has passed into the unseen world, this ceases absolutely — irretrievably ceases. The dear departed one may love as ever, nay, infinitely more than ever, for "God is love," and heaven is its home. The love of the bereaved may be quickened into a burning flame, and the desire to express it may be intensified a thousand-fold, but there is no more communication of thought — no exchange of affection. The dark impenetrable veil that separates the two states of being must not be passed. Faith alone may cross the threshold, and see the departed one resting — at home — with Jesus — in the Paradise of God. For a moment the eye is bright — something like gladness passes through the mind; but a tender recollection touches the heart — the eye is dimmed — and sadness presses down the weary soul. Everything, save the blessed Lord Himself, seems gone; but He is near, very near, blessed be His name. "Thou art with me; thy rod and thy staff, they comfort me."

"Be still, my soul! — when dearest friends depart,

And all is darkened in the vale of tears,

Then shalt thou better know His love, His heart,

Who comes to soothe thy sorrow and thy fears.

Be still, my soul! — thy Jesus can repay

From His own fulness all He takes away."

Could there be, however far apart, only the means of exchanging our thoughts and affections, it would no longer be death. We may often be parted from each other in this life without the thought ever crossing the mind that we have suffered loss. Letters go and come; the path of the absent one may be traced and the joys of return anticipated. This is life — the object of affection is possessed. It is neither death nor its dark shadow. But from the moment that the Lord has taken the soul to Himself, all such communion is at an end. The awful fact of separation is felt. The heart may burn with the purest affection, for love never faileth — the whole soul may long to say something to, and to hear something from, the loved departed, but all is in vain. The body may be there still, and every feature may only seem in calm, repose; but that which thought, loved, intended, remembered, is gone. Stillness reigns — the stillness that is indescribable. You cannot awaken the sleeping one. The heart that would have been removed to its depths by a sigh, or melted by a tear, hears not the deepest wail and sees not the flowing tears. This is death — the death of the mortal body. And to those that are left behind, it is "the valley of the shadow of death." And so dense is that shadow sometimes in this weary wilderness, that even the heavenly orbs seem changed, and shine differently.

At such a time the enemy is sure to assail the distressed soul, from all points, with his fiery darts. A thousand thoughts may be suggested from the past. A lifetime may be reviewed in a moment by a mind in agony. Time misspent — precious opportunities allowed to pass unimproved may be amongst the accusations of the foe. In such overwhelming circumstances nothing but the firm footing of God's own plain statement of truth could bear up the stricken soul. But the Good and Great Shepherd is near. He causeth His voice to be heard. The eye is turned to Him. He lifts the fainting soul, folds it in His bosom, and bears it far above from its mere human feelings and spiritual foes. What would such trials and conflicts be could we not say in truth, "Thou art with me; thy rod and thy staff they comfort me"?

Nothing can now be known of the condition and occupation of the loved departed, save that which holy scripture reveals. But, oh, blessed be the God of all grace! the light of a cloudless sky rests on the whole scene — the beams of divine light break through the darkness of these darkest of earthly days — we can see behind the veil. From the chamber of death, to the house of many mansions, a bright pathway has been consecrated for the believer by the risen and victorious Christ. The light of the glory "is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel." (2 Tim. 1: 10)

Glorious truth! precious certainty for the believer — for every believer in Christ Jesus — death was abolished on the cross, and triumphed over in the resurrection of Jesus; and by the gospel, eternal life to the soul, and incorruptibility to the body, have been brought into the clearest, fullest light. There may be great feebleness on the part of many Christians, in apprehending these all-precious truths, but the blessed facts remain the same. They are all connected with the Person of Christ: and from the moment that He is received and trusted, the believer is associated with Him beyond the power of death and the grave. "I know," says the apostle, "whom I have believed [trusted, margin], and am persuaded that he is able to keep that which I have committed unto him against that day." (Ver. 12) Christ, personally, was his one object. All that was dear to the apostle, right on to the glory, was committed to Him.

What truths — what comfort for the soul that is passing through the dark valley! Death annulled — the eternal life of the soul possessed — the incorruptibility of the body secured. Such is the sure portion of all who have fallen asleep in Jesus — of all who can say with the apostle, "I know whom I have trusted," of all who are simply looking by faith to Jesus, and resting on Him alone for salvation.

"THE FORMER THINGS ARE PASSED AWAY."

"Oh, she's reached the sunny shore,

Over there

She will suffer never more,

All her pain and grief is o'er,

Over there!

"Oh, the streets are shining gold,

Over there!

And the glory is untold,

'Tis our Shepherd's peaceful fold,

Over there

"Oh, she feels no chilling blast,

Over there! For her winter-time is past,

And the summers always last,

Over there

"Oh, she's done the weary fight,

Over there

Jesus saved her by His might

And she walks with Him in white,

Over there!

"Oh, she needs no lamp at night,

Over there!

For the day is always bright,

And the Saviour is her light.

Over there

Oh, she never sheds a tear,

Over there!

For the Lord Himself is near,

And to Him she's ever dear,

Over there!

"GOD IS LOVE."

"MY BELOVED SPAKE, AND SAID UNTO ME, RISE UP, MY LOVE, MY FAIR ONE, AND COME AWAY. FOR, LO, THE WINTER IS PAST, THE RAIN IS OVER AND GONE."

Here meditate, O my soul, on this wondrous revelation — this bursting forth of light, and living strength from the dark, and hitherto unknown, regions of the tomb. The victory is complete! Christ has personally gone through the straits of death, and cleared the passage for all His followers, of every difficulty and danger. He who was in the lowest parts of the earth is now in glory. And from that glory - the glory of God in the risen Man — divine light now shines in these low and lonely depths. The gloom of death is dissipated — the darkness of the grave illuminated — the shadows of death are only on the human side, and felt by our poor human hearts.

Death itself, by man the justly styled King of Terrors, is completely vanquished! Every circumstance of death and the grave is mastered for ever. The Lord is risen from among the dead, and associates us with Himself in resurrection-life, power and glory. What a blessed position to be brought into! We stand on the same triumphant ground as the Conqueror Himself, and enjoy, with Him, the spoils of His victories.

What is death? What is the passage of death? What are the issues of death? are questions that had never been fully answered in scripture until now. Up till the time that the blessed Lord appeared, died, rose again, and brought life and immortality to light through the gospel, comparatively little was known on these solemn subjects. No doubt godly souls in Old Testament times, who had been taught of the Spirit to trust God through all their pilgrim days, could quietly trust Him in the hour of their departure. The last glimpse we have of Jacob is truly beautiful. We see him as an aged pilgrim, leaning on his staff, worshipping the living God. And the picture of Joseph is that of peace and victory. "By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones." (Heb. 11: 21, 22.)

But to the Jew, as such, the subject of death was necessarily a more gloomy one than it is to the Christian; consequently, the application of verse 4 (Ps. 23: 4) would be somewhat different to the latter. It is of the Jews that the apostle speaks when he says, "who through fear of death were all their lifetime subject to bandage." Christians may get into this state of mind, and some may never have been in any other, but it is certainly contrary to the cheering light and happy liberty of the gospel. Such, we fear, have never seen, or understood, the death and resurrection of Christ, as God's great principle of blessing to the Christian. This is the alone ground of peace with God, oneness with Christ, and of full liberty from the fear of death.

Again, to the Jew, as such, this world was the land of the living. It was the place of his blessing; and the great promise to obedience was, "That thy days may be long upon the land which the Lord thy God giveth thee." "I had fainted," said the psalmist, "unless I had believed to see the goodness of the Lord in the land of the living." (Ps. 27: 13.) But to the Christian, we may say, it is the land of the dying. "I protest," says Paul . . . "I die daily." It is also the land of death — the death of the Lord Jesus Christ; consequently it is the valley of the shadow of death. The cross has thrown its dark shadow over the whole scene. And where, it may be asked, is the place of the Christian's joy and blessing? In heavenly places in Christ.

Heaven is the Christian's home; he is from home in this world. As men, we speak of the place where we were born as our natural place; then is the Christian entitled to speak of heaven as his natural place. He is born of God — born from above. And the place, circumstances, and company that are suited and proper to his nature as a child of God, are on high. And never, never, until he reaches the shores of his fatherland. shall he breathe his native air, or know what the feeling of home means. Hence, the instinctive longings and desires of the heart to reach his father's house are only natural.

"My cheerful soul now all the day

Sits waiting here and sings;

Looks through the ruin of her clay,

And practises her wings.

Faith almost changes into sight,

While from afar she spies

Her fair inheritance in light,

Above created skies.

Some rays of heaven break sweetly in

At all the opening flaws;

Visions of endless bliss are seen,

And native air she draws."

Here, in this body of sin and death, and sojourning in a world of evil where Christ was crucified, we may have much and most blessed fellowship with the Father, and with His Son Jesus Christ through the power of the Holy Ghost. But this is the effect of grace in the midst of evil, and of the Holy Ghost's presence in the believer. The Father cares for the children — the Shepherd cares for the sheep, and the Holy Ghost's presence on the earth is the power by which we enjoy our inheritance on high.

This is a great truth, my soul; the truth, I mean, as to thy new birth — thy new life — that thou art born of God — born from above — quickened together with Christ. What then? What flows therefrom? That thou art a child of God — an heir of God — a joint-heir with Christ, and placed in Him, far, far above the power of death and the grave. Meditate, I repeat, O meditate, deeply, patiently, on what is involved in this most marvellous truth. The knowledge thereof will go far to explain thy wilderness experience, relieve thee of thy wilderness burdens, and shed a flood of light over the dark valley.

Beyond all question all who have been quickened since death entered by sin, have received their new life through Christ, by the power of the Holy Spirit. The apostle, referring to Old Testament saints, speaks of "the Spirit of Christ which was in them." He is that eternal life which was in the Father, and was, in due time, manifested unto us. There is no other life — no life anywhere else, for the soul dead in sin. "And this is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God, hath not life." "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." (1 John 5: 11, 12; John 3: 36.) But although, from the beginning, life could only be found in and by, Christ; still, it appears quite evident, that the condition of the life enjoyed by the Christian is quite different to that of the Old Testament saint. "I am come that they might have life, and that they might have it more abundantly." (John 10: 10) This abundant life, we doubt not, is life in resurrection. (John 20: 22.)

Not only is the Christian a child of God, but he is said to be quickened together with Christ, raised up together, and seated together in heavenly places in Christ Jesus. Now, only mark, into what scenes of blessedness this great truth — this union with Christ, introduces the believer. United to Him, the risen Head, He communicates to us the privileges of His own position before God. He is the well-spring of the believer's new life; it is fed by Him every moment. Neither sin, Satan nor death can ever touch it. The Christian, by faith, has begun his eternity with Christ. He needs not to wait till death, or the coming of the Lord, to relieve him.

The foundation of all this great truth for the soul is the death and resurrection of Christ; He who knew no sin was made sin for us, that we might be made the righteousness of God in Him. In the greatness of His love He bore the burden of our sins in His own body on the tree. Death in all its bitterness He tasted for us, and put away sin, the source and sting of death, by the sacrifice of Himself. But God raised up that blessed One, and quickened us together with Him. And now, blessed be His name, we know of a truth, that our evil nature has been judged, our sin and sins all blotted out — that righteousness has been divinely accomplished — that our peace with God is made — and that we are one with the risen Jesus, in an entirely new sphere, where no evil can ever come, and where the light of God's countenance shines on us perfectly and for ever. (2 Cor. 5: 21; 1 Peter 2: 24; Heb. 11: 9; Heb. 9: 26; Col. 2: 12, 13; Eph. 2; 1 Cor. 15)

This is the only position from which death can be fairly and calmly viewed. Like Joshua of old, who, from Canaan's side of Jordan, returned to its centre, and there planted his twelve stones of victory. From the heavenly side he could calmly contemplate the river of death, and go down into its depths. But the priests were there before him with the ark of the covenant, and, with "the Lord of the whole earth," it was as easy to pass the Jordan as the Red Sea.

But to the merely natural man, who knows he is unpardoned — unsaved — death must be a fearful thing. If he thinks at all about it, and is intelligent and honest, the very thought of it must be dreadful. Death and judgment, the fruit of sin, are the two great objects of men's fears. And so they may be. Terrible indeed to an immortal soul must be the consequences of death and judgment. And how humbling, too, is death to the natural man. He must succumb. The strong man must bow to it. The proud man must humble himself to it. The wise and the rich are alike unable to avoid it or resist it. It is an implacable enemy, that cannot be appeased or turned aside — that cannot be guarded against — that will not be sent away — that is relentless, rapacious, insatiable.

Can I prevail on my reader, if this be his, or her, state, to give this subject a serious thought? And, oh, let it be now — just now. Delay not! Time is on the wing — thy days are flying fast — already they may be few. And what then? The eternal ages — an eternity of unmingled blessedness or unutterable woe.

In the whole field of fallen human nature there is nothing to be found more awful than death. For as in the forest, so in this field, "as the tree falls, so it lies." How solemn — how eternally solemn! As death finds the soul, so will the judgment-seat, and so will a long, long eternity. Beyond death there is no repentance. As the breath leaves the body, the state is unalterably fixed. This is man's last change — a change which admits of no succeeding one for ever Oh, then, my dear reader, listen to the affectionate entreaties of one who loves thy soul, and would earnestly warn thee against neglecting its salvation! "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" The whole material world, in the Saviour's estimation, is of less value than one human soul. And, it may be, that the well-being of thy precious soul has never cost thee a serious thought. The most ordinary things of this life, or some ornament for thy person, may have cost thee more thought than thy soul's eternal destinies, or the sufferings and death of Christ, by which alone it can be saved.

Do think, I pray thee, my fellow-sinner, on this all-important subject! At all costs yield to its pressing claims. If it should involve the breaking of many engagements as to this life, and the blasting of all thy prospects therein, care not; suffer not such considerations to detain thee on the world's enchanted ground, or hinder thy decision for Christ. Remember this — and this is plain — that he who sides not with Christ, sides with Satan, and must share with him the lake of fire. This is the second death. Oh, dreadful thought! What shall I say unto thee? How shall I plead with thee? Shall I fall down at thy feet and shed the beseeching tear? Shall I be as a fool in thy sight? Shall my loud and bitter cry be to thee as the noise of some fanatic — or of one who is righteous overmuch? Well, be it so; all these and more. I speak from feeling, not by rule. I am content if only thou wilt bethink thyself, and flee at once to Jesus, who has paid the ransom-price of the sinner's redemption. To see thee at last, as a jewel in the Saviour's crown, or as a monument of grace on the plains of eternal glory would be a rich compensation for being reckoned fool or madman in this world. But, soberly, tears of blood, could I shed them, would not be too much to shed over a soul that refuses the provision God has made for His own glory in our eternal happiness.

Jesus, God's blessed Son, "was made a little lower than the angels . . . that he by the grace of God should taste death for every man." (Heb. 2: 9) Here all is plain. Scripture never exaggerates if preachers do. What does this text teach us? This truth, plainly, that sin, unrepented of, brings the sinner to the place that the grace of God brought Christ. In grace and love He took the sinner's place — the place of the curse — the forsaken place, where it was not possible that the cup of wrath should pass from Him. Now we see, in the cross, where sin leads to — what sin deserves — and how God deals with it. Doubtless sin was measured and dealt with in the holy Person of Jesus in a way that can never be done even in the lake of fire. God's hatred of sin was perfectly expressed on the cross. One drop of that cup which He drained — one stroke of that judgment which He exhausted, would sink a world of rebellious sinners in the depths of woe. But there, alas, the cup will never be drained — the judgment never exhausted.

Truly, may we not say — If such things were done in the green tree, what must it be in the dry? If the true and living tree so felt the fires of holy justice, what must become of the dry and rotten tree? If He, who had not a particle of sin in Himself, was thus dealt with, when sin was imputed to Him, where shall the ungodly and the sinner appear? What, my friend, would the rotten branch of thy good deeds avail thee in the swellings of Jordan? One thing seems perfectly plain — he who rejects God's green tree now, can have nothing to say at last when God rejects the dry.

But, oh, the Lord grant that this may never be the case with thee, my reader, or with any soul who has ever read, or heard, that beautiful. text, Jesus "was made a little lower than the angels . . . that he by the grace of God should taste death for every man." What a revelation of the heart of God for us! "By the grace of God"; and what a blessed work by the Son! He tasted death that we might never taste it. O, believe it — rest in Jesus — trust all to His finished work! Glory in the fact, that the God of all grace loves thee — that He spared from His bosom His well-beloved Son, that He might taste death for thee a sinner. And, now, can I hear thee saying, "Bless the Lord — He has tasted death for me a sinner. Now I believe it — the bitterness of death is past — had I a hundred hearts He should have them all"?

"Descending from glory on high,

With men Thy delight was to dwell.

Contented our Surety to die,

By dying to save us from hell.

Enduring the grief and the shame,

And bearing our sin on the cross,

Oh! who would not boast of this love,

And count the world's glory but loss?

It is well, for thee, my soul, to plead, and to plead earnestly, with sinners who are unprepared for death. "Knowing therefore the terror of the Lord," as the apostle says, "we persuade men." But now, for a little while, let thy contemplations be confined to the triumph of the saint in that solemn hour. Thou hast spoken of the human side, the dark valley; now look at the heavenly side — the way of glory. Suppose then -

The messenger of peace is come — come to close, in quiet sleep, the pilgrim days of one who has been something like forty years in the wilderness. Of one, we shall still suppose, who had become foot-weary, but whose sympathies were all with Christ and His people, and who cared for the testimony of Jesus on the earth. But the Lord's appointed time has come. The tie is dissolved; the body is left behind; the happy soul is liberated — it is present with the Lord.

Here pause one moment, my soul. Pray what tie is it that is dissolved? The tie that binds the divine life in the earthen vessel. "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." Here the apostle speaks on behalf of all Christians. "We know." There is no thought whatever, in such a case, of death being "the wages of sin." Christ, our Surety, paid the penalty in full — so full, we may say, that it is not necessary the Christian should die at all. And certain it is, that all Christians shall not die. "We shall not all sleep," says the apostle plainly, "but we shall all be changed." And again, "then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." ( 1 Cor. 15: 51; 1 Thess. 4: 17.) The dissolving of the tabernacle, gently or roughly, touches not our eternal life in the risen Jesus. It simply dissolves its connection with the earthen vessel. The new man in Christ can never taste of death.

But here it may be profitable to dwell a little on the blessed and comforting truth just alluded to, namely, that all Christians shall not die — that many shall be changed, and caught up with the quickened dead to meet the Lord in the air. It is quite evident, from the passages already quoted, that those who are alive on the earth when the Lord comes shall not pass through death at all. In their case, as the apostle says, "Mortality shall be swallowed up of life." Such will be the power of life in the Son of the living God, that every trace of mortality in their human nature shall instantly disappear from His presence. It will be swallowed up — annihilated. And observe, it is mortality, not death, that is here said to be swallowed up of life. Death, too, we know, shall be swallowed up in victory. In the one case the apostle refers to those who have fallen asleep in Jesus; in the other, to those who are alive on the earth at His coming. How beautiful and interesting is the perfect accuracy of scripture! If a word is changed, there is an important reason for the change. The same truths and their distinctiveness are taught by the Lord, when speaking of Himself as the resurrection and the life. "Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall be live: and whosoever liveth and believeth in me shall never die." (John 11: 25, 26.)

But need we wonder at this manifestation of the power of life in the coming Lord? Sin, we may say, is an accidental thing. It is no part of the divine arrangements. It was introduced by an enemy. But every particle of the poison of sin, with all its baneful effects, shall be completely expelled from the living saints when the Lord comes for them. There is no need that they should die: Christ had died for them. And oh! how sweet the thought, it will be the same body still, but without the sin and its effects. Then shall our bodies of humiliation be fashioned like unto His body of glory; yet the perfect identity of each shall be preserved. And all this, observe, shall be accomplished by the power of a life which we now see in the risen Jesus; and, oh, wondrous truth! this life is ours — ours now — ours in Him, where all is victory!

It is most interesting to observe what we may call the fourfold state, in which our divine life is here contemplated in the reasonings of the apostle. (2 Cor. 4: 6-18; 2 Cor. 5: 1-9) But although it is viewed in four different aspects or conditions, the life itself remains unchanged and unchangeably the same. It is eternal life — the life of the risen and glorified Christ.

He had spoken in the third chapter of the gospel in contrast with law — of the ministration of righteousness and the Spirit, in contrast with the ministration of death and condemnation. The law, as presenting God's claims on man, condemns him, because he breaks it. But the gospel reveals a righteousness on God's part, in place of requiring it from man. Christ Himself is this righteousness. When He is received by faith, we are made the righteousness of God in Him, and sealed with the Holy Spirit. And where the Spirit of the Lord is, there is liberty — liberty from the pressure of law, and from the fear of death.

Christ glorified is the foundation of the whole argument. "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." The Man Christ Jesus, who was on the cross for us as our Sin-bearer, is now on the throne. Blessed proof to the heart of the perfect and eternal settlement of the whole question of sin. Humanity has been carried to the throne of God. The divine glory is fully displayed in the risen Man. He is also the blessed manifestation of our place and portion in the same glory. And, oh, precious truth! in meditating on this glory, as it shines in the face of Jesus, we are changed into His likeness, through the power of the Holy Ghost. Lord, grant me this grace, that I may indeed meditate, with delight and intelligence, on Thy glory, and become here, on earth, its true reflection.

The apostle preached to the world the good news of Christ in glory. "We preach not ourselves, but Christ Jesus the Lord." He preached Christ victorious over sin and Satan, death and the grave. He invited and entreated sinners to believe on a glorified Christ — to come to Him in faith, and enjoy the love, and share the blessings and glories of the Saviour. Christ has established righteousness for the sinner in the presence of God, so that there need be no doubting and fearing. The full blessing is promised to all who trust in Him. "Blessed are all they that put their trust in him." What an immense power there is in such a gospel; but what weakness must characterise every other! All who believe the gospel Paul preached are introduced into the pure light of the glory as it is revealed in Christ. Those who reject the light, are, alas! blinded by Satan, the god of this world. What a thought! Refusing the glorified Saviour, alas! they fall into the hands of the enemy.

The sixth verse gives the explanation of what we call the first state. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." The heart is the vessel of the light. A light from the glory is kindled in the human heart. Divine life, through faith in a glorified Christ, being thus communicated, we are responsible for its manifestation, as a light shining in a dark place. It is the light of life. It comes direct from God. He who at first commanded the light to shine out of darkness, hath shined. in our hearts. Christ is our life, our light, our glory. In this dark world, before the eyes of man, we are called to be the reflection of our absent Lord. This is the first state of the new life. And how important! What a place it gives us here! The men of this world, who will neither read the Bible nor religious books, will surely read the lives of Christians. Oh, to be an epistle of Christ, known and read of all men! As the Jew could read the ten commandments when he looked on the tables of stone, so may the eyes of those that are around us, be able to read, Christ, in our daily walk and conversation.

"But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." This is the second state. The divine life is viewed in near contact with the mortal body, and with all the infirmities and evils connected therewith. But no evil can ever touch the life of Christ in the soul. The more the vessel was troubled on every side, the more evident it became that the power of God was there. It rose above the working of death in the apostle, and triumphed over all the difficulties of his thorny path. "For we which live," he says, "are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal body." This "daily dying" caused the life of Jesus to shine forth more brightly. Like Gideon's pitchers, the light was manifested when the vessel was broken. But what experience! What conflict! What service! His many and heavy afflictions he calls light, and but for a moment, in the view of that eternal weight of glory which he saw before him. Encourage, Lord, and strengthen the hearts of Thy weak and sorrowing ones now, who come so far short of the example of Thy servant Paul.

We now come to the third state — the "unclothed" state — the one more immediately under our meditation. Paul was "willing rather" to be in this state; although, at the same time, he saw in the Man Christ glorified in heaven, the perfect, or resurrection-state. This is the fourth state, when the person, complete, shall be glorified, after the image of Christ in glory. This was the grand object before the apostle's mind. "For we that are in this tabernacle do groan, being burdened not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." (See also Phil. 3)

The fourth state being connected with the Lord's coming, we have much more light and definite teaching on it, than on the intermediate state. Comparatively little is said on the third, or separate state of the soul. A veil, we doubt not, has been purposely drawn over it, so that it might not come between our hearts and our Lord's return. Had the soul's blessedness with Jesus, during the present period, been fully revealed, we might have been selfish enough to have thought so much about it, and to have longed so much after it, that the hope of His coming might have lost its proper place and power in our hearts. The Holy Ghost guards the hope of the church on all sides, and with special care. But enough is revealed to satisfy the heart of faith, as to our dear departed ones. Further light is, in love, withheld. Meditate deeply, my soul, on what is revealed, and be subject thereto. And knowing the love of Jesus, and the unchangeableness of our divine life amidst all changes, the interpretation will be easy.

"For to me to live is Christ," says the apostle, "and to die is gain." This is a contrast. To live is Christ — to die would be a gain upon that. And further, he adds, "For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better." "With Christ," would be his "gain." This would be "far better." But first of all, carefully note the blessedness of the state with which he contrasts departing "to be with Christ."

"For to me to live is Christ." What nearness to Christ, what communion with Him, the servant must have that can say this! It includes the idea, first of all, of having Christ for his object, — his motive, his joy, his strength; and, also, of great love for the church, a deep and tender interest in all that concerned the name and glory of Christ, and the well-being of His people. "For to me to live is Christ" is like the condensed energy of the Spirit, that would sum up all of that mighty heart, that bright light, that noble servant, in these few words. And now comes the important question — How much would such a one "gain" by death? He would be "WITH CHRIST" — in the enjoyment of Christ, personally, in heaven. And this is like the condensed energy of the Spirit as to the other side — the consummation of all blessedness — "with Christ." But would the soul not lose much of its interest in all these lower things, now that it has reached the higher? Most assuredly not! It has the higher things in addition. This is the point of great interest as to the "unclothed" state. We can never lose anything that we now have, in fellowship with Christ, because He is already risen and glorified. He is our life — that life has no trial to go through. It only loses in death the poor cumbersome body in which it groaned, being burdened. All that we now know, and enter into, through the teaching of the Spirit, must abide for ever. We only lose that which belongs to the first Adam, but nothing of that which belongs to the last Adam. There is immense force in the apostle's words of contrast, far better - FAR BETTER! This would be true as to everything touching the soul's connection with the blessed Lord, both as to the higher and lower things.

It is no longer in our power to communicate to the dear departed soul that which we know would have given it joy here; but being present with the Lord, everything that is worthy of His love, and fitted to deepen the joy, and elevate the worship of the loved departed, we can happily trust Him, to communicate. All is well! How well! "Absent from the body, present with the Lord." How far the soul apart from the body (its own proper instrument of expression), can express itself, we venture not to say, but in its bright consciousness, it remembers and loves. It thinks of the past and present, it anticipates the future. It waits in patience, with Christ, for the morning of the first resurrection; but its present and blessed feast is His unchanging, never-ending love.

"There are our loved ones in their rest;

They've crossed time's river; now no more

They heed the troubles on its breast,

Nor feel the storms that sweep its shore.

But 'there' pure love can live, can last;

They look for us their home to share:

When we, in turn, away have passed,

What joyful greetings wait us there

Across the river!"

There is only one other passage I would refer to on this point. It has always been a favourite with the weary pilgrim. I mean the Lord's own words to the penitent thief, "Today shalt thou be WITH ME in paradise." The sweetness, the comfort, the rest of heart which this assurance gives is beyond all expression. There "with the Lord" and with loved ones who have gone before, the soul rests, clothed in light, and breathing the air of heaven. The mother has found her firstborn, long, long gone before her, 'but never forgotten. And oh! what a fresh spring to her worship! "O, magnify the Lord with me, and let us exalt his name together," will now be their joyous song. And there, too, the husband meets the wife of his youth, who was early called, but whose hearts were formed to love, not only for time, but for eternity. True, human relationships will be unknown there, but hearts and loves remain for ever.

But lest we should anticipate the resurrection-state, we leave — oh most contentedly leave — our dear, our loved, our cherished, departed ones, "with the Lord," and with each other, in that blooming garden of heaven's choicest delights. Now, we often travel by faith, between the dark valley and that bright Eden above; but soon, soon, the Lord will come. Lord, Lord of that happy land, how soon? — when, oh when, shall the cloudless morning come? "A LITTLE WHILE" is the Master's own measure of His absence. Then, when that happy morning dawns, we too shall say farewell to this vale of tears. Faith's work shall then be done; "for we shall see him as he is." Hope, too, shall then be realised in the Person of the Lord, as it is written, "And they shall see his face." These all-important companions of the valley are no more needed. Faith, so long accustomed to the flight, shall then, and for ever, "fold her wings." Farewell, "precious faith," but, oh, how much I owe thee! Hope, "blessed hope" — soul-sustaining hope, shall then be lost amidst the glories of the Jerusalem above; but love remains; yes, love, eternal love prevails through all the ransomed throng.

But what, my soul, what of the poor body that lies mouldering in the grave? The now humbled body shall, ere long, share eternal glory with the soul. Scripture is plain on this point. But I will do little more than quote two or three passages.

"What? know ye not that your body is the temple of the Holy Ghost which is in you?" (1 Cor. 6: 19) Here, observe, the Holy Ghost has taken possession of the body. He has thus appropriated the body to God. Had the text said, "your heart is the temple of the Holy Ghost," the question of affection might have been raised; but it is your body — which plainly assures us that the body, living or dead, is in the custody of the Holy Ghost — that, henceforward, He is the custodian of the believer's body. Again, "But if the spirit of him that raised up, Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." (Rom. 8: 11) Here it is said not merely "your bodies," but "your mortal bodies," which meets the heart in sweetest grace. But what a volume of truth we have on this subject in 1 Corinthians 15. "It is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. . . . And as we have borne the image of the earthy, we shall also bear the image of the heavenly."

Need we anything more, O my soul, to set the heart of strongest affection at rest for ever! Let patience have her perfect work — the "little while" will soon be past. "Weeping may endure for a night, but joy cometh in the morning."

"The resurrection-morn will break,

And every sleeping saint awake,

Brought forth in light again:

O morn, too bright for mortal eyes!

When all the ransomed church shall rise,

And wing their way to yonder skies

Called up with Christ to reign."

Verse 5. "Thou preparest a table before me in the presence of mine enemies." The bereaved and benighted pilgrim now enters a new path of experience. He is emerging from the thick darkness of the valley. Light from on high is breaking through the clouds, and scattering its beams over his path. He only begins to realise what has happened, and to find out where he is. The departure of his fellow-pilgrim is no dream of the night, but a stern reality under the hand of the Lord. It meets him everywhere and in every form. He has never been this lonely way before, but the footsteps of many are found here, and of Him who knows from experience every step of the way, and how to succour those who are passing through these gloomy regions. (Heb. 2: 17, 18.)

Happy thought! The dark and dreary valley, with its days and nights of heaviness, introduce, in due time, the exhausted pilgrim to the rich provisions of the Shepherd's care, and to a more intimate acquaintance with Himself. "Thou preparest a table before me in the presence of mine enemies." He is still in the wilderness, and in the presence of his enemies, but divine refreshment is provided to strengthen him on his way, and in the presence of the Lord all enemies are powerless. Thus the Good Shepherd, when the first heat of the trial is over, causeth His weary ones to sit down under His protection, and partake, of the rich repast, which He has dressed with His own hands. Blessed Lord, what thoughtful love and tender care are Thine! In the day of nature's extreme weakness, when there is not so much strength left as to see a friend, far less to encounter a foe, Thou thinkest of us, and carest for us. Others may upbraid, but Thou upbraidest not. Secured by Thy presence, we sit in safety at Thy table, feed on the bounties of Thy love, and are hidden under the shadow of Thy wing, from the assaults of our enemies.

Sayest thou, my soul, canst thou say, as many, that such a repast — such an expression of the Lord's own deep sympathies — would amply repay all thy sore travel through the valley? I seek not so to balance things — I cannot — I dare not propose to my Lord another such journey through the desert for anything. Still, if He leads the way, there must be unspeakable blessedness to the soul in following Him. But there is no reason why the Christian should not be perfectly happy with the Lord, though in the depths of sorrow.

"The Lord is my shepherd," he may well say at all times, "I shall not want."

"Wherever He may guide me

No want shall turn me back;

My Shepherd is beside me,

And nothing can I lack.

His wisdom never faileth,

His sight is never dim;

He knows the way He taketh,

And I will walk with Him."

But here it may be profitable to observe, in meditating on this new line of experience, that the Good Shepherd is not now leading the soul beside the still waters and the green pastures. No, He has done so already. He is now leading the soul into further and higher truth, and into a path of richer experience. As the babes, in the second chapter of John's first epistle, know Abba, Father, and the forgiveness of sins, so the flock of the good Shepherd, in our beautiful psalm, start on their journey in the knowledge of Himself, and of what He is to them, and of His grace and love in their salvation. But, as we also read in the same chapter of "young men and fathers," so here, some are led on to a more individual character of blessing. "Thou preparest a table before me . . . Thou anointest my head with oil; my cup runneth over."

For example: the woman who came to Jesus, in the house of Simon, under deep distress of soul about her sins, He introduced at once, we may say, to the green pastures and still waters. He met her heart's distress about sin with a plenary pardon — salvation and peace. He thus led her, without raising a single question as to the past or present, into the grace and love of His heart, and into the value and power of His cross. He made her, as it were, to lie down — to find perfect rest — in the green pastures, and beside the peaceful waters of His boundless mercy. Such is the Lord's way in grace with every soul that comes to Him; and such is the inalienable heritage of every sheep and lamb of His flock. As to these things, there is no difference between the babes, young men and fathers. One may know them better than another, and enjoy them more than another, but they are the same to all. And observe, further, He never needs to repeat these precious sayings. The word has gone forth from His mouth, and "the word of the Lord endureth for ever." When He has said, "Thy sins are forgiven, thy faith hath saved thee; go in peace," these words endure for ever: just as the blood on the door-posts never was repeated.

"Blest Lamb of God, Thy precious blood

Shall never lose its power,

Till every ransomed saint of God

Be saved to sin no more."

Let us now turn, in further illustration of the truth before us, to the bereaved sisters of Bethany. They, too, were in great distress, but of a very different kind to hers who bathed His feet with tears. It was no question with Martha and Mary as to forgiveness and justification, but of needed consolation and strength, in the hour of their deep sorrow, and of nature's utter weakness. And, oh, what new treasures He opens out to them! The deep treasures of His love, tenderness, sympathies, power and consolations. Oh, what sights they saw, what words they heard, and what blessings they received! "But for the death of their brother," as one has sweetly said, "they might never have seen the Redeemer's tears." But this was not all, though these tears must be the wonder of heaven, and the deepest consolation of His bereaved ones in all ages. They are embalmed in the heart of sorrow. But the mourning sisters were also privileged to see, not only the most touching expression of His manhood, but the crowning display of His Godhead. "Jesus wept" — "Lazarus, come forth." And it was to them, in their deep sorrow, that He revealed the blessed truth — "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die."

What glory to God, may we not say — what a telling forth of what our Jesus is — what comfort for the mourner — what blessing to Mary, flowed from the death of Lazarus! In a high and blessed sense the soul has only to do with the Lord Himself at such a time. Experience becomes more and more a personal thing. Now it is not so much the language of the soul — what great things the Lord has done for me, as, what the Lord Himself is to me. Communion is not only a real but a personal thing. "Thou preparest a table before me." "Thou" — "me." And sweeter far than tongue can speak, or pen can write, is the refreshment which the Lord provides at such times. It comes with the unmistakable impression of His own hand.

He who knows the end from the beginning, and sees what is coming, alone can make provision. Nothing takes Him by surprise. The cloud that has darkened the heavens and desolated the earth He saw before it was the size of a man's hand. It may have come upon the pilgrim suddenly, like a thunderclap, so that, for the moment, he knew not where to look, what to say, or what to do. He was overwhelmed — his soul was sinking in deep waters. But there was one eye that saw what was coming and prepared for it. And, oh, what a preparation is His! With wonder and amazement the soul can only worship in the presence of a love that has thought of everything, and provided for everything, even to the least thing. Adorable Lord, what grace is Thine! what care for Thy people! But why wonder? No event, no circumstance in the event, could be too minute for Him who counts the hairs of our head, and suffers not a sparrow to fall to the ground without His providence.

Take an illustration from scripture of His present watchful care over His people: an illustration, too, which is the result of His rejection on earth. (See Matt. 14: 22, 36; also Mark 6; John 6) "And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away." It turned out to be a dark and stormy night, and, to outward appearance, the disciples were left alone in the midst of the raging billows. "The ship was now in the midst of the sea, tossed with waves: for the wind was contrary." But there was no Jesus in the ship with them — no blessed Master to compose their troubled minds, or encourage their drooping hearts. "And it was now dark, and Jesus was not there." Had the night been calm and clear they would not have felt His absence in the same way. But now everything seemed against them. The troubled sea, the stormy wind, the darkness of the night, the difficulty in rowing and the Lord's absence, made their position one of perplexity and distress. No doubt they were ready to conclude that, not only had their Master forsaken them, but that the elements had conspired against them.

But where is the Lord all this time, and whither has He gone? Has He ceased to care for His disciples? or, is He not aware of their distress? He has gone to the place of power, and that power He is using on their behalf. From the mountain, whither He had gone to pray, His all-seeing eye is following them unweariedly. Not a single wave has touched the vessel without His measuring hand; and not a breath of wind that He has not sent forth from its chambers. He is at the helm, we may say, both of the wind, the waves and the vessel. His hand lays hold on everything — He rules over all. Never was He more near to His people, or they more dear to Him, than when they were passing through the storm, apparently alone.

The whole scene is a living picture of the richest instruction, and sweetest comfort, and of what has actually taken place. Personally, of course, the Lord and His disciples were apart, but in spirit and in power He was present with them. He permitted the storm to arise in His absence for the trial of their faith. And who does not find it hard now to pull against a strong headwind? But so it is with the people of God in the present period. The world has crucified their Lord, and they have to cross the troubled sea of this life alone. The church is as a widow, and desolate, so that she is to keep up the remembrance of her Lord's death, and her own identification with Him in it, according to His will, until He come. Her place of lonely widowhood is never to be forgotten. To deny it would be to deny that her Lord was slain.

But let us return, for a moment, to the exquisite scene before us. Towards the close of that interesting day the ancient prediction was fulfilled: "I will abundantly bless her provision: I will satisfy her poor with bread." Thousands of the people were miraculously fed, and, as we read in John, they wanted to take Him by force and make Him a king. But Jesus perceiving this, "departed again into a mountain himself alone." The hour was not yet come for the crown of David to flourish on the head of his Son and Lord. The people were in unbelief, and He would not be made a king to gratify their worldly desires. He departs from them, and goes up to a mountain to pray alone. He refuses to be king by the will of man, but He takes the place of priest before God. Blessed fruit of His rejection!

But here carefully observe, and mark well, O my soul, the hand of the Master is drawing this beautiful picture. Before He ascends up on high He dismisses the multitude, or the unbelieving nation. Then He gathers His disciples, or the believing remnant, into a ship, and launches them on a tempestuous sea alone. And now He goes Himself to a mountain to make intercession for them. "And when he had sent the multitudes away, he went up into, a mountain apart to pray: and when the evening was come, he was there alone." But during the long, dark night of His absence His eye of love, which neither slumbers nor sleeps, followed His loved, though tossed and tried, ones all the way through the deep. O, blessed Lord, what a night that was to Thee! Its silent watches must have pictured to Thy far-seeing eye these last eighteen hundred years and more. During the long, dark night of man's day Thy beloved ones have had to meet an opposing current in this evil age, which is indeed hard to strive against. But the morning watch brings relief. This dark and dreary night, with its toiling and rowing, will soon be past. "Surely I come quickly" is the word of Jesus; and the Spirit speaks as if we could count on nothing more than "the twinkling of an eye" between us and the coming of the Lord.

"And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. Peter may represent the church. He leaves the position of the Jewish remnant and goes out in faith to meet the Lord without the support of nature. But he fails, as the church has done; he fails, as she has done, through not keeping Christ and His word before him. He looked at the waves — the circumstances — in place of looking to the Lord. So long as Christ filled his eye he imitated Him, and walked on the sea as He did. But the moment his eye is off Christ and on the billows, he begins to sink. Faith can walk on rough waters as well as smooth if the eye is kept on the Lord. The Lord had said, "Come," to Peter, and that was enough. He who created the elements could make the sea a pavement for His servant. When Christ and His word are kept before the soul, we can walk on the rough sea of life as well as on the smooth waters.

But, oh, gracious Lord, Thou art as ready to answer the cry of distress as the voice of faith! But the honour that belongs to the walk of faith is lost. "And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased." The Lord, in company with Peter, rejoins His disciples in the ship, and immediately the troubled waters are at rest. When the Lord and His heavenly bride return to Israel all their troubles and persecutions will be at an end. He will be owned and worshipped as their own Messiah, the Son of David, the Son of God. "Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God." But the blessing flows out unto all the earth.

"And when they were gone over, they came into the land of Gennesaret. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; and besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole." Here we have a bright millennial scene. The Lord is received joyfully. The place of His former humiliation and rejection is now the scene of His power and glory. He has come down from the place of His intercession. His ancient people, who were in deep waters, He immediately brings to a peaceful shore. In the world, which is filled with the works of Satan, He exercises His power in healing and blessing. He relieves a distressed and groaning creation. The trail of the serpent disappears, and joy and gladness, health and beauty, fill all lands. Hasten, O Lord, hasten in Thy time, that promised, coming, happy day.

But, meanwhile, may those who are now tolling through the deep waters, in patience possess their souls. Surely we know Thee better than did Thy disciples of old. Thy love has been fully manifested, and we know Thine unfailing intercession for us at God's right hand in heaven. The night may be dark, the billows high, the wind boisterous; circumstances may be cheerless, joyless and gloomy, but the night is far spent, the day is at hand. "The coming of the Lord draweth nigh." "Yet a little while, and he that shall come will come, and will not tarry." The tempest-tossed vessel will soon reach the shores of eternal rest, and be welcomed by many who have been safely landed there before. Till then, O most gracious Lord, may our hands be kept steady at the oars, and our hearts confiding in Thee, while we sleeplessly watch for the first radiance of the Morning Star.

"Go not far from me, O my strength,

Whom all my times obey;

Take from me anything Thou wilt,

But go not Thou away.

So let the storm that bears me home,

Deal with me as it may.

"On Thy compassion I repose.

In weakness and distress;

I will not ask for greater ease.

Lest I should love Thee less.

Oh! 'tis a blessed thing for me

To NEED Thy tenderness.

Thy love hath many a hidden path.

No outward eye can trace;

And, through the darkest night, my heart

Leaps to behold Thy face;

And communes with Thee 'mid the storm,

As in a quiet place.

'Deep unto deep' may call, but I

With peaceful heart will say,

Thy loving-kindness has a charge

No wave can take away.

So let the storm that speeds me home,

Deal with me as it may."

A. L. W.

"Thou anointest my head with oil." How sweetly conscious the pilgrim is of the Lord's nearness to him! This is the strength of his heart. The honour conferred is great, and may be duly esteemed; but that which the heart loves most is the presence of the Lord. Comparatively it matters little who may be at a distance, or even opposed to us, when the Lord is near. In His presence we enjoy a rest from all that surrounds us, which we can find nowhere else, and which, we doubt not, partakes of the perfect rest above.

Is this, O my soul, thine own experience? Knowest thou the sweet peace and the quiet confidence which conscious nearness to the Lord gives? Surely those who have experienced the power of that presence in days of weakness and trial can never forget it. There is a way of learning such things which neither time nor change of circumstances can efface, and which will be remembered with profit throughout eternity. But before the Lord teaches thus, the soul must be stripped of all self-dependence, and of everything that has its roots in nature. A destitution must be felt that looks to the Lord alone, and welcomes the supplies as coming directly from Himself. Then, the arms that enfold the fainting one, the power that raises the stricken one, and the fulness that fills the emptied one, must ever be remembered, and remembered with adoring gratitude.

But may not a soul enjoy great nearness to the Lord without having passed through trial, or known much of the difficulties of this present life? These, most surely, form no ground, but are often the occasion, of great conscious nearness. It is the happy privilege of all who, through grace, believe to enjoy spiritual nearness to God in Christ, through the power of the Holy Ghost. This is their birthright. "Truly our fellowship is with the Father, and with his Son Jesus Christ." We are not only pardoned, but reconciled. Though, strange to say, I have talked with many who knew their pardon, but were strangers to reconciliation. Such, of course, knew nothing of that personal nearness to Christ of which we are speaking. The sweet, happy, home feeling of reconciliation is unknown.

But why? it may be asked. Because the truth is not fully apprehended. And what is the truth? it may be further asked. As we are merely referring to the fact at present, we cannot go into the subject; but the reception of the prodigal son may be taken as an answer to the question, and as the divine illustration of the doctrine of reconciliation. The first thing the prodigal received from his father was the kiss of peace — of reconciliation. He is the living picture of a soul quickened, pardoned, scaled, accepted, reconciled, worshipping. Was there one in all the father's house that felt more at home than the prodigal? Not one. He was there in the full credit of Christ — radiant in His beauty — exalted in His dignity, and adorned with the jewels of heaven. The Father in His love, we may say, knows not how much to make of him. But how few, alas, drink deeply at the fountain of the Father's love! — a love that is unchangeable, and that is infinitely above robes and rings and fatted calves! O Father — Father of the Lord Jesus — give us to know more of the love that so receives and so welcomes every returning prodigal! O give us to taste of this perfect peace — this perfect reconciliation — this happy, joyous worship!

But may every truly converted sinner now read, in the prodigal's reception, the history of his own? He ought to. The Father is not changed. And he may also connect with the love that receives the love that seeks. So that he ought to rejoice in the love of the Father, Son and Holy Ghost. And with the additional light of the epistles, we see even something more than in that ever fresh, ever precious fifteenth of Luke. The new ground — namely, the death and resurrection of Christ, and His exaltation to the right hand of God — is unfolded and expounded in the epistles. This is the entirely new ground on which the believer is placed in reconciliation with God. Hence the doctrine so fully taught in the epistles of our oneness with Christ, as the risen and exalted Man in glory,. There we read that the Christian is in Christ Jesus — joined unto the Lord — seated together in heavenly places in Christ Jesus. (Rom. 8: 1; 1 Cor. 6: 17; Eph. 2: 6.)

But we return to the question of our experimental nearness to the Lord. True enough, it is our blessed privilege to know our place of nearness to Him spiritually, and His presence with us at all times and under all circumstances; but who can speak of it? Rather let us meditate on the experience of the man of faith, as recorded by the Holy Spirit. Much of the experience of this psalm will apply to Christ Himself, in His path down here, and to those in all ages who follow His footsteps. It is the path of a godly man, under the eye of the unfailing care of Jehovah. There is suffering and humiliation, honour and glory, in the way. The former for a time, the latter for ever.

But however much the Lord may be known and enjoyed in the simplicity of faith, it was by the way of Marah's bitter waters, and the dark shadows of death, that our pilgrim reached the King's table, and became an honoured guest in His banqueting house. It is better that the sufferings should be first, and the glory after, than that the glory should be first, and the sufferings after.

While the pilgrim is still seated at the table which the Lord prepared for his refreshment, new honours and richer blessing await him. The host, we may say, according to eastern custom, now rises from his seat, and pours the fragrant oil on the head of his guest. In oriental nations this is esteemed a mark of the very highest honour, and is usually reserved for distinguished guests and strangers. The oil is mingled with the most costly perfumes, so that the banqueting hall is filled with its sweet odours. It is not unusual, on certain occasions, for the servant to anoint the head of each guest; but when the master himself performs this service on some favoured one, what must his honour be! Yet faith can say of Him who is King of kings and Lord of lords, "Thou anointest my head with oil." No servant is employed on this occasion; the royal Host takes the place of servant Himself.

It is quite evident, from what our Lord says in the house of Simon, that this custom prevailed amongst the Jews: "My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment." What self-righteousness so ungraciously withheld the poor penitent supplied. The Pharisee did not think He was worthy of a little water for His feet, far less the costly oil for His head. But who ever heard of self-righteousness having either oil for the head, water for the feet, or a kiss of gracious welcome for the lowly Son of man? But the humble penitent finds them all. The fountains of her heart are broken up to bathe His feet with tears. Like a man who once said to the writer, after the word had reached his heart, and who could scarcely speak from emotion, "I seem to have got a well in my heart, and it is constantly springing up to my head." This woman, too, found a well — a springing well in her heart; and also the means of finding the costly ointment, and every other tribute of respect for the Saviour of her soul. Oh, what a scene, what a lesson! A poor, fallen, degraded sinner — an outward breaker of the law, enters the abode of man's righteousness, bows at the feet of the son of David, and carries off the blessing in the very face, and from the very centre, of the Pharisee's vain glory. She is enriched with the noblest prize that soul ever found, while the chiefs of the people, who refused to bow to Jesus, are left poor and miserable, and blind and naked. "For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

The practice of anointing is frequently spoken of in scripture. The holy oil was largely used in the Jewish worship. Their prophets, priests and kings were consecrated and inaugurated with it. It formed an important ingredient in the offerings; even the vessels of the tabernacle were to be anointed with the "holy anointing oil." As compounded according to divine directions (Ex. 30) it was, no doubt, an expressive type of the Holy Spirit in His many and various operations; and in its noiseless flow through the golden pipes (Zech. 4) may represent His silent, unseen working in the soul.

But the anointing of the head, as in our beautiful psalm, is more the emblem of a personal blessing than of a ceremonial observance. The man of God in the beginning of the psalm, under the similitude of the sheep and its shepherd, speaks of his perfect confidence in Jehovah; and that confidence never fails him; it characterises this psalm. "The Lord is my shepherd; I shall not want." He is led forth by His shepherd's hand to the green pastures, and beside the still waters. But a day comes when a dark cloud passes over the whole scene. He goes through sorrow and suffering, though the hand that strikes be unseen. Death crosses his path and leaves its dark shadows behind. The once joyous, peaceful, happy scene is turned into a vale of tears. Still, the Lord is there, and His presence is enjoyed. "Thou art with me; thy rod and thy staff they comfort me." And now the figure is changed — changed from the emblem of a sheep confiding in a Shepherd, to an invited guest at the King's entertainment.

"Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over." The "table" may be the symbol of the soul's communion with the Lord Himself. It may be employed here to set forth a richer, fuller character of communion with Him. As He says elsewhere, "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." (Rev. 3: 20.)

The anointing of the head seems to partake more of an open, public expression of the Lord's favour; and, in this distinguishing blessing, the anointed one is brought into blessed fellowship with the Master Himself. He was anointed, not with the oil of the sanctuary, but with the Holy Ghost sent down from heaven. "And Jesus, when he was baptised, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him." (Matt. 3: 16.) We elsewhere read, that "God anointed Jesus of Nazareth with the Holy Ghost and with power:" and again, "Thou hast loved righteousness, and hated iniquity; therefore God. even thy God, hath anointed thee with the oil of gladness above thy fellows." (Acts 10: 38; Heb. 1. 9.)

Most marvellous, indeed, is the blessing to our souls that shines under the emblem of anointing. Here we are said to be the "fellows" of Christ; and as man, we know, He is addressed as the "fellow" of the Jehovah of hosts! (Zech. 13) What a link!! thou mayest well exclaim, O, my soul, what a link between us and the living God! It is also said of all Christians, "But ye have an unction from the Holy One;" and that, "He which stablisheth us with you in Christ, and hath anointed us, is God." (1 John 2: 20; 2 Cor. 1: 21.) True, most true, He is anointed with the oil of gladness above His "fellows;" still, we are His "fellows." The Spirit of truth affirms it, we believe it, and the day will declare it.

As the anointed kings and priests of our God and Father we shall, ere long, be associated with our blessed Lord in His dominion and glory. We shall then be the public companions of Him under whose hand will be the whole government of the heavens and the earth. "And I saw thrones, and they sat upon them, and judgment was given unto them. . . . They shall be priests of God and of Christ, and shall reign with him a thousand years." (Rev. 20) But let it not be thought that our reigning, or companionship with Christ, terminates with the thousand years. True, that will be the end of the time-period of the reign; and then Christ will deliver up the kingdom to God, even the Father, when He shall have put down all rule and all authority and power. "For he must reign, till he hath put all enemies under his feet." (1 Cor. 15) But our reigning with Christ will just be, as it were, commencing then; for we "shall reign in life by one, Jesus Christ." (Rom. 5: 17.) Our eternal life, and our reign with Christ, are co-equal.

Blessed Lord! what love! what a prospect! what can we say? O give us to walk worthy of the holy oil of our God that is upon us! Meantime, we can only worship and adore in the presence of such grace. In truth we may say, "My cup runneth over."

"Hail to the Lord's Anointed, great David's greater Son;

When, to the time appointed, the rolling years have run.

He comes to break oppression, to set the captive free;

To take away transgression, and rule in equity.

For Him shall praise unceasing, and daily vows ascend,

His kingdom still increasing — a kingdom without end.

The tide of time shall never His covenant remove;

His name shall stand for ever, His great, best name of love."

"My cup runneth over." What a happy state to be in! The blessing of the King's guest is now unmeasured. He who was a little while ago amidst the deepest shades of the valley, is now in the scene of highest joy, and receiving the most public assurance of the Lord's favour. Nevertheless, we must not forget that the valley may be as strong an expression of the Lord's favour as the banquet, though the results in experience be so widely different. Now, the cup of joy is flowing over. But this joy is only in the Lord. The whole scene below may be as joyless as ever. These two things are perfectly consistent in christian experience, and well known to many. Earth's scenes may henceforth be joyless though full of mercies, while the heart is in the boundless joys of the Lord. Everything around may be tinged with the dark shade of disappointment, bereavement, or with the most crushing, abiding trial; while all above is calm, cloudless, unmingled joy; standing before God in the full credit of Christ, and in the sweet confidence that we are the children whom He loves, the heart overflows with joyous praise.

This is the genuine fruit, O my soul, of being at the King's entertainment. But how could it be otherwise? Seated at the King's table — partaking of the repast which His own hand had dressed — the head anointed with the odoriferous oil — the cup filled to overflowing with the King's choicest wine; what else, tell me, could a soul say in such circumstances, than "my cup runneth over"? — my joy — my blessing — my happiness, is full — yea, more than full; I can only love and praise.

From this expressive image thou mayest learn, O my soul, what worship is. And rest assured, that nothing is of more importance to the Christian, and nothing more honouring to God. He is robbed of His glory when His children fail to worship Him. The true principle and character of worship are seen here. How full and instructive is this remarkable psalm! And in how many points it applies to the blessed Lord Himself. Oh! how full was His cup of joy, and of sorrow too, when down here as the dependent Man, confiding in Jehovah's care! But what wonderful experience for a sinner saved by grace to be able to say, when in deep, deep waters, "My cup of joy is full, my cup of sorrow too." Such was always the portion of the Lord's cup as the Man of Sorrows. But He knew both perfectly. What a blessing to have fellowship with Him! What a privilege, however painful for the present, to taste His cup of sorrow, as well as His cup of joy — to know something of His earthly sorrows and of His heavenly joys. Of the cup of wrath, which He drank for us, we can never taste: "It is finished;" it is drained to its dregs: but of His cup of joy we shall drink for ever; Hallelujah! "Enter thou into the joy of thy Lord" will be His welcome greeting by-and-by. Not merely, observe, my soul, into the joy of heaven, or of angels, but into the joy of thy Lord.

"Thou art my joy, Lord Jesus! Thou art my glorious sun!

In the light that shineth from Thee, I gladly journey on.

There is a hidden beauty, a healing, holy light,

In Thy countenance, uplifted, upon the inward sight.

Oh, purer than the morning, and brighter than the noon,

And sweeter than the evening, a thousand joys in one;

Thou Brightness of God's glory, and Lord of all, above,

Son of the Father's bosom, and Image of His love."

What, then, thou mayest still inquire, O my soul, is the spiritual meaning of this emblem? We believe it represents, a soul in the true spirit and act of worshipping. We know no other four words in scripture which so emphatically express the true idea of worship.

The Master has so filled the vessel that it overflows. When the heart is filled with the truth, "as the truth is in Jesus," and indwelt by the Holy Spirit, it overflows in thanksgiving and praise — it worships God, who is a Spirit, in spirit and in truth. The heart of the guest, we may say, responds to the kindness of the Host. But, plainly, that which comes down from God to the soul in grace re-ascends from the soul to Him in grateful praise. Like the curling smoke from the golden altar, it ascends in the sweet odours of acceptable worship.

It is perfectly clear that a cup running over can hold no more; that which is poured in only increases its overflow. But what, may I ask, are the spiritual feelings of a soul that answers to this figure? They are heavenly in their character, and produced by the Holy Spirit. Nothing on earth comes so near the employment of heaven as worship. It will be our happy employment throughout eternity. But the soul must, in spirit, be in heaven — in the holy of holies — before it reaches this condition; and that is where the Christian should always be. He is in Christ, and Christ fills all heaven with His glory. In God's account there is no outer-court worship now, it must be priestly, and inside the Veil. When the heart of the worshipper answers to the overflowing cup, it is evidently completely filled up — not a corner is left empty. This is the main thought. It feels spiritually, that every wish is met — every desire is satisfied, and all the longings of the soul perfectly answered. True, the worshipper is not yet in resurrection-glory, but he knows and feels that he has everything excepting glory. That he waits for, but not uncertainly. "For we through the Spirit wait for the hope of righteousness by faith." (Gal. 5: 5.) The hope which properly belongs to righteousness is glory. We have the righteousness now in Christ; we wait for the glory. And yet, in another sense, we have the glory too, as the Lord Himself says, "And the glory which thou gavest me I have given them." And even in a still closer way we may say that we have it now, according to what the apostle says to the Colossians: "Which is Christ in you, the hope of glory." Here it may be said that we are already linked with the glory. "Christ in you, the hope of glory." But we wait for the glory of God in full manifestation.

It may be well to notice the difference between prayer and worship, however nearly allied they may be to each other, and even suitably mingled together, as "supplications, prayers, intercessions, and giving of thanks." We have always much to be thankful for; still, the two things in themselves are, quite distinct. We bring our empty cups to the prayer meeting, and beg and beseech our God and Father to fill them. This shows our knowledge of God, and our confidence in Him; and if we pray in faith, the oil may flow until every vessel be filled. (2 Kings 4.) Thus, prayer may lead to worship, as preaching the gospel to the world, and teaching God's people, may do. Nevertheless, it is well to understand the difference between prayer, preaching, teaching and worship. They are each most important in themselves, and all of God, and ought not to be confounded. In the preaching of the gospel God is addressing the world; in teaching, He is speaking to His saints; but in worship we address God, we render adoration to Him. Ministry is from God to man, worship is from man to God. Hardly any two things could be more distinct, and yet the distinction is rarely seen. True worship may be produced by any of the three named services, and even a spirit of worship may be enjoyed when engaged in them, and so much the better when it is so; but in christian worship we draw near to God as our Father in Christ Jesus and address ourselves to Him. When we know God as He has revealed Himself in the Person and work of Christ, we have holy liberty in His presence and render the praise, adoration and thanksgiving of an overflowing heart.

The term "cup" is frequently and variously used in scripture: sometimes it is the symbol of joy and sometimes of sorrow; but in the verse before us the "cup running over" is the expression of overflowing joy and is in full harmony with the position of the anointed believer. The table which Jehovah had prepared for His weary pilgrim more than supplied all his need. Nothing was wanting. The provision was full and divinely suited to his condition. There was no need to remind the Host of something that had been forgotten. Asking for this, or for that, at such a table, would be contrary to every feeling of the satisfied guest: unless it were, in heart, for more gratitude, more suited thanksgiving. Ought we not to be filled with this spirit when at the Lord's supper? Most surely, and in the highest sense. May we not, at least, say, that in this beautiful verse we have an illustration of the Lord's supper, the presence of the Holy Spirit and the worship of the assembly of God? Surely we may; for the idea of worship is more in connection with the assembly than with a single Christian. The joy of others increases our joy and strengthens our worship.

This truth is so beautifully and touchingly set before us in Deuteronomy 26, that we must notice it. The worshipper, already in the land promised to the fathers, brings his basket of first-fruits — the growth of the holy land — and the priest presents it before the Lord his God. He worships in the land, and only presents to Jehovah the fruits of the land. Canaan is the type of heaven, and we can only worship God when there, in spirit, and with the growth of that happy land. Love, joy, holiness, praise, adoration and thanksgiving grow abundantly in our heavenly Canaan. But the joy of the redeemed Israelite in the land was shared with others. He did not forget his own once miserable condition in the land of Egypt, though now redeemed out of it. "A Syrian ready to perish was my father, and he went down into Egypt." In his new joy he invites the Levite, the stranger, the fatherless and the widow to share his abundance. But this was not all; he maintained a walk of practical holiness, without which there can be no worship. "I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me." And now, in the largeness of his heart, he embraces all Israel. "Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey." True benevolence, largeness of heart, is sure to accompany a spirit of heavenly worship. "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and communicate forget not: for with such sacrifices God is well pleased." (Heb. 13: 15, 16.)

The sacrifice of Christ, which is commemorated in the breaking of bread, is the only foundation of true worship; and the Holy Spirit, present in the assembly, is the alone power by which God can be worshipped acceptably. It would be the most daring presumption for any one to draw near to God as a worshipper, unless he knew that all his guilt were removed, and that he was a new creature in Christ Jesus. But when we know that the blessed Lord, by the blood of His cross, has fully glorified God, blotted out all our sins and cleansed us from all defilement, we have holy boldness to draw near to God as our Father. But for the cross, all must be judgment; but by means of the cross, all is grace, boundless grace. The rending of the veil from the top to the bottom is the divine witness to us that Christ put away sin by the sacrifice of Himself, and opened up the way for us into the holiest of all. In virtue of His atoning sacrifice there is now, glory be to God, no question of sin between the worshipper and God. That question was fully gone into on the cross and there settled — there closed for ever. The same stroke which slew the Lamb rent the veil and laid open the way into the presence of infinite holiness, where the worshipper now stands without spot and rejoices before the Lord his God.

Still meditate, O my soul, for the deepening and the elevating of thy worship, on that wondrous cross — the great centre of God's moral universe! To this centre God ever pointed, and the eye of faith ever looked forward, until the Saviour came. And now we must ever turn to that cross as the centre of all our blessing, and the basis of all our worship, both on earth and in heaven — in time and throughout eternity. The "new song" never could have been sung in heaven, and no hymn of praise could ever have been sung on earth by fallen man, but for the cross of Jesus; and, but for that same cross, ours must have been for ever a cup of trembling in place of an overflowing cup of rejoicing.

"O what a debt I owe to Him who shed His blood.

And cleansed my soul, and gave me power to stand before His God.

Saviour and Lord! I own the riches of Thy grace;

For I can call Thy God, my God — can bow before His face:

Thy heavenly Father, too, I worship as my own,

Who gave with Thee the Spirit's cry, to me, a son foreknown."

Having briefly dwelt in our meditations on the only foundation of worship — the sacrifice of Christ — we will now refer to the only power of worship — the Holy Spirit. When "born again" we receive a new nature, which is holy and suited to the presence of God. It is also capable of enjoying Him, which truth surely gives us the highest thought of creature-happiness; and yet, as the apostle says, that blessed state may be enjoyed even now. "But we also joy in God through our Lord Jesus Christ." (Rom. 5: 11) Without this new nature there could be no worship. It is the children that the Father seeks to worship Him. Sonship is essential to worship. But the Father delights in the worship of His children. Not only does He accept it, but He seeks it. Wondrous, gracious truth, O my soul! our God and Father seeking worshippers! "For the Father seeketh such to worship him."

But besides the accomplished work of redemption, the new birth and our union with the risen Christ, the gift of the Holy Spirit is indispensable to christian worship. Nothing can be plainer than our Lord's own teaching to the woman of Samaria on this subject. "But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth." Here our Lord insists on the moral necessity of the presence and power of the Holy Spirit in christian worship. And surely He knows best what suits the Father, from whose bosom He came, and even then He was "in the bosom of the Father." (John 1: 18) It is by the Spirit, though children of God, that we understand, enjoy and worship Him. God being a Spirit, He must be worshipped in His own nature — "in spirit." A son is the same nature as his father.

As children we are feeble and dependent but we are "strengthened with might by his Spirit in the inner man." As children we are ignorant and foolish, but the Holy Spirit communicates to us the mind of God, and gives us an understanding in divine things, so that we can draw near to Him in thought and feeling suited to His holy presence. It is the Holy Spirit dwelling in us that gives us the consciousness of our oneness with Christ, and our nearness to God. He is the seal of redemption, and the earnest of the inheritance. The anointing of the head with oil is like "the unction" that we receive of God, whereby we may know all things. (See 1 John 2: 20; 1 Cor. 2: 12.) And it is by the same Spirit that the love of God is shed abroad in our hearts (Rom. 5: 5), which love, we may say, is the source of all our blessing, and the spring of all our worship. If, then, the Holy Spirit be thus absolutely necessary to the worship of Christians, surely it becomes a matter of first importance that He should have His right place in the assemblies of the saints. "For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free: and have all been made to drink into one Spirit." (1 Cor. 12: 13.) How can we render to God the glory due unto His name if the Spirit, by any means, be quenched or practically displaced? This is a solemn question. Would not the contrast, so strongly drawn by the apostle, be in some way applicable in such a case? For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." (Phil. 3: 3.)

Here it is not the sin of the flesh, but the religion of the flesh which the apostle warns against. In God's sight the one is as bad as the other. The true worshippers are known by worshipping God in the Spirit, and rejoicing in Christ Jesus. The flesh can be very pious in its own way, and can be largely occupied with good works; but it will never "rejoice in Christ Jesus." It knows nothing of Christ as despised on earth and honoured in heaven; nor of setting our affections on things above. But even when Christ has His right place in the heart and the Holy Spirit is owned as the alone power of worship, we have need to watch against mingling the thoughts of the flesh with the guidance of the Spirit. It will be the constant aim of the enemy, where he cannot substitute flesh for spirit, to mingle the two.

One solemn question — one grand test, remains for each — for all: Do I rejoice in Christ Jesus alone? This is the true standard to judge by — the touchstone of spiritual worship. Answerest thou, O my soul, to this standard? Is Christ thy all in all? Comest thou before God — standest thou in His holy presence — rejoicing in Christ Jesus alone? He is the delight of the Father's heart — the Object of the Spirit's testimony — the joy and glory of His people. Happy, thrice happy they who, in this day of widespread fleshly pietism, "worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."

"O God, we come with singing, because Thy great High Priest

Our names to Thee is bringing, nor e'er forgets the least;

For us He wears the mitre, where 'Holiness' shines bright;

For us His robes are whiter than heaven's unsullied light."

It may be well, before closing our meditations on the cup of joy, to dwell a little on its contrast, the cup of sorrow. In the saint's experience the latter often goes before and accompanies the former. The one being natural and the other spiritual, both may be full at the same time. It is only while in the body and on the earth that we can meet with the cup of sorrow. It will be unmingled joy in heaven. There, we shall be met at the threshold with, "Enter thou into the joy of thy Lord." Then we shall drink, and drink for ever, of the Master's own cup. We shall drink from the same fountain as Christ Himself. Having the same life we shall have the same relish for the joys, the employment and the blessedness of heaven; though not, of course, to the same degree.

Without this divine nature there can be no relish for divine things. To mere human nature the light of heaven would be more intolerable than the darkness of hell. Oh, what a thought! An immortal soul so driven to despair, through a sense of guilt in the presence of holiness, as to seek a shelter in the depths of darkness — as to cry "to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb." (Rev. 6: 16.) But even now, when the gospel of God's grace is preached to sinners, it is said of such, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." (John 3: 19) Oh, that all such might be induced now to come to the light — the light of eternal love — the light of the cross of Jesus — the light of the boundless grace of God! Come, O sinner, come! Better far be revealed now in the light of the glorious gospel, where all is grace and love — where thy many sins can be pardoned and where eternal life is received as the gift of God, than be revealed before the face of the judge, when the door of mercy is closed. Why not come? Is there not a terrible sting in sin, even now, when the pleasure of it is past? Hast thou not tasted this, O my fellow-sinner? How many are maddened to deeds of violence through the remorse and bitterness of sin, when the pleasure that led on to it is turned into gall and wormwood! But what must its bitterness be in that place where hopeless despair seizes the soul in all its dread reality? There nothing but sin and the sting remain, with the fearful conviction that no relief can ever come.

Why not then, my fellow-sinner, be entreated to come to Jesus now — just now? If so guilty, so far down in the social scale that thou art ashamed of thyself in the presence of others — yet thou mayest freely, trustingly, come to Jesus. Thou wilt be welcome there. And rest assured of a present pardon, salvation and acceptance through His precious blood. Such was the experience of the woman that was a sinner and of the penitent thief on the cross; and such may be thine. He who died on the cross for thee and me is surely fit to be trusted. And say, — would He have died for us if He had not loved us? Oh! lift thine eyes to that cross and see His unquenchable love bleeding there! Seekest thou another sign save the sign of the cross? God forbid! The great reality in the universe is the love of Jesus! Heaven, earth and hell, for a time, were all against the sinner's Substitute. All refuge failed Him. (Ps. 142: 4.) But then it was that His love burst forth through every weight and pressure, in all its native strength and glory. Many waters could not quench His love, no floods could drown it, though He could say in spirit, "The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head." (Jonah 2: 5.) Again and again we would ask thee, Wilt thou, dost thou value the love that willingly passed through all this suffering for the chief of sinners? And with what end in view, thinkest thou? That they might one day share with Him His throne in glory. Do lean all thy weight on Jesus — trust all to Him. His eye can never grow dim — His arm can never become feeble — His heart can never turn cold. For time and for eternity, thou art only safe and happy in trusting Him.

But see, O my soul, how far thou hast wandered from the footsteps of the flock — from their joys and sorrows. Well, be it so. The Good Shepherd was content to leave the ninety-and-nine that were secure, and go far into the wilderness after a single lost sheep, and seek until He found it.

We were speaking of the twofold aspect of the Christian's experience: the cup of natural sorrow and the cup of spiritual joy. He may know at times, what it is to have both cups filled to overflowing. The poor human heart may be so broken with sorrow that it cannot look up; strength, motive, object, as to this life, may be gone. At such a moment he feels a pressure as if he were down and could never rise up again. And surely, but for the Lord's helping hand, he must have gone a step beyond the rallying point. Such is the crushing, exhausting weight of human sorrow — and such the Lord's loved ones may be allowed to experience. The blessed Lord Himself, as the Man of sorrows, had deeper experience therein than any of His people ever can have. And now as the living Head, the great High-Priest of His people, He knows how to succour and raise up the sorrow-stricken soul.

Just at this point the Lord may so reveal Himself to the soul as to draw the eye away from its own sorrow and turn aside the keen edge of its anguish. Not that the trial is removed or less; nay, it may be deepening and that which is dreaded may be unmistakably drawing near. But the soul, we may say, is now in two regions, two states of being: in nature, amidst the desolations of earth; in faith, amidst the unchangeable realities of heaven. Both are real; but the spiritual joy changes the character of the earthly sorrow and strengthens to bear it. Quietness of soul being restored, it now remembers that the happy soul is only called up to wait with the Lord, and to enjoy a quiet time with Him, before the public display of His glory. But, oh! what experience; and how real! To have poured out, at the same moment, a full cup of joy, and a full cup of sorrow, too! The latter, we know, shall ere long be clean forgotten; but the former will be remembered throughout eternity as one of the strongest, sweetest expressions of the Saviour's compassion, love and tender sympathy.

In Romans 5: 1-11 we have this line of christian experience clearly set before us. It may be profitable to glance at it for a moment. To have a personal and spiritual acquaintance with these eleven verses is a rich inheritance to the soul. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into the grace wherein we stand, and rejoice in hope of the glory of God." In these two verses the full blessing of the soul with reference to the past, present and the future is summed up. The work of Christ is the basis of it all. "Who was delivered for our offences, and was raised again for our justification."

As to the past, in the case of every believer, all is blotted out — all connected with the old man came to its end, in God's sight, on the cross. But the root and fruit of sin were judged there. All that needed putting away was put away, according to the claims of God's glory and the sinner's need. Hence, the Christian is now one with Christ in resurrection. Death, judgment, the world, sin and Satan, are behind him. On this ground, the ground of death and resurrection, there is perfect peace for the Christian, peace with God. Being justified by faith, we have peace with God." As to the present, we are introduced to the full favour of God. Our standing is in grace. "We have access by faith into this grace wherein we stand." And as to the future, we "rejoice in hope of the glory of God." We are placed between the cross and the crown; our yesterday was Calvary, our tomorrow is glory.

This is true christian condition; not experience, but faith. Being justified, having peace, standing in grace, waiting for glory. Experience flows from this condition. The Spirit of God having conducted the Christian to the very height of his condition, as a new man in Christ, and even given him a glimpse of the glory behind the veil, He brings him back, as it were, to taste, in experience, the trials of this life. Still he can glory. He glories in the depths as well as on the heights. None can glory in tribulation as those who are rejoicing in the immediate hope of the glory of God. So it was with the great apostle who was "caught up into the third heavens." There he, found Christ as the only ground of his glorying; but when down here again and in tribulation through "a thorn in the flesh," he found the same Christ in the depths with him. "Most gladly therefore," he exclaims, "will I rather glory in my infirmities, that the power of Christ may rest upon me." And such experience we also find in the eleven verses before us. "And not only so, but we glory in tribulation also: knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Thus the wheels of his soul are set in motion and through deep exercise he again, we may say, reaches the heights. He has now the blessed enjoyment of the love of God shed abroad in his heart and the gift of the Holy Ghost. What a blessed state of soul to be in, though under the very shadow of death! But this is not all; he has more to learn in this vale of tears, he must go through another kind of experience. The Christian is again brought back, not to the lesson of tribulation, but to an experimental acquaintance with the depths of his own moral ruin. What he was, as without strength, ungodly, a sinner, and an enemy he is now taught; but he learns these humiliating truths in the light of God's perfect love and the Saviour's perfect work and the Holy Spirit's presence. And mark now, O my soul, the point he reaches by this process; higher he can never be raised. "But we also joy in God through our Lord Jesus Christ." Surely joying in God Himself surpasses all our enjoyment of the things He gives.

Well mayest thou wonder, O my soul, at what may be known, experienced and enjoyed by the poor pilgrim saint in the wilderness. In the eyes of men he may appear a heartless, soulless, joyless, undefinable inhabitant of the earth. But oh, what depths he penetrates! what heights he scales! what sights he sees! what power he commands, and what glory gilds his path! With him it is glory on the threshold of heaven and glory in the valley of humiliation. He knows the history of the future better than the past and divine light sheds its rays on the present. Ah! poor, blind, dead world, thou knowest not this mysterious man! Oh, that thou wouldst but come to Him who is the light of life and the light of men! Grace has no evil eye; what it has it longs for thee to share. It preaches, prays, watches that thou mayest know and love the only Friend of sinners. Were one candle to light a dozen, its own light would be undiminished, but the united light would be far greater. Now, just now, cast in thy lot with those who are walking in the light of the Lord; and may thine own path be as the shining light that shineth more and more unto the perfect day.

Psalm 23: 6. "Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever." We have just seen that in the riches of christian experience the pilgrim saint becomes intimately acquainted both with joy and sorrow. This we have been taught both in the school of God and by His written word.

And here I would have thee carefully note, O my soul, in thy meditations that the pilgrim is now seen, not, as it were, with a cup in each hand, but with a guardian angel on each, side. "Surely," he says, "goodness and mercy shall follow me all the days of my life." And mark well the first word he utters in thus bursting forth of his heart's fulness: "Surely." Is not this an appropriate, a triumphant note of faith, after such deep and varied experience? There are no doubts, no fears, no uncertainty here. A quiet, happy confidence fills the soul; it is the full assurance of faith. It reminds one of the, last words of the blessed Lord dropped into the ear of His bride before He went away. "Surely," He says, "Surely I come quickly." Oh that it had dropped into her heart and maintained its right place there until His return! The word of the Lord in the heart, and the Person of the Lord before the mind, will alone give the experience, faith and victory of the twenty-third Psalm.

How conscious the man of God is, as he journeys along, of the dignity of his companions. He is accompanied with royal honours. Not indeed like earth's mighty ones, with steel-clad attendants, which dazzle the human eye; but with the goodness and mercy of the living God. Such, we may say, is the pilgrim's body-guard as he journeys through the wilderness. And when faith has said this, what more can it say? Could heaven itself furnish more suitable companions for this chequered scene? Impossible! They are ever in attendance, always ready, equal to every emergency, more than a match for every foe; they are noble, high-born, invincible, yet gentle and kindly as the pure love of heaven. And this is no fancy picture; nothing can be more real to faith. "Surely goodness and mercy shall follow me all the days of my life."

Do think of this, O, my soul; here pause a little; meditate; let thy thoughts dwell on this blessed truth. Beware of thinking, too much of thine own condition — thine own circumstances; but think rather of thine heavenly attendants, "goodness and mercy:" and still more, think of Him who sends them and for so long a time — "all the days of thy life." Canst thou speak any more of feeling, as it were, alone in this world? Faith sees these messengers of love sent down from heaven to guard and follow thee all thy pilgrim days. But why, it may be asked, fix on goodness and mercy? Because "goodness" meets all our need; and "mercy" forgives all our faults. It is only with such that we can get along. The Good Shepherd has trod the sheep's path Himself, and He knows best what they need: not that He needed in all respects what we need; no, He was "without sin." But, as a man, He has walked the path, under Jehovah's care, along which His sheep and lambs are now passing. He goes before His flock; they follow Him.

There are three things connected with the Lord our Shepherd which all the sheep of His pasture should know well.

1. He has gone through in experience the bitterest trials of the wilderness, so that He knows every step, every difficulty, every danger of the way, from having walked it Himself.

2. He died for the sheep. Having first gone over their path, He laid down His life for them.

3. He arose again from the dead to fold, watch over and nourish the flock for which He died.

Thus He is qualified in every way to be the Shepherd of God's sheep. Hence the beautiful doxology, "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." (Heb. 13: 20, 21.)

In this beautiful sixth and closing verse our pilgrim, whom we have followed so far and so closely both in his joys and in his sorrows, may be said to have reached a moral eminence, from which he surveys the past, the present and the future. He is placed, as it were, at the centre of a circle. If we speak of christian position, the Christian, we know, is in Christ, and He is the centre of all blessing and glory. And here, in this privileged place, the believer speaks only of goodness and mercy as to the whole of his wilderness life. He knows what joys and sorrows are. His experience has been great. He knows the green pastures and the quiet waters. He has tasted, too, the bitter waters of Marah, and waded through their depths. The shadows of death have darkened his path and spread their gloom over everything in the valley. And he knows, too, the rich provisions of the King's table — the royal banquet — the anointed head and the overflowing cup. Nevertheless, in reviewing the past, in surveying the present, he can truly say, Goodness and mercy have followed me all the days of my life. And in looking on to the future, the affection of the child, the love of home, can only see a Father's house: "And I will dwell in the house of the, Lord for ever."

"Goodness and, mercy all my life

Shall surely follow me:

And in God's house for evermore

My dwelling-place shall be."

Our fellow-pilgrim, with whom we must soon part, is now calmly and triumphantly anticipating his last change. His heart with the prospect overflows with joy and praise. All is bright; but the looked-for hour of his departure is the brightest of all, and certainly must be the happiest. Thus should it be with all Christians, and especially with those who have been taught of God "TO WAIT FOR HIS SON FROM HEAVEN." This is the true hope of the church; not death, though that may take place before the Lord comes. When the great truth of the Lord's second coming has its right place in the heart, the desire to depart becomes more the power of affection than the bare belief of a doctrine. The Lord Himself, personally, is known and loved; and the heart longs to be with Him. It matters little whether the way be through the portals of death or with all saints, rapt in clouds, to meet Him in the air. (1 Thess. 1: 9, 10; 1 Thess. 4: 13-18.) Those who are taken home before the rapture have the advantage of knowing the Lord in that separate state. This will be additional and precious experience.

The position of the waiting Christian in this world may be one of great interest and usefulness, and the ties that bind him to it may be many and tender; still, when the eye of faith looks across the boundary line, and sees who are there and what is there, the heart instinctively longs to join the happy throng. The loved one or the many loved ones who have gone before are especially thought of, though there the joy of each will be the joy of all. True there will be individuality - perfect identity, but a perfect blessedness common to all.

"We look to meet our brethren

From every distant shore;-

Not one shall seem a stranger,

Though never seen before:

With angel hosts attending,

In myriads through the sky;

Yet 'midst them all, Thou only,

O Lord, wilt fix the eye."

And what grace, we may say, notwithstanding all our murmurings, to make the closing scene of our wilderness journey the happiest, the calmest and the brightest! Here the soul is near the Lord and grace shines — faith triumphs — glory dawns — and praise abounds. Placed, as it were, on the margin of the two worlds and seeing everything in the light of God's presence, divine goodness — unmixed goodness — crowns the whole path. Even as to his darkest earthly days the pilgrim can see nothing now but the goodness and mercy of God. Everything is now lost sight of but the constant, unfailing care of the Lord our Shepherd. He speaks only of the goodness that so wonderfully met all his daily need, and of the mercy that met all his daily failure.

But now the end comes — the scene closes — the Father's house is full in view. One eye alone is bright in that social circle — one heart alone is rejoicing. "I will dwell in the house of the Lord for ever." As one not long ago said to a tender-hearted parent who was greatly overcome with what seemed a last farewell: "Father — can't you — spare me? — I am only — going to Jesus — and you — shall soon follow." Such were the soothing and remarkable words of a dear daughter, who had reached the interesting age of nineteen, to an affectionate father. But who was calm — who was bright in that touching scene? She only; and many other similar words she said, but these were uttered with a look of tender sympathy for her dear father. as she observed him sink down in his chair to give vent to a flood of tears. She now sought to comfort him who had so often read and prayed by her bedside. What grace from God! What mercy to a father — to a family! His be all the praise. It is but the deep, tender sympathy of the Good Shepherd as He folds the lamb in His bosom.

And now, after many an hour's meditation with deep and mingled feelings over our beautiful twenty-third Psalm, we must leave it for other themes; but its lessons, in connection with a Father's hand, remain. He can engrave on the tablets of the heart that which the wasting hand of time can never efface. The recollections of the past may draw a shade over the present, but the future is all and only bright. The great thought in the closing words of the psalm is home. All the vicissitudes of the wilderness are over, and the only thought that now fills the mind is home - an eternal, happy home. "I will dwell in the house of the Lord for ever." There the worn and weary pilgrim finds his perfect rest; there the one who was a stranger on earth finds his heavenly home; and there the servant, whose work is finished, enters into the joy of his Lord.

"There at our Saviour's side,

In heaven our home,

We shall be glorified;

Heaven is our home!

There with the good and blest,

Those we love most and best.

We shall for ever rest,

In heaven our home!"

The Lord grant that both reader and writer may, in due time, reach that happy home! Of all thoughts — of all words, what can be sweeter to the heart than "Home, sweet home"? especially as it is presented to us by the divine Bridegroom Himself in John 14, "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also." And now, even now, may all who have followed us in our studies through the psalm be able in blessed experience to say, "Surely goodness and mercy shall follow me all the days of my life: and, I will dwell in the house of the Lord for ever."

THE CHRISTIAN AT HOME,

"THOU'RT gone up above to the mansions of glory,

Thy Saviour's loved voice has welcomed thee in;

No more the broad shadows that darkened, earth's story,

Shall sadden thy spirit with sorrow or sin.

Thou'rt gone up to swell the glad song of salvation

And praise to Jehovah, whose nature is love:

Ah! many a friend hast thou met, and relation,

Inhabitants long of the regions above.

No longer thy harp is unstrung on the willow:

Earth passed — heaven gained — never more wilt thou weep

Into silvery ripplets hath glided each billow,

The 'arms everlasting' our loved one now keep.

Thine eyes are beholding the King in His beauty;

Thine ears are attuned to new songs of renown;

Thy one great delight is His will and His glory;

He earned thy sorrows, thou wearest His crown."

MEDITATIONS ON THE EIGHTY-FOURTH PSALM.

THE EIGHTY-FOURTH PSALM is in some respects very different to the TWENTY-THIRD; still, in other respects they resemble each other, and may be profitably studied together. Both have been favourite themes of meditation with the children of God in all ages — both are practical and experimental. In the one we are introduced by the Good Shepherd to the green pastures and still waters, in the other we are led by the same hand into the courts and tabernacles of the Lord. But the way to the full blessing in both is through the valley. Whether it be the King's table or the hill of Zion, the way to both lies through the vale of tears.

The subject of the house or habitation of God occupies a large and interesting place in scripture. Thus we have the tabernacle in the wilderness, the temple in the land, the church of God now, the house of many mansions in heaven and the tabernacle of God with men in the post-millennial earth. But as our great object is the promotion and deepening of practical Christianity in the souls of our readers, we would glance, in our meditations on the eighty-fourth Psalm, at the state of things in the professing church around us. We may thus use Old Testament types and terms in illustration of New Testament truths, and of the practices of professing Christians.

Psalm 84: 1. "How amiable are thy tabernacles, O Lord of hosts." It is well with the soul when it longs after the habitation of God — when it loves the meetings of His saints because He is there. It is the divine nature breathing after the living God and desiring blessing from Him.

There may be a certain pleasure felt by some in attending a place of worship, so called, who have no divine life in their souls; but such go not to meet God. Strong emotions of a reverential kind may be awakened through tender associations, as the congregation sings,

"How lovely is Thy dwelling-place,

O Lord of hosts, to me!

The tabernacles of Thy grace.

How pleasant, Lord, they be.

We'll go into His tabernacles,

And at His footstool bow:

Arise, O Lord, into Thy rest,

Th' ark of Thy strength, and Thou."

Nevertheless, were they to be told when on the way to their accustomed meeting-place, that God was to be there, they would gladly turn back. It is only those who are born again that can say, "My heart and my flesh crieth out for the living God." Having the divine nature, we are capable of enjoying God and delighting in Him. True personal piety loves the tabernacles of the Lord. The place of His presence is the favourite resort of the devout soul. Three things are necessary to acceptable worship.

1. The divine nature as the capacity.

2. The Holy Spirit as the power.

3. The word of God as the rule.

(John 4: 23, 24.)

This is true and blessed experience, O my soul: pray, is it thine? It is only that kind of experience which all the children of God may have, even the babes in Christ. It is written, "Ye are all the children of God by faith in Christ Jesus," and surely the child is the same nature as his Father and capable of the closest fellowship with Him; but we have also His word and Spirit. True, oh most true! But art thou child-like enough to have no rule but thy Father's word, and no power but His Spirit? Is there nothing in thy religious ways which is the fruit of tradition or education? O my Father and my God, I know I am Thine — I bow to Thy truth; but oh, give me to enter more distinctly, more consciously, into the blessed realities of divine worship.

But may I ask of thee and of all to whom the question belongs — What is thy motive? what is thine object? what are thy desires in attending the meetings of God's people? Art thou quite clear about the three things? Do not the frequency, regularity and general uniformity of the services tend to weaken their proper effect on thy soul and lead thee to forget their true meaning and object? The thought of going to the habitation of God, and of being with Him there, could not fail to produce an immense effect upon us if we fully realise it. What thorough self-judgment there would be before leaving the secret chamber for the public sanctuary; and what close watchfulness over every thought, word and act while there: not that there should be the least feeling of bondage, for the Father's presence is the children's home, and the place of happy liberty. "The Father seeketh such to worship him." He not only accepts, but seeks our worship. He loves to hear His children's praise, adoration, thanks-giving. But, for this very reason, He would have their worship to be with the heart, and with the understanding also.

Oh, what a thought! What grace! God dwelling with men: not as a visitor merely, as He was with our first parents in the garden of Eden, but as a dweller. Meditate on this great truth, O my soul. Be not thoughtless or forgetful, suffer not custom to induce formality; alas, that the constant enjoyment of such privileges should' be the means of destroying their native power over our souls! Remember, oh remember, it is to the tabernacles of the Lord of hosts thou art invited. The word "tabernacle" means the dwelling of God with man. This thought of wondrous love and grace to us has been in God's mind from the beginning. He showed Moses a pattern of the tabernacle on the mount. The plan is His own; but oh, what will it be when it is fully carried out! For this we must wait until we reach our Father's house on high and also the new heavens and the new earth. Then God will have everything His own way in His own house. "And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." (Rev. 21: 3, 4.)

What a description of our future dwelling-place! Who can conceive its blessedness? But it is home — the dwelling-place of God, for the heavenly saints will be His tabernacle and yet we shall dwell with Him. What a mystery of love and glory — of grace and blessedness! And, oh, wondrous thought! this is the eternal state and home is its character. The millennium is past — the ages have run their course — eternity in its unmingled happiness is begun. And what is the symbol of its perfect blessedness? just that which has always been the symbol of God's grace and man's privilege, through the redemption which is in Christ Jesus — "The tabernacle of God." Now, the church is the "habitation of God, through the Spirit." Then it will be His tabernacle: during the millennium it will be seen as "the holy city, the new Jerusalem."

"With Him I love, in spotless white,

In glory I shall shine;

His blissful presence my delight,

His love and glory mine.

All taint of sin shall be removed.

All evil done away:

And I shall dwell with God's beloved,

Through God's eternal day."

But the leading thought in our beautiful psalm is not so much our dwelling with God, as God dwelling with as. How amiable are thy tabernacles, O Lord of hosts." At the present moment, of course, it is in the church He dwells, through the Holy Spirit. "In whom ye also are builded together for an habitation of God through the Spirit." (Eph. 2: 16-22.) Ere long the children will have reached their Father's house on high, as we have already seen; but so long as they are "passing through the valley of Baca," He graciously moves with them in their travelling tent, so that, in one sense, they are absent from His dwelling-place, the house of many mansions, and are earnestly longing to be there, as we often sweetly sing -

"Here in the body pent,

Absent from Him, I roam,

Yet nightly pitch my moving tent

A day's march nearer home.

Then shall all clouds depart,

The wilderness shall cease;

And sweetly shall each gladdened heart

Enjoy eternal peace."

But it is to the great truth of God's presence with us now in the assemblies of His saints that I desire to draw thy closest attention, O my soul. Paul says to his son Timothy, "That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth." (1 Tim. 3: 15.) Surely the consideration that He is there would lead to a spirit of worship and holy becoming watchfulness over our whole deportment. For although the house through man's failure (2 Tim. 2: 20, 21) has become "a great house" in which there are vessels "to honour, and some to dishonour," the principle of God's habitation and that which is due to His presence must remain unchangeably the same. And if we cannot say in faith, the Lord is there, what is the use of our going? It would only be a human association, however orderly, not the "habitation of God through the Spirit." It is on this blessed fact, O my soul, that I beg thy deepest meditation. "For where two or three are gathered together in my name," saith the Lord, "there am I in the midst of them." This is His pledge. He seeks not to be relieved from it; only we do relieve Him if we are gathered in any name but His. This is the condition, "gathered together in my name:" that is the pledge, "there am I in the midst of them." True, I grant, the Lord is above all our ignorance and failure, and He can be, and surely is, present in meetings where faith could not say for certain the Lord was in the midst of them. Faith is ruled by the word of God, not by the experience even of His blessing. Faith in His presence works wonders in the soul and in the assembly. It checks the pretensions of mere nature; it readily dispenses with all human inventions; it quiets all fears and gives perfect rest of heart in His all-sufficiency.

But how is it, may I ask, on what ground can God thus dwell with sinful man? This seems even more wonderful than men dwelling with God in their bodies of glory. Both are wonderful; but both are the fruit of the great work of redemption. We owe both to the blood of Jesus. Redemption is the foundation of the relationship. We never read of God dwelling with Adam in the garden of Eden though in a state of innocence. He made a happy dwelling-place for him and set him in it and it would appear that He visited him there, but He never dwelt with him. Creation could not furnish a suitable foundation for God's dwelling-place on earth.

The song of Moses (Ex. 15) is the first intimation we have of God's habitation on the earth. But now, observe, redemption, typically, is accomplished — the great deliverance is wrought. The desire of Moses is answered by the revelation of God's own eternal purpose. But He waits until His people are safely through the sea. "The Lord is my strength and song," sang Moses, "and he is become my salvation; he is my God, and I will prepare him an habitation; my father's God, and I will exalt him." Farther on he is privileged to sing God's answer to his own desire. "Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. . . . Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established." Note here, my soul, that God adds the word "holy" when speaking of His habitation — not merely "habitation" according to the desire of Moses, but "holy habitation"; and, further, it is called "the sanctuary." These expressions stamp the character of God's dwelling-place according to His mind.

Now that the work of redemption is accomplished — His people delivered out of the land of Egypt — not a hoof left behind — the song of victory on their lips and their faces Zionward, He ascends His cloudy chariot as the great "I AM," to guide them through the desert, and be their all-sufficient help in every time of need.

Learn then, O my soul, this one grand, all-pervading truth — the value of the blood of Jesus. Or, rather, seek to know God's estimate of its value. When thou hast in some good measure learnt this lesson, a thousand doubts and difficulties as to God's ways in grace with man will disappear. But who on earth can speak of its power? We know it delivers from Egypt's bondage, sin and misery, and vindicates God in showing mercy. It is the basis of all blessing from first to last; it is our title to the highest privileges and to the richest blessings of heaven. It has rent the veil, and laid open the way to the Father's throne and fitted the children to be there; it has opened to the worshipper the holy of holies; and it has unlocked to the sleeping dust of God's redeemed the portals of the tomb. It meets the highest claims of God and the deepest necessities of man.

Is it asked then, how can God dwell on earth with failing man? The answer is in the blood. Or, is it asked, how can such ever dwell with God in heaven? Again, we can only reply, the answer is in the blood. In virtue of that precious blood, faith can say - the immediateness of God's presence, in Christ, is now my happy home, and assuredly will be for ever. And so far from feeling anything like a spirit of bondage there, the blessed feeling is — at home, in happy liberty; but everywhere else is distance, bondage, misery.

"My joy was in the blood, the news of which had told me

That spotless as the Lamb of God my Father could behold me,

And all my boast was in His name

Through whom this great salvation came.

And when, with golden harps, the throne of God surrounding,

The white-robed saints around the throne their songs of joy are sounding,

With them I'll praise that precious blood

Which has redeemed our souls to God."

But before passing on to the second verse, may I have a word with those who have never felt their need, or seen the value, of the blood of Jesus? You go regularly, it may be, to what you call your place of worship; but whatever it may be to others, to you it can be no place of worship. Worship is the grace that has come down to save, re-ascending in grateful praise. But you are unpardoned, unsaved, unreconciled to God, and dare not come into His presence. His presence would be intolerable to you and your sin would be intolerable to Him. Without the pardoning, cleansing power of the blood of Jesus, you can never come happily together. Why then, oh why, be satisfied with a mere form of religion? Were God to meet you on your own ground, what would be the consequence? Nothing but the terrors of judgment against sin — nothing "but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." The "adversaries" are those who despise the blood of the covenant.

Oh then, dear friends — you who belong to that class — that large class, who pay an outward respect to religion, but have no inward grace in your souls — be warned, affectionately warned in time. The mere flickering light of profession is extinguished for ever when the Bridegroom comes. You are left in darkness, eternal darkness, just when the light is needed. The brightness of His coming will extinguish for ever the lamps of the foolish virgins. Let me entreat you then to come at once to Jesus. Come to Himself. His own word is, "Come unto me." It is not, be persuaded, go there, or do this or that, but simply, sweetly, graciously, heartily, "Come unto me," and the promise is sure, "I will give you rest." If you come to Jesus, you are God's friends; if you refuse, you are God's foes. Are you not alarmed sometimes? are you not unhappy? It must be so. Are you not going the downward road to destruction with your eyes open? Oh! what shelter, think you, would the thin veil of a little religiousness afford? It would only be the witness of your guilt, like Adam's fig-leaf apron, and aggravate your misery. Awful thought! No Jesus — no blood — no pardon — no salvation — no heaven! Oh! the thought, the dreadful thought of going down, it may be, from a well-frequented pew or from the communion table to the depths of unutterable woe.

May God in mercy save from this awful doom every precious soul that shall ever hold these lines in his hands! Him that cometh to Me, says the loving, gracious Saviour, I will in no wise cast out. The blood of Jesus Christ, God's Son, cleanseth us from all sin.

"The seraphim, with shading wings,

Whose cry through heaven's vast temple rings,

In glory serve near God's high throne:

And there may BLOOD-WASHED sinners come.

From darkness brought to wondrous light.

And called to walk with Christ in white,

Oh may our lips and lives declare

His praise, whose holy name we bear."

Psalm 84: 2. "My soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God." Here an important question presents itself — Is there any difference between the state of a believer who longs and thirsts for the courts of the Lord, and one who longs and thirsts for the Lord Himself? Most assuredly there is. Both states are good, and they may be very closely connected, but they are distinct; and both may have been the experience of the believer at different times. In the one case, blessing is desired; in the other, it is God Himself. Blessing would surely be the result in the latter case, even more abundantly than in the former; but it is not the object. If the quality of an action depends upon the motive, the difference is manifest. In the one state, self is thought of; in the other, God only. But if we compare the first two verses of this psalm with the first two of Psalm 63, we may see more clearly what the difference is.

Psalm 63, you will observe, opens differently to Psalm 84, and surely in a much higher strain. There, the desire of the soul is for God Himself. It says, with great fervour, "My God." It is fully conscious of its relationship with Him, and the blessings which flow therefrom. What state of soul can be more blessed than this? Only listen to its deep and ardent yet holy breathings, "O GOD, thou art my God; early will I seek thee: my soul thirsteth for thee . . . in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary." Psalm 84 opens with, "How amiable are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God." Here, God is known and desired, but it is in His relationship with His people — as He reveals Himself in the assembly of His saints. There it is the direct, blessed outgoing of the whole heart to Himself, abstractly, though placed in the most unfavourable circumstances, even in the dry and thirsty land, where no; water is. Here it is more like the longings of a captive Israelite, who once enjoyed the privileges of tabernacle worship, but who is now deprived of those happy seasons. Nevertheless, he who thus longs after the courts of the Lord is no stranger either to them or to the Lord who is worshipped there. It was love to the Lord, no doubt, that led the disciples, on the mount of transfiguration, to propose to make three tabernacles. The desire was that He might remain with them in the tabernacle; so that, in some cases, the tabernacles may be valued for the sake of Him who dwells there. But though the living God must ever be the real object of all the desires of the renewed soul. the blessed truth, as to the privileges of God's children, may not be fully known; and if so, the thoughts cannot rise to the proper centre.

How grateful to the heart of God must it be to see His child so longing after Himself, and so caring for His glory, as in Psalm 63; and that, too, when everything in the world is against it. But in such a case self is lost sight of, it is the divine life that breathes. What bloom — what fruit for the eye of God in this wilderness world! But this was always and perfectly so in Christ only. The world, and even Israel as God's sanctuary, was to Him a dry and thirsty land, yet His first care ever was His Father's glory. Blessed, perfect example for all the children of God! Let it be thine, I pray thee, O my soul. Let the subject command thy deepest meditation. It is worthy of thy most prayerful study and of thy closest imitation. This world never furnished for Him one drop of water to quench His thirst, or one green blade to refresh His eye; yet He complained not, but trusted in the Lord and waited for Him. All His fresh springs were on high. He drank at the fountain; yet, as man, He thirsted for God — the living God, as no one else ever did. He could say, in a sense peculiarly His own, "O GOD, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is."

But is not the Christian welcome now in those courts above, as was the once lowly Jesus Himself? Through the riches of God's grace he is. And, oh, what grace this is! His title is thine — His privileges are thine — thou art ONE with Him as the exalted Man in heaven. Let thy thoughts then, and the deep breathings of thy heart rise to their proper object. Though feeling this world's barrenness, murmur not, but send thy thoughts above and drink at the fountain there. Reckon that all thy fresh springs are in the living God — thy God and Father. Meditate on the countless blessings of accomplished redemption and of closest relationship. Know that thou art a child in the family of God — a member in the body of Christ as risen and glorified and also a servant in His kingdom. Seek, oh seek, to walk worthy of such distinguished privileges. They are now real to faith and shall, ere long, be fully manifested in the glory. And, oh, blessed truth! these relations in grace can never be disturbed. God's gifts and calling are without repentance. He never recalls His gifts, neither in time nor throughout eternity. Hast thou a gift? — wait upon it — cultivate it — be diligent in thy gift — it is thine for ever and to be used for ever for God's glory, though now we know not in what way. But, meantime, let these things be thy whole study — the one great business of all thy earthly days. The knowledge of Christ is the most excellent of all knowledge; and the science of Christianity is the most excellent of all science.

But we must take one other glance at Psalm 63 before leaving it. In place of the saint seeking his own blessing in the courts of the Lord, right as that may be, we find him longing to see the power and glory of God. "My soul thirsteth," he says, "to see thy power and thy glory, so as I have seen thee in the sanctuary." This is surely a blessed state of soul to be in, especially when in the sanctuary or seated at the Lord's table. In place of thinking about good to ourselves, we should be thinking about glory to Him. Would to God that this were more usually the case with those whose privilege it is to remember and show forth His dying love!

How differently even Christians may be occupied, though seated around the same table and eating the same bread and drinking the same wine. We speak not now of timid, doubting souls, who go there fearing and trembling, lest they should eat and drink judgment to themselves; but those who have the full assurance of pardon and acceptance. Some may be occupied with the happy associations of the place — the presence of certain friends, rather than the presence of the Lord; or, it may be, with their own refreshment. They may have come weary and thirsty, but their thoughts and desires are not rising higher than their own blessing. Of course, they know it is the Lord's table and that He is there; but such is their present state of soul, that they rise not to full occupation with Himself, or to the apprehension of His power and glory as displayed in the sanctuary. But when we have more thoroughly done with self, and are more fully occupied with Christ, it is different. He is then our all and in all — a perfect covering to the eyes — the complete filling up of the heart. We are sweetly conscious of our nearness to Him, and of our oneness with Him. We remember Him on the cross, we know Him on the throne. The effects of the cross and the effects of the glory are seen and felt. Love is lost in its object, and the disciple is lost in his Lord. He has not a breath but for His praise and not a word but for thanksgiving.

"Of the vast universe of bliss,

The Centre Thou, and Sun:

The eternal theme of praise is this,

To heaven's beloved One.

Worthy, O Lamb of God, art Thou,

That every knee to Thee should bow."

This, O my soul, is worship — true, spiritual worship; and well becomes, on all occasions, the courts of the Lord — the holy of holies. Christ has His right place in the heart and in the assembly. The Holy Ghost is ungrieved — unquenched. Is this thine own experience, may I ask? Is it thy habit, or only known at intervals and far between? There is no good reason why it should not be the uniform experience of every Christian. The blood of the sacrifice has been sprinkled seven times on the mercy seat — sin has been blotted out — the Great High Priest is in the sanctuary above and the Holy Ghost is in the assembly on earth. God is fully satisfied in Christ; He has thought of everything for us — we can only worship and adore. "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus." (Heb. 3: 1)

We now turn for a little, in our meditations on the sanctuary, to a class of hearers who stand at an infinite distance from those on whom we have been meditating. No comparison can be drawn. Outwardly, all may seem to have the same object in view; but inwardly, and in God's sight, it is far otherwise. There is reality in the one, but only formality in the other. Christians may be actuated by different motives, but all have eternal life, and, like water, this life naturally rises to its source — God in Christ. Hence the thirst for God — the living God. They cannot live in a land where no water is, they must draw from the resources of heaven to meet their need on earth. "Whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of springing up into everlasting life." (John 4: 14.) But where there is no divine life, there can be no divine motive, desire or object. The natural man rises no higher than himself: self, not God, is his centre, motive and end.

Why, then, it may be asked, does the natural man care about going to any place of worship? Various reasons might be given; but in no case could it be said that to "draw near to God" is his object, His thought is rather to appease God by going, and to keep Him at a distance. We speak now of professors who know something of God and of their own unfitness for His presence, but who attend some place of divine worship — so called.

There is in every merely natural man a dread of God. Ever since the day that "Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden," it has been so. And the truth which we have now stated then came out. "And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself." But just because man is afraid of God, he is willing to go through a certain amount of religious observances, with a view, as we have said, of appeasing or satisfying God, and thus, for the time, keeping Him at a distance. This may. not be said in so many words, or even owned, but the melancholy fact is everywhere apparent. Are not the usual carnal enjoyments of a Sunday afternoon more heartily entered into when the usual religious services have been attended to in the forenoon? And why is this? Because the neglect of religious duties would disturb the conscience and so mar the pleasure.

Miserable as this state of things may appear, it is but the necessary condition of souls not reconciled to God. Such must be the state of things between the soul and God, however fair the profession, until He is known in the Person and work of Jesus. These two words of awful depth, "without God," describe their sad condition. Nothing can be more awful. "Without God" as to every circumstance around, and "without God" as to every thought and feeling within. What a gloomy, lonely, empty scene it must be, notwithstanding the apparent gaiety and happiness of those who fill it! The immortal soul, with its noble capacities, is without its proper object. Still, while here, it is upheld by a false hope and the enemy is hindered from driving it to despair. Indeed, his object is rather to soothe and stimulate, than to awaken and alarm. The deadly sleep of sin suits his purpose better. But oh, what must the agony be when the eyes are opened in that place where no mercy can ever come — when the fearful and hopeless doom of the soul is fully realised!

Dear reader, if thou art still "without God" — a Christian only in name — oh! listen to a word of faithful warning, entreaty and encouragement. Why, oh why not give heed to these things now? Why not believe God's word now? Why not flee from the wrath to come now? The full tide of God's free grace is flowing through the land now. Whosoever will may drink of these living waters now. The door of mercy stands wide open now. The Saviour waits to welcome all who come now. None who come are cast out now. The very fountain of redeeming love is open to all now. It is free to all — it is free to thee: come — oh come — drink freely — drink abundantly — the spring can never dry up — the channel can never be choked — why not drink and live? Why content thyself with a mere empty form? Nothing short of reality will suit God. Refuse not these living waters now, lest the day come when worlds could not purchase one drop of cold water to cool thy burning tongue. Oh! what a day of grace this is, when access to the very fountain of God's love is open to the chief of sinners — to the most hollow of professors. "I will give unto him that is athirst of the fountain of the water of life freely." (Rev. 21: 9.) Now, grace is supreme, it is characterised as a sovereign. "Grace reigns through righteousness, unto eternal life, by Jesus Christ our Lord." (Rom. 5: 21.)

Oh sin not away, dear reader, this day of wondrous grace! Even now thou art an infinite loser, with all thy earthly pleasures, compared with one who can say, "O God, thou art my God." Who could describe the black desolation of a soul that is without God — without the Saviour — without the Comforter — and, consequently, without pardon — without peace — without salvation? The good things of this life may be possessed in abundance — the heart may be generous — the mind richly endowed — the associations to a wish and a capacity ample enough to enjoy them all. Still, he is "without God," and the whole system in which he moves, so far as his soul is concerned, is an utter desolation — a scene of dismal emptiness. Why, supposing he could lay his hand on all the treasures of earth and say, "these are mine," it would be but earth still, and earth only.

Nothing short of being brought to God in all the blessedness of Christ can meet the soul's need. "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. . . . Marvel not that I said unto thee, Ye must be born again." God only can fill up the dreary void of an unsaved soul. There is no life but in His favour — no rest but in His love, and no joy but in His presence. "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." Wert thou a master in Israel, and a stranger to the new birth, it would avail thee nothing. There is no heavier doom in scripture than that which is denounced against "sinners in Zion;" and no judgment so given in detail as that against Babylon. "The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (Isa. 33: 14.) This must be the fearful end, and the awful eternity of those who are not "the children of God, by faith in Christ Jesus." Outside of His presence they must be for ever. And, in saying this, we have said what is the summing up of all misery. To be outside the presence of God, is to be in the forsaken place. A thousand figures may be used to describe its desolation, but one stroke of the divine pen sums it all up in that word "forsaken." What heart would not sink there? We learn something of its terribleness from Him who was there in love for us.

It is bad enough to be "without God in this world," but what must it be in the next? Now the sinner thinks the evil day far off, hope bears him up, and he makes merry with his friends and seems quite happy. But the day will come when he must leave them all, and then, alas, the awful reality will be known. The eternity which he refused to prepare for and the wrath which he refused to flee from, are come. Behind the stroke of death which has removed him from this world, is the judgment of God against sin; and now that judgment must take its course. There is no Saviour — no intercessor at the judgment-seat. The awful sentence, "Depart from me, ye cursed, into everlasting fire," is heard. He had often listened to the invitation, "Come unto me," but heeded it not. But now, no beseeching, bitter cry can alter the sentence — he knows it. Beseeching, weeping, struggling, are in vain. He must go to his place. But alas! alas! it is the forsaken place — forsaken of God, forsaken of man: as, godless, Christless, homeless, friendless, he is cast into outer darkness. His eternal state is sealed. The gates of hell can never be opened and the chain that binds him call never be broken. Weep, weep, O my soul! lament with a sore lamentation — the fearful end of sinners in Zion" — of lifeless professors! Oh that the gospel trumpet may give a long, a loud and a certain sound everywhere — that many may be awakened ere it be too late!

Should these lines ever meet the eye of one whose conscience honestly says, "I am the man" — pause, I pray thee, and listen to a last appeal. That fearful place, shouldst thou be taken away in thy sins, must be thine for ever. Yes, painful as it is to write it — that sentence — that prison-house — that chain — that fire, must, ere long, be thine, unless there be a thorough change of mind — a genuine repentance — and a true faith in the Lord Jesus Christ. But why not be decided at once, and give thy heart to Jesus? Is it fair, I ask, to offer to Him the cold formalities of a lifeless faith, and to give thy whole heart to the world? He only, deserves the heart, and He only can lawfully demand it. But well I know thou wilt never give thy heart to Him, until thou believest that He has given His heart for thee. But when this great truth is seen, no power on earth or in hell could keep thy heart from Him. Then thy cry would be, "Oh, if I had a hundred hearts, He should have them all!"

"Take Thou our hearts, and let them be

For ever closed to all but Thee;

Thy willing servants, let us wear

The seal of love for ever there."

Let thine eye then, dear reader, be fixed on the loving Saviour, and keep it fixed there, until thy heart goes freely out to Him. It can only be drawn by what thou seest in Him. Think not of thine own heart, or of the act of surrendering it. Let Him draw it to Himself, blessed Lord! He only is worthy of it, and He only can fill it. Dwell on the love of His heart — think of the love that willingly went to the forsaken place for thee, a sinner; and if the gates of thy heart open not to the loving, long-suffering, gracious Saviour, who still knocks and still patiently waits there, all the tongues and pens in the world must prove ineffectual. The Lord grant that thy heart may be made captive by His victorious love!

"Drawn by such cords we'll onward move,

Till round the throne we meet,

And, captives in the chains of love,

Embrace our Saviour's feet."

Psalm 84: 3. "Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of hosts, my King, and my God." The tender care of God, over the least of His creatures, is here most touchingly alluded to. The psalmist, while in exile, envies them their privileges. He longs to be nestling, as it were, in the dwelling-place of God. The believer finds a perfect home and rest in God's altars; or, rather, in the great truths which they represent. Still, his confidence in God is sweetened and strengthened by the knowledge of His minute, universal, providential care. It becomes his admiring delight. "God fails not," as one has beautifully said, "to find a house for the most worthless, and a nest for the most restless of birds." What confidence this should give us! How we should rest! What repose the soul finds that casts itself on the watchful, tender care of Him who provides so fully for the need of all His creatures! We know what the expression of "nest" conveys, just as well as that of "a house." Is it not a place of security — a shelter from storm — a covert to hide one's self in, from every evil — a protection from all that can harm — a place to rest in, to nestle in, to joy in?

But there is one thing in these highly privileged birds which strikes us forcibly in our meditations — they knew not Him from whom all this kindness flowed — they knew neither His heart nor His hand. They enjoyed the rich provisions of His tender care; He thought of everything for their need, but there was no fellowship between them and the Great Giver. From this, O my soul, thou mayest learn a useful lesson. Never rest satisfied with merely frequenting such places, or with having certain privileges there; but rise in spirit, and seek, and find, and enjoy direct communion with the living God through Jesus Christ our Lord.

The heart of David turns to God Himself. "My heart and my flesh crieth out for the living God."

But that we may the better understand the true position and the spiritual meaning of the altars of God, let us take a glance for a moment at the camp in the wilderness.

Coming towards the tabernacle, we meet with the sin-offering. It is burning outside the camp. The sin with which the victim was charged, typically, is consumed there. This is the type of Christ, who knew no sin, made sin for us. The whole question of sin was settled on the cross. The sin of our nature, and the many sins of our life, were judged, condemned and put away there. The blood of the sin-offering was taken within the veil, and its body was burnt to ashes outside the camp. The apostle, in alluding to this offering, observes, "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." (Heb. 13: 11, 12.)

And now, leaving the sin-offering behind, we enter the gate of the court. The first thing that meets us here is the brazen altar, or altar of burnt-offering: sin is not the question here. That has been dealt with outside. It is the sweet-savour offering. Jesus, the spotless Lamb, is a sweet savour unto God. There is identification, with the offering on the part of the offerer, but no transfer of guilt to it. "And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him, to make atonement for him." (Lev. 1: 4.) This identification of the offerer with the offering, plainly sets forth the Christian's identification with Christ in death, resurrection, ascension and acceptance. The whole of the offering ascended as a sweet savour unto God. Infinite holiness, righteousness and love, fed upon the burnt-offering. "Therefore doth my Father love me, because I lay, down my life, that I might take it again." (John 10: 17.) The believer is one with Christ who died and rose again, and is accepted in the Beloved. When this truth is known in the soul, the believer has settled peace with God. He rests, as it were, in the altar. "Even thine altars, O Lord of hosts, my King and my God." Not that the Jew ever had what we call settled peace; "For it is not possible that the blood of bulls and of goats should take away sins." But what they could not do, Christ has done. "For by one offering he hath perfected for ever them that are sanctified." (Heb. 10) So that the spiritual meaning of the types is now more fully revealed. The darkness is past," as John says, "and the true light now shineth." Hence Jewish terms are used in the New Testament, as illustrative, rather than descriptive of christian blessing. The terms "altars," "sanctuary," "tent" and "tabernacle" are full of instruction to the Christian and are typical of that which is connected with our position, character and blessing; but it is always better to study the shadow through the substance, than the substance through the shadow.

May we not say of many now, that they still linger in the cheerless desert, and never get nearer the tabernacle than the sin-offering? Like the publican they stand afar off, and cry, "God, be merciful to me a sinner"; but we can never tread the courts of the Lord until, having seen our sins consumed in the wilderness, we pass through the gate. Then we can say with the apostle, He "who was delivered for our offences" — as the sin-offering — "was raised again for our justification" — as the burnt-offering. Then the true consequences of faith in the complete work of Christ are divinely given. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." This is christian position, and perfect rest to the heart. Being justified — having peace — standing in grace — waiting for glory. Death, judgment, sin, Satan, the world and the flesh, are all behind him, and nothing but the glory of God fills his bright future. He is to "rejoice in hope," not merely, of glory, but "of the glory of God." For a believer to remain in the barren wilderness, and cry to God for mercy as a sinner, or as a leper outside the camp, is not humility, but dishonouring to the Lord and injurious to ourselves. The Lord give us, to rest in the work finished at the brazen altar, and to worship in the sweet fragrance of the golden altar!

"O Lord, the way, the truth, the life!

Henceforth let sorrow, doubt, and strife,

Drop off like autumn leaves

Henceforth as privileged by Thee

Simple and undistracted be,

My soul which to Thee cleaves!"

We now advance to the laver. It stood between the brazen altar and the door of the tabernacle. We have the substance of this shadow in John 13. At the consecration of the priest, the entire person was washed at the laver; but this washing was never repeated. It was the sign of regeneration. "The washing of regeneration, and renewing of the Holy Ghost." We may be restored more than once, but We can only be regenerated once.

In all who would draw near to God, regeneration is the first and indispensable thing. We must first be right as to nature and then as to practice. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." But though we cannot trace or explain the operations of the Spirit in the new birth, there is no need to be perplexed or troubled with doubts as to the blessed reality. The word of God is plain. "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." And again, we read, "For ye are all the children of God by faith in Christ Jesus." The soul that has faith in Christ Jesus has been washed in the laver of regeneration and is capable of worshipping and serving God.

After the priests were duly consecrated, they only washed their hands and feet at the laver; but this they did every, time that they engaged in service, or drew near to worship. What a lesson for thee, O my soul! Weigh it well. Dismiss it not in haste. Dwell on the great practical bearing of these words, "Every time they engaged in service, or drew near to worship." Regeneration is not enough of itself for the worship and service of God; nay, more, the full assurance of pardon outside the camp, and of acceptance inside the court, are not enough; there must be personal purity — the sanctification of the heart to God, or communion with Him will be interrupted. Holiness becometh God's people — God's service — God's worship — God's house for ever. No change of dispensation can alter this. "It shall be a statute for ever to them."

On pain of death the priests were commanded to wash their hands and their feet at the laver, according to the ordinance of God. They might not always see a need for it, nevertheless they were to wash. Neither would any sort of water do, it must be the water in the laver of brass. Here again, my soul, learn another lesson; for I know of no symbol more fraught with practical lessons than the laver. Learn then, that no human resource — no merely human notion or effort, however apparently wise and prudent, can supply that which fits us for the worship and service of God. And many who are content to trust Christ for justification, believe that sanctification is a matter of attainment by their own efforts; hence their disquiet and often great trouble of soul, because they see no progress. But we must learn to find all in Christ, and make progress in our knowledge of Him and of what we have now in Him. The laver, most likely, was filled with water from the smitten rock: from the same wounded side the cleansing water and the justifying blood both flowed.

The hands and the feet characterise our works and our ways: and if we would go on happily with God, all these must be tested by His word. "Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word." "By the word of thy lips I have kept me from the paths of the destroyer." (Ps. 119: 9; Ps. 17: 4.) The word of God, acting upon the heart and conscience, through the light and power of the Holy Spirit, answers to the typical use of the laver. It is "the washing of water by the word." But if we allow in our works or ways that which the word of God condemns, the freshness and power of our christian character are gone. Solemn consideration! Would to God it were more considered! How often, alas! it happens that for some trifling vanity, Christ is lost sight of, the blood of atonement and the water of purification are forgotten, communion is interrupted, spiritual weakness follows and, it may be, doubts and fears. Under such circumstances we can only drag heavily through a service which we may not be willing openly to give up; and in some circumstances, such spiritual deadness must prove a drag upon others.

As the importance of this subject cannot be overestimated, we shall give in full the word of the Lord thereon. "And the Lord spake unto Moses, saying, Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat: when they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: so they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their "generations." (Ex. 30: 17-21.)

The force of these solemn warnings seems to be embodied in the Lord's words to Peter, "If I wash thee not, thou hast no part with me." He does not say, observe, thou hast no part in me, but no part with me. It is not a question of life in Christ, but of fellowship with Him. The meaning of the figure is plain — in going through this world of temptation and sin, after our conversion. we contract defilement by the way, which Christ only, as our great High Priest, can cleanse away. But we must be open and unreserved in our confession to Him. We must put, as it were, our soiled feet into His hands that He may wash them and wipe them with the towel wherewith He is girded. We can keep no secrets from Him. The condition of the feet proves where we have been. Deliberately to allow or indulge in anything, whether in thought, word or deed, that is contrary to Him, defiles the conscience, hinders communion and weakens our christian energies. But in the midst of much conscious weakness and failure, even with much watchfulness, let us not forget the blessed truth — the rest-giving truth — that Christ is our sanctification. In the sin-offering, we see Him as our sin-bearer; in the burnt-offering, as our risen life and acceptance; and in the laver as our complete sanctification. "Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." (1 Cor. 1: 30.)

True, He has gone to heaven, but He thinks of us there. The glory of the upper sanctuary takes not away His heart from us, nor hinders Him from waiting upon us in our need. "He loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word." (Eph. 5: 25, 26) This is what He is doing now, though in glory. But His love is the spring of all, and He willingly serves for the end which He has in view. Thy love, O most blessed Lord, is unwearied, in spite of all our carelessness, or even our heartlessness. We stand "clean every whit" before the face of God, through Thy precious blood; and now Thou art careful to maintain us in communion and service by the water of purification; but both, we know, flowed from Thy wounded side. Blessed fruits of Thy death for us!

Should not thy daily experience, O my soul, tend to deepen thy love and esteem for thy Lord? and should it not also lead thee to greater watchfulness and self-denial, lest thou shouldst grieve Him? "He that saith he abideth in him ought himself also so to walk, even as he walked" — to purify "himself, even as he is pure." How couldst thou get on one hour without Him? Think on thy many unworthy thoughts and feelings, not to speak of thy doings. And yet He keeps thee clean — "clean every whit" — clean according to the presence of God — clean according to all those relationships into which thou hast entered in Him. He girds Himself for this lowly service, though in heaven, and He restores communion and power to serve God by the Holy Ghost and the word. Oh wondrous, gracious, matchless love, that can thus serve in spite of everything! "My little children, these things write I unto you. that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." (1 John 2: 1)

We now approach, through the door of the tent, to the golden altar. By regeneration we enter into an entirely new state of things. "I will wash mine hands in innocency; so will I compass thine altar, O Lord." (Ps. 26: 6.) There were two altars; the "brazen altar," and the "golden altar." To those, no doubt, the psalmist refers, when he says, "Even thine altars, O Lord of hosts, my King, and my God." Both were made of shittim wood, which sets forth the holy humanity, the perfect manhood of the Lord Jesus. Incarnation lies at the foundation of all His work for us, and of all our blessing in Him. The one altar was overlaid with brass, the other with pure gold. The overlaying shadows forth His Godhead, but in distinct aspects. We have the same Jesus in both, but shadowed forth indifferent circumstances. In the one, humiliation and suffering; in the other exaltation and glory.

At the brazen altar we see the lowly Jesus presenting Himself of His own voluntary will, through the eternal Spirit, without spot to God. Infinite holiness and justice feed upon the ascending offering with perfect complacency; and grace — boundless grace — flows out from the God of righteousness to the chief of sinners. It is a sweet savour of rest to God — "God is glorified in him." And it is the ground of the believer's relationship, acceptance and fellowship with God and the Father.

At the golden altar we see the once lowly Jesus crowned with glory and honour. It is now the exalted Christ in His ascended glory who ever lives to make intercession for us. The brazen altar had no crown, but the golden altar had "a crown of gold round about." In His humiliation He was mocked with a crown of thorns; in His exaltation He is crowned with glory.

The golden altar is the symbol of priestly worship. There is no question here of pardon, of personal acceptance, or of sanctification. These important questions were all settled outside the house of God. Praise, thanksgiving, adoration, worship, ascend to God continually from the golden altar. Our prayers and our praises come up before God in all the sweet fragrance of the ascending incense. When the holy fire of God tested the sweet incense "beaten small," it found nothing there but the rich fragrance of the preciousness of Christ. But when the same fire tested Nadab and Abihu, alas! for poor fallen nature, no sweet incense was found there. "Our God is a consuming fire." "Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him." O reader, is thy peace made with God? If not, kiss the Son — be reconciled to the Son — be friends with the Son, before the testing time with the holy fires of God's justice come to thee. "Our God is a consuming fire." But when the holy fire of God's judgment tests the Son, all ascends as sweet incense. Nothing but perfection is found in the Man Christ Jesus. His Person, work, character and ways, all, all ascend to God as a sweet-smelling savour; and, oh! blessed be His name, the prayers and praises of the friends of the Son ascend and are accepted and shall be fragrant for ever in His sweetness.

"Unworthy is thanksgiving, a service stained with sin,

Except as Thou art living, our Priest to bear it in.

In every act of worship, in every loving deed,

Our thoughts around Thee centre, as meeting all our need.

A bond that nought can sever has fixed us on the rock,

Sin put away for ever, for all the Shepherd's flock

And, Lord, Thy perfect fitness to do a Saviour's part,

The Holy Ghost doth witness to each believer's heart.

As dews that fall on Hermon, refreshing all below,

The Spirit's holy unction doth all Thy beauty show

Ah then, how good and pleasant to worship, serve and love,

To rise o'er all things present, and taste the joys above."

Having thus glanced at what our beautiful psalm alludes to, we can now better understand the exclamation of the psalmist in the fourth verse: "Blessed are they that dwell in thy house; they will be still praising thee." Blessed indeed, we too may exclaim, and blessed shall they be for ever. They are dwellers, not visitors, in God's house. "I will dwell in the house of the Lord for ever." This is true, blessedly true, of all who trust in Jesus now. But though God's children are all priests by birth, as were the sons of Aaron, they are not all, alas! priests by consecration. (See (Ex. 29) Comparatively few know their priestly place at the golden altar. Many of them are doubting as to whether their sins, root and branch, were all consumed outside the camp; and consequently, such are afraid to come within the court, and as for being assured of their full justification and sanctification in the risen One, they gravely doubt and fear that such blessedness can ever be their happy lot. Hence that state of soul which answers to priestly consecration at the laver and happy worship at the golden altar, is unknown and unenjoyed. They are not priests by consecration.

Our text is plain. "They will be still praising thee." Doubts, fears, unsettled questions, all are gone. Such cannot exist in the holy place. All, of course, who are in Christ must be, in God's account, where He is; but all who believe in Christ do not know and believe that they are in Him, as being one with Him now. When the state of our souls answers to what is symbolised by the holy place, we can only praise. "They that dwell in thy house will be still praising thee." Then we are happily near to God, and have communion with Him in the glorified Christ through the power of the Holy Ghost.

The symbols of the holy and most holy place speak volumes as to our perfect blessedness in Christ. On the one side, as we worship at the golden altar before the veil, there is the table of show-bread — the communion table. We are nourished with the bread of life. The incarnate, crucified, risen and eternally living One is the centre and source of our communion. We are one with Him in resurrection. "The bread which we break, is it not the communion of the body of Christ?"

On the other side there is the candlestick of pure gold, shedding its sevenfold light on the communion of saints; the centre shaft of pure gold, shadowing forth Him who is the source of all light in testimony, through the power of the Holy Ghost. The rent veil reveals the ark of the covenant; this type was Israel's grand centre of old — the antitype, Christ Himself, is ours now. In fine, the Christian is placed at the very centre of God's wide circle of grace and glory, but he cannot see — he can never see its limit.

With a full heart, and a thankful heart, thou canst truly exclaim, O my soul. "Blessed are they that dwell in thy house, they will be still praising thee." But the heart does also exclaim, "Oh, why do so many still stand outside? Why do so many still prefer the wretched husks of the far country, to the fatted calf in the Father's house?" Still there is room — still there is an open door — still there is a ready welcome — and still the voice of unwearied love cries, and cries to all who will listen to His voice — "Come, come, enter while there is room — him that cometh I will in no wise cast out." May God clothe with power His own word, both spoken and written, that many precious, immortal souls may be gathered in! Amen.

"Blessed is the man whose strength is in thee: in whose heart are the ways of them." The great secret of strength in the ways of God is the full assurance of His love. When we have learnt the love that gave Jesus to die for us and the Holy Ghost to quicken and teach us, we shall be content to trust the ordering of all things for our journey homeward to Him. This is the strength of God in the soul, and this alone will give good heart for the way in which He leads, be it rough or smooth. What else could make the weary pilgrim sing on his lonely way, or the martyr glorify God in the fire? True, it is the way in which the cross is found, but it is God's way — the way home, and the heart is in it.

The desires of the renewed soul, we know, can never be fully satisfied until it reaches the Father's house on high; but till then, the way thither must be the main thing with the heart. Here pause for a little, O my soul, and meditate on this great truth. It is of daily, hourly importance; see that thou understandest it well. It will give strength and courage to thy heart, decision and firmness to thy feet, and consistency to all thy path. Do, I pray thee, dwell upon it, and dismiss it not till thou hast comprehended its meaning. Forget not the blessing here given. "BLESSED are they that dwell in thy house. . . . BLESSED is the man whose strength is in thee." Let all, then, who are now passing through the valley of Baca, comfort and strengthen themselves in the blessing of their God and Father. Who can explain the fulness of that word "blessed" when thus used of Him? And think not because the great truths of this beautiful psalm are expressed in Jewish style that their full spiritual bearing applies not to thee. God and His love — Christ and His sympathy — the Holy Ghost and His ministry — home and the way thither, are subjects for the heart, and not confined to any particular dispensation.

God alone is the strength of His people's heart from first to last. For example, when the returning wanderer knows and counts upon his father's love, his heart will be in the way that takes him home. The road may be rough and dreary, and he may have many smitings of conscience for his past undutifulness, but the thought that his father's house is at the far end of it is strength for the way, whatever the difficulties may be. Already he sees the overflowings of his father's heart, and the rough path is smoothed — the long way is shortened. The beautiful green lanes and flowery paths which lead in another direction have no attraction for him now. Once, alas! they had, but not now — they lead not to home, his heart is set on his father's house.

This is the Christian's shield — unwavering confidence, in spite of everything, in the unchangeable love of God his Father. The full assurance of heart that He changeth not is the invulnerable shield of the pilgrim. To question God's love in the trial is to drop his shield and expose his heart to the fiery darts of the devil. Every circumstance may seem as if the Lord were chastening in anger, but faith rises above the circumstances, and affirms that it is all in perfect love. How often has the timid though sincere Christian been so tempted to doubt the Father's love in the trial, that all strength for the journey seemed gone. He has felt as if he could only sit down and weep in despair.

"Is this love?" whispers the arch-fiend to the bereaved heart. What purpose could it serve to take that loved, useful and needed one away? Who can fill his or her place? Earth never can, you know. Is this what you call love? Can you believe that this is love to you? And the poor, weakly, bedridden one, he will also be sure to tempt to impatience and to hard thoughts of God. Such are the wicked suggestions — the poisoned arrows of the enemy; and which are sure to fly thick and fast into the unguarded soul, especially at a time when the heart is overwhelmed with sorrow and sorely tried by repeated disappointment. Nothing but the shield of faith can quench such darts of unbelief. Nevertheless, faith will always vindicate God and His truth, however heavy or sweeping the stroke. It will calmly rest in the truth, that the Father's love is the same — the same as when He gave His well-beloved Son to die on Calvary. Before such faith all enemies and temptations are powerless.

But sometimes in trials of lesser weight the Christian may be more off his guard, and the enemy more successful. His great object always is to weaken the believer's confidence in the kindness of God. The way to the Father's house leads out of the world, and so it must always be a path of trial, disappointment and difficulty. When dwelling in the house, as the psalmist says, we can only praise; but when on the way to it, we may have great conflict. Hence it is that when we now realise in the power of the Spirit our oneness with Christ in the presence of God, we can only worship and adore; but when meeting the practical difficulties of life, we may have much to confess and pray for.

Take an example — a common case. The young Christian has scarcely entered on the path of obedience to the Lord when he loses his situation. He may have filled it for years and all went smoothly on, but his heart is now in the ways of God according to His word, and he cannot bend so easily to certain things formerly required, which he now sees have not the sanction of God's word. Everything becomes changed: to walk and act according to the word tests all. So long as the believer walks according to traditional habits the cross is avoided. He may not think that the word condemns anything he does, but when he has been enabled to lay aside tradition, and to be guided only by the word of God, he finds out the difference. Such strictness, almost everywhere, is felt by others to be an inconvenience, and very soon unbearable. "Yea, and all that will live godly in Christ Jesus shall suffer persecution." (2 Tim. 3: 12.)

Such is often the form in which the cross has to be taken up at the present time. Nevertheless, it is a real cross, and one by which the enemy will seek to dishearten the young Christian. He may be reduced to straits and everything may seen to go against him. His trials thicken, and all looks dark. He begins to question if he has taken the right path — if he has really had divine guidance. Even his nearest kindred may little understand his course and reproach him with being righteous overmuch. Confidence in all, save in God Himself, is now gone. What a breaking down and sweeping away of all earthly and fleshly resources!

Now, we may say, he enters the valley of Baca; it is the place not only of trial, but of tears. He is brought into deep exercise of soul before God. Self is judged. This is the young Christian's valley of Baca. It is the exercise of soul, rather than the trial, that makes it a well — that digs the pools. He has now found out that a desire to live to God's glory may turn the fairest scenes and the brightest prospects of earth into a vale of tears — a place of humiliation and sorrow. But if there be simple faith in God, the dreariest part of the desert may become a fruitful field, and where nothing but disappointment and distress were expected, the richest blessings may be found. But, on the other hand, if he gets under the power of his circumstances, and is tempted to look to the world or the flesh as a resource, his tears will be yet more bitter and more abundant. The trial, no doubt, is enough to test the strongest faith and the bravest heart, especially if we have to wait long for the answer to our prayers. But our God will have us to confide in His love alone and to learn what He is to us, however painful the process.

"Who passing through the valley of Baca, make it a well; the rain also filleth the pools." This is God's way out of the world; hence the trial to nature. The great moral system of Satan in the world must be faced, and this is no easy matter. The strongest link that binds it to us must be broken, the cord that is nearest to the heart may have to be cut asunder. Thus it is called the valley of tears. The path of many for a long way, if not all the way, is watered with tears. Scarcely had the joy of conversion been tasted, in many cases, when the pain of separation from the world in some of its tenderest associations must be experienced. And how often unfaithfulness in this respect hinders the good work of God in the soul, and mars its sweetest joys! But the idol of the heart must be given up, and the heart unreservedly given to Christ. But now, the joy and the sorrow together break up the very fountains of the poor human heart, and every footstep is watered with tears. Thus all have a valley of Baca to pass through; it is the way to Zion. Even the most spiritual and devoted of the Lord's people must have the exercises of the valley.

Take two examples from scripture: Paul's thorn in the flesh, and the bereavement of the sisters at Bethany.

1. The thorn in the flesh was truly humbling to the great apostle. This is evident from what he says to the Galatians, "And my temptation which was in my flesh ye despised not." It was something that made him despicable as a preacher. And he thought, no doubt, that it would greatly hinder his usefulness; but he had to learn that the great hindrance to usefulness is the flesh. Thrice he prayed that the thorn might be removed. "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me." ( 2 Cor. 12)

What a solemn, weighty, terrible truth this is for all the Lord's servants! Weigh it well, O my soul, learn the badness of thy flesh — it is incorrigible! The flesh will make a bad use of God's purest mercies. Paul might have boasted that he had been in the third heavens, and that no one had ever been there but himself. But the Lord, in great mercy to His dear servant, met the danger in humbling him. Doubtless He could have met it otherwise, but this was the way of His love and His wisdom. O, Lord, may this painful lesson be well weighed by all Thy servants. The flesh, we see, in the best — in all, is only a hindrance in service. Oh! what need, my soul, to be daily judging the old nature, and to be daily growing in grace by feeding on Christ's fulness.

The valley of humiliation and sorrow became the place of blessing to the apostle: "And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness." When he heard these gracious words, he no longer prayed for the thorn to be taken away. Now he glories in that which had been so painful and humbling to him. "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." Now he rests in the love that had ordered everything for him and on the all-sufficiency of the Lord who was with him. In fine, he found the valley to be a well of rich blessing; rain from heaven filled the pools. When caught up to the third heavens he found the Lord there; and now while in the depths he finds the same blessed One with him there. What nearness to — what intimacy with the Lord! He knows Him on the heights and in the depths. What experience — a man in Christ in the third heavens, Christ with a man in the place of nature's weakness and sorrow! Nevertheless, Paul is in the valley of Baca, but He makes it a well, and showers from heaven fill the pools. Our blessing comes from that which has humbled us — emptied us, and taught us that difficulties and impossibilities are nothing to the Lord.

2. We turn now to the sisters in Bethany. They were much bowed down under the pressure of their circumstances. In their deep affliction they counted on the Lord's love and sympathy; they send for Him, and say, "He whom thou lovest is sick." But in place of answering their prayer according to the desires of their hearts, and with all speed, He seems rather to turn away from them and go somewhere else. Such delays are a great trial to faith and patience. But He was teaching them to wait His time, and on Him alone. We cannot hurry Him. "When he had heard therefore that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judea again." The sisters were passing through deep waters, it was indeed a vale of tears; but

"His tears ere long shall hush that fear

For every heavy heart for ever;

And we, who now His words can hear

Beyond the hills, beyond the river,

Know that as true a watch He kept

On those far heights, as at their side

Feeling the tears the sisters wept,

Marking the hour the brother died.

"No faintest sigh His heart can miss;

E'en now His feet are on the way,

With richest counter-weight of bliss

Heaped up for every hour's delay."

The Lord cannot change. Blessed, blessed truth for the, sorrowing heart! But their feelings rose above their faith and their hearts fell below their circumstances. Hence, they were disposed to blame the Lord for not coming when they sent for Him. Both Martha and Mary said, "Lord, if thou hadst been here, my brother had not died." But greater things than healing the sick were now filling His mind and the scene before Him. He could have said the word, as on other occasions, and Lazarus would have been healed; but, no; He acts "for the glory of God, that the Son of man might be glorified thereby." And when the right time was come, He takes His place in the scene of death, in resurrection power and glory. Lazarus is dead — Israel is dead — man is dead — the sisters are bereaved and desolate. But the Lord is equal to all the need. The whole scene is filled with His glory. The bursting tomb, the rising Lazarus, radiate His glory as the Son of God. By that voice, "Lazarus, come forth," the deep caverns of the grave are pierced and the sleeping dust awakes. What a testimony to the unbelieving Jews! What a rebuke to the unbelief of Martha and Mary — to the unbelief of us all in the time of affliction! He bestows life, raises the dead, glorifies God, and mingles His tears with the sorrowing ones. The mighty power of God and the tenderest human affections are perfectly displayed in this wondrous scene. O, what a meeting of the whole need of the heart — what a filling up of the pools — what showers of blessing from above are provided for all pilgrims, in all ages, when travelling through all parts of this vale of tears!

"O blessèd solace! 'Tis a Father's rod —

No rod of wrath — but of unchanging love,

No stroke inflicted which He could have spared!

Infinite wisdom has with love combined

To make the blow accomplish — and no more —

Its salutary end. A Father's rod:

The thought suppresses every falling tear —

Checks every murmur — mitigates each pang.

Unerring Parent! — Mourner! can you doubt

His faithfulness? Then look to Calvary!

Behold that bleeding, dying Lamb of God!

'Twas love for thee that sent Him from His throne,

And nailed Him there! And dare we entertain

The thought, that He whose nature and whose name

Is LOVE, could send us one superfluous pang,

Impose a needless burden, or permit

The thorn to pierce He knew would pierce in vain!

That cross becomes the blessed guarantee

That all is needed! Mercy infinite

Prevents one drop from mingling in the cup

Which could have been withheld. Thou God of love!

Vouchsafe us grace to bow beneath Thy rod;

And breathe — although it be through burning tears

And half-choked utterance — 'THY WILL BE DONE.'

Wells of Baca.

Psalm 84: 7. "They go from strength to strength; every one of them in Zion appeareth before God." Blessed indeed is the way, rough or smooth, that leads to such a glorious end — before God, in Zion — the centre of grace and glory. But it seems strange, at first sight, that pilgrims should find strength for such a journey in the valley of tears — the place of self-mortification. And yet, we may say, they could find it, in like manner, nowhere else. We are strengthened through faith in the risen Christ and in reckoning our old nature as crucified by His cross. Never, until we enter into the great truth of the cross and a risen Christ, is the strength of God perfected in us. This is the blessed teaching, though crushing work of the valley. "When I am weak," as the apostle says, "then am I strong." We go, as it were, from weakness to weakness, and yet from strength to strength. It is not merely in Paul as the Lord's servant that this grace so wonderfully shines forth, but in his felt, conscious weakness.

This is carefully to be noted. It is worthy of thy deepest meditation, O my soul. There is no truth more practical in the Christian's history and none, we fear, less understood or longer in being reached. "My strength," says the Lord, "is made perfect," not merely in my apostle, or in my servant, or in my disciple, but "in weakness." There must be acknowledged weakness before there can be known strength. But, oh! what a time we are in learning even a little of this lesson, though we have a divine Teacher. Mark the great hindrance to progress from the lowest form in the school of Christ.

Why does that newly-awakened soul refuse to believe God's word, though weeping sore to know His mind? just because self is in the way and the work of the cross is not yet learnt. Self and its feelings are treated by the anxious one as of higher authority, and more to be trusted, than the word of God. What a place to give, we may well exclaim, to mere human feelings! But how often have we heard, from the lips of such, these words, "If I could feel that I am pardoned, I would believe it." This is vain, important, unjudged self. It sits on high and judges everything as below it. And this distrustful nature and opposition to God have not yet been detected by the awakened soul! And, of course, while this is the case, there can be no peace, no rest, no assurance of salvation enjoyed. Dark despair, oftentimes, seems near at hand; and the darkness and the despair will be in proportion to the reality of God's work in the soul. The more real the work, the more real the distress if self be in the way. And this state of things must continue so long as the voice of self is listened to. It matters not what blessed things the Lord says to such in His word; they all go for nothing until self be set aside as an utterly condemned thing by the cross. This is the most subtle of Satan's snares, both with young and old.

The word of the Lord is before the soul in all its plainness and fulness. It meets every case, condition and state. The light of a cloudless sky shines on them all. But, no; it matters not. Self refuses to yield. It will readily acknowledge God's word to be true; but still says, "It is not true to me yet, for I have not experienced the change within which warrants me to believe that it is true to me." This state of mind may seem humble, but it is really pride — it is unbroken self resisting God and His word. But the controversy must go on until self is subdued. God will never yield the point — the soul must. But that may not be until after many tears and sighs, and sleepless nights. Let us mark for a moment the struggle.

God says to the awakened, restless soul, "Believe my word and you shall be perfectly happy." "No," replies the soul, "first give me to feel an inward change that the word is true to me and then I will believe it." "What!" God again says, "is not my word true, whatever your feelings may be! Can any inward change make my word more true than it is! Why should you ask for any token that my word is true?" But again the soul will venture to say, "How can I believe unless I feel?" Once more God graciously replies, "How can you feel unless you believe?" Thus the sorrowful struggle goes on, until self is lost sight of and the word of God received as the answer of His love to the anxious soul. He waits patiently in His love until His word is believed without the feelings, for that is what it must come to in all, sooner or later. In some cases the struggle is short, in others it may last a life-time. This depends on the simplicity of faith; for the feelings so much desired can only be produced by means of the written word received into the heart. Oh! that we could persuade every weary one to have done with self and to rest entirely on the sure word of God; then would they have rest and peace and joy, and then, too, they would be strong for labour in the service of Christ.

The practical importance of this point cannot be over-estimated. Thousands of true believers are kept in a state of uncertainty through looking to themselves in place of looking to Christ or through looking to their feelings instead of listening to His word. And the unhappy consequence is that they bear little testimony for Christ and do little service for Him; they are so much occupied with good-for-nothing self that the best things are lost sight of. Thus the enemy gains an advantage. Oh, that we may ever remember that all our blessing flows from the grace of God, and securely rests upon His word! And that word can never be truer or plainer that it is now. Of course, we shall, by-and-by, understand it better; but our knowledge of the word is the fruit of faith, not the ground of it. Faith bows to God's word and sets to its seal that He is true. Sweetly entering into its depths or discovering its treasures comes afterwards. We must wait on God that He, by the Holy Spirit, may shed divine light on the infinite fulness of His own word.

"Thy faith hath saved thee," is the plain word of God to all, without exception, who come to Christ — who believe in Him. Having been brought to see our need as sinners and to trust in Jesus, the full blessing of God is ours. "Blessed are all they that put their trust in him." Faith believes it just because God says it and the feelings follow. The good news fills the soul with joy unspeakable and full of glory. When self has been silenced, and the word of God allowed its right place in the heart, the believer enters, in measure, into the very joys of heaven. The precious word of God will not be truer there. Therefore we ought to know our blessing now as perfectly, though not so fully, as we shall do when enthroned and crowned in glory. But before this happy condition of soul is enjoyed, self or the flesh must be judged, broken and mortified. This needed work of self-judgment must begin with conversion and never cease while we are here. It is founded on the work of the cross. There God judged the sin of our nature and our many actual sins. (Rom. 8: 3; Heb. 9: 28; 1 Peter 2: 24.) We should have the same thoughts of sin and self and Christ and the cross as He has.

The valley of Baca sets forth the place of blessing through deep exercise of soul. When self is broken down and distrusted we go from strength to strength until we appear before God in Zion. When delivered from the galling bondage of self-occupation and the heart is happy in the liberty of Christ, we have made a fair start on our journey homewards and great blessing will be our daily portion. "Blessed is the man whose strength is in thee; in whose heart are the ways of them." (Ps. 84: 5.)

In Psalm 84: 6 we have that which characterises the way home: "Who passing through the valley of Baca make it a well; the rain also filleth the pools." And in Psalm 84: 8 we have the precious fruits and rich experience of the wilderness journey described: "They go from strength to strength; every one of them in Zion appeareth before God."

All the males of the tribes of Israel were commanded to appear before God in Jerusalem three times a year. The godly women such as Hannah and Mary, though not bound by law to go, seem to have gone also: "Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles." (Deut. 16: 16.)

The psalmist, under the guidance of the Holy Spirit, meditates in his solitude on these journeyings. He sees in vision the different tribes going up to the worship of Jehovah. His heart, like the heart of every true Israelite, longs to join them. They are in the way of blessing. In this respect the spiritual instruction of the psalm applies to the Christian as well as to the Jew. The ways of God are always ways of blessing to the soul. Doubtless these annual feasts were seasons of the deepest interest to Israel. "I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand within thy gates, O Jerusalem. . . . Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord." (Ps. 122) The numbers going up to worship must have been at times very large. This is plain from Luke 2: 44, "But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance." The many little companies meeting each other would greatly increase the general company, as they approached the city of solemnities. Brother meeting brother, and friend meeting friend, must have been the occasion of many tears, both of joy and of sorrow.

"Blessed, who, their strength on Thee reclined,

Thy seat explore with constant mind.

And, Salem's distant towers in view,

With active zeal their way pursue;

Secure, the thirsty vale they tread,

While, called from out their sandy bed —

As down in grateful showers distilled.

The heavens their kindliest moisture yield —

The copious springs their steps beguile,

And bid the cheerless desert smile.

From stage to stage advancing still,

Behold them reach fair Zion's full,

And, prostrate at the hollowed shrine,

Adore the Majesty Divine."*

* Merrick's Metrical Version of the Psalms.

As pilgrims and strangers in the valley, they met each other. They were now far from home; but they had one common feeling, one common joy and one common hope. They were all journeying to the same glorious city, the same temple and the same God. And great must have been their delight when, worn and weary with the wilderness, they caught a glimpse of the towers and palaces of their beloved Zion. "Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King." (Ps. 48) Thus it is with the Christian through the bright gleams of his blessed hope.

"Mother of cities! o'er thy head

See peace, with healing wings outspread

Delighted fix her stay.

How blest who calls himself thy friend!

Success his labours shall attend,

And safety guard his way.

Thy walls, remote from hostile fear,

Nor the loud voice of tumult hear,

Nor war's wild wastes deplore:

Here smiling plenty takes her stand.

And in thy courts, with lavish hand

Has poured forth all her store."

In these touching scenes of Israel's past history, we have their future glory brightly foreshadowed, and also the Christian's path through this world strikingly illustrated. But there is always this great difference between the Jew and the Christian — "We walk by faith, not by sight." The Jews' religion was chiefly by sight. "The law is not of faith." But alas, there is a great deal of that which is Jewish as well as Christian in many believers. Hence the large place that feelings, doings and ceremonies have with many.

It is only by faith that we know our pardon, acceptance and peace with God. And without the knowledge of these there can be no strength for the journey and no happy enjoyment of God Himself in Zion — in the riches of His grace. As all blessing flows from the grace of God and is all founded on the cross of Christ, so it all rests on His word. And the Holy Spirit, by whom we are quickened and taught, is given in connection with faith. "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?" (Gal. 3: 2.) This great doctrine of life in Christ, as unfolded by the apostle in the second chapter, and its kindred subject, "the Spirit," in the third, are both received, entered into and enjoyed by faith. "The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Whether to be "life" or "the Spirit" — eternal life or the witness of the Spirit — both are known and can only be known by faith. They are matters of revelation in the word, not merely of feelings in the soul. True, most true, the feelings will follow and answer to the truth believed. Faith and feeling go together; but faith must always have the first place. Faith, experience and practice form the threefold cord of practical Christianity.

Would to God we knew more of this — saw more of this! Meditate thereon, O my soul, and let thy one desire be to give a living manifestation thereof to thy Master's glory. God grant that these three things may never be separated in His children! Bear in mind for thyself, O my soul, that wonderful word, "I can do all things through Christ which strengtheneth me." (Phil. 4: 13.) Here observe and carefully note that it is through faith in the risen Christ that we go from strength to strength. The risen Christ, victorious over every foe, is the strength of the Christian for his journey through this world. He has his motive to devotedness in the once lowly Jesus, and strength for walk in the now exalted Christ of God. "He loved me and gave himself for me." is surely enough to command the entire consecration of the heart and life to Him. It is easy to give our hearts to Jesus when once we see that He gave His heart for us. But our strength from day to day and from one stage of our journey to another is in the risen, triumphant, glorified Christ. Blessed Lord — my Lord — Jesus — Christ — I need Thee in all Thy names and titles — I need Thee as my Jesus — my powerful motive for this sluggish — this carnal — ease-loving heart of mine. I need Thee as my Christ on high, with every enemy beneath Thy feet and beneath mine too, as one with Thee. I need Thee as my Lord — my sovereign Lord — my coming Lord — my blessed hope amidst all that would entangle and hinder me down here. Oh let my affections be governed and my character formed by my knowledge of Thee as my Lord, Jesus, Christ, through the power of the Holy Ghost!

The Christian's blessing, whether it be strength for the journey or the enjoyment of God in Zion above, is all by faith. This is the great principle of the believer's action and of his whole history on the earth. His going from strength to strength and his entering into the fulness of grace (Zion is the symbol of grace in royalty — royal grace — 2 Sam. 5) is by faith, through the power of the Holy Ghost. Hence, the tone of his spiritual condition rises or falls according to the simplicity and reality of his faith. It enters into everything — it corrects everything — it characterises everything. "Whatsoever is not of faith is sin." (Rom. 14: 23.) If this weighty truth be duly considered, the Christian will sometimes be brought to a halt on his journey. For the moment, at times, he has no word of direction. What is he to do? Go on without it? God forbid! This would be unlike his Lord, who ever waited till the word came. "It is written, that man shall not live by bread alone, but by every word of God." The word had not come — the Saviour would not eat. What must His disciples do in such a case? Stand still. And it is often very good for the soul thus to stand still. To go on without the word would be to go from weakness to weakness and not from strength to strength; and, further, it would be to lose the sense of grace — royal grace. He must now wait on God — self-judgment follows — the eye becomes single — the whole body full of light; and now he goes on his way rejoicing.

The importance of the principle of faith is great, for it includes not merely justification, but the walk of the Christian in every way, both sacred and secular. So great, so minute, so practical is this principle, that it is plainly said, "Without faith, it is impossible to please God." The well-known eleventh chapter of Hebrews is an illustration and proof of this, though the witnesses are selected from the Old Testament. It was by faith that the elders obtained a good report.

Here, for a little, O, my soul, meditate on this deeply practical truth — a truth fraught with such important results. This will be thy health and strength in divine things. Lord, give me grace patiently to study Thy word and implicitly to bow to its teaching. And may the light of Thy Holy Spirit so shine on what Thou hast revealed, that I may see its true meaning and its present application.

But why, it may be asked, so press this point? Do not all Christians most surely believe the holy scriptures? True, so far; and it is of such we speak. We are not thinking of the Rationalist but of the true Christian who believes in the plenary inspiration of scripture — in the WORDS which the Holy Ghost teaches. (1 Cor. 2: 13) But there is so much remaining of what we may call practical unbelief in many of God's children, that we feel constrained to press the point. It is by implicit, unquestioning faith in God's word that we walk in the light of His countenance — that we honour the blessed Lord in His Person and work — that we live and act in the power of an ungrieved Spirit. Surely this is all-important and worthy of being pressed. Whence come all these doubts, uncertainties and perplexities of every shade and on almost every subject, from the beginning to the end of many a Christian's course? Is it not because of the practical unbelief which still lurks in the heart? And are they not all unworthy of the relation of a child?

Is not the truth of God definite and unchangeable? Why then should that which we call faith be indefinite, uncertain, wavering? True, most true, the word of God demands our most patient, prayerful study, in dependence on the Holy Spirit; and it may be a long time before we understand many parts. of it, if ever in this world. Truth, though plainly revealed, is not necessarily plain, even to the spiritually minded, at first sight. Now "we know in part, and we prophesy in part." But should our ignorance or feeble apprehension of the truth hinder us from believing it? When grace is at work in the soul, faith rises above all these difficulties, and lays hold on the truth just because God has revealed it, and receives great blessing thereby. We pay but a poor compliment to the truth of God when we refuse to receive it heartily and implicitly because we do not understand it. This is our folly and our pride; nevertheless, "if any man will do his will, he shall know of the doctrine." When the doing of Christ's will, not our own, is our motive, progress will be sure if not rapid.

"If I say the truth," answered the blessed Lord to the Jews, "why do ye not believe me?" Here our Lord appeals to the truth of His sayings as the ground of faith. It was not a question of their intelligence, but of the truth of what He was saying. Faith, then, is the receiving as true, without question, what God declares in His word to be so. But now, have we not often, in the exercise of self-judgment, detected the absence of implicit faith in certain great truths of God's word because we do not understand them, or, as we often say, "we cannot realise them?" But what is this really? Is it not unbelief? Simple faith receives God's word as true, absolutely true, whether it be understood or not — realised or not.

But as the object of our meditations on this subject is strictly practical, and for the joy and strength of precious souls, we will illustrate what we mean by a few passages. And first, let us look at the well-known text — "The blood of Jesus Christ his Son cleanseth us from all sin." This is one of the very first truths that a newly-awakened soul must learn if it would make a fair start. But how feebly, alas, do many enter into these great truths, who have been many years converted! Yet nothing can possibly be plainer. But now suppose this truth to be received in the simplicity of faith, what would be the effect? Why, the full assurance that neither sin nor spot remained on the soul. There would be no more conscience of sins, though "in the light, as God is in the light." The purest light of heaven detects no stain on the blood-cleansed soul. The word of God says plainly enough "all sin," not some sin. Faith receives it as absolutely, unchangeably true, just because it is the word of God. But when the eye is turned away for a moment from the truth, something ventures to suggest the inquiry, "How can this be? how are we to understand it, seeing we are daily liable to sin, in thought, word and deed?" "That also is true," faith answers. "If we say that we have no sin, we deceive ourselves." But this belongs to another line of thought, to a different range of truth; and the one passage must not be brought forward to weaken the force of the other, far less to make it, as it were, untrue or uncertain. This is the working of the native, lurking unbelief of the heart, under the suggestions of Satan, and must be watched against. It is this kind of unbelief, in its many forms and degrees, that we are now seeking to detect and condemn. It is most weakening and withering to the child of God.

Be on thy guard, precious soul, lest thou shouldst be robbed of the very foundation of thy peace with God. Christ made thy peace by the blood of His cross. It is not now to make, adored and loved be His name. Honour Him with the full, unwavering confidence of thy heart. Always reason from God's heart downwards to thyself, never from the feelings of thine own heart up to Him. Hath not the Spirit of truth said, "The blood of Jesus Christ his Son cleanseth us from all sin"? But art thou disposed to inquire who are included in the "as" that are so cleansed? Most surely, all who believe in Jesus.

Hold fast this great truth, I pray thee. It is plain, positive, absolute, unchangeable. Suffer not the reasonings of thy natural mind, or other parts of God's word, to weaken its power in thy soul. When the word has gone forth from the lips of eternal truth, it can never be broken. God has said "all sin;" believe it. It may be difficult to understand or to explain; it may be opposed to thine own experience; it may be different from much that thou hast learned from other quarters; it may break to pieces some favourite system of doctrine which thou hast been building up. Well, never mind, let all the rest go. Nothing can either be true or good that contradicts the truth of God. Weigh well the thought — the precious truth - there is no limit to the cleansing power of the blood of Jesus Christ, God's Son. Be not afraid to rest upon it, to proclaim it, to affirm it. Were the heavens over thy head to open, and their full light to shine into thy soul; were every accuser from beneath to beset thee round, and count up thy many sins; and wert thou to appear as a witness against thyself — what then? No refuge could be found either in reasonings or in feelings at such a moment; but faith could rise in the full strength of God's word, nothing daunted, either by the unsullied light of heaven, or by the threatening darkness of hell, and affirm in the confidence of truth — my sins are all forgiven; they are all cleansed away: God sees none; faith sees none; not even a trace of them remains behind. "The blood of Jesus Christ his Son cleanseth us from all sin." This is God's view and God's statement of my case. He can explain it: I am not bound to do so; but I am bound to believe it. And I know and do proclaim that there is no limit to the cleansing power of the blood of Jesus Christ, God's Son. Couldst thou, O mine enemy, find out many more sins against me, millions more, my answer is, all that thou canst write under the head of sin, is gone — yes, and gone for ever. The light of heaven is my witness. God have all the glory, the blood of Christ have all the credit, I am "in the light as he is in the light." "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God" — not to heaven merely, but to God. This is faith, implicit, unquestioning faith in God's word and nothing more than He is entitled to from all His children. But, oh I what a bright and blessed type of Christianity we should see compared with what we often meet with were this the case. We turn now to another passage:

"There is therefore now no condemnation to them which are in Christ Jesus." (Rom. 8: 1) We ask ourselves, we ask the christian reader — How far have we entered into the wondrous truth of these words "in Christ Jesus"? We believe it, of course, and bless God for it; but who could explain it. save on the principle of faith? and who could receive it save on the same principle? But even faith, if mixed in any measure with reason or governed by feelings, is greatly enfeebled in its apprehension and enjoyment of the truth. Remaining unbelief mars the blessing. Reason is totally blind here. Nothing but implicit faith receives, grasps, enjoys the blessed truth.

But all is plain and simple to unquestioning faith. If a child puts his ball in a drawer, he knows where it is and how safe it is. When God says the Christian is in Christ, he ought to know where he is and how safe he is. God cannot be mistaken, neither can faith. And if Christ be at God's right hand in heaven, the Christian, in God's sight, is there too. And if Christ be in perfect rest and security there, so is the Christian. And surely, in spite of everything, the truth of God ought to be received without a question. Besides, God graciously condescends to explain to us how this is. The second verse explains the first. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Christ is our life, but He is in resurrection and free from the law of sin and death. The death and resurrection of Christ wrought the great deliverance for His people. The believer makes this marvellous blessing individual. He does not say, observe, "hath made" them free, or us free, but "me free." This is enjoyed, happy liberty. It is the voice of triumph. Now I am free — free as the power of the risen life in Christ can make me — free from the law of sin and death. My standing is no longer in the first, but in the last Adam. Hence the apostle says, verse 9, "Ye are not in the flesh," or in the first Adam state, but "in Christ Jesus," or in the last Adam state. Oh! what words are these — "Hath made me free" — yes, "me." I, who was once the miserable man in the seventh chapter, am now the happy man in the eighth — happy in Christ, as the risen, ascended and glorified Man. God has said it, faith receives it and the heart enjoys it.

We might select many other passages in illustration of our subject, but we must leave the christian reader to follow up in his own private meditations this profitable exercise. Let him for example, examine how far he has entered into the meaning of such passages as "Hath raised us up together, and made us sit together in heavenly places in Christ Jesus"; "Because as he is, so are we in this world"; "Who loved me, and gave himself for me." (Eph. 2: 6; 1 John 4: 17; Gal. 2: 20.)

"'One Spirit with the Lord:'

The Father's smile of love

Rests ever on the members here,

As on the Head above.

'One Spirit with the Lord:'

Jesus the glorified

Esteems the church for which He bled,

His body and His bride."

We now return to our instructive Psalm and meditate, for a little, on the contrast between the Jew and the Christian as therein suggested.

The Israelites required to leave their homes and journey through the valley in order to appear before God in Zion — the city of David. This was their place of worship. But it may be said of the Christian that he is toiling through the valley and reposing on Mount Zion at the same time. Such are the mysteries of faith. As a matter of fact, he is in the world; as a matter of experience, he is in the wilderness; as a matter of faith, he is in heaven. Take an example.

A young Christian may continue to live in the same family after he is converted that he lived in before his conversion. But how changed to him everything is! The blood of the Lamb is on the door-posts of his heart and he is separated from the world though still in it. But he can no longer take part in the worldly ways of the family. In following Christ he has become a witness for Him and this is unbearable. He is blamed for carrying things too far; all sympathy between him and the family is gone; now he is an alien in his father's house. This is wilderness experience and sometimes bitter enough. But amidst it all he knows his oneness with Christ in heaven and feeds on Him there. He finds, as it were, that Egypt, the wilderness and Canaan are all under the same roof. But with these he finds the blessed Lord divinely suited to each. His knowledge of Christ greatly increases. He knows that he is sprinkled with the blood, and thereby sheltered from the world's judgments; the cloud, the manna and the living water, as suited to the desert, are with him; and he also feeds on the old corn of the land. His motives — his resources — his way of life are unknown to his own family. Faith can only understand the Christian's position in this world.

Here let thy thoughts dwell for a little, O my soul. What knowest thou, experimentally, of these things? The matter is plain and must be the experience of all if the heart be for Christ ONLY. Christ is not in this world; and if the Christian has given up the world for Christ, what has he here? Nothing. What can be plainer? If he has given up all on earth for Christ in heaven he can have nothing here. This is the Christian's position in the world. He is a stranger and desolate as to the resources of earth. All must come from Christ, who is now his all and in all. Fellow-pilgrims are his companions and heaven is his resource. Hence he lives and walks by faith. "The life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me." But the resources of faith are boundless. It lays its hand on the richest treasures of heaven and says, These are mine — mine in the right of Christ — mine now — mine for ever. Such is faith; it lays hold on every good thing. Nothing is hidden from it — nothing is kept from it. What grace unfolds, faith appropriates, the heart enjoys and the life displays. Would to God it were more so — always so! but that is the principle. "All things are yours . . . ye are Christ's; and Christ is God's. (1 Cor. 3: 21-23.)

The term "Zion" in the verse before us is one of so much interest and importance, that it demands a special notice. And the more so, because it is often used by ecclesiastical writers as descriptive of the church or as synonymous with the expression "Church of God." This we believe is a mistake. It is the chosen seat of royalty during the millennial reign of Christ. The order of events connected with the advancement of David as God's elected and anointed king throws much light on the order of events in that yet future and glorious day. "They go from strength to strength; every one of them in Zion appeareth before God." Whether we view the hill of Zion historically, as in connection with David; or devotionally, as in the Psalms; or prophetically, as the throne of the Messiah's kingly power and glory — it is a place of great interest and significance.

It is first mentioned in connection with the history of David, when he became king over all Israel. "Nevertheless David took the stronghold of Zion; the same is the city of David." (2 Sam. 5: 7.) The Philistines were still in the land, and the people of Israel were in the lowest condition possible. They had chosen a king after their own hearts and now they were smarting keenly for it. Samuel had faithfully warned them and foretold what the state of things would be under their self-chosen king. But they refused his counsel, and said, "Nay; but we will have a king over us; that we also may be like the nations." (1 Sam. 8) Such is the obstinacy of self-will: and none are so deaf to all good counsel or so blind to danger as self-willed people. "We will have a king over us." Surely this was daring and dangerous ground! So it was, and it ended in the most overwhelming disasters. And such must ever be the result, when the unbroken will is allowed to act. Alas! that the Christian should ever be found, in any sphere of life, thus set on having his own will!

The Jews had not that bright, living Example before them that we have. The Master whom we follow could always say, "Lo, I come to do thy will, O God." "Not my will, but thine, be done." Besides, what happened to Israel because of their wilfulness has been written for our admonition, upon whom the ends of the world are come. Be warned then, O my soul — beware of seeking thine own will. It is always wrong. Besides, remember how blinding and hardening it is. Eyes, ears, reason, affection — all are closed and sealed up that the will may have its own way. How often it yields not, even in the presence of impending ruin, and to the most earnest pleadings of friendship. Meditate in the view of these things, O my soul, on the path of the obedient One. Follow Him. He hath left us an example that we should walk in His steps. God's will only is good. Thou wilt never seek thine own will in heaven — why here? But should the Lord suffer thee to have it, as He did Israel of old, it may be for thy sore chastening, that thou mayest learn to say, "Not my will, O Lord, but thine be done." Rather let thy prayer be, "Grant unto me, O Lord, in Thy mercy, a subject will, a chastened spirit, a tender conscience, a subdued heart, for Thine own name's sake. "

"He always wins who sides with God,

To him no chance is lost;

God's will is sweetest to him when

It triumphs at his cost.

"Ill that God blesses is our good,

And unblest good is ill;

And all is right that seems most wrong,

If it be His sweet will."

Israel could scarcely have been in a state of greater confusion and ruin than when David established his throne on mount Zion. Both the kingly and priestly departments of the nation were in great disorder. The sanctuary was defiled, the priesthood corrupted, the ark of God in captivity, and "Ichabod" written on the whole scene — the glory had departed. For this terrible state of things there was no hope, no resource, in Israel. But God in mercy interposes. He calls out David, a man after His own heart. He awakes, as it were, out of sleep. The language of Psalm 78 on this particular point is remarkable. "Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts: he put them to a perpetual reproach. Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: but chose the tribe of Judah, the mount Zion which he loved. And he built his sanctuary like high palaces, like the earth which he had established for ever. He chose David also his servant, and took him from the sheepfolds: from following the ewes great with young he brought him: to feed Jacob his people, and Israel his inheritance. So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands."

Saul was a king after the people's will, David after God's heart. Not that David always acted according to the heart of God; but he was chosen of Him. David, alas! failed, and failed grievously, and needed the mercy and forgiveness of God. Nevertheless, we often find the heart of David responding to the heart of God in a very blessed way. And who ever felt his sin more keenly than David, or confessed it more fully? Or who ever counted more thoroughly on the goodness of God for pardon and restoration? In short, he understood in a remarkable way the heart of God and the grace that dwells there.

After David had taken possession of Jerusalem, the Philistines eyed him with Jealousy. He inquires of the Lord, follows divine directions, goes out to battle, and gains signal victories over them. God is with him and directs the movements of his army. The people, under David as their leader, triumph over their enemies. A great deliverance is wrought in Israel. The downward course of things is stayed and Zion becomes the hope of the people — the resting-place of faith. The grace of God has done it. The people are greatly blessed. They find out that it is better to follow the Lord's will than their own.

David becomes a type of the Lord Jesus, not only in his rejection and suffering, but in His victories. The Lord will make war with His enemies immediately before the establishment of the millennial kingdom. The Lord will descend from heaven for the destruction of Antichrist and those confederated with him; but, like David, after His throne is established in Zion, there will still be enemies outside of the land of Israel to subdue. "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." (Ps. 110) And also, as under David the people triumphed over their enemies, so will they under Christ. "For the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. . . . And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the Lord is with them, and the riders on horses shall be confounded. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the Lord their God, and will hear them. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the Lord." (Zech. 10: 3-7.)

All this clearly enough is future. It must take place after the appearing of the Lord in glory, and before the Solomon character of His reign is established. The early part of Christ's reign will be the antitype of David's — the warrior king; Solomon typifies Christ reigning in millennial peace and glory. But we cannot pursue this subject at present, we must return to David.

Another thing now fills and occupies his mind. He was a man of faith before God as well as a man of power before his enemies. His throne was now established in power on mount Zion, but the ark of God still dwelt in the house of Obed-edom the Gittite. The ark of the covenant was the visible link of God's relationship with His people. Hence the loss of the ark was the "Ichabod" of Israel. And now, having prevailed over his enemies and united all Israel under his sceptre, his heart longs to restore the ark to the tabernacle which he had pitched for it on the hill of Zion. Here the faith and piety of David shine most brightly; and never in stronger contrast than with the house of Saul. Michal, like her father, cared nothing in heart for the glory of God. But David rejoiced to humble himself before the Lord, and reproved Michal in the strongest way. He cared for the glory of God and the welfare of His people. Neither Michal nor her father's house cared either for the one or the other. They never understood the claims of the God of Israel. They thought only of themselves. But how different it was with David! At the prospect of the ark entering the city, his heart leaps with joy. But if we would know more fully the feelings of David on this occasion, we must study carefully Psalm 132. There the Spirit of God records them as an everlasting memorial of his devotedness to God and His people! He "danced before the Lord with all his might; and David was girded with a linen ephod. So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the trumpet. . . . And they brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt-offerings and peace-offerings before the Lord. And as soon as David had made an end of offering burnt-offerings and peace-offerings, he blessed the people in the name of the Lord of hosts. And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house." (2 Sam. 6)

This was a glorious day for Israel. The long, dark night of "Ichabod" had passed away. The connection between God and His people was re-established. The bonds of the covenant were restored. The presence, power and glory of the God of Israel are now with the nation. The people are greatly blessed. They have seen a sample of the glory and tasted the blessings of the Melchisedec reign. David acts as priest. He wears a linen ephod. He is the head of the people. And now the throne of the king and the ark of God are both established on mount Zion. Hence it is that Zion acquires such an immense importance ever after. It becomes God's centre in the Holy Land: there the tribes of Israel are gathered together, every one of them appearing before God in Zion. It is also the standing witness to all nations of the activities of God's love on behalf of His people, when all was lost under law. This is the grand principle of Zion; and thereby it becomes to faith the divine guarantee of what God will do for His people in the latter day. This is clear from Revelation 14 — "And I looked, and, lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written on their foreheads." The suffering, God-fearing remnant of the latter day will be associated with the Messiah in His kingly glory, as the faithful in Israel were with David of old. The centre of His dominion and glory is the mount Zion which He loved. There the Lamb shall reign, and they follow Him whithersoever He goeth. Bright, blessed, glorious reward for sharing His rejection — for patiently waiting, in holy separation from the world, for His coming!

"He who, with hands uplifted,

Went from this earth below,

Shall come again, all gifted,

His blessing to bestow."

Here, O my soul, bow, worship, meditate. Thou art in the presence of a greater than David and of One better known to thy heart. He is thy Lord, worship thou Him. In type, principle and detail, learn of David. Himself and his history at this part are full of Christ. Mark the order of events and learn thereby something of that which is yet to come. The end may be near; faith says it surely is. Then, O wondrous thought, thou wilt be more than a student of the past; thou wilt have thy part in the scene. "When Christ, who is our life, shall appear, then shall ye also appear with him, in glory." (Col. 3: 4.) But knowest thou meantime, O, my soul, thy christian privileges? We have come to Zion now. By faith in spirit we are already come to mount Zion. Sinai is the type of man's responsibility, Zion of God's grace. What a difference! "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." (Heb. 12: 22-24.)

What are these many glories to which we are come — into which grace has introduced us? we may well exclaim. Blessed, indeed, are all they who now believe in Christ, and who are now brought, in Him, into all this wondrous glory! Such is the present portion of all who trust in Jesus. The Lord grant to any who may read this paper to feel their need of Christ and to be without rest or peace until they find both in Him. He waits to be gracious; why should any refuse such a portion? Look again, dear reader, at these verses in Hebrews 12. To know now, even now, that we are come to all this — that we are interested in all this, and that there is no fear of things going wrong in heaven, as they have done in Israel, is the soul's present rest, peace, joy and happiness. Surely it is no small matter to belong now to the church of the firstborn ones whose names are registered in heaven! The church is blessed in Christ and with Christ; and all who are converted now are called, not only to the nuptial glories of the Lamb, but to the eternal blessedness of the bride, the Lamb's wife.

Know, then, I pray thee, thy need as a lost sinner now; think of the love of Jesus in dying for such — for thee. Dost thou prefer thy sins and this world to forgiveness and Christ? Oh, if such be the case, what must the end be? Plainly, my dear reader, dost thou prefer the pains of hell for ever to that place of peculiar honour, blessedness and affection to which the church of the firstborn are called? What! prefer the blackness of darkness for ever to the light and holiness of heaven? No. I am well aware thou wouldst not say so in so many words; but do not actions speak louder than words? Break, oh break at once and for ever with everything that would keep thee from Christ. Love Him — trust Him — follow Him — serve Him. To whom wouldst thou give thy heart if not to Him who first gave Himself for thee?

Psalm 84: 8. "O Lord God of hosts, hear my prayer: give ear, O God of Jacob. Selah." The weary pilgrim is at length before God in Zion. Blessed journey that has such an end! And blessed be the God of Jacob, that the pilgrim has now and then, even on the journey, sweet foretastes of that happy end; but oh, what will it be when it is fully tasted in glory — in the Father's house on high! Till then, O my soul, fail not to drink at the fountain, though travelling through a dry and thirsty land. Faith is as welcome now in those courts above, as thou thyself wilt be at the journey's end. Thy title is as good now as it will be then; the name of Christ can never be more welcome than it is today. Oh, then, use thy title now; let heaven see what great and constant use thou canst make of that blessed name now.

In musing on these words, a solemn thought crosses the mind: Zion, or grace, is the meeting-place of God and His people. Every child of Adam, sooner or later, must meet God on one of two grounds — the ground of righteousness or the ground of grace. No one can escape, or pass unnoticed in a crowd. Each one must, individually and for himself, appear before God. "So then every one of us shall give account of himself to God." (Rom. 14: 12.) Most solemn thought, surely! But if on the ground of righteousness, all must be lost — for ever lost. Who could answer to God for one of a thousand of his many thousand sins? Hence the psalmist prays, "Enter not into judgment with thy servant: for in thy sight shall no man living be justified." (Ps. 143: 2.) Human reasoning would not avail there. But no man, even now, ever reasons in the presence of God. Clearly then, on the ground of righteousness, the soul must be hopelessly lost. God grant that my dear reader, through faith in Christ, may pass from death unto life now, and so never come into judgment. (John 5: 24.)

Grace, pure grace, is the only other ground. There is no middle ground in scripture. And he who stands before God on this ground is safe for ever. He is saved with God's great salvation. What he previously was is not thought of. He is now a true believer in Christ Jesus. He honours the Saviour with the confidence of his heart; and, in God's sight, there is nothing too good for him. He honours him in the fullest and most public way. In short, he is blessed according to the riches of divine grace and the value of the work of Christ. He fares well, yes, as well as Christ Himself! As the bride ranks with the bridegroom, as the wife ranks with the husband, so does the Christian rank with Christ in heaven. He is joined unto the Lord and one spirit with Him. Happy they who are thus done with their own works and trust only in the finished work of Christ. But tell me, O my soul, in plain terms, what is the difference today between a soul that is on the ground of grace and one that is on the ground of righteousness? Practically, the one trusts in Christ, the other trusts in himself. This is the great difference, really, between the saved and the unsaved — the Christian and the worldling. It is connection by faith with the Person of Christ that makes the difference. The one may be as full of outward religious observances as the other; but unless the heart be connected with the Person of Christ, these go for nothing. Were a schoolboy to cover his slate with ciphers, not one of them could be reckoned until he had connected them with a figure; then they would all count. Even so, a cup of cold water, given in connection with the name of Christ, shall have its eternal reward.

He who has felt his need and helplessness and trusts in Christ alone, is on the ground of the pure favour of God; but he who is still a stranger to this state, however full of good works, charities and religious duties, is on the ground of inflexible righteousness. The tree must first be made good before the fruit can be good. We must be engrafted into the living Vine and drink of the fatness of its roots, before we can bear fruit to God. Christ only can bear fruit to God; but as the tree bears fruit through its branches, so Christ bears fruit to God through His members.

Awful, indeed, must be the meeting between God and the sinner on the ground of righteousness. When the plumb-line is laid to a crooked wall, it does not make it straight, but it shows out all its crookedness. The judgment-seat will prove the sinner's condition but it can show him no favour. The day of grace is past. It is too late to cry for mercy — yes, alas! Too late when the sentence, "Depart from me" is uttered; too late when the gates of heaven are closed; too late when the gates of hell are opened; too late when Satan, whom he has served, claims him as his; too late when enclosed within those fiery walls whence none ever escape! Oh, what an end for an immortal soul! The very thought of it is overwhelming. The soul shudders in writing it. Oh, what can be done now to prevent it? is the first feeling of the heart. And yet, what can we say? The only thing that can prevent it is done already. Redemption is accomplished. Jesus died and rose again. The sure foundation of grace and glory has been laid in Zion and whosoever believeth shall never be confounded. "Christ was delivered for our offences, and was raised again for our justification." "Believe on the Lord Jesus Christ, and thou shalt be saved," are plain words; who can misunderstand their meaning? The jailer believed on the Lord Jesus Christ — he trusted in Him according to the word of the apostle and was saved, and others of his household who believed. The gospel is the same today as it was then; whosoever believeth on the Son of God hath everlasting life.

Lord of the harvest, send more labourers into the gospel field; and grant, Lord, that Thy preachers may never lose sight of the solemn results of their preaching! Surely, if preachers themselves were more alive to the awful future of a Christless soul, they would be more in earnest and more would be awakened by their warning voice. The end is near, the time is short, the coming of the Lord draweth nigh and souls — many souls — are perishing.

Let Thy word, O Lord, be clothed with power from on high, that it may be more effectual in them that hear it; and fill Thine evangelists, blessed Lord, with a burning desire — a consuming passion — for the salvation of sinners. With the fearful end of their unawakened hearers in view, may they speak plainly, pointedly, boldly, earnestly and affectionately; and may their constant prayer be, "Lord, suffer not even one precious soul to depart unimpressed, unawakened, unsaved."

"Oh speak of Jesus — of His grace,

Receiving, pardoning, blessing all;

His holy, spotless life to trace -

His words, His miracles recall:

The words He spoke, the truths He taught,

With life, eternal life, are fraught.

Oh speak of Jesus — of His death:

For sinners such as we He died.

'Tis finished.' with His latest breath

The Lord, Jehovah Jesus, cried:

That death of shame and agony

Opened the way of life to me."

While meditating on the happiness of those who had reached mount Zion, and were before God in His holy temple, the psalmist breaks forth in fervent prayer and praise. He was longing to enjoy the same privileges himself. "My soul longeth, yea, even fainteth, for the courts of the Lord." How often this has been the experience of the people of God when deprived of the public means of grace so called. There is divine reality in the fellowship of saints. "I was glad when they said unto me, Let us go into the house of the Lord." There is spiritual refreshment and blessing in meeting with those we love in the spirit. Ere long we shall meet in heaven, to part no more, and to love each other perfectly.

The mere formalist, of course, knows nothing of these exercises; but the psalmist was the opposite of a formalist. His whole heart was in the temple-worship of God, and he enters into it in spirit, though perhaps in exile. He praises God; but, owing to his position, his praise turns into prayer. "O Lord of hosts, hear my prayer: give ear, O God of Jacob."

There are two distinct thoughts of great practical value to the Christian in this short prayer. There is the sense of divine majesty in the consciousness of divine relationship. As "Lord of hosts" He is almighty in power; as the "God of Jacob" He is infinite in mercy and goodness to His people. The Jew could depend on the covenant-faithfulness of Jehovah; we, on the name of "Father" in connection with Christ. There was power to protect in the valley of Baca, and, sweeter still, grace to bless on the holy hill of Zion. It is there the happy worshipper loses sight of self and of all the troubles and trials of the way, and rejoices in the blessed consciousness of his relationship with the living God.

As Christians, we have "received the spirit of adoption, whereby we cry, Abba, Father." We are thus taught and led by the Holy Ghost Himself, to use the sweet expression of our relationship — Father. This is our happy place now, through the riches of sovereign grace. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." (Gal. 4: 6.) Only yesterday, as it were, we were far off from God and seeking happiness apart from Him; but He has had mercy — great mercy, blessed be His name — and brought us to Himself through faith in Christ Jesus. And now the children's place and the children's portion are ours — ours today — ours henceforth and for ever. Only think, O my soul, on that wondrous word which has gladdened so many hearts: "Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." Meditate, I say, on this great truth — on these very words — "no more." "Thou art no more a servant, but a son," and "an heir" — "an heir of God." Not merely, observe, an heir of heaven or of glory, but "an heir of God through Christ." Oh wondrous truth! The possessions of God are thine. And mark, too, I pray thee, that the Spirit is not speaking here of what we shall be, but of what we now are. "Thou art no more a servant, but a son." Marvellous place! Blessed privilege! glorious liberty! We can only worship and adore; nothing can be added to our possessions. His name alone have all the praise and glory. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, Now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he [Christ] is pure." (1 John 3: 1-3.)

"Once as prodigals we wandered,

In our folly, far from Thee;

But Thy grace, o'er sin abounding,

Rescued us from misery.

Thou the prodigal hast pardoned,

'Kissed us' with a Father's love,

'Killed the fatted calf,' and called us

E'er to dwell with Thee above.

Clothed in garments of salvation

At Thy table is our place;

We rejoice, and Thou rejoicest,

In the riches of Thy grace.

'It is meet,' we hear Thee saying,

'We should merry be and glad:

I have found my once lost children;

Now they live who once were dead.'"

Psalm 84: 9. "Behold, O God our shield, and look upon the face of thine anointed." What marvellous words are these! In writing them down they have touched a chord in the heart which awakens deep thoughts and feelings. The combination is beautiful and blessed — "our shield" — "thine anointed." God and the soul are brought near to each other. Their object, their centre, is one — "our" — "thine." Both are looking to the same Christ, though from different points of view. He is God's Anointed, He is thy Shield, O my soul! Dwell on this blessed theme. Precious Saviour! He glorifies God — reconciles the sinner and unites both in Himself. "I in my Father, and ye in me, and I in you." (John 14: 20.) Blessed union — fruitful in eternal unity and glory!

Never before, O my soul, hast thou so seen or felt the power of this verse; and now, "happily, patiently, deeply meditate thereon, I pray thee; while the fire burns, concentrate thy musings on this great truth. Think on the many blessings which flow from thy privileged place. All favour, all security, all happiness, both for time and eternity, are found therein.

But especially would I say, Meditate on Him who thus links every believer with God and the valley of Baca with the courts above. He who is the Father's delight — the One on whom He ever looks with perfect complacency, is every believer's hiding-place — is thy hiding-place. There thou art sheltered from every storm in this life; and there, too, as behind an invulnerable shield, thou art safe for ever. No enemy can ever break through thy sure defence. They may threaten, but can do no more. Only watch thou and never wander from thy hiding-place. Thy only security is to keep behind the shield. Thou hast all there.

"What in Thy love possess I not?

My star by night, my sun, by day,

My spring of life when parched with drought:

My wine to cheer, my bread to stay,

My strength, my shield, my safe abode,

My robe before the throne of God!"

While many, alas, are satisfied with mere formalities in religion, or with the dry discussion of doctrines, high or low, as they may be called, see thou and be occupied with Christ Himself. It is the knowledge of His Person that gives strength and joy to the soul. At all times, under all circumstances, we can say, "Look upon the face of thine anointed." We cannot always say, Look on us; but we may always say, Look on Him. In deepest sorrow through conscious failure, or in trials and difficulties through faithfulness to His name, we can ever plead with God what Christ is. God is ever well pleased with Him — ever occupied with Him as risen from the dead and exalted to His own right hand in heaven; and He would have us also to be occupied with Him as the heart's exclusive object.

True faith can only rest on God's estimate of Christ, not on inward thoughts and feelings. That which may be called the faith of the formalist rests on the ability of his own mind to judge of these matters. He trusts in himself. This is the essential difference between faith in appearance and faith in reality. The one rests in God's estimate of Christ, the other in his own. The one trusts in Christ and the other trusts in himself. But oh, how wide the difference between the two in God's sight! and, alas, how wide will be the difference for ever if no change takes place! As to thyself, dear reader, on what is thy faith, thy hope, resting? See, I beseech thee, that the word of the living God is the solid rock on which all thy expectations are built; and as one lost and ruined under sin, see that thou art looking to Jesus as thy Saviour, and resting on the word of His grace. This is saving faith. It listens only to God.

Take an example — It is on God's testimony to the blood of Christ that the conscience rests with a perfect rest, in spite of all that it feels working within; and it is only His testimony to the Person of Christ that keeps the heart peaceful and happy in spite of all circumstances. What God says must hold good and true, independently of all perplexing circumstances without and of all contrary feelings within. Thus faith argues, and argues fairly, and walks in fellowship with God. When He proclaims from heaven, "This is my beloved Son, in whom I am well pleased," the voice of faith from earth responds, "This is my beloved Saviour, in whom I am well pleased." The voices meet and agree in one. This is communion! Oh wondrous, gracious, glorious truth! The Lord's name alone have all the praise!

Yet one look more at this precious ninth verse before passing on to the tenth. The thoughts love to linger over the many lines of truth which it suggests. It begets meditation. And still the leading thought is — God looks for the believer to have the same thoughts of Christ as He has Himself. But this is the work of the Holy Spirit. We only know Christ in the proportion that He is revealed unto us by the Spirit. Hence the unspeakable importance of understanding the scriptures on this point; and of giving the Holy Spirit His right place both in our hearts and ways. "For he dwelleth with you, and shall be in you." (John 14: 17.) When this leading truth of the present period is either overlooked or practically displaced, there must be great darkness and feebleness as to the Person of Christ. "No man can say that Jesus is the Lord, but by the Holy Ghost." "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." (1 Cor. 12: 3; 1 Cor. 2: 11; John 16: 13, 14.)

The great object, we believe, of the Holy Spirit's work in us is to make good in our hearts the thoughts of God concerning Christ. This is the basis of the Christian's walking in the light as God is in the light and of worshipping Him in spirit and in truth. Indeed, all hinges, practically, on this state of soul. Our consistency, spirituality, steadfastness, devotedness and happiness are intimately connected with it. When the heart is right with Christ, both the judgment and the practice will be right. The affections govern the judgment. God's way of delivering souls from all evil, both inwardly and outwardly, is Christ. Our only strength is in being filled with Him. Light on the path and strength to walk therein flow from this.

Is it not ignorance of Christ that leads the unconverted around us to act so contrary to Him? And on the other hand, is it not the knowledge of Christ that leads to a life of holiness and peaceful godliness? And just in proportion as the Christian enjoys Christ, does he live above self and the world. And further, it is only in being occupied with Christ, as He is before God, in all His loveliness that we grow up into His likeness. This is the principle: If we would love Him more, we must be more occupied with His love to us; if we would serve Him better, we must be more occupied with His devotedness to us; if we would get rid of our spiritual deformities, we must be more occupied with His loveliness. "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2 Cor. 3: 18.)

But alas! how often it happens that even true, earnest Christians are strangers to this line of truth, this character of exercise and this fellowship with the Father and with His Son Jesus Christ. There is a constant tendency in such to be occupied with a sense of inward evil in place of Christ; consequently darkness, feebleness, a lack of communion as to Christ, must be the result. Discouraged and cast down from what takes place within, they are filled with doubts and fears. They think the heart ought to get better and not have so many bad thoughts as it once had. Most true, the Christian has to judge himself daily and hourly for everything that is contrary to Christ. But he has also another lesson to learn; namely, he has to learn to distinguish between what flows from Christ and what flows from himself. There is no good thing in nature and no good thing can ever come from it. "In me," says the great apostle "(that is, in my flesh), dwelleth no good thing." Every good thing cometh down from above. But we are slow to learn that there is nothing good towards God in our nature, and that nothing good in His sight can ever come from it.

We must live Christ if we would please God and walk in fellowship with Him; but we must first learn Him. He is our lesson. Oh! that we could impress all our readers and ourselves more deeply with the importance of this great truth! "To learn Christ — and to live Christ." "For me to live is Christ," says the apostle; and in writing to the Ephesians, he says, "But ye have not so learned Christ; if so be that ye have heard him and have been taught by him, as the truth is in Jesus." This is our lesson — the wide range of truth, as brought out and set in the light of heaven, in connection with the lowly Jesus on earth, and the exalted Christ in heaven. This, I repeat, is our lesson! He is the way, the truth and the life. The character, the reality, the truth of everything was tested by His presence on earth. All truth meets in His Person. But most and best of all, by Him we know God and are happy: and in Him as the risen, exalted and glorified Christ we know and still learn more and more of our privileges and blessings in the presence of God. "Behold, O God our shield, and look upon the face of thine anointed."

"When the hours of day are closing,

And the sun has reached the west,

Sweetly in Thy love reposing,

I would lay me on Thy breast.

Jesus, Lord, I thirst for Thee,

Thou art all in all to me.

Thou hast taught me of the union

Of my new-born soul with Thee,

And in hours of deep communion

Thou hast spoken, Lord, to me.

Jesus, now I thirst for Thee,

Thou art all in all to me."

Psalm 84: 10. "For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness." Those who only know the pleasures of the tents of wickedness, can have no proper conception of the true, solid, lasting pleasures of the courts of the Lord. Those who know both can speak positively of the difference. Who that has spent a day with God in spirit and in the varying exercises of meditation and devotion, cannot speak of its blessedness? But the testimony of scripture on the subject is full and safer to judge from.

The Spirit of truth, by Solomon, has said, "For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity." (Ecc. 7: 6.) Noisy, empty, sparkling, it may be, for a moment, and then extinguished for ever. Such, alas! is the character of the so-called pleasure in the tents of wickedness. But what shall we say of the fearful condition of those who are feeling the sharp sting of sin after the pleasure is gone? Is it not misery — great misery, even in this life? But, oh! what must it be when all its bitterness is felt in the place where hope never enters! The remembrance of those shallow, short-lived pleasures of earth will afford no relief there.

But we turn to the other and brighter side of the question and there we read of something very different — may this be the happy portion of all who read these lines! "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." (Ps. 16: 11) Which now, dear reader, may I ask, do you prefer? Ecclesiastes 7: 6 is as true as Psalm 16: 11. But the path of life in the latter and the path of folly in the former are as wide apart as heaven and hell. Which, think you, my dear reader, is the nobler, higher, manlier, worthier, wiser path? The boisterous, hollow, unmeaning mirth of the worldling, or the calm, real, lasting joy of the Christian? Do you hesitate? Need you hesitate? The Lord enable you to choose the better part — the part that shall never be taken from you. This itself is no small comfort to the believer. "Mary hath chosen that good part which shall not be taken away from her." (Luke 10: 42.) We may not always enjoy or value the good part as we ought to do, but it shall not be taken away from us. God says it, and that is enough to faith.

Besides, the same blessed truth is plainly taught in our text: "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." What a wonderful place and portion we have here! The Lord's name be praised. What a field for meditation! Enter it, my soul, I pray thee; come and meditate with spiritual power on these wonderful words, "Thy right hand" — the place of dignity, power and special privilege. "Fulness of joy" — nothing lacking. "all spiritual blessings." "Pleasures for evermore." Not only is it the place of honour and joy, but it is our everlasting place — "for evermore." "Pleasures for evermore." No alloy, no fear of these pleasures ever coming to an end — they are "for evermore."

Better, surely, better far, be in the humblest condition as to this life, with the knowledge of Jesus, than be the greatest and most exalted monarch that ever sat upon a throne without the knowledge of Jesus. From the lowest ranks in this life faith aspires to the highest enjoyments in heaven. It is high-born, high-souled, high in its aspirations and high in its destinies. It affirms that one day — a single day, spent in the house of God, is better far than a thousand spent in the tents of wickedness. And if it be so now, oh, what must it be hereafter! Then the faithful in Christ Jesus shall ascend to the house of many mansions, where there is fulness of joy and pleasures for evermore. But alas, alas, those who preferred the tents of wickedness to the company of the godly during their earthly days, can have no part or lot with them in those abodes of unmingled, neverending blessedness. May the Lord in His rich grace prevent such a fearful end in the case of all who read these meditations! And to His name alone be all the praise and glory.

"The Lamb is there, my soul -

There God Himself doth rest,

In love divine diffused through all,

With Him supremely blest.

God and the Lamb — 'tis well,

I know that source divine

Of joy and love no tongue can tell,

Yet know that all is mine."

Psalm 84: 11, 12. "For the Lord God is a sun and a shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee." We have now come to the close of our beautiful and instructive Psalm. Precious indeed, and most practical, are the many lines of truth which it has suggested for meditation. The Lord in His mercy grant that they may neither be overlooked nor forgotten. Under the head of "tabernacles" we have dwelt on the usual occupations of a Lord's day, and on the mixed multitudes that throng the various places of worship. The attractions of the world, the dangers of delay in the concerns of the soul, the full gospel, the blessedness of the saved and the misery of the lost have also been before us. Oh! that what has been written may be the means of blessing to many, but especially to many mere formal Christless professors, and to many poor careless sinners. The Lord knows how much they have both been on the writer's heart through it all. May all who have read or who may yet read these pages, be brought to Jesus and blessed with God's great salvation!

We also pray that the Lord may bless these meditations abundantly to many of His dear pilgrim saints who are now passing through the valley of Baca. Young Christians just entering on their heavenly way have been especially thought of. The Lord in His tender love and care watch over them, keep them and bless them. The offence of the cross has not yet ceased. But, the Lord be praised, there are still wells in Baca and a glorious Zion in prospect. May the faith, hope, patience and courage of Thy beloved ones, most gracious Lord, be kept strong in Thyself until they have passed the vale of tears and safely reached the mount Zion of Thy love and glory!

Like our former TWENTY-THIRD Psalm of sweetest and most cherished remembrance, the EIGHTY-FOURTH closes in heavenly brightness. In the twenty-third the believer ends his journey amidst the grateful recollections of the past, the peaceful joys of the present and the blessed assurance of a glorious future. The heart overflowing with gladness and surrounded with mercies, the worn and weary pilgrim leaves the valley and enters his Father's house — the home of never-ending love. "Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever." Thus winds up what has been often called — the children's psalm.

In like manner, we may say, concludes the eighty-fourth. Amidst the light and glory, the strength and beauty and the unmeasured goodness of God the scene closes, And thus, O my soul, observe it well, ends every believer's earthly days. Death is no longer the master, but the servant of the believer — a messenger of peace. All may not know the truth alike or enjoy it alike, but it is alike true to all. Our unbelief changes not the faithfulness of God. He changeth not, blessed be His name. The Lord God Himself is the pilgrim's sun and shield. As He said to Abraham, "Fear not, Abram; I am thy shield, and thy exceeding great reward." (Gen. 15) What had Abram to fear? we may ask; what could Abram lack, when behind such a shield and enjoying such a reward? Meditate again, I pray thee, O my soul, on these wondrous words. They are directly applicable to thyself. Thou art, in virtue of thy union with Christ in heaven, a stranger and a pilgrim on the earth.

But the great truth for the heart is not merely the thought of having "a sun and shield" as our light and protection in this world, but rather, who the sun and shield is. Not, observe, what, but who the sun and shield is. The Lord God is thy sun and shield! Blessed truth! It meets the whole need of the heart. There is no sunshine like the beams of His countenance and no shelter like the shadow of His wing. Treasure in thy heart this blessed truth — meditate thereon — make it thine own. And still dwell upon it until it has become a part of thyself. Bask, as it were, in the sunshine and repose behind the shield of thy God and Father. All must be peace and rest and light and joy and security there. No harm can ever come to thee there. It is thy Father's shield. It is well to be always in the shade as to this world, but ever in the sunshine of thy Father's face. While here below amidst all the weakness and darkness of this present scene, forget not that the Lord thy God is thy sun and shield — thy light and guidance in darkness — thy strength and protection in weakness. Thus shalt thou be effectually delivered from all doubts and fears, and filled with the full assurance of faith.

Experimentally, may I ask, my dear christian reader, dost thou feel thy heart expand and willingly open out all its folds to the gracious light of this genial sun? It invites thy fullest confidence. It will warm and enlighten, but not consume. Suffer not a dark corner to remain concealed from its searching yet cheering beams. It is fitted and intended to make thee perfectly happy. If one dark spot could remain on thy soul in heaven, it would be no heaven to thee.

But not one moment of thy history shall be left in the dark when thou art manifested before the judgment-seat of Christ. There, every moment, and all that belongs to each moment, shall be revealed in the pure light of heaven. Then thy happiness shall be complete — thy blessedness unmingled — thy song of praise on the highest keynote of heaven. All will then be fully out between the Lord and thyself. And all that has been contrary to Him in thy ways shall perish from thy remembrance and from His; and all that has been done for Him shall be graciously acknowledged and rewarded. Even a cup of cold water given to one of the least of His disciples in His name shall be remembered and rewarded for ever. No good thing will be withheld from them that walk uprightly. To walk uprightly is to walk before Him, by Him and for Him. It is only the believer's ways that are examined and estimated before the tribunal of Christ. The believer himself can never come into judgment, Christ having been judged for him. (John 5: 24.) The Lord enable us now to walk in the light as He is in the light, that now we may be made manifest unto Him. (2 Cor. 5: 10-21.)

But there are other two words in the verse before us which must be noticed ere we part with our rich and instructive Psalm. And words they are of no mean significance - "grace and glory." All blessing, both for time and eternity, is folded up in these two words. "The Lord will give grace and glory." Both come from Him and both are the fruit or expression of His love. Some have spoken of grace as the bud, and glory as the full-blown beauties of the flower. Others have said that in David and Solomon we have the illustration of both. Grace was exhibited in David and glory in Solomon. It was grace that raised David from his low estate to the highest honours; and it was the same grace that restored him when he wandered — that comforted him when in sorrow — that sustained him when in conflict, and that kept him safe until he reached his journey's end.

But when grace had done its work in David, glory shines forth in Solomon. Glory was stamped on everything under his reign. His throne, his attendants, every detail of his household, even the whole land of Israel, reflected his glory (see 2 Chr. 9: 1, 12), yet grace shone in all the glory. The two things are inseparable. All the glories of the rose are folded up in the bud. But it is chiefly in this world that grace has to do with us. This marks the great difference between grace and glory.

Grace has to do with us in our weakness, failure, sorrow; and willingly brings the needed strength, restoration, comfort and holy joy. It is the sweet and needed companion of the days of our humiliation. Oh, what a friend, what a companion, what a portion grace is for a soul in this world; and what an unspeakable blessing to know the grace of God in truth! "The Lord will give grace and glory." Forget not this, O my soul, reckon on both; on grace now, on glory hereafter. They can never fail. There is no need they cannot meet and no enemy they cannot conquer. Like the pilgrim's guardian angels, "Goodness and mercy," in the twenty-third Psalm, they surround thee on every side. Encircled indeed thou art, whether in Baca's vale, or on Zion's hill, with a heavenly company. In parting with the companion of many a happy hour, carry this thought with thee. It may give strength and courage to thy heart in a time of need. What can be more suitable for a pilgrim's path than the precious truths which are at once suggested by the beautiful symbols of a "sun and shield or by the plain but all-comprehensive words — "grace and glory"? And, as if these did not sufficiently express the love and care of thy Lord, it is added, "No good thing will he withhold from them that walk uprightly."

Say, then, O say, my soul, is not this enough? He is unwearied in His love, He is all patience in His ministry, He waits on thee in every step of thy journey. He fills the pools and wells of Baca to refresh the pilgrim on his way. What truth, oh what truth for the heart — what light for the path — what strength for conflict — what assurance of victory in His boundless grace!

Suffering first, glory follows. Take courage, my soul. "A little while" and glory will fill the wide, wide regions of thy Lord's dominions. And being with Him thou shalt be at the centre of it all. Conflict ceases there. Here grace has to struggle with our evil in many ways and sometimes it may seem doubtful which is to win the day; but the Lord gives more grace and it always triumphs. But there no evil can ever be, either to dispute or divide the scene with glory. Then, the days of evil will be past, and past for ever. Then, the Lord of glory will have everything His own way — He will form and fashion everything after His own mind — He will keep everything under His own hand and stamp everything with His own glorious image. It will then be glory, GLORY, GLORY.

Oh! blessed, happy, looked-for, longed-for day, come quickly! Oh! what a day that will be — a day of unmingled blessedness — a day of inconceivable joy, in rejoining those who have gone before — in seeing Thee, O most blessed Lord, face to face, and those once known — well known and loved on earth! Oh! day of days, second to none, save that first of all days, when Thou didst give Thyself for us — when Thou didst lay the foundation in Thy death of that day of coming glory!

"Loved ones are gone before, whose pilgrim-days are done;

I soon shall greet them on that shore, where partings are unknown.

But more than all, I long His glories to behold,

Whose smile shall fill the radiant throng with ecstasy untold.

That bright, yet tender smile — my sweetest welcome there —

Shall cheer me through the "little while" I tarry for Him here.

Thy love, most gracious Lord, my joy and strength shall be;

Till Thou shalt speak the gladdening word that bids me rise to Thee."

And now, with mingled feelings, waiting and longing for that better day, I close my meditations on our beautiful Psalm. May the Lord bless it to every reader as He has done to the writer, and more if it be His good will. And may the testimony of the psalmist, in the closing note of his sacred song, be the assurance of our hearts and the testimony of our lives henceforward and for ever. "O LORD OF HOSTS, BLESSED IS THE MAN THAT TRUSTETH IN THEE."

"I REST with Thee, Lord; whither should I go?

I feel so blest within Thy home of love.

The blessings purchased by Thy pain and woe,

To Thy poor child Thou sendest from above.

O never let Thy grace depart from me,

So shall I still abide, my Lord, with Thee.

I REST with Thee! eternal life the prize

Thou wilt bestow when faith's good fight is won.

What can earth give, but vain regrets and sighs

To the poor heart whose passing bliss is done?

For lasting joys I fleeting ones resign,

Since Jesus calls me His, and He is mine.

I REST with Thee! no other place of rest

Can now attract, no other portion please;

The soul of heavenly treasure once possest,

All earthly glory with indifference sees.

Poor world, farewell; thy splendours tempt no more;

The power of grace I feel, and thine is o'er.

I REST with Thee! with Thee whose wondrous love

Descends to seek the lost, the fallen raise.

O  that my whole of future life might prove

One hallelujah, one glad song of praise!

So shall I sing, as time's last moments flee,

Now and for ever, Lord; I REST with Thee!"

THE DWELLING-PLACE OF GOD

PARAPHRASE OF PSALM 84.

"O LORD of hosts, how lovely in mine eyes

The tents where Thou dost dwell!

For Thine abode my spirit faints and sighs —

The courts I love so well.

My longing soul is weary

Within Thy house to be;

This world is waste and dreary,

A desert land to me.

The sparrow, Lord, hath found a sheltered home,

The swallow hath her nest;

She layeth there her young, and though she roam,

Returneth there to rest.

I, to Thine altars flying,

Would there for ever be;

My heart and flesh are crying,

O living God, for Thee!

How blest are they who in Thy house abide!

Thee evermore they praise.

How strong the man whom Thou alone dost guide,

Whose heart doth keep Thy ways.

A pilgrim and a stranger,

He leaneth on Thine arm;

And Thou, in time of danger,

Doth shield him from alarm.

From strength to strength through Baca's vale of woe.

They pass along in prayer,

And gushing streams of living water flow,

Dug by their faithful care:

Thy rain is sent from heaven

To fertilise the land,

And wayside grace is given,

Till they in Zion stand.

Lord God of hosts, attend unto my prayer!

O Jacob's God, give ear!

Behold, O God our Shield, we through

Thy care Thy courts appear:

Look Thou upon the glory

Of Thine Anointed's face;

In Him we stand before Thee,

To witness of Thy grace!

One day with Thee excelleth o'er and o'er

A thousand days apart;

In Thine abode, within Thy temple-door.

Would stand my watchful heart.

Men tell me of the treasure

Hid in their tents of sin;

I look not there for pleasure,

Nor choose to enter in.

Own thou the Lord to be thy Sun, thy Shield —

No good will He withhold;

He giveth grace, and soon shall be revealed

His glory, yet untold.

His mighty name confessing,

Walk thou at peace, and free;

O Lord, how rich the blessing

Of him who trusts in Thee!"

German Choral Music.

Meditations on Christian Standing

Meditations on Christian Standing

State, Vocation, Warfare, and Hope in various aspects

Before God, the Church, and the World.

A. Miller.

Note.

The following brief "Meditations" have been written chiefly with the view of helping young Christians. The subjects embraced are both fundamental and practical; and all necessary to the complete understanding of Christianity.

As, the plenary inspiration and divine authority of the Scriptures are now so openly and daringly called in question by many, it is most needful for all, but especially for the young, to be well instructed and well grounded in the truth of God. "It is written," should be our watchword. One line of scripture is of more value than a thousand theories.

May the Lord, in His grace, be pleased to use what has been written, for His own glory, and the good of many souls. So prays, etc., A. M.

London.

CHAPTER 1.  THE CHRISTIAN'S STANDING.

EPHESIANS 1. 15-23.

THERE are two things with which every believer in Christ Jesus should be well acquainted; they are of the utmost importance to us, individually. We refer to what may be called the Christian's standing and state; his standing before God in Christ; and the state, practically, which answers to that high and holy standing.

What theme can be more uplifting and strengthening to the soul that knows the Saviour? Let it be thine, O my soul, for a little while — yea, for ever. Meditate, I beseech thee, on this soul-elevating theme! Depend, in all simplicity, on the presence of the Holy Ghost, who only can reveal the Person and position of Christ, and make good to thee, experimentally, thy place in Him. "Being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (Rom. 5: 1, 2.) Already by faith, we possess and enjoy, in Christ, everything but glory. This is plain from the passage before us. Being justified — having peace — standing in grace — waiting for glory. We only wait for glory — "the glory of God." And even with that we are now linked in the most blessed way, having Christ in the heart, the hope of glory. "To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory." Colossians 1: 27.

The Person, work, and position of Christ necessarily become, with such a theme, the blessed objects of the soul's happy meditations. His humiliation and glory, as the beloved Son of the Father, fill the whole vision of the soul. Fellowship with the Father and the Son is enjoyed. Love is created in the heart, by the contemplation of His love. In meditating on the Christian's standing and state, Christ Himself must be the centre of our thoughts and of our worshipful adoration; the heart must overflow, through nearness to Him, in grateful praise. As we stand in Him, we must know his standing in order to know our own; and as we are loved in Him, we must know the Father's love to the Son, before we can know His love to us. And surely, in the proportion that we enter into these blessed subjects, and are thus occupied with Christ, our state here below will be the reflection of our standing in Him above.

The two prayers of the apostle in his Epistle to the Ephesians most fully, and in order, bring before us the subject of our present meditations. Follow then, I pray thee, my soul, this divine order. And grant, O Lord, that I may see, in thy light, the wondrous depths and heights of thy path and glory, as the once suffering but now exalted Man; and that I may also taste the sweetness of thy love, and know the inward power of the Holy Spirit. Oh! that these fervent breathings of thy servant — so long uttered — so often read, but, alas, so little heeded — may yet be fully answered in my experience, and also in the happy experience of all who may read these meditations!

Mark then, my soul, that the apostle in Ephesians 1: 15-23, prays that the saints might know their place, or standing, in the risen and glorified Man, Christ Jesus — that they might have a deep and real apprehension of their place before God in Him, as exalted above all principalities and powers. Consistent with this truth, the saints are exhorted in the last chapter of this Epistle, to maintain their standing against every foe. "Stand therefore," says the apostle: he does not say advance; there is no higher or better place to reach. Hence the word is, "stand therefore . . . . and having done all, to stand." In Ephesians 3: 14-21 he again prays that they might know, and be in that state of soul which answers to this standing. Hence, he says nothing in the second prayer about being exalted and glorified, but rather, that they might be strengthened with might by His Spirit in the inner man — that Christ might dwell in their hearts by faith, and that they might be rooted and grounded in love. The latter is as clearly state as the former is standing.

"Secured in Christ, their Head on high.

The saints below may boldly cry —

Praise to our God, Amen!

To God in Christ all praise be given

For evermore, on earth, in heaven.

Amen! Amen! Amen!"

Observe further, in thy meditations, and carefully note as of all importance, that these two prayers are founded on the two great relationships in which God stands to Christ, and, consequently, to us in Him. This is the key to the better understanding, not only of the two prayers, but of the whole Epistle. The apostle commences with this twofold relationship, and has it in his mind all through the Epistle: "Blessed be the God and Father of our Lord Jesus Christ." He is our God and Father in Him. Immediately after our Lord arose from the dead, He made known this great truth. It is based on accomplished redemption. "Go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God." (John 20: 17.) Blessed fruit of the Saviour's death and resurrection!

The first prayer is addressed to "the God of our Lord Jesus Christ." The second, to "the Father of our Lord Jesus Christ And we find that the main thought in each prayer answers perfectly to these titles. Power and glory, as displayed in the risen Man, characterise the first. Relationship and love characterise the second. The Father loves the Son, and as Son He has His own place without being exalted. It is as man, once humbled for our sins and having glorified God in putting them away, that He is exalted, and we in Him. Love and glory are the happy themes of the truth now before us. Love to the Son — glory to the Man — and we, loved and glorified in Him, and as He is. Blessed truth! Precious to our souls! What grace! What love! What glory! Can anything but praise be heard throughout eternity?

But the fulness of these wondrous truths will be better seen as we meditate on the different parts and petitions of the two prayers.

Ephesians 1: 15, 16. "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers." How much to say of an assembly of saints — of whom could the apostle say as much now? But Christ had His right place in their hearts, and the saints, as a consequence, had theirs. These two things go together. Faith in Christ — love to the saints. The one is the fruit of the other. The saints will have a very small place in our hearts if Christ has not His own place there. Viewed in this light, "Love unto all the saints," becomes a true test of our nearness to Christ, by faith. Merely to love those that suit us — whose disposition and ways are agreeable to us, would not answer to the description here given of the Ephesians. Not that we could love all Christians alike, that would be impossible; but we are to love all as the children of God, and for what we see of Christ in them. We must look at them from His point of view, not our own. True, we may have our special friends amongst the saints of God, and it may be profitable to have such; but we must be careful in manifesting our special affection for some, lest we should wound or discourage others. Largeness of heart and true affection should be cultivated for the whole family of God.

But knowest thou, O my soul, the secret of reaching and maintaining this Christ-like condition — "Love unto all the saints" — not unto some, observe, but unto all the saints? There is only one way, we believe, of manifesting this rare feature of our practical Christianity. Know, then, that we must ourselves be living sufficiently near the Lord to see the saints in His light, and learn His thoughts about them. This, and this alone, rest assured, will lift thee above all that may be unlovely in the saints; and from being occupied with self, which always hinders our love to others. Outside of God's presence we are selfish. It is only when in His presence that we lose our selfishness. "If we walk in the light as God is in the light, we have fellowship one with another." (1 John 1: 7.) God must have the first place, if we are to love one another as His children.

Take an example: The great apostle of the Gentiles was imprisoned at Rome. Everything in his circumstances was calculated to depress and weigh him down. But they did not, they could not. And yet what position could be more trying? Cut off from his friends — from visiting the churches — from the work of the gospel — in old age — in want. And more, trial from a very different quarter came upon him; many, taking advantage of his imprisonment, became very prominent in the work of the gospel, though in a wrong spirit; "supposing," as he says, "to add affliction to my bonds." But for his unselfish, large, loving heart, this must have been a great grief to him. But the glory of Christ, and the conversion of souls, were dearer to the apostle than his personal liberty, and his share in the work; therefore, as one far above their influence, he could say, "What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." "Many who" — as one has beautifully said — "in the presence of his power and his gifts, were necessarily powerless and insignificant persons — could make themselves of some importance when, in the unsearchable but perfect ways of God, this mighty instrument of His grace was set aside; they could hope to shine and attract attention when the rays of this resplendent light were intercepted by the walls of a prison. Jealous but hidden when he was present, they availed themselves of his absence to bestir themselves — whether false brethren or jealous Christians, they sought in his absence to impair his authority in the church, and his happiness. They only added to both. God was with His servant; and instead of the self-seeking, which instigated these sorry preachers of the truth, there was found in Paul a pure desire for the proclamation of the good news of Christ, the whole value of which he deeply felt, and which he desired above all, be it in what way it might."

In writing to his beloved Philippians from the prison at Rome, his heart overflows with joy and love, in spite of everything. His joy in God abounds, and his love to the saints. The children are loved for the Father's sake, and when this is the case, all are loved. "I thank my God," he says, "upon every remembrance of you. Always in every prayer of mine for you all, making request with joy." A stream of love flowed from that dreary dungeon to the refreshing of the churches — of all the saints; and which has been flowing ever since, to the refreshing of the saints in all ages. Instead of being cast down or terrified by his enemies, he nobly rose above them all, and had his eye and his heart more effectually turned to Christ and to His saints than ever. What but conscious nearness to the Lord could give such holy victory? The enemy might be permitted to take his liberty from him, and to cast him amongst common criminals; but he could not take his Christ from him, or his love to the saints. Noble example! Blessed lesson for our souls! May we seek to learn it, and faithfully to follow it!

Ephesians 1: 17. "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him." The connection between teaching and praying is most intimate and beautiful. We naturally turn from teaching or preaching to prayer. It is God's way of relieving the heart. But for the relief which is found in prayer, the heart would, soon sink beneath the solemn responsibility of ministering in the weighty matters of the soul. Eternal things maybe seen in such a light, and realised in such power, from earnestly pressing their importance upon others, that a weight the most solemn and depressing may be left on the mind. Hence the need of a burden-bearer.

If we attach eternity to the destinies of our hearers, we invest them with an interest, an importance, and a magnitude, which are altogether overwhelming. Compared with Eternity, everything which can be reckoned by time dwindles into utter insignificancy. How, where, can relief from the pressure of such thoughts be found? Only in prayer. The testimony, the souls, the eternal results, and the conscious short-comings too, must all be cast upon God.

To this divine refuge — this place of repose and strength — the great apostle now turns. For the moment he takes the place of intercessor. And now, mark, I pray thee, my soul — carefully mark — the character of this divinely inspired prayer. Thou hast here the apostle before thee, both as a teacher and as an intercessor. Blessed example! — it is worthy of thy closest study. And first, observe the perfect harmony there is between his prayer and the truths he had just been teaching. He says nothing in his prayer about the forgiveness of sins, or that they might receive the Holy Spirit. Why is this? thou mayest inquire. The answer is, that the tone of his prayer is not below the tone of his teaching. Some seem to pull down in their prayers what they have confessedly been building up in their teaching. Not so the apostle. He is perfectly consistent. He seeks to bind up more closely in prayer what he has built up as a teacher.

The difference, we are ready to admit, between the tone of the teaching and the prayers, to which we have referred, may flow from a sense of unworthiness on the mind of him who is ministering in the things of God. And this, in its own place, is to be admired; but, nevertheless, we may falsify the word of God, and contradict our own statements by praying according to our feelings, or a supposed becoming humility. Intelligence in the word is to be looked for; it is our only safe guide, and the medium of the Holy Spirit's action. At the same time, the prayer may be a truer index of the state of the heart in the presence of God, than the doctrines which have been advanced. The Lord knows. O my soul, judge thyself! — solemnly, constantly, judge thyself! And may He enable all His servants so to judge themselves, that they may be true and real before Him and before the congregation. We now turn to the lesson taught us by the apostle.

Having addressed the saints at Ephesus as the children of God, and as blessed with all spiritual blessings in heavenly places in Christ, he could not consistently pray that they might know that God loves them, and that they were forgiven. He had taught them these blessed truths in the plainest and fullest manner. He had assured the Ephesians, and through the same epistle he assures all Christians, that they are the children of God, according to the good pleasure of His will — that they are before Him as the very delight of His heart — that they are pardoned and accepted in the Beloved — that the Holy Spirit dwells in them, both as a seal of their present salvation, and as an earnest of their future glory. These blessed truths are not only revealed to faith, but they are sealed home to the Christian's heart, through the Holy Spirit dwelling in him. "In whom also, after that ye believed, ye were sealed with [not by, observe, but with] that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory." In beautiful harmony with these and other great truths which he had taught the saints, he prays that God may give them the spirit of wisdom to understand these marvellous revelations of His grace, and that they might rise, in faith, to the height of His thoughts and counsels about them. This is the burden of his prayer.

But are Christians, let me ask, not to confess their sins and shortcomings to God their Father? Most assuredly: that is just what they need to do constantly. And they cannot walk with God unless they do; but they should never lower, by unscriptural expressions, the ground of their standing in His presence. Our standing in the presence of God is in virtue of the work of Christ, and according to the riches of God's grace; and, as these can never fail, we can never lose the place they give. Besides, it is "to the praise of the glory of his grace" that we are there. But, though we may be deeply conscious of failure as Christians, we should never take the ground of poor, unpardoned sinners before God. This would be to deny our calling, and to bring darkness, confusion, and weakness into our souls. God says we are before Him as His children, pardoned and accepted in the Beloved. We are no longer on the ground of sinners before God, but as children before the Father. In conversion the ground is changed. When born of God, we cease to be on the ground of sinners before Him, and are ever after on the ground of children in the family. True, we do not cease to be sinners, in the sense that we sin daily and hourly in thought, word, and deed. The thought of foolishness is sin; and who is not troubled with foolish thoughts? But we are to confess our faults as children before the Father, and not as sinners before God. In faithfulness to God and His word, we ought to maintain the ground on which He has set us. Not, of course, that the sin of the child is any the less, but, on the contrary, more grievous, for it is against more light, love, and grace. And, rest assured, the better we understand our calling in Christ, the deeper will be our humiliation on account of failure, and the more unreserved our confession of it. True holiness should characterise the children of God. As it is written, "Be ye holy; for I am holy." Or, in other words, the Christian's state should always answer to his standing. When it is not so, there is too good reason for humiliation and confession.

The question, you will see, is not that the Christian is any better in himself than he ever was, but that his position is changed. His standing before God is no longer in the first Adam but in the last Adam — the risen Christ. And he is expected to walk even as Christ walked. "He that saith he abideth in him ought himself also so to walk, even as he walked." Indeed, the scriptures speak of the Christian as if it were just possible for him to sin. "If," the Apostle John says, "IF any man sin, we have an advocate with the Father, Jesus Christ the righteous." The possibility of sinning is barely admitted. Such is the dignified manner of scripture, when speaking of the children of God: though, when speaking of our old nature, it affirms there is no good thing in it. And it is worthy of notice that he does not say, "If any man repent and pray for pardon, he will be forgiven;" but, "If any man sin, we have an advocate with the Father." Nevertheless, we ought to repent, and repent deeply, when conscious of failure. But, in the meantime, Christ sees to our interests in heaven, and the Holy Ghost sees to our interests on earth, so that we are well cared for; adored be the goodness of our God! What a mercy that we are in Christ's hands! How often we may sin and never be conscious of it; but Christ sees it at once, and meets the need in virtue of His blood, so that the sin never reaches the throne of God. All praise be to His blessed name! The work of Christ has set us as children in the Father's presence, and fitted us to be there; and the advocacy of Christ maintains us holy, and without blame, before Him in love. The Lord give us to be in the intelligence of scripture, both in teaching, preaching, and praying; and may we stand firm on the great truth, that the blood of Jesus Christ cleanseth us from all sin.

"GREAT ADVOCATE, Almighty Friend,

On Thee do all our hopes depend;

Our cause can never, never fail,

For Thou dost plead, and must prevail.

In every dark distressing hour,

When sin and Satan join their power,

Let this blest truth repel each dart,

That Thou dost bear us on Thy heart."

The apostle refers in his first prayer to "the God of our Lord Jesus Christ, the Father of glory." The mighty power of God, as displayed in the exaltation of Christ, and of the Christian in Him, is the prominent thought in this prayer, but not the only one. The thought suggested by the expression, "Father of glory," is sweet to the heart of the child. While we connect the idea of power with the title "God," affection is inseparably associated with the title "Father." This is most precious to the heart — it sweetens everything. While meditating in wonder and delight on the bright scene of glory which is before us, the happy thought crosses the mind, My Father's love is the spring of all that glory — the fountain of all that perfect blessedness. He is "the Father of glory."

Great indeed and wonderful is the effect of God's power as here seen by the eye of faith. It is called, "the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places." But who can speak of the happy combination of love and glory? Yet, surely, even the brightest glory is but the outward manifestation of love. Nevertheless, they go well together — we would not have them separated; and thank God, they never will be: but all will allow that love is the deeper, closer thing. Both will be seen in the millennium. Then the heavens will not be so high above the earth as they now are. They will be, as it were, together. Jacob in vision saw them united as by a ladder, and the many glories encircling the Messiah were seen from earth's point of view. Then the church will be seen in company with Christ, according to His own word in John 17 "And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."

Here all is plain as to the future. The glory which the Father gives the Son, the Son gives to us, that the world may know that the Father sent the Son, and that He loves us, as He loves the Son. When the world sees us in the same glory with Christ it will then know that we are loved with the same love. Wondrous, blessed truth! The soul can only bow in worship, while meditating on the grace that shines in these bright scenes of love and glory. "But what will it be to be there!" True, my soul, but what of the Father's house? Ah! that is the inner circle, the home of love. What is enjoyed there the world can never know. It will see the glory outside the house, but it can never gaze on the family scenes inside. Is this thy place, O my soul? It is the children's place, I answer, and we are all the children of God, by faith in Christ Jesus. His word can never be broken. All who are the children of God now, will be in the children's home then.

"O LORD! my pilgrim spirit longs

To sing the everlasting songs

Of GLORY, LOVE, and power;

When heaven and earth and all things yield,

My Saviour will be still my shield,

For He has to my soul revealed

Himself my strength and tower."

Who — O who could rest without the full assurance of an eternity of love and glory? Pray, dear reader, is this thy blessed hope? It is, surely, worthy of all thy thought — all thy attention — all thy determination; and all sacrifice too, even unto life itself, rather than lose that home of love — that eternal glory. One word settles all, "The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him." (John 3: 35, 36.) May the Lord grant unto thee; and unto all who read these pages, His own richest and everlasting blessing, and may we all meet at last in that eternally happy home. Now believe!

Ephesians 1: 18, 19. "The eyes of your understanding being enlightened: that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to usward who believe." God is the source of all blessing. This is the first thought suggested in reading these verses. He is here seen as the author — the source of it all! Blessed, precious thought for the heart! Hence it is said to be His calling — His inheritance — His power. At the same time, the blessing is presented as in Christ, and with Christ, though flowing from God as its source.

When the apostle speaks of the gospel in the commencement of his Epistle to the Romans, he characterises it as the "Gospel of God, concerning his Son Jesus Christ our Lord." There we have God as the source, and Christ as the subject of the gospel. Here, it is the bright display of His grace and love in heavenly places, to those who have been gathered to Himself by the gospel. Of course, Christ risen is the bright display to faith of all blessing. But whether it be grace and love to sinners on the earth, or to saints in heaven, the source is the same. The preaching of the gospel — the effectual call — the future glory, and the power which accompanies the truth, and gives a foretaste of the glory, are all of God. Wondrous, marvellous truth, when we think of what we are! But there is no heart in the universe that has been so revealed to us as the heart of God. He gave His Son to die for us. And who ever lay so deep in that heart as the Well-beloved? Its depths have been revealed. Oh! blessed, full, eternal, unfailing spring of all blessedness, both in time and in eternity! How the renewed soul loves to linger at the fountain! Here linger — here dwell — O my soul! It is thy place of joy and strength — thy highest privilege — thy home for ever. Thou art born of God — born from above. A man's native place is where he was born.

What can be sweeter or more strengthening to the heart than to fall back upon the thoughts and counsels of God, as the foundation of all our blessing? This ground can never, never change. Before this world was made, our redemption was planned. It was no afterthought of the divine mind. And now, the risen Christ, and the children of God raised up in Him, is the perfect answer to the eternal counsels of love. "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Ephesians 1: 7.

But here, note also, my soul, that the fountain is not only the place of sweetest delight to thyself, but of the richest blessing to others. When truly connected with the source, we become the channel of living water to others. It is said of Moses, when he fled from the face of Pharaoh to the land of Midian, that "he sat down by a well." Beautiful illustration of the Christian's privileged place! He was thus in the right position to help the daughters of Reuel to water the flock. "Moses stood up and helped them, and watered their flock. And when they came to Reuel their father, he said, How is it that ye are come so soon today? And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock." Exodus 2.

It is perfectly clear that we must be near to the well of life ourselves, if we would become the channel of living water to others. What a privilege to be enabled to roll away the stone from the well's mouth, and water the Lord's flock when it is gathered together — to be so under the guidance of the Holy Spirit as to minister the truth in due season. Blessed Lord, keep thy servants near to Thyself, that they may refresh Thy gathered saints with the pure, living waters of the sanctuary!

"Jesus! Thou art the fountain,

The deep, sweet well of love!

The streams on earth I've tasted,

More deep I'll drink above;

There to an ocean fulness,

His mercy doth expand,

And glory — glory dwelleth

In Immanuel's land."

Turn now for a little while, my soul, and meditate on the great truth of thy christian calling. "The eyes of your understanding being enlightened; that ye may know what is the hope of his calling." Nothing can be of greater importance to thee than the character of God's call. To what, in the greatness of His love, has He called thee — to what has He called every Christian? This is the question. Is it to the hope of salvation, with a measure of uncertainty or insecurity hanging over it? Most assuredly not. In Ephesians 2 it is said, "By grace are ye saved through faith." Salvation is here viewed as a present thing — as an accomplished reality to the soul. The hope of His calling is what we are called to in Christ Jesus, as the children of God. Christ risen from among the dead, triumphant over all enemies, and exalted to all honour at God's right hand in heaven, is the expression of that which we are called to enjoy by faith now, and which we shall fully enjoy with Christ in heaven for ever. Were the heavens over our head to be opened, and could we see the Man Christ Jesus there, we should then see the Christian's place, privilege, and standing in the presence of God.

"Grace begun shall end in glory;

Jesus, He the victory won;

IN HIS OWN TRIUMPHANT STORY

IS THE RECORD OF OUR OWN."

The apostle, in this part of his prayer, refers, we doubt not, to what he had written in the early part of the chapter: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will." (Ephesians 1: 3-5.) Here all is grace — grace flowing from perfect love, and for the divine glory. But God is seen alone as the Blesser. The spring and power of all the blessing here revealed are in His own heart. It takes its character from Himself. But Christ is seen as the foundation of it all. It is in Him that we are blessed. He died for us, adored be His name! and washed us from our sins in His own blood; and thus presents us to God and His Father, in the full efficacy of His work, and in the acceptancy of His Person. This is the foundation on which all blessing, both to the individual and to the church — both for time and for eternity — securely rests. "The gates of hell shall not prevail against it."

The heart of the apostle is so full of this great subject, that he breaks forth at once, without any preface, in the highest strains of praise and worship. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." All our blessings flow from the twofold relationship here introduced — God and Father. In the first message sent to the disciples by the blessed Lord, after He arose from the dead, He announces this blessed truth. "Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God." Christ Himself is the perfect man before God, and He is a Son with the Father. We are one with Him in both these relationships.

Redemption is the basis of relationship. Christ had so blotted out our sins and glorified God in His death, that the way was perfectly clear in resurrection, to introduce His disciples into the place of sons — into the same place as Himself. Oh! wondrous truth! Oh! marvellous place of blessing! But listen, O my soul, it is to the knowledge of this — the faith of this — the enjoyment of this — the practical manifestation of this, that thou art called of God. Explain it not away, I pray thee, think not that it is a mere feeling, but receive it as God's truth, as a present reality. It rests on the solid foundation of the death and resurrection of Christ. "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." (Gal. 4: 4-6.) Here again we see God as the great source of our blessing. The Son comes from God — the Spirit comes from God. God sent forth His Son — He sent forth the Spirit. We are not here said to be made sons by the Spirit, but because we are sons in Christ He sends forth the Spirit to dwell in us. Hence we have not only the place of sons, but the consciousness of sonship, by the Holy Ghost.

The unscriptural notion of many is, that the blessings of divine relationship can never be really known or enjoyed while we are in this world: whereas, in the First Epistle of John, the babes are addressed as knowing the forgiveness of their sins, and the Father. But what can be more true or real to the soul than the words of the risen Lord: "Go to my brethren, and say unto them, I ascend unto my Father and your Father; to my God and your God?" The apostle repeats the same truth, and connects with it the very highest character of blessing which is ours in Christ: "Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ."

Is thy faith then, O my soul, up to this revelation? These are the lofty heights on which thou art called to walk, in the intelligence and power of the Holy Ghost. Doubt not, fear not; God has called thee to this. It is the safest path — the path of faith. David rose in faith to the height of God's thoughts and counsels as to Israel, when he vanquished Goliath in the valley of Elah. Men of lower faith stood fearing and trembling before the boastful giant, and no doubt thought David very presumptuous. But God was honoured by the faith of David, and God honoured David. And so it must ever be. True faith can rest in nothing short of the whole counsel of God. Art thou prepared then, O my soul, to ascend these spiritual heights, and, like Israel of old, plant the sole of thy foot on thine own possessions in the heavenly places? Christ is there, my soul; be of good courage — thy standing is in Him. Thou art as safe as He is — thy security is His. The measure of His blessing is thine. We are "blessed with all spiritual blessings," not one is lacking; and they are of the highest order: they are not temporal, as was the case with the Jews. It is in the most exalted capacity of the renewed man that we enjoy these blessings, and they are adapted to that capacity, they are spiritual. They are also in the highest sphere: it is not in Canaan or Immanuel's land; these blessings are granted us in the heavenly places; they are granted us in the most excellent way, one which leaves no room for comparison, it is "in Christ." This is the children's blessing, all praise to our God and Father. It is individual: the church's blessing is spoken of afterwards. Every child of God, without exception, is blessed according to that which is due to Christ. The measure of our blessing is the measure of God's value for Christ. It is enough, O my soul. It is the largest and highest blessing revealed. We are blessed in the best place — the best company, and with the best of blessings. Here rest a little in thy meditations — dwell on these three things — the measure is that which can never be measured.

"We worship thee, FATHER and GOD!

What rich unfathomable grace,

On us, O Christ, in Thee's bestowed!

Children of wrath — our nature's place

Ransomed with blood, made ONE WITH THEE,

What lengths, breadths, heights, and depths appear!

Eternity, infinity,

Alone of grace the limits are!"

"According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." Ephesians 1: 4. This fourth verse sets before us the blessings of God's call as connected with the divine nature. The fifth, as connected with relationship. These are the two heads of blessing — nature and relationship. They are according to God, as God; and according to the Father, as the Father.

The fourth verse refers to the first. God could not have it otherwise. If we are to be brought into His presence in heaven, we must be there like Himself. Nothing less could satisfy God. He is holy, blameless, and love; and He has chosen us in Christ to be like Himself as to these moral qualities. As Father (ver. 5), He has predestinated us to the blessed intimacies and privileges of a positive relationship. Both characters of blessing, nature and sonship are united in every Christian; blessed be the God of all grace! But, for the present moment, O my soul, dwell a little on the first. It claims thy closest study. Wouldst thou be without a perfect acquaintance with that which God has chosen thee to be? Thy new nature is thyself, the old one will soon drop off. Thy divine nature is thy capacity for the enjoyment of heaven, and all that is to be found there. Now, in the capacities of this nature, we joy in God, through our Lord Jesus Christ, and have fellowship with the Father and the Son by the Holy Ghost. Better than this, we may truly say, can never be found, even in heaven itself; but we shall know it better and enjoy it more when all hindrances are removed.

It is God Himself that has chosen us in Christ to be holy and without blame before Him in love. The thought — the choice — the love, are His own. His be all the praise and glory. Man had no voice in this matter. It was before, the foundation of the world. All is according to God, and worthy of Himself. It is the necessity of His nature and character, to have those that are near Him, like Himself. It must be so. The principle is universal. The man of letters chooses for his companions literary men; and we all choose to have with us and around us those that are suitable to our nature and ways. God acts upon this principle in the fourth verse. He is holy and blameless and love, and those that are to be with Him for ever must be suitable to Him. But on the other hand, it is equally the necessity of His being to exclude all evil from His presence. Far, far from the God of holiness must all evil be removed. Solemn thought, when we think of many around us. But the day will come, when not only the evil doer, but all evil, shall be cast into the lake of fire (Rev. 21: 8), all must be banished from the presence of God. He could not suffer the least stain of sin in the most distant part of His dominions, far less on those who are near Him. The following lines are sweet to the renewed mind:

"All taint of sin shall be removed,

All evil done away;

And I shall dwell with God's beloved,

Through God's eternal day."

Oh! that the unbelieving, unpardoned, uncleansed sinner would think of this now. Then, it will be too late. Now the fountain is open for sin and for uncleanness, and whosoever will may come and wash and be clean. "I will give unto him that is athirst of the fountain of the water of life freely." Hear, hear, O sinner, hear these gracious words! They are placed by the very side of that awful verse about the lake of fire. God has thus placed, as it were, side by side, the fountain of living waters, and the lake of fire. And mark, He says, "I will give unto him that is athirst of the fountain of the water of life freely." It is all of grace, rich, free grace. But those who despise the open fountain of living waters must be cast, with all their evil, into the lake of fire. Awful, solemn warning! Oh! what shall I say unto thee, my fellow sinner? Do stoop, I beseech thee, and drink, and live for ever. The waters are free — free to the poorest — free to the vilest — free to all — free to thee. Think of the difference between the lake of fire and the fountain of living waters. Carefully read Revelation 21: 6, 8.

The thought of banishment from God in the forsaken place is awful — it is overwhelming. To be banished from God and Christ, from all the good and the holy, from all the pure and the happy; and to be doomed to dwell with all evil, and with all evil doers, and that for ever, is more than we can bear to think of now. Oh! that word — that terrible word, "forsaken." Who can bear to be forsaken? It brought from the heart of the lowly Jesus that mournful and pathetic cry, "My God, my God, why hast thou forsaken me?" In richest love and grace, He took that place for us, that we might never have to take it for ourselves; but sin, unrepented of and unpardoned, must take the sinner there. How awful the thought! To be forsaken of God and all His goodness — forsaken of Jesus and His bleeding love — forsaken of the Holy Spirit and all His strivings — forsaken of all that can sympathise and love; the poor, desolate, friendless soul must sink into utter despair. May all whose hearts assure them that they are not prepared for the presence of God, cease from rest until they are. May they never rest until they come to Jesus, and find rest in Him. Matchless is the love that says, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." It is His blood, and His blood alone, that cleanseth us from all sin. But to all who trust in Him He plainly says, "He that is washed needeth not save to wash his feet, but is clean every whit." Once washed in the blood of Jesus, we are clean, "clean every whit," and that for ever. The blood can never lose its power; only the daily defilements need to be washed away, as with the basin and towel. See John 13.

We now return to our beautiful fourth verse. We have only left "the ninety and nine" for a little, to look after a lost one in the desert. May the Good Shepherd lay him on His shoulder!

God is light, and God is love; and we are called to be like Him, and to enjoy Him as such. This is God's calling; but we are the called — chosen in Christ, that we should be holy and without blame before Him in love. This is the description of God's own character, though it is here given as the character of His children. Surely this is grace in its highest form. It breathes a well-pleased and delighting love. Do think of this, O my soul. Hurry not over the wondrous thought. This is it; when God would tell us what He is Himself, He describes what His children are — a son is of the same nature as his father. "God is light, and in him is no darkness at all." True, He is Love; but He is also Light; and He dwells in the pure unsullied light of His own absolute Deity. And there He has called us and fitted us to be, in the fitness and acceptance of the risen and exalted Man. This is what God Himself has made us in Christ; for ever blessed be His name!

But pray tell me this: How can Christians be in the presence of God as holy, blameless, and love, seeing there is so much in us that is the opposite of all this? This is a point of much importance, and of great practical difficulty with many souls. But the answer is, The apostle is speaking of what we are in Christ; not of what we are, or have been, in ourselves. Our old nature is not referred to here — it is passed by unnoticed. Of course the old nature is in us, and no better than it ever was, and we must take care and not let it show itself. But we are chosen and called in Christ — He is our life; and we are, before God, in the beloved One. This is the explanation, and in this the heart finds rest — Christ is holy in His character — blameless in His ways — love in His nature. And we are in God's sight as He is. If God is to find pleasure in His children, they must be like Himself. Christ is the object of God's unqualified delight, and so shall we be by and by. This is the hope of His calling. Oh! deep, divine, ineffable, unutterable, unfailing spring of happiness now — of unmingled blessedness hereafter! "We know that when he shall appear, we shall be like him, for we shall see him as he is." Therefore God has chosen us in Christ, "that we should be holy and without blame before him in love." We are brought thus into His presence and His love is satisfied. Oh! most wondrous, precious truth! All is done, Christ is risen and glorified. "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." It is only there that perfect blessedness can be found. With what a hope the calling of God fills the heart! His name alone have all the praise.

But this is only the bright side of the answer to the question. The state or practical ways of the saints is not always a true reflection of their standing and privileges in Christ. We come far short of what becomes the children of God in many things. How feebly we answer to His love, and how many things we allow that are contrary to Him. Whence come pride, vanity, and worldliness? we may ask. Certainly not from the divine nature. These and all other evil things, flow not from our new, but from our old nature. Although our standing is in Christ, the flesh is in us, and ought to be mortified. In it there is no good thing. How often we have reason to be ashamed and humbled on account of our many faults! But ere long we shall have done with the flesh entirely, and be perfectly holy and without blame before God in love. He has chosen us to this end, and will in due time accomplish it. This is our sure hope. But in the meantime, may we seek to suppress our old nature and watch against all its tendencies. We know that we are in Christ now, and have His life in us, notwithstanding all our failures. May we have grace to feed on Him day by day, and hour by hour, that we may be strengthened to do His will; for surely no greater calamity could befall us than to have our own will.

"Though our nature's fall in Adam

Seemed to shut us out from God:

Thus it was His counsel brought us

Nearer still through Jesu's blood;

For in Him we found redemption,

Grace and glory in the Son,

O the height and depth of mercy

'Christ and we through grace are one.'"

Hast thou well considered, O my soul, the blessing of a holy and loving nature? Who can understand the blessedness of it now? What, oh what, must the change be, compared with our present unholy, unloving nature! Here pause a moment, I pray thee, and meditate on this great truth. Only think on what must be our happiness, when we shall be like Christ — when we never more can have a thought, a feeling, a desire, contrary to God: far less shall there ever be a look, a word, an action, unworthy of His holy presence. And thus will it be for ever! Oh! wondrous thought! Oh! perfect blessedness! And no fear of a change, or of an end, shall ever cross the mind.

In one sense, this shall be thy heaven; for what were all the blessings that God can give, had we not a nature to enjoy them? But to have a nature which is the perfect answer to what God Himself is, must give a capacity for the highest and purest enjoyments of heaven. And once more remember, that this is thy nature for eternity. When the soul of the penitent thief ascended from the cross on Calvary to the paradise of God, he left behind him all that he was in himself, and ascended in all the blessedness of Christ. Not one atom of the old nature shall ever cross the threshold of heaven. Glorious deliverance! Having eternal life — a divine nature, through faith in the dying Saviour, and thus made the righteousness of God in Him, he had both title and capacity to enjoy his new inheritance. The bloom, the beauty, the fragrance, the rest, the joys of paradise, shall all be relished by the children of God, and relished as those only can, who have reached their eternal home, and now breathe their native air.

But in the high calling of God there is more than nature, there is relationship. If we would well understand "what is the hope of his calling," we must know our relationship in Christ as well as our nature. We might have had a holy, blameless, and loving nature, and been only servants. The highest angels rise no higher. They are servants waiting on God to do His pleasure. But those whom God has called — called by His grace — called from the place of distance to the place of nearness — called from the lowest state to the highest, are sons, not servants. "Wherefore," saith the apostle, writing to the Galatians, "thou art no more a servant, but a son; and if a son, then an heir of God through Christ." And the closing testimony of scripture is, "He that overcometh shall inherit all things; and I will be his God, and he shall be my son." The son inherits the large possessions of the Father. This blessed truth is the second part of the Christian's calling.

"Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." Ephesians 1: 5. The Jews of old were called "the people of God" — Christians are called "the children of God." Doubtless Old Testament saints were born again, and in that sense they were children of God; but they are spoken of as His people, not as His children. In the same sense, they had eternal life; but they are not spoken of as having or knowing that they had eternal life. The revelation of these great privileges and blessings was reserved until Christ came. And it was not until redemption was finished, and Christ risen from the dead, that He calls the disciples His brethren. Then, for the first time, He says, "Go to my brethren, and say unto them, I ascend unto my Father, and your Father: and to my God, and your God." Now they are introduced into the place of sons, according to the position and perfectness of the risen Christ. Christ is a Son — we are sons. True, most true, Christ is the eternal Son of the Father, and none can share that higher glory with Him; but as the risen Son of God, exalted and glorified, we are one with Him; and that according to the work of the cross, and the good pleasure of the Father's will.

In all ages God blessed His people according to the revelation which He gave of Himself, as the object of their faith. (See Heb. 11) He made Himself known to Abraham, for example, as the ALMIGHTY; and blessed him as the depositary of promise. Called of God, he leaves his own people and country, though he knew not whither he was going. He believes God and obeys. Having nothing but the promise, he was a stranger in a strange land. But his strangership was his gain. It brought him, in Spirit, nearer to God Himself. It led him to desire a better country. He had no wish to go back to his own. God, known as the Almighty, was his trust, his shield, his reward. In the presence of the king of Sodom, though a stranger in a strange land, he confessed and honoured the Lord as "the most high God, the possessor of heaven and earth." He refused to be enriched by the world. He was content to wait upon God, to whom both heaven and earth belonged. Enough for the heart of faith that God knows the need, and how and when to meet it. The God of promise was the object of his faith. He had nothing else; for God gave him none inheritance in the land, "no, not so much as to set his foot on; yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child." (Acts 7) It was thus that he honoured God as a stranger and a pilgrim, and God is not ashamed to be called Abraham's God. What a testimony! Of whom, we may ask, could God now say so much? Abraham was a pilgrim and a stranger on the ground of promise; we, on the higher ground of oneness with a Christ rejected on earth, and accepted in heaven. Even now our citizenship is in heaven, from whence we look for the Saviour. Of "the fathers" the Spirit of truth bears this blessed testimony in Hebrews 11. "But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city."

Israel, the natural seed of Abraham, was in covenant relationship with God, as JEHOVAH. All temporal blessings in a pleasant land — the choicest of earth's treasures, are their proper blessing. Through their rebellion they have been dispersed under His chastening hand; but they are His chosen people, and will yet be abundantly blessed, and peaceably settled in the land of promise. But the Christian's blessing goes far beyond a promise, or a goodly land. And he knows God, not only as the Almighty and as Jehovah, but as Father. "I will be, He says, "a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." (2 Cor. 6: 18.) We now return to the verse under meditation.

"Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." Here the soul finds perfect rest, the measure of its blessing is full. Promises were the stronghold of the Jew; the Christian rests in accomplished redemption. Nothing more can be added to this blessing — nothing more can be desired. More may be revealed to him, and all shall yet be better understood; but these words, "TO HIMSELF are enough. Not only has He chosen us to be like Himself, but near Himself. Surely it is the expression of the most tender — the most marvellous — the most delighting love. Here are two words, O my soul, for thy long and deep meditation. Never hast thou met with two words more fitted to calm down every rising fear, and hush to eternal rest all anxieties as to the future. Couldst thou ever distrust the love that chooses to have thee near as Christ Himself is near? Can the Father ever have Christ too near His heart? Can He ever have thee too near His heart? Faith must answer; but the word is plain, "children by Jesus Christ to himself." What can be plainer? What can be truer? What can be nearer to thy heart? It is God's call to thee — to every Christian — even the least. He could not do more for His children; He will not do less. It is marvellous in our eyes. Called to be like Him — called to be near Him; and this, mark, is "according to the good pleasure of his will." The children's place and portion will he the display, throughout eternity, of the peculiar pleasure of the Father. Now it is revealed to faith, and as true as it will be then.

Ephesians 1: 6 gives unity and strength to this twofold aspect of the Christian's calling: "To the praise of the glory of his grace, wherein he hath made us accepted in the beloved." This verse sums up the fulness of divine favour to the children, in their effectual calling. We are said to be blessed with all spiritual blessings in Christ — to be chosen in Christ — to be children by Jesus Christ: but we are accepted in the Beloved. Here the word is changed to "Beloved." It means that we are accepted in the highest object of God's affection. Christ is the Well-beloved of God's heart; He could show favour to none as to Him; and yet the word is plain; we are accepted, loved, and blessed in Him — in the Beloved. Higher than this, royal favour itself cannot raise us; the heart can only bow and worship and adore in the presence of such love, and in the assurance that it can never change.

"Ah! 'tis too vast a story for me to dare essay!

He, source of endless glory — I, but of yesterday.

Yet, since I call Him Father and know His boundless grace,

I tremble not, but rather delight His way to trace."

How little we think, when the heart of a poor good-for-nothing sinner is touched by the word of the gospel, that such love is at work — that such treasures are thrown open to his faith! But so it is. When God calls, He calls sinners, sinners lost and ruined in their sins. But He calls them to be like Himself in nature, and near to Himself in relationship.

Dear reader, before passing on to the subject of the inheritance, I must have a word with thee. Thou art as a weight on my heart. Hast thou listened — hast thou yielded to the call of God — to the call of the gospel? Now is the time; tomorrow may be too late. And what a loss thine would be! To believe in Christ — to own and trust Him, is to yield thyself to God's call. To love and follow Christ here, where He was rejected, is the clearest proof that thou art called of God. The heights and depths, the lengths and breadths, of God's love to thee are in Christ. To receive Him, is to receive all; to reject Him, is to reject all. What a prize, O my fellow sinner, to lose or win! Think of the noble prize won by that poor woman at the feet of Jesus in the house of Simon — pardon, salvation, and peace. Grace is free — free to all — free to thee. "Let him that is athirst come; and whosoever will, let him take the water of life freely." We win the prize of eternal life, and all that belongs to it, by accepting it as God's free gift. He who glorified God by putting away sin on the cross, is now saying to thee, "Him that cometh to me, I will in no wise cast out" — on no account — on no consideration, cast out or reject. Hast thou come then, O my fellow sinner? Come! O come! I beseech thee! Come in the faith of His own words. Let thine eye be up to Christ Himself, and let the invitation which He has given thee be in thine heart; and so coming to Him thou art saved. Saved! what a word! — saved! A soul saved — yes, thy soul saved! Saved from sin — saved from death — the death that never dies — saved from the lake of fire — the fire that shall never be quenched — saved from an eternity of misery — saved to an eternity of blessedness — saved to share the honours and glories, the dignities and privileges of God's beloved Son. Oh may thy heart bow to Christ, and thy tongue confess His name before this paper drops from thy hand.

"I want an even, strong desire,

I want a calm, a fervent zeal,

To pull poor souls out of the fire,

To snatch them from the verge of hell.

And turn them to a pardoning God,

And quench the brands in Jesu's blood.

Enlarge, inflame, and fill my heart

With boundless charity divine!

So shall I all my strength exert,

And love them with a zeal like thine.

And lead them to thy open side,

The sheep for whom the Shepherd died."

Ephesians 1: 18. "And what the riches of the glory of his inheritance in the saints." This is the second part of the apostle's prayer. The first is, that Christians may understand the nature of their calling; the second, that they may understand the glory of their inheritance; and the third, that they may understand the power which puts them in possession of all that grace has given.

We have been dwelling a little, in our meditations, on the first part. There we learn God's wondrous grace to His children. Their dignity and blessedness is beyond all thought. It is overwhelming. Their birth is heavenly; their nature holy and loving; their relationship, sons; their privilege, one with Christ. His position as the risen Man is their position; His standing is their standing. They rank with Christ; and their eternal life gives them the capacity to enjoy what He enjoys. And surely nothing more, nothing better than this can ever be conceived.

And now, O my soul, let thy thoughts dwell for a little on the inheritance — the inheritance of God's children. And thou wilt surely find that the inheritance is perfectly suited to the nature and position of the children. And forget not in thy meditations, that this inheritance is thine own: so shall thy thoughts be mingled with praise and thanksgiving. It is the Father's will for the children. Hence it is called "the mystery of his will" — the will that was kept a secret, or unrevealed, until the days of the apostle. Christ is before Him, and all is suited to His position, and we are joint-heirs with Him. Oh! what a future! — a future of the purest happiness and glory. But the children's chief blessedness will be their nearness to God Himself — the blessedness of His own presence. The inheritance is another thing, and will embrace created things — all created things "both which are in heaven, and which are on earth." The centre place will be theirs, because it is Christ's. And is this to be thy future — thy happy future, O my soul? Above thee — near thee — with thee — in thy Father's presence — in thy Father's house! And also, outside thy Father's house — around that house — what? The vast universe — from the lowly tomb of Joseph where the Lord once lay, to the throne of God where He now sits — shall be filled with His glory. What a spectacle for men and angels! The once despised Nazarene — His once despised followers, together, glorified together, in the centre of the glory. Till then, O my soul, seek to walk as becomes a child and heir of God.

"Henceforth let each beloved child

With quickened step proceed

To walk with garments undefiled

Where'er thine eye may lead.

O largely give, 'tis all thine own,

The Spirit's goodly fruit:

Praise, issuing forth in life, alone

Our loving Lord can suit."

The expression, "His inheritance in the saints," is peculiar. It is God's inheritance, and yet it is the saints'. They will personally possess it; and jointly with Christ, it will be under their dominion. It is similar to the expression, "the hope of his calling." It is God's calling, but we are the called. Both are characterised as God's; the former according to His grace, the latter according to His glory. It is this peculiarity which gives to each such excellency and blessedness. We have something very similar in the Old Testament. The land of Canaan was God's inheritance in Israel. He gave it to Abraham and to his seed for an everlasting possession. But under the law it could not be sold, for God claimed it as His. "The land shall not be sold for ever: for the land is mine." It is also called, "Immanuel's land." (Lev. 25: 23; Isa. 8: 8.) In place of Jehovah taking possession of the land by a direct act of His power, He takes possession in the persons of His people, so that it is His inheritance in His people. Surely this is beautiful and blessed. It is God acting in sweetest fellowship with His beloved people. Oh! that they could have seen and valued His love and care!

But when the better and brighter day comes, He will take possession, not of the land of Canaan merely, but of the entire universe: and that by the saints personally — the joint-heirs with Christ. But this grand theme is only referred to in the apostle's prayer; the counsels of God respecting it are revealed in the middle of our chapter: "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." Nothing can be plainer, we think, than these words; but in passing from the subject of the calling, to that of the inheritance, the apostle touches upon a subject which is absolutely necessary to be known before a soul can peacefully contemplate the coming of the Lord — the breaking up of everything here, and the future glory of the saints. And as some of our readers may not be in that state of settled repose, we will refer to the subject for a few moments.

"In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." (Ephesians 1: 7.) In the second chapter, man's condition under sin is fully stated. Here it is merely alluded to in passing. But there the judgment of God is plainly given. Man is dead — dead in trespasses and sins. He is not merely sick, as some would fain believe; no, he is dead — morally and spiritually dead. Nothing can be lower than this. There are degrees in evil, but there are no degrees in death. And as to his present life, he is the willing slave of Satan. This is where the gospel found the Ephesians — where it found us — where it finds all. High as the Ephesians were raised in blessing, they were all raised from this low estate. Need we wonder then at these words, "The riches of his grace?" Our deep, deep poverty is met by the riches of His grace. When speaking of saints, the Spirit uses the word, "Glory of his grace:" but when speaking of poor sinners, the word is changed to "Riches of his grace." He is glorious in grace — He is rich in grace. What love, what compassion we see in this! The heart is drawn to Him who thinks of us in our misery, and blesses us according to the riches of His own boundless grace. Far as our sin has abounded, grace much more abounds. But now for the details.

1. We needed redemption, and we have it — have it now as to our souls. "The redemption of the purchased possession" spoken of in verse 14, and the redemption of the body, we must wait for until Christ comes. But the redemption of the soul, which is by far the most important thing to us, is fully and perfectly accomplished now. It never can be more so. This is the redemption referred to in verse 7: "In whom we have redemption through his blood." Not may, or will, but we have it now. All is found in Christ, adored be His name! "In whom" — it is in Him that we see our standing in the presence of God; and it is in Him that we find the redemption, which fits us for it and sets us in it.

"Salvation in that name is found,

Cure for my grief and care;

A healing balm for every wound,

ALL, ALL I WANT IS THERE."

2. We needed forgiveness, and we have it — have it now. We can never have it more fully. The blood of Christ is the ground of our forgiveness, and the riches of God's grace the standard. Mark the things here placed in contrast; — The sinner's slavery, and eternal redemption. The sinner's poverty, and God's riches. The sinner's sins, and the blood of Christ. Conditional forgiveness would be law, not grace. Partial forgiveness, would reflect no glory on the blood of Jesus; but full unconditional forgiveness proves God's estimate of the blood, and shows that all blessing depends exclusively upon its value. We are forgiven then, according to the value of the blood of Christ, and according to the riches of divine grace. What more, we may ask, can be done? — what more can be needed? God has given His Son, His blood has been shed. More than this, God Himself cannot do, to blot out sin. What an unspeakable comfort — what a solid ground of peace and rest for our souls. His name alone have all the praise!

3. We needed redemption and forgiveness, not according to our thoughts and feelings, but according to God's thoughts and counsels, and we have them — have them now; and have both in connection with the Person of Christ. This is everything! We have redemption and forgiveness in Him. God is glorified, the riches of His grace are displayed, and our cup of blessing overflows.

"Kind hearts are here, yet would the tenderest one

Have limits to its mercy — GOD has none.

And man's forgiveness may be true and sweet,

And yet he stoops to give it: more complete

Is love that lays forgiveness at thy feet

And pleads with thee to raise it; only heaven

Means crowned, not vanquished, when it says

'FORGIVEN.'"

But some will say, "How is it then that I still feel sin working in my heart, if I am so fully forgiven — so richly blessed?" True, sin still remains in the heart. But has God anywhere said that He has put away sin from the believer's heart? I am sure He has not. What then? He put it away on the cross; He has not put it away from your heart. But just because it was put away on the cross, He has forgiven you, and all who believe in Jesus. Therefore God rests on the completed work of the cross, and that is where you should rest. There is no other ground of rest for a guilty soul in the universe; but faith in the cross, however weak, draws down God's deepest compassion, and the boundless riches of His grace. But, on the other hand, all confidence, however strong, that is not founded on the cross, is without God's approval, and must come to nothing. Be content then to know that God dealt with thy sins in the Person of thy Substitute on the cross, and put them away by the shedding of His precious blood. The whole question of sin as to every believer is settled and sealed in the blood of God's dear Son.

But again the uneasy soul will say, "I am sure I sin daily, and if I live till tomorrow I shall be sinning again, let me watch against it as I may: what am I to think about these sins?" Think of them, O believer, humiliating as they are, as having been judged by God in the Person of His Son on the cross. "His own self bare our sins in his own body on the tree." (1 Peter 2: 24.) This will work in thy soul a deeper sense of His love, and of the hatefulness of sin, than anything else can. All true, honest self-judgment of sin is founded on the assurance that it was divinely judged on the cross. When thou hast no doubt that God judged and put away these very sins on the cross, then thou canst judge them thoroughly in His holy presence. Self-judgment must go on as long as we are in this world, for sin will exist as long as we are here. But the divine judgment of sin was executed once, and finished. "It is finished," should give perfect rest as to the divine judgment of sin.

If then, O believer, thou wouldst be truly happy in the presence of God, then thou must well understand these two things — self-judgment, and the divine judgment of sin and sins on the cross. And rest assured that this is needful, before thou canst happily or profitably study the scriptures as to the coming of the Lord, or His millennial glory. It is never a healthy sign for a soul to be inquiring about prophecy that has not settled peace with God. Thus it is that the apostle would have this question fairly before the Ephesians, ere he opens up to them the mysteries of God's will as to the coming glory. How can we calmly and profitably enter into the counsels of God as to the future, if we are not perfectly free from anxiety as to our own salvation?

May we be enabled by His grace to rest where He rests; and to see that it was on the cross that He put away sin, and not from our hearts: and, farther, may there be the fullest self-judgment of all our faults and failures, not only because of the loathsomeness of sin in itself, but because God has judged them all once and for ever in the cross of His beloved Son.

The whole question of sin, both as to the soul of the believer and the claims of God, being thus settled, the apostle is free to unfold the counsels of God concerning His Son. The saints are now in a fit condition to hear and enter into the truth. The one grand object of these counsels is the honour and glory of His beloved Son. He hath purposed to glorify Him in the very scenes of His former humiliation. In due time it shall be brought to pass, and that in a way worthy of the Father's love. Amen! so let it be, exclaim all heaven and the hearts of all the faithful. Thou, Lord Jesus — thou art worthy!

At the same time, O my soul, bear in mind, that as the church is one with Christ, she will be glorified together with Him. True, most true — scripture affirms it — we must maintain it. So we read in this very epistle; "This is a great mystery; but I speak concerning. Christ and the church." Christ by Himself is not the mystery, neither is the church by herself; but Christ and the church together. She will share the honour and glory along with Christ, not because of anything which she has done, but because she belongs to Him. This explains everything as to her privileges and blessings — she belongs to Him.

Blessed Lord! what love! Who would not seek to form a part of Thy church — Thy bride? Many, alas! are setting at nought these eternal honours, for the passing trifles of a moment. Deliver such, O Lord, in Thy mercy, from the blinding power of Satan, and truly bring them to Thyself. May they now hear Thy voice and follow Thee. The door still stands wide open, blessed be Thy name — the door that leads to Thy home, Thy heart, Thy bridal glories!

The word "mystery," let the reader understand affords no excuse for ignorance on this subject. In scripture, the word does not mean something that we cannot understand, or that is even difficult to understand, but something that has not been revealed before — something that God kept secret in His own mind until He was pleased to reveal it.

A good deal is said, for example, in the Old Testament about the millennium, and about the blessings of Israel in a land flowing with milk and honey; but nothing is said about the position of the church as one with Christ in heavenly places during that period. Neither is there anything said in the Old Testament about the church's present position in suffering and rejection, or her future position as reigning and glorified with Christ. It was a secret — a hidden mystery, until the days of the apostle Paul: but when revealed, it is plain enough. But there is more, much more in the mystery revealed to the apostle. God has not only made known to us the secret of His heart concerning the church but also, we may say, that which lay deepest in His heart — even the glory of His dear Son. He has thus committed to our trust that which lay long a secret in His own mind. Surely this is treating us as friends. This, O most gracious God, is like Thy love, but most unlike what we deserve. The grace and the glory are Thine alone.

This then is the mystery of His will — His good pleasure concerning Christ and the church, which He hath purposed in Himself; "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: in whom also we have obtained an inheritance." Clearly then, it is God's purpose to unite all things in heaven and on earth, under Christ as Head. All things will be under His hand and dominion; the heavens and the earth, which are now so far apart, will be united together as by Jacob's ladder; or, according to our Lord's own words to Nathanael, "Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." The heavens and the earth will form one united scene of glory under the headship of Christ, during the millennium.

But here pause for a moment, my soul, and inquire how this vast scene of universal glory can be the inheritance of the saints. This is well, the inheritance of the saints is our present theme, still it is well to understand the whole counsel of God; it gives breadth of truth to the soul. Observe, then, that it is as "the Son of man" that Christ is thus glorified. It is as such that we are associated with Him in the glory "In whom we have also obtained an inheritance." Nothing can be plainer than this. And this will be the peculiar glory of the millennium. All things are put under His authority as man. And the church, as now risen in Him, will then be associated with Him in the glory. Dwell on this wondrous truth for a moment, O my soul. Think where humanity has been carried to in the Person of Christ, and in what state it will appear on that day of full millennial glory! What a thought! — the vast boundless scene of heavenly and earthly glory under the headship of man. As man — as the second Man — the last Adam, He unites all things under His own hand, in peace, glory, and blessing. Then the church will be seen, known, and acknowledged, as the second Eve of the heavenly Man, the last Adam. As the risen Man He is heir of all things, and we are joint-heirs with Him. This is the inheritance of the saints; or, "the riches of the glory of God's inheritance in the saints." The heavens and the earth, thus filled with glory, belong to God; but He holds them in His heavenly saints. At the close of the millennium, when Christ shall have put down all rule, and all authority, and power, He shall deliver up the kingdom to God, even the Father, that God may be all in all. But still there is a sense in which we shall reign for ever — "reign in life by one, Jesus Christ." 1 Corinthians 15: 24-28; Romans 5: 17.

Before passing on to the third part of the apostle's prayer — "The exceeding greatness of his power to usward who believe;" we will look at an expression in verse 10, which is of immense importance in the economical ways of God, and closely connected with our present subject — "The dispensation of the fulness of times." The word "dispensation," or rather "administration," refers to the time when all things will be under the administration of Christ. This will be the millennium. Now Satan is permitted to reign as the god and prince of this world. Then he will be shut up in the bottomless pit. (Rev. 20: 1-3.) Christ reigning as the Prince of peace, and Satan bound in the bottomless pit, must produce a mighty change in the world. Then will be earth's jubilee. But she can hold no jubilee till then. Satan must be entirely off the scene, and Christ must take the reins of government into His own hands, before this earth's inhabitants can enjoy peace and quietness. But the promise is sure. "Behold, a king shall reign in righteousness, and princes shall rule in judgment. And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places." (Isaiah 32) This will be the state of things on the earth; and of the heavenly saints it is said, "And they shall live and reign with Christ a thousand years." (Rev. 20: 4.) The millennium, or administration of Christ comes in between the rapture of the saints and the eternal state. No change on earth for the better need be looked for until after the church is gone, and the scene swept of its corrupters, and the reign of Christ fairly begun. But what a comfort for our hearts to know, that He may come at any moment, and take us out of it all, and up to be with Himself in the house of many mansions! He puts no event, no circumstance, not even a moment of time, between our hearts and His coming for us. We are not looking for a second advent merely, but for the Son from heaven: these were His last words, "He which testifieth these things saith, Surely I come quickly." Would that they had their own place in our hearts! Then could we say in true affection, "Amen, even so, come, Lord Jesus."

"A little while" — Come, Saviour, come!

For Thee Thy bride has tarried long;

Take Thy poor waiting pilgrims home,

To sing the new eternal song,

To see Thy glory and to be

In everything conformed to Thee."

Some have thought that the expression, "the fulness of times," refers to the present time, and means the same thing as "the fulness of the time." (Gal. 4) This is evidently a mistake. "The fulness of the time," and "the fulness of times," are widely different in their meaning. The one refers to the past, the incarnation; the other to the future, the administration. In Galatians the apostle is speaking of the time appointed in the divine counsels having fully come, when "God sent forth his Son." In Ephesians he speaks of a time yet future, when all times or periods will meet and terminate in the reign of Christ. Many things now running their course must end then, and end for ever. Hence it is called "fulness of times." For example -

Creation's long subjection to decay and death will then be brought to an end. "For the earnest expectation of the creature (or creation) waiteth for the manifestation of the sons of God." (Rom. 8) Not, observe, for the manifestation of the Son of God, but the sons of God. He has been manifested; they, not yet. It is when the sons of God are manifested in the glory that the groaning creation will be relieved; that will be the signal for its complete deliverance. Its time of bondage runs on till then. "The whole creation groaneth and travaileth in pain together until now:" and, alas, must continue to groan and travail until Christ, and God's "many sons" appear in glory. But then, O happy day, the whole creation will be delivered from the bondage of corruption — the winding sheet of death, in which it has been swathed since the days of Adam, shall then be removed — the trail of the serpent shall disappear before the rising beams of the Sun of Righteousness — the wild beasts of the field shall be shorn of their ferocity — the earth shall yield her increase, the wilderness shall rejoice and blossom as the rose — and men shall beat their swords into plough-shares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. Thus shall end the long period of creation's subjection to vanity. Hasten it, in thy good time, O most gracious Lord! Oh, how many voices from the depths of oppression are daily and hourly crying, Come, Lord Jesus, O come quickly!

"Then comes the final kingdom,

No bound nor end possessing,

When heaven and earth,

Entranced shall lie

In universal blessing;

No mourning tongue to sadden,

No breath of sin to wither

In earth — on high —

Be nought but joy,

And blissful peace for ever."

But as it would be out of place here to enlarge on the many times or periods, which are now running their sorrowful course, we will merely name some of them, and leave them for the reader's own meditation.

The time of God's long-suffering with evil, which still goes on, will end in the appearing of Christ; and so will the time of Israel's judicial blindness — the time of Gentile dominion — the time of universal misrule — the time of the enemy's power to deceive — the time of the church's weakness and suffering — the time of Christ's sitting at the right hand of God. These times, and more that might be named are limited in their duration — limited to the time of the Lord's coming — "The times of restitution [or restoring] of all things." The times of evil, of distress, of sorrow, and of open wickedness, will end, run out — cease to be, in "the dispensation of the fulness of times." Christ will then take up that which has failed in the hands of men from Adam downwards, and reign as the Lord's anointed for a thousand years. All things will be put under Him as head. The church, His bride, will then be with Him, as the joint-heir of the inheritance of glory. Then God will be perfectly glorified in the world's government — His will done on earth as it is in heaven, and all His ways completely vindicated.

"Head of the church, Thy body,

Jesus our great salvation!

Sweet to Thy saints It is to think

Of all Thine exaltation!

All power to Thee's committed,

All power in earth, and heaven;

To Thee a name

Above all fame,

Above all glory's given."

Having thus briefly glanced at the inheritance of the saints, or the place of the church as one with Christ in the coming glory, we now turn in our meditations to dwell for a little on the third part of the apostle's prayer — the power which puts us in possession of the inheritance.

Ephesians 1: 19, 20. "And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places." We speak of the cross of Christ as the strongest expression of love; and of His resurrection as the brightest display of power. Love alone we may say, is seen in the cross. There he submitted to suffering and death for our sakes and His Father's glory, It was not the display of wisdom, though doubtless it was the wisdom of God. To the wise of this world the cross is foolishness, and to the self-righteous it is a stumbling-block. Neither was it the display of power — "He was crucified through weakness" — but it was the manifestation of love. If to the worldly-wise it is the display of weakness and foolishness, to admiring faith it is the highest expression of the endurance of love. All must own this. If they cannot see wisdom or power in the cross, they can see love enduring, and enduring willingly for its object. When love can do nothing else, it can endure. Such is its nature. It may be called weak and foolish by those who know nothing of its reality or power, but it bears all. It loves on — loves on. Many waters cannot quench it, the floods cannot drown it. It will master every circumstance, and still love on; for such love hopeth all things, as well as endureth all things

But in the full sense of the word this could be true only of divine love — of the Saviour's perfect love. And of His love can we say — it never faileth. The truest and strongest of earthly loves must fail, but He ever lives and changeth not. Now we know, blessed be His name, what His love is. We need no sign save the sign of the cross. No other sign can even now be given. All doubting hearts must be referred to the cross. It is the highest and strongest expression of His love. Even from the sunniest heights of heaven our love must ever look back to the cross, and be nourished by His, as seen and known there. The cross will be owned for ever as heaven's moral centre, and the foundation of all its glory and blessedness. It was there that the depths and power of His love were revealed, and yet, we may say, unrevealed. It is in the day of adversity that the true character and the full strength of love are known. What a day of adversity was His! All refuge failed Him, comforters there were none. What grief, what sorrow, what forsaking, were His! But He resisted not, He endured — "Who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." Hebrews 12: 2.

But, sweet as the love of the cross is, and needful for the heart of both God and man, it is not power; that we have in resurrection — there it is triumphant. Weakness is seen no more for ever. Redemption is accomplished; and the might of God's power is put forth in raising up Christ from the dead, and setting Him at His own right hand in the heavenly places. But here, my soul, let me remind thee, that it is faith only that can pass through these wondrous scenes. They embrace the depths of the grave and the heights of the throne. Many stop short at the threshold, because, as they say, "We cannot realise these truths." But how can the mansion be seen if we stop at the gate? It is not a question of realising, but of believing. Faith follows the truth. It passes through the portals, and descends to the depths, or, as truth leads, it ascends the highest heights. The empty tomb and the occupied throne are alike easy of access to faith. Realising has no place here, save as the effect of faith. We must believe the truth before we can feel it; we must walk over our estate before we can know it. If we really want to know the nature of the soil, and the capabilities of each field, we must walk over them. So it was of old in type. "Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses." (Joshua 1: 3.) Art thou prepared, then, to believe the wonderful truth before us, understanding or not understanding it, realising or not realising it? This is the question. We pay but a poor compliment to the word of God when we fail to receive it because we do not understand it or realise it.

But, pray, what is the special truth that demands such absolute faith? It is simply this; that the same mighty power of God which wrought in. Christ when He raised Him from among the dead and set Him at His own right hand in heaven, above every name that is named, has already wrought in us, and raised us to have part in the same position and glory. Observe what the word says, "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ." Personally it has been manifested in Him, but the same power has wrought in us who believe. It is not said that the exceeding greatness of His power was towards Christ only, but "to usward who believe."

But, in what way can this be true? thou mayest inquire, seeing we are so weak, and so easily overcome with difficulties. Did we more firmly believe God's word, we should make less of difficulties. A great many would be carrying their beds who are clinging to them. We fail to own and honour the power with which we are associated. The Man Christ Jesus is on the throne, and we, being in Christ, are associated with the throne that rules over all. Many, alas! fail in their testimony for Christ through fear of the way. The heart of the apostle Paul was not only fixed on Christ Himself in heaven, but it was fixed on His ways on earth. He loved to trace His every footstep, whether in the depths, or in the heights. There is a striking resemblance in this respect between Psalm 84 and Philippians 3. "Blessed is the man whose strength is in thee, in whose heart are the ways of them." The Lord give us to know more of this strength in us, that we may be true witnesses for Him. But now for the answer:-

The same power that wrought in Christ and raised Him from the dead, has also wrought in us and raised us from a state of death in trespasses and sins — it has delivered us clean out of the hands of Satan, and placed us as redeemed ones in the presence of God with every enemy beneath our feet. Ephesians 2 is the explanation and development of this great truth. The very same power has wrought in the Christian that has been displayed in Christ. We see it accomplished in Him. We know it will be fully accomplished in us in due time. The power abides with us. "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Nothing can be plainer to faith than these words — nothing can be more difficult to reason. Christ is faith's object. All truth is connected with Him. We can only gain a knowledge of truth by an ever deepening knowledge of Christ. Blessed Lord, the eye, the heart, the thoughts, must all be fixed on Thee, and all our delight must be in Thee. Then, learning Thy word is easy. We need not that any one teach us. The light shines — the Holy Ghost is our teacher.

Let thine eye then, O my soul, with all the tender sympathies of thy heart be fixed on Him Beneath the awful weight of our sins on Calvary our Jesus died and was laid in the grave. For the moment the enemy prevailed; the Prince of life lay sealed in death. Death reigned over all. The first Adam was dead in sin, the last Adam dead for sin. But the mighty work was done, and the mighty triumph at hand. By the shedding of His precious blood He had rolled away for ever the heavy load of our sins, and glorified God about them. Heaven was satisfied, hell was vanquished, and man, through faith in that blood eternally saved. "The God of peace" — "the Father of glory" — raised up Jesus our Lord from the dead, and set Him at His own right hand in the heavenly places: and He raised us up in Him to the same place of privilege and blessing. The Head and the members were together. Here God began a new thing — a new creation, of which the risen Man, Christ Jesus, is the head and centre. "Old things are passed away; behold, all things are become new; and all things are of God." The world, sin, Satan, death, and the grave, are thus left behind. To faith, they are as far removed from the believer as from Christ Himself. All who love that blessed name are in Him and where He is. God hath exalted Him, "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world [or age], but also in that which is to come; and hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all."

Clearly, then — seeing every believer is in Christ, and every enemy is beneath His feet — every enemy is beneath the believer's feet. And this is nothing more than faith looks for and reckons upon. One word explains to the heart that loves Jesus this wondrous mystery — Christ is worthy! He who glorified God on earth is worthy to be glorified by God in heaven. And any poor sinner that glorifies Christ on earth, God will glorify with Him in heaven.

This is the will of God — Honour my Son. Know Himself, esteem Himself, love Himself, trust Himself, think of Himself, commune with Himself, see Himself in the blood which He shed — in His lowly path of rejection and suffering; see Himself in all His invitations and promises. Ever look for Himself; know nothing apart from Him. Love is personal. A little bit, or a great deal of religiousness, is worth nothing. Most people have plenty of religion, but how few are more at home with Christ than with anyone else in the universe! Many are more at home in speaking of a kind Providence than of the heart of Christ though the one has been fully revealed, and the other is wrapped in mystery. How long, O Lord, shall it thus be? Would that the Holy Spirit were less grieved by our worldliness, that He might be free to reveal to our souls more of Thy glory, that our hearts might be ravished with Thy beauty!

Know then, in conclusion, O my soul, and bear this in mind, that it is as man that Christ is exalted and glorified. As God, we know, He could be neither — the glory of God changes not. But being God He could descend. He became a man and died; and as man He is exalted to all honour at God's right hand in heaven. The church is united with Him there. He is the Head over all things to the church, which is His body, the fulness of Him that filleth all in all. It is not said, observe, that He is Head over the Church; but "Head over all things to the church." She is one with Him who is supreme over all. His members, His fulness, His completeness, His glory as the Man Christ Jesus. As it was with the first man, Adam, and his beloved Eve; so shall it be with the second Man, the last Adam, and the church, His beloved Eve. Though the dominion was given directly to Adam, Eve shared it with him, according to the good pleasure of God. Christ alone is personally worthy; and God has set Him as Head over all things and united the church with Him as His body and His bride.

Wondrous, marvellous, blessed place and portion for the church! But God will have it so. It has been in His mind from all eternity. He pictured it to Himself in the first pair before sin entered. It is no afterthought. Christ speaks to His Father in John 17, about the long looked-for day, when He would share all His glory as the risen Man with those He had given Him. "And the glory which thou gavest me I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."

Before closing this paper, and our Meditations on the apostle's first prayer, may I ask my dear reader, if he is one of this happy company? Art thou a believer in Christ Jesus? Is He precious to thy heart? Couldst thou not live without Him even in this world? Is He necessary to thy daily peace and happiness? Is everything worthless to thee that has not His stamp upon it? And is everything empty to thee which He does not fill? A Christian is united to Christ now, and one with Him. His sins are all forgiven, he has eternal life, and is accepted in the Beloved. The Holy Spirit dwells within him as the spirit of adoption, and communicates to his soul a fuller knowledge of Christ and His finished work. Thus he is enabled to live above the world, though diligently attending to His duties in it. The Lord looks for separation from the world in all who are associated by faith with Him in heaven. This is true Christianity, and fills the soul with heavenly peace and joy. Is it thine, O my dear reader? Think not that the picture is drawn too high; it is within the plain statements of scripture; and we have no other standard. Nothing less will suit God, and nothing less will serve thy soul. True, Christ may be possessed and not enjoyed, pardon may be possessed and not enjoyed; and so may other blessings of Christianity; but the heart of a true believer, even amidst all its darkness and unbelief, will turn instinctively to Christ Himself, under a sense of need, and cleave to Him alone. This is the surest evidence of the work of God's Spirit in the soul. Doubts and fears are lamentable, and dishonouring to Christ; but the grace of God will outlive them all. Is this, then, my friend, more like the picture of thy state? Or! — What? — no Christ at all? God forbid! This would be awful indeed! It is bad enough to see Christ only through the errors and darkness of man's theology, but to have no interest in Christ at all, is to be forlorn and desolate beyond all conception. No language could picture this state — no figures could sum up its misery. It is to be Christless and Godless; a hapless wreck on the shores of the lake of fire.

Dost thou own to this state? Is it really thine? Be honest about it — if so, confess it. And think not that a little human religion can meet thy need. The work of Christ alone can meet it. He died on Calvary for sinners the chief. Blessed be His name. All praise be to Him. But, oh! do thou believe it; and be thankful for it. Love the Lord that died for thee on Calvary. Surely He deserves thy love, and the deepest devotion of thy heart. A seat, a throne, beside Himself, is ready for thee, if thou but truly turn to Him. What grace — what love! To die for us on the cross and share His throne and glory with us for ever! But, oh! what must hell be to those who reject such love and glory! The very remembrance of a Christ rejected, and a salvation despised, in that place of hopeless woe, must be the worm that never dies and the fire that shall never be quenched.

The tick of the clock of hell, as one has said, "sounds, ever — never; ever — never; everlasting woe — never-ending misery." How awful — how overwhelming the thought! Imagine its dreary, monotonous sound falling on the wearied ear of lost souls. As they lie in dark despair, its pendulum swinging from side to side and muttering unceasingly the doleful, heart-sinking sound, "ever — never; ever — never." It must be like a mockery of their agonies which is too dreadful to think of.

Once more, my friend, look at the bright side. Jesus died for lost sinners. God gave His Son for lost sinners. The Holy Ghost pleads with lost sinners. Resist not His pleadings, I pray thee: despise not the grace of God, I pray thee: despise not the blood of Jesus, I pray thee: there is pardon for thy sins nowhere else. But hear, O hear, the blessed truth, "the blood of Jesus Christ, God's Son, cleanseth us from all sin." Have faith in that precious blood, and thy sins, however, many, shall, the same moment, be forgiven. "Believe on the Lord Jesus Christ and thou shalt be saved." Bow at His blessed feet — confess thy sins, and receive from His own lips of grace, a plenary pardon, salvation, and peace. Read carefully Luke 7: 36-50.

"ETERNITY. — Count the gold and silver blossoms

Spring has scattered o'er the lea:

Count the softly-sounding ripples

Sparkling on the summer sea;

Count the lightly flickering shadows

In the autumn forest glade;

Count pale nature's scattered tear-drops —

Icy gems by winter made;

Count the tiny blades that glisten

Early in the morning dew;

Count the desert sand that stretches

Under noontide's dome of blue;

Count the notes that wood-birds warble

In the evening's fading light;

Count the stars that gleam and twinkle

O'er the firmament by night

When thy counting all is done

Scarce ETERNITY's begun.

Reader! pause! where wilt thou be —

During thine ETERNITY?"

CHAPTER 2.  THE CHRISTIAN'S STATE.

EPHESIANS 3: 14-21.

"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." We are now come in our meditations to the apostle's second prayer. The object and character of this prayer are very different to the first, though their moral connection is easily seen. Christ is the centre of both, and the Christian is associated with Him as such. The first refers to the kingdom of Christ and our association with Him in the dominion and glory. The second, to the house of many mansions, where we are loved of the Father even as Christ Himself is loved. We are thus, O wondrous thought! one with Him as the exalted Man, in love and glory — in all the intimacies of the family, and in all the outward glories of the kingdom.

But tell me, O my soul, how far hast thou entered into these blessed realities? Hast thou the enjoyment of them now? The special work of the Holy Spirit that dwells within thee is to take of the things of Christ and show them, unto thee. Grieve Him not, I pray thee. Unbelief in thy heart, or worldliness in thy life, would hinder His gracious operations. He is both the Holy Spirit and the Spirit of Truth. Whatever is not according to truth and holiness in us must grieve Him. This is the main reason, let me assure thee, why so many have such a dim apprehension of Christ, and such a feeble grasp of heavenly truth. The Holy Spirit, who only can reveal Christ and His work to the soul, is grieved. Yes, grieved and hindered in His gracious operations by many things, but especially by our unbelief as to His dwelling in us and abiding with us. Many Christians — if we may judge from what they say — are more occupied with the law than with the Holy Spirit; this is a serious mistake, and greatly hinders their souls' prosperity. No soul thus occupied, can ever he in a state of happy liberty. The law genders to bondage. It was given to govern human nature; the Holy Spirit is given to govern our divine nature. Faith knows that the old nature is dead, and that the law cannot apply to that which it has killed. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." (Rom. 6: 6.) Hence we are warned and exhorted not to grieve the Holy Ghost whereby we are sealed unto the day of redemption. "Know ye not," says the apostle, "that your body is the temple of the Holy Ghost which is in you?" But alas, alas, the religion of many is much the same as in Old Testament times — it is the law and human nature, in place of the Holy Ghost and eternal life in a risen Christ. Not that Christ is left out, or His cross either; but there is such a mixture of law and grace — of the old creation and the new, that the Holy Spirit is grieved, and sad confusion the result. Hence the many doubts and fears in place of conscious, happy association with Christ risen, exalted, and glorified.

But in what sense, many inquire, can it be said that we are associated with Christ while here in the world? As, for example, it is said, that we are seated together in heavenly places in Christ Jesus. Does not this refer to the future when we shall be actually with Christ in heaven, or to the purpose of God's everlasting love? No, my friend, it refers to the present, and neither to the decrees of God nor to the future. The apostle is speaking of those who were quickened by the Spirit, through faith in Christ. True, by-and-by we shall be with Christ in heaven; now we are said to be in Him. It is equally true that the love of God is from everlasting to everlasting; but our relationship to Him as His children begins with faith. "For ye are all the children of God by faith in Christ Jesus." (Gal. 3: 26.) Until we had faith in Christ, and were quickened by the Holy Spirit, we were "by nature the children of wrath, even as others." But let me endeavour to explain your difficulty. And here scripture must be our only guide, and the only ground of our faith, even though we may not fully understand it. Association with Christ is the great truth of Christianity, and worthy of our most patient meditation.

In Ephesians 2 we find it stated in plainest terms, that when we were dead in sins God quickened us together with Christ. We must begin, in our meditations on this subject, in the region of death. We start from the tomb — we land in glory. God quickens out of the grave. We were dead in our trespasses and sins. That is, we were without spiritual life. Mark this carefully, we were without the least movement of spiritual life. "We were dead in sins." But when we were thus dead in sins, the blessed Lord lay dead for sins. At that solemn moment all were dead. The first Adam dead in sin, the last Adam dead for sin. Not a breath stirred to disturb the deep silence of death. It was as if the vessel had sunk and the waves closed over it. But now, when man could contribute nothing towards the great work, God enters the scene; but He enters it as the God of resurrection. He only can plant the pulse of life in a dead soul. "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." But to know our blessing we must see it in Christ, so we turn to Him, and meditate on what He is in God's sight.

He died for us — for ever blessed be His name! The Holy One, the spotless Lamb of God, died for us. The awful question of sin which stood against us, He answered on the cross and settled for ever. God was thus glorified and the way opened for Him to show His love to us according to all that was in His heart. But He who had gone down under death as the judgment of God on our sins, was raised up again, and we were raised with Him. Here God alone as the great workman fills the scene. He is free to act, and acts towards the objects of His love in richest grace. He works, not only to meet their wants, but to glorify His own name. Sin has been blotted out by the shed blood of His dear Son, all His past ways have been vindicated, and His name glorified. His rich mercy and His great love characterise the great work. Christ is brought forth from under the power of death, and we are brought forth with Him. "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." Thus we are associated with the risen Christ by the quickening power of God, in the most real, intimate, and blessed way. We have life in union with Him who is before God as His supreme delight, and we are associated with Him in all the blessed realities of His life. And what more, tell me, can be said or thought of? This is the great truth of Christianity — Christ's own life is ours. The place and privileges that belong to this life, as now seen in Christ before God, are ours. Hence it is said that we are not only quickened together — raised up together, but seated together in heavenly places in Christ Jesus.

But this most marvellous and blessed truth is also one of great practical power. It is the true ground of peace. Our sins must be all forgiven before we can be thus one with Christ. All that belonged to the old man was judged on the cross, and put away for ever. Blessed be His name! And now we are brought into the presence of God without our sins, and in the condition of divine righteousness. Christ is thus our righteousness as well as our life. In a word, He is our full salvation. "By grace ye are saved." Salvation, according to this epistle, is a present reality. We are as really saved now as over we can be. "By grace ye are saved." Though salvation is spoken of in some of the other epistles as future, it is not less certain, but viewed as the end of our journey, when we shall stand before Christ in glory: when all the trials, difficulties, and dangers of the way shall be left behind.

This, then, dear friend, is my rather lengthy answer to your question, but it needed some explanation. It is what we have called the Christian's standing, or his association with Christ risen, in the full value of eternal life and divine righteousness. In virtue of this union it can be said of him in truth, even while he is here in this world, that he is seated together in heavenly places in Christ Jesus.

The theology of some, I know, would bring a dark cloud over this bright scene, by saying, that the Christian may lose his eternal life. But what does scripture say? Plainly that we are one with Christ from the moment that we are quickened through faith in Him; and that His life is ours, not on the ground of our goodness, but His grace; adored be His name! From the time that we believe, we have eternal life, right on, without the possibility of a break, throughout the endless ages of eternity. God has said it — God has formed the union — it is in resurrection, where no enemy can ever come — the death of Christ has closed the door on every foe, even as the Lord shut Noah and his family inside the ark. Quickening, raising, sitting are immediately followed by a statement of the very motive and purpose of God in our blessing. "That in the ages to come he might show the exceeding riches of his grace, in his kindness toward us through Christ Jesus." Here, faith can breathe freely, rest quietly, wait patiently, and without the smallest misgiving. Faith never asks for more than the word of God. Though, alas, in many things we fail and come short, yet He is faithful. The life which He gives is like Himself — eternal: "His kindness towards us through Christ Jesus" is also like Himself — eternal: here called, "the ages to come." See the entire chain of grace, Ephesians 2: 4-10.

Think, O think, my soul, on what grace has brought thee into — on what grace does for every one who believes in Christ Jesus. Quickened, raised, seated, in happy association with the blessed Lord; and the bright, bright opening of the rolling ages of a happy eternity before thee, with the unknown extent of the glory of God, which shall for ever surround thy Well-beloved, and all who are associated with Him in the power of His endless life.

O that God's richest blessing may rest on every soul that glances over these pages. Dear reader, — my heart goes out to thee — Art thou saved? Is this eternal life thine? O what a prize to win, but, alas, what a prize to lose! It can only be won by faith in Christ. Bow, I pray thee, at His blessed feet — listen to His voice — hear that sweetest of all gospel notes — Come! come unto me! Melting words! They come from a heart that only loves — from lips that drop the sweetest accents of grace. O listen and obey — may they melt thy heart. How awful it would be for thee to hear at last from those lips, words of burning wrath! But God forbid! Hear now — believe now, and turn to Him now in unquestioning confidence. All is plain and simple, only give heed to the one thing needful. To hear the voice of Christ is to be one of His sheep. And this is what He says about every sheep of His without exception: "I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand." (John 10: 28, 29.) Better far, my dear reader, to be in the hand of Christ than in the hand of Satan. May the Lord enable thee to decide at once for Christ, and to give thy whole heart to Him, and to faithfully serve and follow Him. Blessed Lord! He alone is worthy.

"Oh, dearest Saviour! take my heart:

Where can such sweetness be

As I have tasted in thy love,

As I have found in thee?

Let every fervour of my soul,

By thy sweet sacrifice,

For ever be at thy control,

And but to serve thee rise."

The apostle, as we have said, addresses himself, in Ephesians 3, to "the Father of our Lord Jesus Christ;" as in Ephesians 1, to "the God of our Lord Jesus Christ." The different titles indicate different lines of truth and blessing. In the first prayer, it is the Christian in Christ; in the second, it is Christ in the Christian. Hence it is that the apostle prays in chapter 1 that the saints may have a true apprehension of their standing in Christ as risen and glorified: and in chapter 3, that Christ may dwell in their hearts by faith — that they might be strengthened with might by His Spirit in the inner man. This is evidently practical. The one we have called christian standing; the other, christian state. Would to God that the latter were a fair reflection of the former — that our practical ways truly answered to our place in Christ before the face of God our Father.

"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named." The familiar titles of "Father," and "family," awaken thoughts of home and affection. The glory of the Person of Christ rose up before us in meditating on the first prayer; but here it is love, rather than glory that surrounds Him, and surrounds us as one with Him. But, wondrous to the eye as that glory will be, sweeter to the heart will be the Father's love.

Doubtless there are many glories which belong to Christ as the Son of the Father which no creature can share. Infinite must the distance necessarily be between the Creator and the creature — between Jesus as God, and the highest angel that bows before His throne. But we speak of Him here as man, and of the place which is due to Him as such.

God having fully judged sin in the Person of Christ on the cross, and put it away for ever, we are brought into His presence in the dignity of "the sons of God, and loved with a perfect love. As John says, "Beloved, now are we the sons of God" — "And if children," as Paul says, "then heirs; heirs of God, and joint-heirs with Christ." (1 John 3: 2; Rom. 8: 17.) Here dwell for a little, O my soul. Let thy thoughts be fully engaged. Never did more wondrous or more blessed truth engage thy meditations. Can it be, that God's many sons are loved even as His own beloved Son? Yes, Christ Himself has said it, and that is enough, more than wonderful though it be. When He speaks about the coming glory in John 17 He says, "The glory which thou gavest me I have given them;" this, observe, is His given glory as the Son of man; not His higher glory as the Son of God. We must ever keep in view in all our meditations His own proper Personal glories. But why does He give to the saints His glory as Son of man? "That the world may know that thou hast sent me, and hast loved them as thou hast loved me." Nothing can be plainer, nothing can be more definite than this.

Here concentrate all thy thoughts, O my soul. Words of deeper, richer, fuller, better blessing to thee, never dropped even from the lips of Jesus. God only can love where all is unlovable. The spring of His love is in Himself, not in its object. This thou canst not understand, yet it is the fountain of all thy blessing. Thou mightest be able to form some idea of divine wisdom, or power, or righteousness, or rather, how God can exercise these attributes; but who can understand that He loves the saints as He loves His Son? In virtue of the work of Christ, we might understand something of Him giving us the place in heaven that belongs to Christ, but to love us as He loves Him, is incomprehensible.

Love is the spring of action, therefore love is a better thing than action. Love delights to serve, but love is better than service. There might be action and service without love, but there could not be love without both. God loved the world and gave His Son. Christ loved the church and gave Himself for it. Had there been no love, there could have been no cross, no crown, no glory. But love secures all, and all for ever. Glory may fade, or pass away as in Israel of old, but love — never. (1 Cor. 13) Even towards the ancient people, God's love is the same; and just because His love and counsels are unchangeable, the glory will yet be restored, and shine a thousand-fold brighter than ever. "Love never faileth." Grant, Lord, in Thy mercy, that this Thy love may be the light of our eyes and the strength of our hearts — that every word of Thy mouth, and every dispensation of Thy providence, may be seen in the light of it. Oh! what will it be, blessed Lord, to dwell in Thy love and with Thyself for over! Hasten, O hasten, the ingathering of souls, and the dawn of that happy day, for Thine own name's sake!

"Brethren, look up! and view the home,

The blessed home prepared in heaven,

Though here with faltering steps we roam,

What sweet assurance there is given.

The Lamb is there upon the throne,

The rainbow arch of love is o'er Him,

And He will ne'er forget His own,

Who bow with lowly hearts before Him.

Brethren, look up! and now rejoice,

Though sorrow's clouds our path bedim;

The trusting heart and joyful voice

Alone can sing heaven's choral hymn.

The opened heavens e'en now reveal

The glories of our radiant home;

Oh brethren! join the glad appeal —

'The Spirit and the bride say, Come!'"

But may I indulge the thought, a timid soul inquires, that now, at this present time, the Father loves me, a poor, weak believer, as He loves His own beloved Son? Surely thou mayest when He says it. His object in making known His love to us is that we may believe it and enjoy it in this world. To doubt it would be to dishonour Him and injure our own souls. The manifestations of His love may vary, nay, must vary, according to our subjection to Christ and obedience to Him. (John 14: 23.) But the love itself can never change. "God is love." Acquaint thyself with the blessed course of His love, as drawn by the apostle in 1 John 4: 8-18. True, the millennium will be the outward display of it, but the cross is the deeper expression of it. And God's love never can be sweeter to the heart than now. Even amidst the higher glories, love will be the better thing, so what must it be now amidst the sorrows and sufferings of this present time? Let His love then, O my soul, be thy refuge in every time of trouble. nothing will so shield thee from the attacks of the enemy — nothing will so strengthen thy confidence — nothing will so increase thy devotedness — nothing will so fill thee with peace and keep thee humble. The higher the truth we receive, the more deeply it humbles us in the presence of God. It was when Paul was unfolding the great mystery — the church, that he speaks of himself as "less than the least of all saints." Verse 8.

That the deep sense of the Father's love to His children might be wrought in their hearts, the apostle thus prays: "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." The title "Father of the Lord Jesus Christ" is that relationship which brings out the love of the Father's heart, and ranges around His Son as a centre, every order of beings, both in the heavens and the earth. The title "God of our Lord Jesus Christ" brings out the glory — the given glory of the exalted Son of man; and, enough for the heart to know, He shares both with us. Loved as He is loved, and in the same glory with Him; and that not only during the first, or millennial age, but throughout the ages to come — for ever and for ever! What a future! What an eternity! What is time or earth to thee, my soul, in view of eternal love and glory?

"Every family," is said to be a better translation than "whole family." There will be many families both in the millennial heavens and on the millennial earth. Under the name of Jehovah, the Jews only were named or included. As it is written, "You only have I known of all the families of the earth." (Amos 3: 2.) But we have in the apostle's prayer the contrast to this. Under the name of Father — "Father of the Lord Jesus Christ . . . . every family in heaven and earth is named." We read of principalities, powers, angels, Jews, Gentiles, and the church of God. But "every family" necessarily comes into view under the name of Father. When God delivered His ancient people out of the land of Egypt, it was under the title of Jehovah, His covenant name. He was not the God of any other nation in the same sense. But when the highly favoured people had sadly failed, and when He chose to place the crown of universal dominion on the head of a Gentile king, He makes Himself known as "the God of heaven." (Dan. 2: 37.) Now He speaks from heaven, not as in covenant relationship with a people on earth. But when He brings forth His Son, the "heir of all things, by whom also he made the worlds," He takes the title Father, and under this name He takes in the wide circle of creation — of "every family" — both in the heavens and the earth. The blessing is no longer limited to the favoured Jew or to the honoured Gentile, but it is extended to every class of beings which He has made. The Father's Son, centre of all His ways, Creator and Redeemer — He is worthy — worthy — that every knee should bow to Him — worthy of universal glory!

But pray, may I ask, what place will the church have in these wide scenes of encircling glories? No question, personal and important though it be, is more easily answered. She will be in association with Christ before God, as the bride the Lamb's wife. Need more be said? Can more be said? Every family, or circle, will have its own special, distinctive glory, and the joy and glory of each one will be the common joy and glory of all; but the bride will have a place of nearness and intimacy which none others can share. Now, the church is spoken of as the body of Christ, which is the figure of her oneness in life with Him. "We are members of his body." Nothing can be so vitally connected with the head as the members of the body. "He that is joined to the Lord is one Spirit." Every true Christian is thus inseparably connected with Christ; and by the Holy Ghost's presence on the earth, all Christians are formed into one body. "There is one body and one Spirit." This is the all-important truth for the present time. We cannot be in the current of God's thoughts unless we are endeavouring to carry it out practically. "Endeavouring to keep the unity of the Spirit in the bond of peace." This is like the one — the chief exhortation for the church. Ephesians 4: 3, 4.

In 1 Corinthians 10, 11, the same important truth as to the unity of the body is also taught. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread." These verses leave no doubt as to what the church is — one body. 1 Corinthians 11 is equally plain as to what the church does: "This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." What we are and what we do, are here plainly taught. May we readily bow to the truth, and willingly obey it.

By-and-by, in heaven, when the body of Christ is complete, the church will be known more especially as the bride, the Lamb's wife. Of course, both terms, body and bride, are figures, but they point out two most blessed relationships — oneness in life, and oneness in affection. As the wife ranks with the husband, so will the church rank with Christ for ever and ever. Bride is a temporary title; wife is a permanent one. But throughout the endless ages of eternity the wife will retain the bloom and beauty of her nuptial day. No sign of age shall ever be seen on the fair bride of the Lamb. "Not having spot, or wrinkle, or any such thing." Oh, wondrous, wondrous truth! Oh! blessed, blessed hope! The Spirit and the  bride say, Come . . . . Amen, even so, come, Lord Jesus." Revelation 22.

"Bride of the Lamb, rejoice! rejoice!

Thy midnight watch is past;

True to His promise, lo! 'tis He!

The Saviour comes at last.

For thee, His royal bride — for thee,

His brightest glories shine;

And happier still — His changeless heart,

With all its love is thine."

But here, before passing on to the next verse, pause a moment, O my soul, and drop a word — a tear, for those who are now rejecting Christ. Oh! what a day of disappointment and sorrow, to all such, will the day of His coming be! To those who now believe in Jesus, it will be a day of light and unmingled blessedness; but to those who now reject Him, it will be a day of darkness and everlasting despair. The awful sentence, "depart from me, like Ezekiel's roll, will be "full of mourning, lamentation, and woe." Oh! thoughtless, careless, worldly one, be warned now. Be turned in thy heart to Jesus now. To come to Jesus now, is not only to escape the lake of fire — is not only to be admitted into heaven, but it is to be a sharer of the nuptial glories of the Lamb, and to enjoy the intimacies of His love for ever.

The same day and hour that the soul draws near to Jesus by faith, it is graciously met by God with eternal life. Full, immediate salvation is God's blessed answer to our faith in His Son. Love delights to bless; but what so sensitive of neglect? How indignant must injured love be on that solemn day of final reckoning! With what sore judgment it will visit those who have despised its offers of pardon and salvation! Eternal condemnation must be the awful sentence of God on every soul that despises Jesus. There is not the shadow of a line of middle ground. He who is not justified by faith must be condemned for unbelief; and condemned for ever. Oh! how one's soul is thrilled with these words as the pen writes them down! Eternal condemnation! What an enemy to grapple with, but how helpless the soul! The very sound of thy name, O thou unpitying, undying foe, is terrible! But pray, where dwellest thou? In the regions of dark despair. And what doest thou? I cut off all hope and shut up the soul to self-reproach. How dreadful thou art! But tell me, what is the number of thy years? My years are without number. I know nothing, as men count, of beginning and ending. I am an eternal Now. When millions and millions of years are past as men now reckon, I shall be just the same. Countless millions have no effect on me. Eternal means eternal.

Hearest thou this, O my fellow sinner? Be entreated — be persuaded — think on these things now. Why play the fool, and fall into the fearful, the unrelenting grasp of eternal condemnation? Why prefer a moment's present gratification, to eternal happiness? "The devils," it is said, "believe and tremble." Is thy heart harder than theirs? Canst thou hear of these things and not tremble? Canst thou believe them with thy natural heart and not tremble? This is to be more insensible than Satan. How dreadful! Esau sold the land of Canaan for a mess of pottage. Wilt thou sell heaven for less? Judas sold the Saviour for thirty pieces of silver; and for what art thou now selling Christ, heaven, and all? Say, for what? The hope — the barest hope of a worldly pleasure — and be that pleasure in whatever form it may, it will never realise thy hope. The pleasure of the worldling has a rapid wing, and soon passes away, but a sting remains, and thou canst not give wings to it. For a vanity — for a nothing, thou art setting aside all that is good both for time and eternity, and thereby exposing thy precious, immortal soul to eternal condemnation. Be wise, O be wise! Pause, think; let not Satan have thee. There is One that loves thee and seeks thy real good; and, comparatively speaking, only one; and wilt thou not think of thy only Friend? He died for thee. Hast thou ever sought an opportunity to thank Him for it? Thy conscience says, No — never. Is this thy love to thy Friend — thy only Friend? Come to Him now. His love still lingers — He waits for thee. And His way is, to ask no questions, but to bless every newcomer according to the love of His own heart. He will not put thee to shame with perplexing questions, but He will allow thee to hide thy guilty blushes in His own bosom. Were He only to inquire, "Why hast thou been so long in thinking of me?" shame and confusion would cover thy face; but such a thing He never does. He will rebuke Satan, who is at thy right hand ready to resist thee. But to a poor guilty one, like Joshua in Zechariah 3 it is grace without rebuke. He stands up for the sinner that has fled to Him in the face of every foe. The Lord rebuke thee, O Satan; is not this a brand plucked out of the fire? The enemy is rebuked, but the penitent is cleansed, clothed, and crowned, and thus brought into the presence of God, to go no more out. And did He not vindicate the poor woman at His feet in the house of Simon? "I entered into thine house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss; but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint; but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven." How beautifully He stands up for her, and that in the very face of the nation's pride and self-righteousness! And mark, too, how He fills her heart with a plenary pardon, a present salvation, and perfect peace. Luke 7.

As thou art a man, O my fellow sinner, come to Jesus. Be encouraged. Come now. Thou seest the manner of thy reception. Thou knowest what He will say to thee. Read carefully, I pray thee, these two portions, and there learn the Lord's ways in grace with every poor, guilty soul that comes to Him. Thou hast but to let go thy hold of the world, or rather get away from the world's hold of thee. Think of Jesus. Learn to know Him. He will fill every aching void, and satisfy thy heart for ever. It is impossible to know Him without the heart being filled with joy, whatever the circumstances may be. "Acquaint thyself with him and be at peace; thereby good shall come unto thee." Job 22: 21.

"Haste thee on from grace to glory,

Armed by faith and winged by prayer,

Heaven's eternal day's before thee,

God's right hand shall guide thee there;

Soon shall close thine earthly mission,

Soon shall pass thy pilgrim days,

Hope shall change to glad fruition,

Faith to sight, and prayer to praise."

We now return to the apostle's prayer. He has before his mind, not the rejecter of Christ, but those who now believe, and who will have a place of peculiar nearness to Him in the coming glory He prays,

"That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." This is an entirely different line of truth from his prayer in Ephesians 1. There it is a question of standing; here it is of state. There, he prays that the saints might know more fully their place before God in Christ, and all the privileges of that position; here it is a question of practical power by the Holy Spirit — of being "strengthened with might by his Spirit in the inner man."

Love is the Christian's strength; or, Christ dwelling in the heart by faith. This is his strength. The trials of the wilderness now, and the boundless glories of the future day, can only be calmly contemplated or endured in the strength of His love. It is the power of inward affections that strengthens for outward circumstances. When the object of affection dwells in the heart — yes, really dwells there — what would that heart shrink from to gain its object? To one, naturally the most timid and delicate, love gives new courage, new strength, new resolution, a new character. Nothing is seen but the one object who is far away. The broad tempestuous sea — the ship's rough crew — the inhospitable foreign shore, presents no difficulties. All who are known and loved and dear to the heart by the tenderest ties of kindred and friendship are freely given up, and it may he given up for ever, for the one object who dwells in the heart, in truest, tenderest love. We mention not the possibility of all this valour of love being disappointed, it would be too heartless to think of but there is only One whose love commands unquestioning confidence. And this is the One that the apostle so earnestly desires may dwell in our hearts.

What wondrous, blessed truth this is, O my soul! Hast thou well thought it over? It is one of the sweetest thoughts of His love. What is it, pray? It is this, as I understand it: when associated with Him as the centre of a glory which has no circumference, what could sustain thy heart? What could strengthen thee as His many glories are displayed before thy wondering eyes? Nothing but His love. And this is the great truth here revealed to our hearts: "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith." It is enough. O my soul; He who fills the vast universe with His glory, fills thy heart with His love.

But still Higher thoughts of His love are revealed in what the apostle further desires for the saints.

"That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge." Herein, O my soul, is a wonderful thing. It falls with the effect of surprise on the mind. It fills the soul with wonder and adoration. But if thou wouldst understand it, thou must dwell upon it with thine eye upwards to Himself. The question is this: What is to enable thee to comprehend that which is measureless? True, it is a paradox; but the answer is, The love of Christ. It is not what may be called knowledge merely, or intelligence generally, or great capacity of mind; but being rooted and grounded in the love of Christ. Surely a more blessed thing has never occupied thy thoughts. Linger then in thy meditations over this remarkable truth. Being rooted and grounded in love, mark, is thy intelligence and power in the things of Christ. What a thought! Is it new to thee? See and master it, make it thine own. It is thy wisdom and strength for time and eternity.

Yes! the sweetest thing that ever was, or is, or can be, is that which gives strength to thy heart for the contemplation of His glory It is thy fitness for association with Himself, both now and for ever. But mark another thing, and a blessed thing too. This is the portion of all the saints. Christ is the centre of all the counsels, the ways, and the glory of God; and as the saints are associated with Him, they will form the first or innermost circle of the many concentric circles of His universal glory. Thus strengthened in His love, all the saints will then "be able to comprehend" that which the apostle now leaves in its undefined glory — the breadth, and length, and depth, and height, but he does not say of what. He leaves the sentence unfinished.

Many have thought that the apostle is here speaking of the breadth, length, depth, and height of the love of Christ; and it is often so quoted. But we think this is a mistake. The apostle does speak of the love of Christ passing knowledge, but we believe that to be an additional thought. By reading the whole passage closely, it appears quite evident that he introduces a fresh subject, or at least a new thought, in the beginning of verse 19: "AND to know the love of Christ At the same time, it is blessedly true, that the love of Christ is without limits — it passeth knowledge. The apostle is lost, as it were, amidst the grandeur and the glory of the scenes, into which the Holy Ghost is leading him.

Some who have studied this passage long and closely, have suggested that the "mystery" is before the mind of the Spirit in verse 18. The mystery, or the church, is the grand theme of the epistle. It includes Christ in His heavenly and earthly glory and the church associated with Him. She will then be, as His associate, high above all others — above every family in heaven and earth. That which God kept a secret so long in His own mind, may still be left in part so. And there we happily leave it. Who could define the glory that is due unto the Son — the Son whom the Father delights to honour? But that which is the foundation of the mystery, as well as its joy and glory, has been fully revealed. "And to know the love of Christ which passeth knowledge." We can never know His love perfectly, but we shall know it more and more. It has been fully revealed, and yet it must remain for ever unrevealed. The apostle is dealing with infinitudes, which, to us now, are divine paradoxes. It is of His love He speaks. That precious love is the spring of all blessing. It fills all, "all saints" — characterises all — strengthens all — perfects all. The sons of God, as morning stars, shall shine forever, to the delight of His eye and His heart, in the eternal heavens of His love and glory. They will be the unfading lustre of His throne — the immediate companions of His joys, and the perfect delight of His heart.

"Thy glory, Lord, is mine — the light

That beams upon Thy lustrous brow;

For changed into its image bright

I yet shall be, as Thou art now!

Thy rich inheritance is mine;

Joint heir with Thee of worlds above,

Lord, in Thy kingdom I shall shine,

And reign with Thee in endless love.

Thy fulness, Lord, is mine — for oh!

That fulness is a fount as free

As it is inexhaustible!

Jehovah's boundless gift tome!

My Christ O sing, ye heaven of heavens!

Let every angel lift his voice;

Sound with ten thousand harps His praise;

With me, ye heavenly host, rejoice!

With tears, with songs, with holy psalms,

With daily love, with odours sweet,

With broken heart, with outstretched arms,

I'll pour my praises at Thy feet."

It is one of the most plausible snares of Satan, to keep us occupied with the good we receive from the work of Christ, in place of being occupied with Christ Himself, and with His delight and interest in us. We enter too little into the divine side of redemption. Hence the great absence of joy and strength. Of Israel, His earthly people, it was said, "If the Lord delight in us, then he will bring us into this land, and give it to us: a land which floweth with milk and honey." (Num. 14: 8) Faith could see that all their blessing rested, not on what they were, but on the Lord delighting in them; and this will yet be fully manifested, both in the heavenly and earthly people. We have the same thought in Proverbs 8: 31: "And my delights were with the sons of men." He rests in His love and so should we.

There is still another remarkable word in verse 19, "That ye might be filled with all the fulness of God." Again we are launched on a sea without a shore, but it is a sea of love. More than this the apostle could not ask — further than this He could not go. The church is Christ's fulness" — the fulness of him that filleth all in all." And He who fills all things, fills our hearts with the fulness of God. "There is one God and Father of all, who is above all, and through all, and IN You all." Again, "In that day [the Spirit's day] ye shall know that I am in my Father, and ye in me, and I in you." (John 14: 20.) It is only by the power of an ungrieved Spirit that we enter practically into these great and blessed truths. If the world or the flesh be allowed, the Spirit is grieved, our minds are darkened, and we become confused, so that nothing is seen in its absolute, distinctive character. We must ever remember, that it is not by dint of study or learning that Christ is known or His truths seen; but by the light and teaching of the Holy Spirit. Hence the importance of the condition of the heart and the practical ways. This is the main object of the apostle's prayer in this chapter. It is for the saints now that he prays — that their affections and all their practical ways may answer to their position in Christ as risen and glorified. Now we have an entrance into these things by faith, through the power of the Holy Ghost. By-and-by we shall be with Him, and like Him, and know even as we are known. But till then, our one desire should be, that we might grow up into Him in all things who is the Head, even Christ. The apostle now closes with a doxology of great fulness and beauty.

"Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus, throughout all ages world without end. Amen." The great thought in the first prayer, is the power that wrought for us. Here, it is the power that works in us. There, it was a power that wrought in Christ, and raised Him from the dead, and which wrought in us and raised us up with Him. Here, it is the same power, but now it is put forth in a practical way: "According to the power that worketh in us." It is also said in Ephesians 2, that we are "an habitation of God through the Spirit." He would have us to enter now, by the power of the Spirit, into the blessed revelations of the love of Christ and the fulness of God.

Let this further and higher truth, then, greatly encourage thee, O my soul. What mayest thou not count upon, seeing the power of God works in thee? How wonderful, that such an energy should be at work in such poor, weak, good-for-nothing ones! But do I really believe it? I admit it, but do I believe it? or do I count upon it? Should I be so soon cast down? would a little thing so soon discourage me? should I be so subject to the power of circumstances; should I have so little faith, if I really believed that the power of God works in me? or, on the other hand, should I enter so little into my Saviour's love, and the fulness of my God and Father? Ah no! there is nothing I forget so much, or know so little about, as the power that worketh in me: O wondrous, marvellous, blessed word! "According to the power that worketh in us." And yet well we know, and surely believe, that Thou art "able to do exceeding abundantly above all that we ask or think." Lord, give us to know more of this power, that we may think less of difficulties — less of ourselves — less of circumstances, and more of thee, and of thy power which worketh in us.

Dependence, we own, is our truest position — our highest service — our richest blessing, while here below. And prayer is its very life breath. But though everything is now characterised by feebleness and failure, the day is coming when God will be fully glorified in the church. Blessed happy thought! Christ, and the church which is His body, shall be the blessed centre of the manifestation of God Himself, as the God and Father of our Lord Jesus Christ, in all His glory. What a place this gives the church: and what a place for ever! "Throughout all ages, world without end." O what a privilege — what an honour — to be the dwelling-place of God for ever! What separation from the world — what lifting above it — what strength for service — what nearness in worship, should the knowledge of this truth give! Blessed prospect — blessed future! for the church of God, the bride of the Lamb. "Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen."

Having thus followed the church, in happy association with Christ, into the future ages of her unmingled blessedness, we would now close our meditations on this blessed theme by taking a glance at her position just before she goes up to meet her coming Lord. This we see in Revelation 22. "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Here her eye is fixed on Himself. But it is the eye of a bride fixed on her bridegroom. She knows Him as "the root and the offspring of David, and the bright and morning star." He is the divine Bridegroom of her heart; and with affections suited to that relationship, she longs for His coming. But she also knows, and forgets not, that He who is the one object of her own heart's desire, is still the fountain of living waters to every thirsty one. And she knows the waters are free — free to the poorest — free to the vilest — free to all. And thus she extends her invitation to "whosoever will." O loveliest of attitudes! Here she shines in the grace of her Lord, and acts in the power of His love. Would that every individual Christian entered heartily into the true spirit of this position! But sure we are, that in the proportion that our hearts long for the coming of the Lord, in the same proportion will they long for the salvation of souls. It would appear, from this beautiful description of the church, that the one is a consequence of the other. And, surely, it is when meditating most deeply on His coming, that we turn to those around us with deepened earnestness, and beseech them to come to Him. Never are our appeals so pointed, so tender, so earnest, as when our hearts are burning with love to the Lord, and in the expectation of His return. Indeed we can only appeal when the heart is warm.

Thus it is with the church as she is presented to us in Revelation 22. She is, as it were, appealing to the Lord, and appealing to souls. Love fills her heart. And thus may it be with us individually, while here in the midst of Christless sinners. There is no motive to evangelisation like the thought of His coming. O that our hearts may never cease to burn with desire for the salvation of lost souls! The time is short. The coming of "the Lord draweth nigh. Great changes are taking place everywhere, both in the church and in the world; and many are wondering what they will all lead to.

Thou hast only to look around thee, O my soul, and thou wilt see everything moving rapidly. The slumber of eighteen christian centuries is broken. The nineteenth is the century of invention and of the display of man's power and glory. Only think, that which is discussed tonight in the senate house in New York, will be read the following day in London by tens of thousands. With rapid strides the world is rising to its manhood. Old age and decrepitude, we believe, will as rapidly follow. The climax will soon be reached, not only in pride and worldly glory, but in the daring wickedness of the man of sin. This is what Satan has in view, and what man's energy in the present day is hastening on; but the enemy's one aim is to keep the eye from Christ. The first glimpse of a risen Saviour, by faith, in the light of the Holy Spirit, dims all the world's glory. A risen Christ is the divine witness that the whole world is under the sentence of God's judgment, which may at any moment be executed. Hence the exaltation of man is Satan's object, and everything is now moving in that direction with telegraphic speed.

Now turn thine eye for a moment to ecclesiastical movements. The professing church as well as the world has been aroused from the sleep of ages. We forget not the great work of God's Spirit in the sixteenth century: but that in the nineteenth is very different in its character. Then, it became more a question of human governments and religious systems; now, it is more of the church of God and the conversion of souls. The ten virgins are all awake, the foolish as well as the wise. The midnight cry has gone forth; but, the Lord be praised, as the cry, "Behold the Bridegroom cometh," waxes louder and louder, the cry to prepare for His coming has increased in proportion. Thousands of evangelists have been raised up to proclaim the gospel of the grace of God; and millions who have been startled, as it were, from their long undisturbed repose, are waking up and wondering what all this mighty movement of "lay preachers" can mean.

Long neglected, out-of-the-way places are visited by the evangelists, and the poor have the gospel preached unto them. Individual responsibility carries the glad tidings where official status cannot — dare not, and the good work goes on.

The Spirit of God, as the quickener of dead souls, is active too, in connection with the gospel. This is matter of unfeigned joy. He is gathering many souls to Christ, especially within the last ten years. Christendom is unlike what it was before 1858. The bands of office are now found to be a hindrance. The energy of the Spirit in the ''lay-preacher" hesitates not to cross the marches. All parishes are alike to the preacher. Souls are his object; not boundary lines, or the worn-out routine of particular forms. The field is the world. The Lord has given it to him. "Go ye into all the world and preach the gospel to every creature," is his high commission. "Behold, I have set before thee an open door, and no man can shut it," is his divine privilege. The highways and hedge rows, the streets and the lanes of the city, and the supposed sacred enclosures, are all thrown open to him. Moral compulsion is to be used: his orders are, "Compel them to come in, that my house may be filled." It is the Master who carries the key. "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth." Blessed is that servant who follows Him who has the key, the symbol of authority and power.

Thus everything, as we have said, is moving rapidly, and changes as rapidly as it moves. In the world, notwithstanding its boasted progress, things are really going backwards. The ancient bulwarks of society are breaking up, as if the feebleness of age were accompanying the achievements of manhood. Power is passing into other hands, and hands that will use it. The word of God is being treated with indifference — the sign and forerunner, we believe, of a nation's decline. Man's will, man's reason, man's self, are supreme, and will have their brief display in ten thousand ways, before the appearing in glory of the Lord Jesus Christ with all His saints. Even now, what "distress of nations, with perplexity: the sea and the waves roaring." The lawless, rebellious despisers of governments are like the tumultuous sea which cannot be bridled or governed by man. Hence we already see the most plain indications of the Lord's own words being in part fulfilled. "Men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory." (Luke 21: 25-27.) Such, alas, is the present state of the world. The rulers are perplexed, the people are uneasy: this is daily becoming more and more manifest. At the same time there is seeming progress; but it is a vain show. However, we can only look at things in the light of God's word.

We now return to our meditations on the church, which lies more in our line of things We have seen her amidst the thickening gloom, in her most beautiful character. Here she is truly heavenly in her affections, yet most devoted to the spiritual and eternal welfare of those around her. "The Spirit and the bride say, Come. And let him that heareth say, Come. [The young convert is here exhorted to join in the cry, Come.] And let him that is athirst come [come to the Saviour]: and whosoever will, let him take the water of life freely." This, we need hardly say, is not the position of the professing church at large; but of those who are bearing testimony to the coming of the Lord, and to where the living waters are to be found. This is the most lovely attitude in which we see the bride of the Lamb, as the church, on the earth. The desire for souls to come to Christ keeps pace with the desire for the Lord to come as the Bridegroom of His church. This is both beautiful and blessed. Lord, increase this twofold desire. It is clearly the reaching of the Spirit. "The Spirit and the bride say, Come." It is no peculiar view of any particular denomination, but the teaching of the Spirit of God. It is the bride that speaks, but she is moved and energised by the Spirit. And what must be the state of a preacher's heart, if it is not moved to intense earnestness, even to agony, by the near prospect of the Lord's coming?

But what, may I ask, would become of those who are now listening to the gospel, were the Lord to come before the service closes, if they had not believed it? The answer is unspeakably solemn. So far as scripture informs us, their case would be hopeless. Of course this remark would not apply to persons who are too young to be responsible, or to those who have never heard the gospel: but where the gospel has been plainly preached, and deliberately refused, what must the consequence be? "How shall we escape if we neglect so great salvation?" Escape, in such a case, seems impossible. Look again at 2 Thessalonians 1: "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." This passage seems to take in as objects of judgment, two classes — those that know not God, and those that obey not the gospel of our Lord Jesus Christ. The first class may embrace Jews and others, who profess to believe in God, but not in Christ and His gospel. The latter, evidently, are gospel hearers, but not true believers. We cannot see from scripture that there is the smallest hope for such, were the Lord to come. But 2 Thessalonians 2 is stronger still on this awfully solemn point, and seems to shut out all hope. Indeed we feel it is too awful and solemn to be transferred to a human page.

How seldom, alas, this soul-stirring truth is thought of either by preacher or hearer! But when it has its right place in the heart, it will move to earnestness as none other can — it will agonise the whole soul of the preacher. Who could be occupied with themselves in any way, or even with the details of truth, under such a thought and feeling? How small a place the mere style of address would have in our minds, if we really believed that five out of every ten that we preach to, are in danger of eternal woe! Scripture never exaggerates. Even of those who take the place of virgins, five out of ten come too late and perish in their sins. They had lamps in their hands, but no grace in their hearts. Lord, grant that Thy servants may think — think only — on the state of those before them, and of the awful consequences of Thy coming to such.

But one thing is comforting — most comforting, O my soul. It is this — thou mayest safely reckon, that as the testimony to the coming of the Lord spreads on all hands, so will the testimony to the grace of God in the gospel. May the Lord greatly increase this twofold testimony in these last and closing days! And oh, that all whose high privilege it is to bear it, may be faithful, earnest, and devoted, according to the all-commanding importance of the coming of the Lord, and the salvation of those for whom His long-suffering still patiently lingers! May we maintain the beautiful and blessed attitude of the bride before us. "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."

CHAPTER 3.  THE CHRISTIAN'S VOCATION.

EPHESIANS 4.

"I therefore, the prisoner of the Lord,, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love." (Ephesians 4: 1, 2.) That which naturally follows our "Meditations on the Christian's Standing and State," is what the apostle here calls his vocation. His practice — His whole walk and ways are included in his vocation. The word has a broad and deep significance in this verse. The exhortation is founded on, and flows from, his standing in Christ, and the state of heart becoming that blessed position.

Christian practice ought to be the reflection of christian position: and it will be well to meditate closely, patiently, and honestly, on what lies before us as the divinely marked out path for all Christians. The exhortation comes to us from a risen Christ. It is founded on accomplished redemption and the glory of the Redeemer. It is final. We must abide by this last revelation of His will. High thoughts and lofty words about our standing in a risen Christ will only be an offence to others, if our practice in all things be not in accordance therewith.

The apostle writes from a prison in Rome. This is significant and characteristic. He was there for the truth's sake, and especially for the testimony he had borne to the blessed truths contained in this epistle. But he was the Lord's prisoner. "I therefore, the prisoner of the Lord, beseech you." If we separate ourselves from the world and witness against it, it will be angry with us, it will consider itself insulted. and will revenge the insult. This is the real ground of all persecution, whether it he towards a child in the family, or towards a public witness for Christ and His truth. Paul was taken from the place of public testimony to the prison, and from the prison to the block, and from the block to Christ in the glory. And this was but the natural path of one so faithful to Christ.

But is not the world changed for the better since Paul's time? No, my soul, the world is the same, but the church has changed for the worse. It is now so mixed with the world that it is difficult to say what is the church and what is the world. If Christians willingly mix with worldly people, they must expect to be dragged down to where they are. The world can never be raised to where the church ought to be. But as things now are, what the world does, the professing church, for the most part, can do. Hence there is no occasion for persecution. But this is sad confusion, and what the scriptures call "Babylon," and against which God's sorest judgments are threatened, and will ere long be executed. It was not so at the first. The apostle and the early Christians stood in marked separation from the world, and testified against all attempts on the part of the enemy to introduce "another gospel." Hence their trials and imprisonments; but these were their scars of honour. Blessed Lord, increase our faithfulness in these last and perilous times.

Consistently with the heavenly truths the great apostle was teaching, he exhorts the saints to "all lowliness and meekness, with long-suffering, forbearing one another in love." Their own individual state was the first thing they were to see to. This is all-important. Those who are introduced into such privileges, and crowned with such blessings, should look well to the spirit of their minds, and to the bearing of all their ways. None on earth can afford to be so humble as those who are the possessors of such heavenly treasure, and none should walk so evenly through this world as those who carry this treasure with them. "Know ye not that your body is the temple of the Holy Ghost which is in you?" And again, we read, "To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you the hope of glory." (1 Cor. 6: 19; Col. 1: 27.) Surely nothing can so befit one who is so richly blessed, and so linked with heavenly glory, as the spirit of lowliness and meekness. And after all, these are but the necessary fruits of the Spirit, and of the enjoyment of our privileges in the presence of God.

Nothing can make up for the absence of meekness and lowliness in a Christian. Bear thou this well in mind, O my soul! Zeal is good — self-denial is good — devotedness is good; but thy walk would be irreparably damaged, if thou wert not meek and lowly. These qualities are indispensable to true christian character, whatever may be the gifts possessed. Without them, we should be unlike Him who was meek and lowly in heart.

But we now turn to that which may be more properly called the first part of the Christian's vocation:

THE UNITY OF THE SPIRIT.

"Endeavouring to keep the unity of the Spirit in the bond of peace." (Eph. 4: 3.) Surely this exhortation is plainly and distinctly addressed to all Christians. And it stands first in order on this broad platform of truth, which is now the only true ground of service and worship. (Vers. 3-16.) This is the first thing to be examined, understood, and attended to in the Christian's vocation.

But what is "the unity of the Spirit?" some may inquire. It has a deep and blessed meaning, and a very wide application to us, as we may see further on in our meditations. At the same time, the question may be answered in a few words. It is simply the Holy Spirit uniting all Christians on the earth into one body. The body, of course, is united to Christ, the glorified Head in heaven, by the presence on earth of the Holy Spirit. Hence it is called "the unity of the Spirit;" and in Corinthians, "the baptism of the Spirit." It is the unity of the Spirit's forming. And He is not only the formative, but the sustaining power of this unity. Nothing ever has, ever can, or ever will disturb this perfect unity. Thank God, it is beyond the reach of man's constant failure. Christians, of course, who have departed to be with Christ, belong to His body, but such are not referred to here. It is on the earth that we are exhorted to keep this unity. When Paul fell asleep in Jesus, he ceased to be an eye, an ear, or a hand, in the body on earth; still, he belongs to Christ's body. The expression, "For we are members of his body" (Eph. 5: 30), we understand to embrace all Christians, whether alive on the earth or asleep in Jesus. There the Spirit of God is speaking of the "glorious church" in heaven, not of the unity of the Spirit on earth. But we must always bear in mind, that although the body thus formed by the Spirit is on the earth, it is heavenly in all its relationships. It belongs to heaven because the Head is there, but necessarily on the earth because the Holy Spirit is here. Paul and all who have fallen asleep in Jesus wait with Him, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Eph. 4: 13.

But here pause for a moment, O my soul, and weigh, as in the balances of the sanctuary, the following plain and obvious results of this great truth — "the unity of the Spirit." If thou art thus a member of the body of Christ, thou hast ceased to be an individual Christian merely. True, most true, thou hast individual responsibilities, and individual blessings too; but thou art also a member of a body, and that, not by faith only, but by the indwelling of the Holy Spirit. We cannot, of course, be a member of any other body. "For we are members of His body," and that, in resurrection-life, and by the power of the Holy Spirit. Oh! blessed Lord, what a link — what a bond — what a reality — what nearness — what oneness! But so, in thy grace, it is. It is simple enough to faith, wondrous and mysterious though it be. "He that is joined unto the Lord. is one spirit." This is the truth referred to in John 11: 52: "But that he should gather together in one, the children of God that were scattered abroad." It was one of the definite objects of the Lord's death. Up till the day of Pentecost the children of God were like scattered or individual saints merely. They were prepared for the building, but not yet builded together. This took place at Pentecost. (Acts 2) Then the Holy Ghost came down from the glorified Head in heaven, and baptized into one body all the saints of God then on the earth. "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." (1 Cor. 12) This was the beginning, in fact though not in purpose, of the church of God the body of Christ. And this baptism of the Spirit is our true church membership, and the only membership that will stand for ever.

A solemn thought here crosses the mind. It is the thought of that human roll of membership with which we have been long familiar. But, alas, how many names may be there that have never experienced the baptism of the Spirit! Were He who walks in the midst of the seven golden candlesticks, and who holds the seven stars in His right hand, to examine our church rolls, would there not be many names blotted out of that so-called book of life? It ought to be a book of life — it professes to be a book of life, for none should be entered there who do not profess to have a new life in Christ. But alas! alas! in many places it has become an empty form. The thought, as thou weighest it, becomes more and more solemn — it is overwhelming — it is heartbreaking! What is to be done? How are they to be reached? How is the fatal slumber to be broken? They deceive and are deceived, yet it may be unintentional. Formalism is the blind and snare. But how is the spell to be broken? They are a thousand times more inaccessible than the openly careless and profane. As of old, publicans and harlots enter the kingdom of heaven before the merely nominal professor. They are garrisoned on all sides by lifeless forms. And they are willing to hope that all will be right in the end, though in the meantime they heartily side with the world. Again, we are ready to cry out in agony of soul, What is to be done?

If the parable of the ten virgins represents the state of the professing church as the Lord sees it, how sad and solemn the picture! And we must bow to His judgment, and receive the truth in faith, whether we can see it as He sees it or not. But, alas! where, where does the responsibility rest? Doubtless with professors themselves, but not with them only. Has every true Christian done his utmost to awaken and to warn them? Let us not put in the plea, "I have no gift." That will not do. We have grace, and that is the ground of responsibility. "Unto every one of us is given grace according to the measure of the gift of Christ." (Eph. 4: 7) And the awful fact, as presented by our Lord, is surely enough to move every heart and fire every tongue. Thousands of our most respectable neighbours, who have received the right hand of christian fellowship, and who are dreaming that all is well for the future, are unpardoned and unsaved. They have no oil in their vessels. They have never been born again. The Holy Spirit dwells not in them. They are going down, from, every comfort in this life, to that place of endless, speechless woe. Surely the occasion calls, for tongues of living fire. The purple robe, the fine linen, and the sumptuous fare, must give place to the scene of unutterable anguish, where worlds could not purchase one drop of cold water to cool the burning tongue. Are they to go down with their arms folded, and at their ease, to the burning lake of fire? Again, once more, in agony we cry — What is to be done?

Oh! blessed Lord! Master of assemblies! Awake, AWAKE, AWAKE Thy people, that they may put on strength — that they may put on courage, energy, and zeal, in the great and needed work of awakening — of evangelisation. Go, my fellow Christian, go to either church, or chapel; open the door and look in — What seest thou? A fair and beautiful congregation to look upon. All are sitting in, the most respectful manner, and listening with devout attention. The sight is imposing and lovely. Thy heart warms towards them — it soon burns. But the solemn question arises, Are they all true Christians — are they all saved? The answer comes unwillingly, but the heart-sinking answer must come: No. The parable affirms that one half is unreal — having a name to live while they are dead. Does the preacher know it? — does he believe it? thy heart anxiously inquires. He ought to know it, and be governed by the awful and melancholy fact. The fire of a holy zeal for God's glory in their salvation should consume every other consideration. Nothing else in such a position is worthy of a thought. Heart and soul, voice and tears, appealing and pleading, must all be employed, if by any means he may save some. Let him but realise the awful thought that one half of his respectable and comely congregation may be shut out of heaven at last, but at present they know it not; and surely, if he has a heart to feel and a tongue to speak, he will think of nothing but their salvation. A carefully arranged discourse, an intellectual display, or brilliant rhetoric, are all out of place here. Everything must give way to the eloquence of an earnest heart. It must be "pulling them out of the fire."

The fearful state of things on all hands demands it — loudly and earnestly calls for it. The time is short — the end is near — the thought of eternity connected with misery is awful. My dear reader, pray, where art thou? Amongst the wise or the foolish virgins? Or hast thou made no profession at all? Know, I pray thee, that unless thou art born again, thou canst not see the kingdom of God. There must be the possession of a new life in Christ, or heaven would be more intolerable to thee than hell. How awful the thought! "The wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord." Come now — come at once — come straight to Him; He died that thou mayest live — He lives that He may receive thee, and hear thy praise. See that thou hast living connection with Him, all else will prove unavailing before His tribunal. Formalism is most deadening and deceiving. See that the risen Christ is thy one object of desire and delight. "Believe on the Lord Jesus Christ and thou shalt be saved." Lord, grant that those who have the ear and the confidence of professors, may be plain, pointed, and faithful! and may many, through the power of the Holy Spirit, be awakened ere it be too late. "For what shall it profit a man if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?" Mark 8: 36, 37.

"What doth the watchman say,

Whose cry the slumberer wakes?

'The night hath nearly passed away:

The morning breaks.

'Come, whosoever will,

Ere God's right hand He leaves:

He waits till He His bosom fill

With all His sheaves.

'God speaks, shall we be dumb?

Watch that your lamps may burn:

Come, all ye weary wanderers, come!

Return, return.'

Take up the watchman's word;

Repeat the midnight cry:

'Prepare to meet your coming Lord,

The time draws nigh.'"

We must now return in our Meditations to that which is real — to our first lesson on the subject of the Christian's vocation — "the unity of the Spirit."

But many inquire, What am I to understand by keeping this unity? I see it is already made, but how am I to keep it? This is an important question, and one that concerns us more than any other. My answer is, By assembling together for the breaking of bread, prayer, etc.; in the name of the Lord Jesus, and by the power of the Holy Spirit. No assembly can express this unity unless the Spirit, who forms it, has His own place of sovereign rule in the assembly. It does not mean the unity of Christians merely, but the unity of the Spirit. To "keep" a thing is to hold it fast; therefore we must hold fast the truth, on this subject, as God has revealed it. Plainly, we are to "keep" to God's plan of the church, and not to make one of our own. It is supposed there will be difficulty and trial in doing so, as we are exhorted to endeavour to keep it.

And this, remember, my soul, thou must do with all diligence, and at all cost. God has formed this unity for the glory of Christ. Let this be thy motive, and the light of a cloudless sky will shine on all thy path. It will he perfect rest, and perfect peace, and untold blessing to thy soul. Hence it is called "the bond of peace." A peaceful, restful, happy spirit, should characterise the members of Christ's body. Individually, we have peace with God through the blood of the Lamb, but the peace here spoken of is peace among ourselves.

See then, I pray thee, that thou art honest and earnest in this part of thy vocation. Do thy utmost diligence to maintain and manifest in thy practice the Spirit's unity. On no one point of thy practice would I charge thee more solemnly than on this. God's glory, the honour of Christ as the exalted Man, the due acknowledgement of the Holy Spirit on the earth, and thine own richest blessing, are all connected with it. Besides, it is the grand characteristic truth of this dispensation. Unless we are clear on this truth there must be confusion as to many others. Therefore it is that all Christians are exhorted to maintain in practice the principle of this unity, which is the body of Christ.

It was no doubt the one great aim of Satan when Christ was here, to have Him expelled from the earth. But, wonderful to say, though Christ was crucified, Satan has utterly failed in his object. Christ is still here in the members of His body, and they are now in heaven, in Him their Head. This great truth is brought out in the doctrine of the Spirit's unity. It was first made known by the Lord Himself from the opened heaven. When Saul was on his way to Damascus, he was arrested by these words, "Saul, Saul, why persecutest thou me? . . . . I am Jesus whom thou persecutest." Here the Lord speaks of Himself as still identified with His people on the earth. No words could more forcibly or touchingly express the reality of this union. What a real and a blessed thing to faith are these words, "I am Jesus whom thou persecutest."

These words, of tenderest love and sympathy for His poor saints, were words of almighty power to the fiery persecutor. He fell to the ground. He was brought down to his own absolute nothingness. But there he was met in grace, and created anew in Christ Jesus. As he afterwards said of himself, "I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." He is a model man, both as to the Lord's mercy to the chief of sinners, and as to the privileges and blessings of the saints. In this remarkable way Paul became the chosen and fitted vessel for the new revelation. He knew its heavenly character. He had been converted by a word that contains the germ of all that was afterwards revealed. His life was devoted to it. Hence he could say, "For me to live is Christ."

If we have entered into the mind of the Lord, as thus revealed from the excellent glory, we shall see no difficulty in "keeping the unity of the Spirit," or in practically maintaining that principle when we come together, which expresses and exhibits the "one body." It will, then, be our deepest joy and highest privilege on earth, though with much trial; but everything must give way to this. The dearest friendships, the oldest associations, the most sacred ties of kindred, will not be allowed to hinder us from "endeavouring to keep the unity of the Spirit in the bond of peace." Affection for friends and kindred may never have been felt more deeply, but that tender word from the Lord Himself in heavenly glory, and the exhortation of the Holy Spirit in the epistle, rise above and prevail over them all. The will of the Lord is now seen and must be followed. That which lies nearest His heart, and is most intimately connected with His glory, is the ground of His appeal to our allegiance. And no sooner is this path taken in faith and love to Him, than His richest blessings flow into our souls. Christ is honoured — the word is obeyed — the Holy Spirit is ungrieved, and who can speak of the blessings that immediately follow? The person and work of Christ will now be ministered to the soul by the Holy Spirit, in a way unknown before, and the word of God will be seen in a new light. We are where Christ is, and where the light shines. "For where two or three are gathered together in my name, there am I in the midst of them." Here we have Christ as the centre, and the Holy Spirit as the gathering power to that centre. It is not said where two or three meet, or gather; but where two or three "are gathered." The Holy Spirit is the gathering power to Christ as the centre.

What a theme for meditation is now before thee, O my soul! Here rest awhile. Dwell patiently and minutely on all the bearings of this great subject. It is thy vocation — it is that which thy Lord claims of thee. Personally, He is in heaven and thou art on the earth: but He would have thee know and own the mysteries of that union which makes the Head and the members "one body" "one new man." Oh, most marvellous. mysterious, blessed truth! What can be so dear to thy heart? What can be so pleasing to the heart of thy Lord, as to see thee carrying it out in holy practice, for the glory of His great name?

But this is a deep moral question, my soul, be assured of this. It is more, much more than an ecclesiastical one. The love of Christ, the results of His atoning work, and our oneness with Him, are in question. There is a depth and tenderness in His love, as here expressed, which the heart loves to linger over. As if He had said, I still dwell on the earth in my members — I cannot leave them — I must return to them, and remain with them in spirit, until that happy day when they will all be with Me in person. All this He plainly says in John 14: I will not leave you comfortless, I will come to you." It is enough, blessed Lord! O enable us by thy grace to enter more fully into thy love for us — thy delight in us. It passeth knowledge.

The two grand features of the unity of the Spirit — the church of God — now come before us. And these are: First, That the church is the body of Christ. Secondly, That it is the habitation of God through the Spirit. These are, doubtless, the highest truths ever revealed to man, and the richest in blessing to his soul. May the Lord enable us here to meditate, in the spirit of implicit faith, and of willing and hearty obedience to the truth. We will look, in the first place, at

THE CHURCH AS THE BODY OF CHRIST.

The following passages, besides many others, state this truth in the plainest way. "And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." (Eph. 1: 22, 23.) "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ." Notice here, in passing, the last clause of this verse: "so also is Christ." According to the former part of the verse, it ought to be, "so also is the church." But the Holy Spirit is pleased, remarkable though it may seem, to call the body "Christ." Could anything more forcibly express the perfect identity of Christ and His people? Impossible!

But two things were necessary for the formation of "the church which is the body." First, it was absolutely necessary that Christ as man should be in heaven. Secondly, it was also necessary that the Holy Ghost should be on the earth. What a field for meditation do these two New Testament truths open up! The great subjects of Incarnation, Crucifixion, Resurrection, and Ascension rise up before the mind. To know such truths is to know Christianity, and the counsels of God as to His church. It was easier far for God to make the world than to make the church. And yet many men have spoken about forming a church, and laying down laws of worship. But one might as well talk of introducing a new way of salvation as a new way of worship. The one is as firmly fixed in scripture as the other, and as clearly defined.

When God made the world, He spake and it was done, He commanded and it stood fast. But before the church could be formed, His own beloved Son must become a man and die. Sin must be fully judged, and God fully glorified. The ancient barriers which God Himself had raised between Jew and Gentile must be removed, and the long standing distinctions swept away. The middle wall of partition must be broken down. When the mighty work was done, the risen Jesus ascended up on high, and took His seat as the glorified man at God's right hand in heaven, all things being now put under Him. Consequent on this, the Holy Ghost came down to form the body on earth. And now, the Head in heaven, and the members on earth, united together by the Holy Ghost, make one body. "There is one body and one Spirit."

This is the great truth of Christianity — the formation of the body of Christ. But thou wilt do well, my soul, to meditate first, and more especially, on the heavenly side of this truth. To know Christ as the man in glory, is the right way to know His body on the earth. This will give an elevating power and character to thy vocation. Only think — Christ has carried humanity, in His own Person, to the throne of God in heaven. Surely this is the most stupendous fact in the records of revealed truth! The Son of God, thus seated there, should be the Christian's one object of desire, delight, and holy contemplation. But, marvellous as this fact is, it was necessary to the formation of the church of God. There must be a Head in heaven before there could be a body on earth. And Christ Himself could not take that place until the great work of the cross was finished. He tells us this Himself in John 12: 24, "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." It is in resurrection that Christ reaps the fruit of His toil. And again, in Ephesians 1. "And what is the exceeding greatness of his power . . . . which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body." Thus we see that it was not until redemption was finished, Christ raised from the dead, and seated at God's right hand in heaven, that He becomes Head of His body the church, and Head over all things to the church. Not, observe, Head over the church, but "Head over all things to the church, which is his body, the fulness of him that filleth all in all."

So long as the Jew's religion had the sanction of God, the church had no existence save in the divine counsels. Israel was carefully walled off from all the other nations, and fenced on every side by rites, ceremonies, and the moral law. It would have been a sin against the God of Israel for a Jew to have communion with a Gentile. Even in our Lord's time, the distinction was strictly maintained. His disciples were forbidden to go in the way of the Gentiles, or to enter any city of the Samaritans. The centurion and the Syro-Phenician woman strikingly illustrate this difference. Take the case of the woman. When she addressed the Lord as the "Son of David," He could not answer her plea. She was on false ground. The promises were to Abraham and to his seed. As a Gentile she was without right or title to the privileges of Israel. But the moment she takes her true ground as a Gentile, and addresses Him as "Lord, He rises in the majesty of His grace above all the limits of the Jewish covenant, and blesses the poor unprivileged Gentile, according to the greatness of His mercy. "Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt." Matthew 15.

It is beautiful beyond description to witness the Lord's love to the poor Gentile, and His faithfulness to God's covenant with Israel. Though treating her with apparent coldness, His love was drawing her nearer to Himself. The disciples wanted to get rid of her — not so their Lord. He waited — patiently waited, till she got down to the low place of the Gentile. It was well for that woman, and it is well for us, that the Lord's patience lingers until we learn and confess what we really are. This is the true ground of immediate and unlimited blessing. The Lord is true, and He will have us to be true; He is real, and He will have us to be real. The question is, not how bad we are; but are we true — are we real before God? How often and how long blessing has been hindered from the anxious one not being real! Blessed Lord! give us to be thoroughly honest in Thy presence; without reservations and without exceptions, that Thy rich blessings may flow out unhinderedly into our souls.

The blessed change in the ways of God toward Jew and Gentile was brought about by the cross. There was comparatively little change in God's dealings with man till then. Four thousand years of the world's history had passed away, and God still dwelt in the thick darkness. The veil was unrent. He showed mercy and grace to Adam, gave promises to Abraham, and the law to Israel; but all the great changes that were to take place, both in heaven and on earth, awaited the glorious event of the cross. Ephesians 2 is the great seat of this new truth. "But now in Christ Jesus ye who sometimes were afar off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and. hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."

The cross of Christ introduces an entirely new order of things in the ways of God. His dealings with Israel and the Gentiles are here completely changed. In the death and resurrection of Christ a surer foundation was laid for the new building — the body of Christ, composed of Jew and Gentile. All our individual and corporate blessings flow from that wondrous cross. Every soul of man is either in the state out of which Christ has risen, or in the state into which He has entered. There is no middle place. The cross determines everything as to man's state. We are either "far off" under the awful judgment of sin, or "made nigh by the blood of Christ." It must be either the forsaken place, or the Holy of holies — the torments of hell, or the happiness of heaven.

But there are some, alas, who think they never have been, nor are, in the "far off" place. They know nothing of the judgment of God on man because of sin. "The soul that sinneth it shall die, is God's declared judgment on man. This sounds like the death-knell of all human goodness in God's sight — of all boasted progress in the world: and it is the axe laid at the root of the tree of self-righteousness in the church. But of this solemn and weighty truth, multitudes even of professing Christians are willingly ignorant. They have always been so moral, amiable, and good and withal, so attentive to their religious duties, that they have no idea of their place of distance from God because of sin. This is a grave and fearful delusion. It is the ruin of millions. All have sinned and come short of the glory of God. And our sins, if unforgiven, must take us into the very place where Christ's love for us led Him. Can the unpardoned sinner himself fare better under the awful judgment of sin than did the holy, spotless Lamb of God, when He became the substitute of sinners? He was in the "far off" place for us, when He uttered that mournful and pathetic cry, "My God, my God, why hast thou forsaken me?" Well may we exclaim, If such things were done in the green tree, what must be done in the dry?

Does my reader know anything of the fearful and malignant nature of sin? And does he know anything of the power of the blood of Jesus Christ, which alone can cleanse it all away? If not — rest not, I pray thee, until thou knowest well both the sweet and the bitter experience of these solemn realities. Nothing short of the death and resurrection of Christ can avail for thee. Human goodness, however great — human religiousness, however complete, can never meet the judgment of God against sin. For without the shedding of blood there is no remission. But, oh! precious truth, the blood of Jesus Christ, God's Son, cleanseth us from all sin. That means — us — or all, who believe in Him. Look to Jesus, my dear reader — look to Him alone. He died for thee. What a truth! Only think of it, and it will create both love and confidence in thy heart towards Himself. Couldst thou not trust the man — the God-man, who thus loved thee, and died for thee? Blessed are all they that put their trust in Him.

"I rest in Christ the Son of God,

Who took the servant's form;

By faith I flee to Jesus' cross,

My covert from the storm.

At peace with God, no ills I dread,

The cup of blessing mine.

The Lord is risen, His precious blood

Is new and living wine."

In the passage before us, the truth, I am aware, has a dispensational aspect: that is, the Jew was dispensationally near, and the Gentile dispensationally far off; but morally and judicially, Christ on the cross as the sin-bearer is the measure of the "far off" place. And nothing save the blood that was shed there, can ever bring either Jew or Gentile — the morally good or the openly bad — near to God. No goodness of man can ever blot out sin — quench the flames of hell — open the gates of heaven, or fit the soul to enter there. The blood of Christ alone can do these things. It rent the veil of heaven, and opened up a pathway to the regions of love and glory. It unlocked the portals of the tomb; thereby showing its power over the vast territories of the dead. Its power is unlimited. It rises to the loftiest heights of heaven; it penetrates to the deepest depths of the grave. It raises all who put their trust in Jesus, from the lowest point in sin and ruin, to the highest condition in righteousness and glory. It brings back the lost soul from the place of utter distance from God, and sets it in the place of blessed and eternal nearness. Its power to cleanse, purify, ennoble, and beautify, is infinite. In short, it is the solid foundation on which rests the whole of that glorious superstructure which God is now raising for His own glory, the honour of His Son, and the blessing of His people. All rests on the blood of the cross. "But now [meaning the present moment] in Christ Jesus ye who sometimes were far off, are [not will be, but are] made nigh by the blood of Christ." Precious assurance, and infinite comfort for the heart! The Lord be praised!

He is also the believer's peace. "For he is our peace." The cross has done all. It brings the believer near to God, even as Christ is near; and gives him peace with God, even as Christ Himself has peace. For Christ, in heaven, is our peace. And here we may notice, in passing, that many make a great mistake as to what peace is. They think of it as something which they should have to enjoy in themselves. And because they do not always feel peace within, they are troubled, and begin to doubt if they are saved at all. Now we ought ever to bear in mind, that God has given us no good thing to enjoy apart from Christ. All the good things that His love can give, He has given to us in Christ. Thus it is that He is said to be, not only our peace, but our life, our righteousness, our joy, our sanctification, our hope, our all in all. In virtue of His cross, and of the Holy Ghost's presence on the earth, we are one with Christ. And what more can be said? He Himself is the measure of our nearness, acceptance, and blessing, in the presence of God. And as He can never lose His life or position, we can never lose ours. We are joined to the Lord, and one spirit with Him. His name alone have all the praise and glory!

"I hear the words of love,

I gaze upon the blood,

I see the mighty sacrifice,

And I have peace with God.

'Tis everlasting peace!

Sure as Jehovah's name;

'Tis stable as His stedfast throne,

For evermore the same.

I change; He changes not:

My Christ can never die:

His love, not mine, the resting-place;

His truth, not mine, the tie.

The cross still stands unchanged,

Though heaven is now His home;

The mighty stone is rolled away,

But yonder is His tomb!

And yonder is my peace,

The grave of all my woes;

I know the Son of God has come,

I know He died and rose."

But it was the cross that wrought this mighty change, and brought in this unheard of blessing for both Jew and Gentile. It removed the wall of separation which God Himself had raised; it abolished the enmity, "even the law of commandments contained in ordinances." It dissolved completely the distinction which separated the one from the other. And thus it brought the privileged Jew and the far off Gentile together, and made them one in Christ. "For to make in himself of twain one new man, so making peace. And that he might reconcile 'both unto God in one body by the cross, having slain the enmity thereby." This is the church — the body of Christ — "one new man." The blessing is beyond all thought or expression. It is infinite. Here learn two things, my soul, in leaving this branch of the subject. 1. That thou art saved — saved by the blood of Christ, and that thy peace is stable as the throne of God. 2. Know what thou art saved for — that thou art saved to be a member of the body of Christ, and to be one with its exalted and glorified Head for ever and for ever. The first question must be settled before the second can be thought of. But it will ever be the enemy's aim, to keep up the feeling of uncertainty as to the first, that the second may never be inquired into. Hence it is that the Christian's vocation is a subject but little known, and its need but little felt. The assurance of salvation is made the soul's highest object, and whenever this is the case it is seldom reached. Hence its constant anxiety about salvation. But this should be made the starting-post, not the winning-post — the commencement, not the goal, in the Christian race. What can be plainer than the verses we have just been looking at, both as to our individual and our corporate blessings? May the Lord enable us by His grace to enter more fully into these practical and most precious truths, that His own name may be glorified!

Having thus considered, though briefly, the subject of the church as the body of Christ, we will now dwell upon it for a little, as

"AN HABITATION OF GOD THROUGH THE SPIRIT."

Both aspects of the church are of the most blessed and practical character — both are abundantly taught in scripture — both are of or through the Spirit, and both are founded on redemption. 1 Corinthians 12, Ephesians 1, 4, 5, plainly speak of the former; and 1 Corinthians 3, Ephesians 2, 1 Timothy 3 as plainly speak of the latter.

The great practical truth, both as to the body of Christ and the habitation of God, is the place which the Holy Ghost occupies in each. Until this is seen and owned, no true idea of the church can ever be entered into. There must be great darkness and confusion, both as to church truth and practice, so long as the Holy Spirit has not His right place. Human notions, in such a case, must take the place of the word of God.

Let this, then, be thy first lesson, O my soul; learn it patiently, learn it thoroughly from the holy scriptures. Examine carefully what is taught on this point; and so learn how thou oughtest to behave thyself in the house of God. Here let thy meditations be in the sanctuary of His presence. Tradition and the human will should have no place in the temple of God; but, alas, nowhere are they allowed so large a place — indeed they too often practically displace the truth of God and the Person of the Holy Ghost; but when such things are allowed, God is robbed of His glory even by His own children. Hence the doubts, darkness, and bondage of those who ought to be in the enjoyment of the light and the happy liberty of the gospel.

What can be plainer than the Lord's own words on this subject? "God is a Spirit: and they that worship him must worship him in spirit and in truth." Being a Spirit, He can only be worshipped spiritually, or in the power of the Holy Spirit, and according to His own revealed truth. And such worshippers the Father seeks. He led the woman of Samaria thus to worship. What grace! Who else would have cared for her worship? The living water which the Son gives represents the Holy Spirit as the power of worship, and communion with God and the Father. "The water that I shall give him shall be in him a well of water springing up into everlasting life." The Holy Spirit in the believer is also the seal of a present salvation, and the earnest of future glory. But our present theme is rather the presence of the Holy Spirit in the assembly than in the person of the believer. As this is by far the most important truth connected with the church of God, let me direct thy attention for a few moments to what the Lord Himself says on the subject. Let us be clear as to the great fact of the Holy Spirit Himself (not merely a spiritual influence or power) being on the earth. This, I believe, is the characteristic truth of Christianity. Christ Himself may be savingly known, but Christianity cannot, without the knowledge, in some measure, of the doctrine of the Holy Spirit. He is the bond, the everlasting bond, of our union with Christ in resurrection and heavenly glory.

Many have spoken of Christianity as a continuation of Judaism, and of the Holy Spirit in the church as a continuation of the influence which He exerted in Old Testament times. Both are wrong and lead to endless confusion. Christianity is the contrast, not the continuation of Judaism. The one is heavenly, the other was earthly. Heaven and earth are contrasts. True, the Old Testament saints had eternal life as really as the New, but the dispensations are different. And as to the Holy Spirit, in place of that influence which He has exerted from the beginning, we have Himself — His personal presence. Consequent on redemption being finished, and the Son of man glorified, the Holy Ghost came down. Let us, then, with unprejudiced and subject minds, endeavour to trace for a little the history of this great New Testament truth:

THE PERSONAL PRESENCE OF THE HOLY GHOST.

John 7 is conclusive as to the gift of the Holy Ghost to believers: "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" Nothing could possibly be plainer. The Holy Ghost could not be given, as to His presence in person on the earth, until Jesus, as man, was glorified in heaven. The circumstance in which this truth was revealed adds greatly to its interest and value to us. It was "the Jews' feast of tabernacles" — the type, not only of their sojourn in the desert, and their rest in the land, but also the title and pledge of their future joy and glory under Messiah as King in Israel. His brethren, in unbelief, evidently thought that the feast was a favourable opportunity for Him to display His 'power and glory before the eyes of the world. It was the great annual festival at Jerusalem, the most joyous season in the whole year. It was celebrated when the harvest and vintage were ended. But the Lord's time to show Himself to the world was not yet come. The passover had its fulfilment at the cross, and Pentecost at the descent of the Holy Ghost (Acts 2), but the fulfilment of the feast of tabernacles is still future. It awaits the accomplishment of the anti-typical harvest and vintage, or the gathering home of the saints to heaven, and the execution of judgment on the earth. Israel shall then be restored to their own land, and in full possession of every promised blessing under Messiah their King. Then His time shall be fully come to show Himself to Israel and to the world; as it is written, "Every eye shall see him." Revelation 1: 7.

And now, the question for thy meditation, and for every Christian is — what takes place in the meantime, or, between the day of Pentecost, when the Holy Ghost came down, and the yet future feast of tabernacles in the land of Israel. Let me have thy best attention, and I will endeavour to answer the question.

In place of the Lord bringing in the feast of tabernacles then, as His brethren wished, He intimates that He Himself must withdraw from the scene, and that the Holy Ghost must come and take His place, after He leaves the world. Israel is thus left in unbelief — the feast of tabernacles is set aside; and the only spring of blessing for the soul is earth's rejected Man in heaven; the waters of Jerusalem, as it were, are dried up, and the streams of the Spirit must flow in other channels.

All this is plain and simple. The Saviour must die — die for Israel — die for the world. He passes through death and reaches the glory. Redemption is finished — God is glorified — every enemy is overthrown, and sin is blotted out. And now, in place of restoring the kingdom to Israel He sits down as the Son of man at God's right hand in heaven, and from the glory He gives the Holy Ghost to every one that believes. (Vers. 38, 39.) The living waters, observe, so often spoken of in scripture, now take their rise, not from the smitten Rock in the desert — the lowly Jesus — but from the exalted Christ in glory; and believers, the members of His body, become the new channels through which the river of life flows. It may be interesting here just to notice the difference between the children of Israel drinking of the water from the flinty rock, and the thirsty Christian coming to Christ and drinking the living waters. The Jew drank for himself, and only for himself; the Christian drinks, first, for his own refreshment and blessing, and then for the refreshment and blessing of others. The Holy Ghost in us, revealing Christ and His work to our souls, makes us channels of blessing to others.

Thus it is — thus it has been since the day of Pentecost, and thus it must continue to be during the entire period of the present dispensation — the Christian has to do directly with Christ in the glory. He thirsts — he feels his need — it is an individual thing — Christ in glory, revealed to his soul by the Holy Ghost, is the perfect answer to all his need. Thus, we say, it must be, until the church is caught up — the judgments executed — the millennium restored, and all Israel saved. Then shall the living waters have another source and other channels, according to the dispensational ways of God. The river of life shall then flow forth from the sanctuary in Zion for the refreshment of Jerusalem and the whole earth; and then the ancient prophecy shall be fulfilled, "Therefore with joy shall ye draw water out of the wells of salvation." Isaiah 12: 3; Ezekiel 47.

But further, no truth is more practical, or bears more directly on the Christian's vocation, than the one before us. The Holy Ghost in us is the only power of testimony to the Son of man in heaven, until the time come for Him to show Himself to the world. Surely this is all-important. Mark it well, my soul; it is thy highest, thy holiest, thy happiest vocation. And remember this, meanwhile, amidst all thy trials and difficulties, that when the set time is come, He will not only show Himself to Israel and the world, but He will show His glorified saints with Himself at the same time. "When Christ who is our life shall appear, then shall ye also appear with him in glory." (Col. 3: 4.) Blessed thought! glorious prospect! and thou shalt be with Him then! And, though a secondary, yet a happy thought, in looking forward to that day, thou shalt meet so many there, once known here, but who have gone before. What a day! what a feast of tabernacles will then be celebrated! Heaven and earth will be united in one — the vast universe will be filled with His glory. Blessed Lord, hasten it in Thine own good time and way, and Thy name shall have all the praise!

"Whom have we, Lord, but Thee,

Soul thirst to satisfy?

Exhaustless spring! the waters free!

All other streams are dry."

We now follow the Lord to John 14. Here we have further truth on the doctrine of the Holy Spirit. "And I will pray the Father," He says, "and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you . . . . . But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." The word "Comforter," or "Paraclete," means a person who is charged with and manages our affairs, as dwelling with us: one who comforts us in our trials, guides us in our difficulties, gives us the knowledge of our absent Lord; indeed one who looks after all our interests. It is difficult to conceive how any student of scripture could ever have understood our Lord's words about this divine Person as merely meaning a spiritual influence, gift, or power; or merely natural talents sanctified by grace. True, the Holy Spirit still works in various ways, as He has always done; and we should pray that He may work more and more, both in saints and sinners; but it would be wrong to pray for the Spirit to be poured out, or sent down, when He is here. Surely it would have been wrong, or worse, for the disciples to have prayed the Father to send Christ when He was in their midst.

The world, we know, cannot receive the Holy Ghost, neither can it know Him, because He never became incarnate. He cannot, like Christ, be seen by the world. But faith recognises His presence, both in the individual Christian, and in the assembly of God. What can be plainer than the Lord's own words? They need no explanation. Such expressions as "the Comforter, which is the Holy Ghost, whom the Father will send in my name, cannot be explained as only meaning the influences of the Spirit. They describe a real Person, and One that is to abide with the disciples for ever. Not for a short time like Christ. He is also to dwell with them, and be in them, teaching them all things, and bringing all things to their remembrance, whatsoever the Lord had said unto them. Hence the weight and importance of that solemn precept — "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." Ephesians 4: 30.

Again, in John 15 we read, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning." In chapter 14 the Lord assures the disciples that the Comforter, whom the Father would send in His name, would not only teach them all things, but bring all things to their remembrance, whatsoever He had said unto them. But here, in chapter 15, His mission is of another character: "He shall testify of me." He bears witness to Christ as the glorified Man in heaven. He comes down from the Son, and as sent by him: "Whom I will send unto you from the Father." In chapter 14 He is spoken of as being sent by the Father in Christ's name: "Whom the Father will send in my name."

The disciples also were to bear witness, because they had been with Him from the beginning. The Holy Ghost thus bearing witness to the heavenly side of Christ's glory, and the disciples to the earthly side, are united in holy and powerful testimony to the matchless glory of the Son of man in heaven.

In John 16, the blessed Lord changes the ground of the Holy Ghost's mission completely. The higher blessing of the disciples is now before Him: "Nevertheless, I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you." In chapter 14 the Lord speaks as if it would be expedient for Him to go away. He says to His disciples, in the most touching and appealing way, "If ye loved me, ye would rejoice, because I said, I go unto the Father:" that is, if ye loved me enough. There was no question of their loving Him; but did they love Him enough so as to rejoice because He said, I go unto the Father? And what an appeal, and consolation too, these words would be from the lips of a dying friend! If ye loved me enough, ye would rejoice because I am departing to be with Christ, which is far better. A scene, never to be forgotten, is recalled by these reflections, and is worthy to be noted here. "Father — can't you — spare me — to Jesus? — you shall — soon follow," said a beloved daughter to her father, from the very threshold of the unseen world. The family were gathered around the departing one. She had reached her nineteenth year, and was tenderly loved. As the eyelids seem to close, one of the weeping circle exclaimed, "She is gone now!" The father, sobbing aloud, fell back into his chair. The departing spirit, for a moment, was troubled by the father's distress; but the Lord gave her that word of richest consolation, and yet of gentle reproof, to the sorrowing, tender-hearted father. She then calmly fell asleep in Jesus. But, oh, what victory! What peaceful triumphing over death, the weaknesses of our nature, and the temporary success of the enemy! Surely such a one appeals to us in the very spirit of the Lord Himself: "If ye loved me, ye would rejoice, because I said, I go unto the Father." He was leaving a scene of the deepest humiliation and sorrow. He was about to ascend from the cross, with all its shame and suffering, to the presence of God His Father — the home of love and glory. Could the disciples have thus viewed the Lord's going away, they would indeed have rejoiced, though with mingled tears of sorrow. And so would it be with us still, could we only rise above the weakness of nature, and contemplate the dear departed "with Christ, which is far better."

But here the benefit is reversed. It is good for the disciples that the Lord goes away: "It is expedient for you that I go away." Troubled and afraid though they were, it would be their gain for Him to go away. How could this be, seeing the disciples were weak and helpless? The Lord Himself explains the difficulty: "If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." The coming of the Holy Ghost, the Comforter, the "Paraclete," in Person, is the explanation. He would lead, guide, direct, correct, sustain, comfort them, and be with them for ever. He would take the place of Jesus when He went away; and, because of the work of redemption being finished and Christ, glorified, the blessing, communion, and testimony of the disciples would be unspeakably greater. But Christ must ascend, in order that the Holy Ghost may descend. And so it was: hence we read, that He is "sent;" He is "come;" He is "in them;" He is "with them." He reveals to their sorrowing hearts, in the most blessed way, the finished work and the glorified Person of their exalted Lord. He is the gathering power to the name of Christ as their centre; and the uniting bond of their souls to Himself in heavenly glory. And now all men can see that they enjoy a light, experience a power, and manifest a valour, altogether unknown before.

"The Comforter, now present, assures us of thy love;

He is the blessed earnest of glory there above:

The river of thy pleasure is what sustains us now,

Till thy new name's imprinted on every sinless brow."

Having thus endeavoured to clear the ground of all misapprehension on the subject of the personal presence of the Holy Ghost, as taught by our Lord in these chapters (John 7, 14, 15, 16), we now return to our more immediate theme, the church, as "an habitation of God through the Spirit." It would be impossible to come to any satisfactory understanding of the latter subject, without a knowledge of the former.

While fully admitting that the church in its widest sense is the habitation of God through the Spirit — as it is said, "In whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together" - our present theme, as thou seest, is more with individual assemblies as formed on this great truth. It is the presence of the Holy Spirit duly owned, that constitutes an assembly of saints the dwelling-place of God. No company of Christians, however sound in doctrine, rich in gifts, godly in walk, or sincere in their observances, rises to the character of God's assembly, without the scriptural acknowledgement of His presence through the Spirit. Doubtless they belong to the church of God, and are living members of the body of Christ; but as an assembly they are not on divine ground. Bear this in mind, my soul; it is easily remembered, and it will be easily carried about with thee. There can be no true expression of the church of God where the special presence in the Person of the Holy Ghost is not owned and submitted to. He is the alone gathering, forming, and sustaining power of the church. Without His uniting presence, an assembly must remain as so many individual saints, however pure their motives, or sincere their practice. Indeed this is the turning-point, as to whether an assembly is a mere society of Christians, or a true expression of the church of God. But here it may be well to notice, before going farther, that by the words "assembly" and "church," we mean the same thing. Substitute the word assembly for church throughout scripture, and its true meaning will be clearer.

There may be great weakness on the part of those who "are gathered together" in the Name of the Lord Jesus; but if the Holy Spirit's presence, authority, and sovereign rule be owned, there we have the true principle and expression of the church — the habitation of God — the place where He loves to dwell. Not because of any worthiness in them more than in others, I need hardly say, but because of the value of that Name around which they are gathered. Now that He Himself is absent, we gather round His name. "Where two or three are gathered together in my name, there am I in the midst of them." But mark the fulness of that expression, "MY NAME." Not merely the name of Jesus, or Christ, or Lord, but what I am — all that I am. Blessed Lord! worshipfully we exclaim; what a resource in an evil day! What character Thy Name gives to the assembly! what blessing to each member! What a centre for such poor feeble ones! And to know that we are gathered to that Centre — united to that Centre — eternally one with that Centre, is rest indeed to the soul.

Marvellous truth! Richest in blessing here below! And, happy thought! it is the portion of all Thy saints, whether they know it or not. But what of the attractions of that Name? What of its power? It moves the hearts of those who thus know His Name to gather around it now, just as all the redeemed will cluster around His Person by-and-by in glory. But it does more. Its power is felt in heaven. Moved by the attractions of that Name, and in sympathy with those on earth who are seeking to honour it, God, as it were, rises from His throne, and comes down. He must be where His Son is honoured; yes, and make His habitation there. And need we wonder? Redemption finished — sin gone — God glorified — the Son of man in heaven, and His name honoured on earth! God is now free to dwell with man. But, remember, all the attraction is in that Name alone. The finest building, the most gorgeous services, the most gifted office-bearers, the most intelligent congregation, the most venerated of places, without the Name of Christ as the alone Centre, would present no attraction to God. Such display moves Him not from His throne. It lacks "the one thing needful" — that which would give a value to all the rest. Still, God loves His saints that are there, and ceases not to care for them; but it is no dwelling-place for Himself.

But, on the other hand, a few Christians — plain and simple they may be, with scarcely a suitable place to meet in — come together. The name of the Lord Jesus is their only centre — they "are gathered together" in His name. Very different to each other in many things they may be, but, drawn by the attractions of that one Name, they are found together. on Lord's-day morning. Suppose they number twenty; to faith, twenty-one would be present. The Lord Himself is there in the Person of the Holy Spirit — there is a sweet sense of His presence to the spiritual mind. It is a real and blessed thing. Not only are we sure from His word that He is with us, but also from the witness of the Spirit. The pledges of a love stronger than death meet the eye. "Remember Me" is His humble but touching request: He asks not that we should gather around the remembrance of His Name this world's glory; but that we should think of Himself. "Remember Me;" yes, "remember me in the depths — know me on the heights. Pass with me, in spirit, through the deep waters, where the weeds were wrapt about my head; I can give you no stronger proof of my love; ascend with me the sunny heights of heaven — my home and yours." Thus the Spirit leads, thus the soul feasts on a full Christ. The head is anointed with the most fragrant oil, and the cup overflows with the choicest wine.

But, inquirest, thou, my soul, Will God the Father come to the feast? It is the feast above all others in which His soul delighteth. The table is spread in the very scene wherein He was glorified through the deep humiliation and sufferings of His beloved Son. So fully did He glorify God; so fully did He blot out sin; that, in honour of the great work and the workman, God comes down, and as it were says, Here will I dwell, this is my rest for for ever. "The LORD hath chosen Zion; he hath desired it for his habitation. This is my rest for ever; here will I dwell, for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread." Psalm 132.

At this feast God is present, in testimony to the infinite preciousness of the work of Christ, and to His presence at His own right hand in heaven; and we may also add, in blessed testimony to the power of that precious blood which hath cleansed us from all sin. What a scene for the eye and the heart of God! What a scene for faith! The Spirit leads: it may be by a gifted brother, or by one known especially for his spiritual-mindedness: but the Spirit is sovereign. He gives the key-note Himself. "He is the Author of peace in all the churches of the saints." He is the power of worship. Praise and thanksgiving characterise the breaking of bread. There is nothing to pray for at the Lord's table. We have not to remind Him of anything. He has forgotten nothing. Everything is provided — everything is prepared by Himself. Blessed, royal feast! We can only admire, adore, and wonder. It is a spiritual feast. When the Spirit thus leads, God is worshipped in spirit and in truth. Heaven's joy is Lasted on earth. We sometimes wonder if it will be sweeter in heaven. This, remember, O my soul, is the highest expression of thy worship, and the most sacred act in thy holy vocation.

"The veil is rent; — our souls draw near

Unto a throne of grace;

The merits of the Lord appear,

They fill the holy place.

''Tis finished' — here our souls have rest,

His work can never fail;

By Him, our Sacrifice and Priest,

We pass within the veil.

Within the holiest of all,

Cleansed by His precious blood,

Before the throne we prostrate fall,

And worship thee, O God."

Thou wilt now see, my soul, and better understand, what the house of God is, and also what we mean by the "breaking of bread." And needest thou wonder at the peculiar solemnity of the apostle's appeal to the Corinthians when they were acting disorderly in the church? Know ye not, he says, "that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (1 Cor. 3: 16, 17.) These are plain and solemn words. And mark, they describe, not what the church will be by-and-by, but what it is now. Oh! how loudly do such facts call for holiness of heart and life — for "truth in the inward parts" — for conformity to His will in all things! Could anything be more solemn, and yet could anything be more blessed? To have a place — to be at home with God in His holy temple — to be a dweller where "the Spirit of God dwelleth," is surely our highest dignity and richest blessing on earth. Certainly, after conversion, there is none to compare with it.

Here call in thy thoughts, O my soul, centre them all on this great truth. For awhile meditate only on the character, privileges, and responsibilities of God's dwelling-place. The thought is wonderful, but it will grow yet more so through thy deeper meditations. Believe the word, however wonderful — obey it, however difficult, and heaven's richest blessings for a soul still in the body are thine. This temple, remember, of which we thus speak, is founded on finished redemption and a glorified Christ. It is a much deeper thing than a mere church question, though the church is the place in which all this glory shines. It is plainly called "the house of God — the pillar and ground of the truth." (1 Tim. 3: 15.) Let me ask thee not to look at it in its outward character, as it now appears through man's unfaithfulness, but think of it according to the word of God, the claims of Christ, the work of regeneration, and the sealing of the Holy Ghost.

Watch! judge thyself, then, lest thou shouldest forget whose house it is, and who dwells in it. Watch! I say, lest long familiarity with a place should weaken in thee the deep sense of God's presence there. It is no light matter to enter a place, of which faith can say, "The living God is here." As saith the scriptures, "Ye are the temple of the living God." And, "The Spirit of God dwelleth in you." That means in the church or temple, as it is here called. I would urge these cautions, knowing that habit is apt to produce formality, and formality would be ruinous here. Human thoughts and human forms should have no place in the temple of God. There the Holy Ghost abides for ever. His stay is not transient, as was the blessed Lord's. Knowing this — believing this — what then? Surely our truest wisdom, our highest privilege, our richest blessing our deepest humility, is in submitting to Him. No one who believes that a divine Person is present would ever think of taking the lead. Neither would any company of Christians, believing this, ever select and appoint a fellow-Christian to do so. Both must be the fruit of unbelief. The effect, however, practically, is to displace the Holy Spirit; or rather to "quench the Spirit." 1 Thessalonians 5: 19.

Knowest thou, my soul, for thyself, this happy place of thy Lord's presence? "Let a man examine himself, and so let him eat of that bread, and drink of that cup." Is thy nature judged, root and branch? This is no place for the flesh. Is it thy one desire to discern the Spirit's leading, and to follow His current in the assembly? Wouldest thou not break the silence of that sacred place without being happy, in His guidance? This exercise of soul will keep thee closely waiting on thy Lord — will lead thee into deep self-judgment, and to be occupied only with Himself. But this is the place of blessing; there is none other on earth at all to be compared with it. Gathered around the Person of Christ — governed by the Holy Spirit — God the Father delighting in His children and blessing them — this is the assembly — the habitation of God through the Spirit. It is more than "the gate of heaven," though actually on the earth; it is, to faith, the Holy of holies. Of course it is a searching place for the soul, and few will care to be long there who are not happy in the light of His presence.

Wilt thou now look around thee, my soul, and see if thou canst find any company of Christians that will answer to the word of God thus considered? If so, thou hast found His dwelling-place on earth. Enter there in faith. But think not, I pray thee, that the Lord is not to be found in other meetings; He may be working graciously and blessing souls in man places. Here we are speaking of the principle of an assembly which secures beyond question His presence, according to the promise, "THERE AM I." Blessed discovery! It is the place where the Father reveals Himself to His children — where the Holy Ghost reveals the glory of Christ to His waiting people, even according to the promise of the Lord: "He shall glorify me; for he shall receive of mine, and shall show it unto you." The number maybe few, the disciples may be weak, but these circumstances change not the ground on which they are gathered. The Lord is faithful. If they answer to His character the blessing will flow. "These things saith he that is holy, he that is true." It is thus as the Holy One and the True that we meet Him. Therefore the one, grand, all-important question with all who break bread is, "What is due to the presence of Christ?" Not, what is due to this one, and that one, however much their praise may be in all the churches; but, What is due to Christ?

But now, with respect to the Holy Spirit, tell me, I pray thee, Is not the Holy Spirit in every individual believer, and may He not work, and does He not surely work, by office-bearers duly appointed in the church? Most truly the Holy Ghost is in every individual Christian, as saith the scriptures, "Know ye not that your body is the temple of the Holy Ghost, which is in you?" Hence that solemn word, which I regard as one of the most important precepts in the New Testament, "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." The Holy Spirit thus dwells in the believer, and will continue to do so until redemption is completed, even as to the body; so that there is no fear of a true Christian ever being lost, or one particle of his redeemed dust ever perishing; even the hairs of his head are numbered. The Holy Spirit, in short, has taken possession of the body, and will never lose sight of it, dead or alive, until he deliver it up to God, a glorified body. 1 Corinthians 6: 19; Ephesians 4: 30; Romans 8: 11; 1 Corinthians 15: 42-44.

Thus far we are perfectly agreed, but still it is quite clear that the apostle, in 1 Corinthians 3 and similar portions, is speaking, not of the indwelling of the Holy Spirit in individuals, or of His working by one whom a congregation may have chosen and ordained to be over them; but of the Holy Spirit Himself in the assembly, as the one to direct, minister, sustain, and bless the assembly or the saints, according to the will of God. "Ye are God's husbandry, ye are God's building, ye are the temple of the living God, the Spirit of God dwelleth in you." These are God's words, not mine. And carefully note, I pray thee, how much God has to do with the assembly. It is worthy of all note, both as a guard upon our wills, and as a source of unspeakable blessing to our souls. Thus He works, observe, "Ye are God's husbandry, ye are God's building." And "we are labourers together with God." He works in various ways by means of the living members of the body. But then, it is by whomsoever He will, not by whomsoever we will. We must not hinder His working by any fixed arrangement of ours. Always leave room for the Spirit to act as He pleases. Being God, He works for the good of all: we are partial and selfish. But let me endeavour to make the Spirit's place and action yet more plain.

In answer to the confession of Peter in Matthew 16, "Thou art the Christ, the Son of the living God, the Lord says to him, "Upon this rock I will build my church, and the gates of hell shall not prevail against it." Now, observe, the living stones were before Him — Peter was a stone — but they were still separate, individual stones. The building was not begun. It was not till after the death, resurrection, and glorification of Christ that the living stones were builded together. Turn now to the Acts of the Apostles. In Acts 1 we find that the Holy Spirit is not yet come. The disciples are instructed to wait for Him, assured that they would be baptised with the Holy Ghost not many days hence; and that they would receive power after that the Holy Ghost was come upon them.* In Acts 2 He descends in manifested power: "And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them; and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."

*What has been said, a few paragraphs back, on the "Comforter being sent and come," may be consulted here, as forming a link between Matthew 16 and the opening of the Acts.

This was the gathering "together in one the children of God that were scattered abroad," according to the word of the Lord. (John 11: 52.) The church of God, we may say, is now formed. The Holy Ghost has come down, forms the unity, takes His place in it, and there to abide for ever! Now the church has an existence, in fact, on the earth. The counsels of God from all eternity are accomplished. The Holy Ghost forms the church according to the word of the Lord in Matthew 16, "Upon this rock I will build my church." The living stones are now brought together. The house of God is commenced. The hundreds of believers spoken of in the New Testament are incorporated into "one body." Then they were chiefly Jews; the Gentiles were afterwards brought in. Acts 10.

Peter begins at once to preach Christ as Lord, but with mighty power. He was filled with the Holy Ghost. He boldly charges the men of Israel with the guilt of crucifying their own Messiah; but that God had raised Him up — exalted Him to His own right hand in heaven, and made Him "both Lord and Christ." Three thousand were converted, and added to the infant church. "Then they that gladly received his word were baptised: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." This chapter, so wonderful in its records, and so worthy of special note, closes with this statement, "And the Lord added to the church daily such as should be saved." The church is now fairly formed — the building goes on — its history is begun, whether viewed as the body of Christ, or as the dwelling-place of God.

Thou wilt now see, my soul, from this rapid sketch, that the Holy Ghost first forms the church, and then dwells in it. "For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." He sets the different members in their several places. "But now hath God set the members in the body as it hath pleased him." Having thus formed the body, and set the different members in their several places, He ministers to it of the fulness and glory of Christ, and guides all its movements.

Now thou canst see the two things — the Holy Ghost in the church, and in the individual Christian. But just because He is in the body, He is in the members. The soul of man, dwelling in his body, guides and uses its different members, just because it is there. It may use the eye, the ear, the hand, the foot, or the unseen heart; yet we should think it strange to hear a person saying, that the soul was in the individual members, but not in the body. Just so the Holy Spirit dwells and acts in the body of Christ; only He is perfect in wisdom, love, and power, but the soul is feeble, selfish, and erring. The cause of the blindness of many minds on this subject is ignorance of the "one body and one Spirit." But scripture is plain, and we who have it are responsible. "Now there are diversities of gifts, but the same Spirit . . . . the selfsame Spirit, dividing to every man severally as he will." This is the church in its unity, according to the word of God. It is the body — the spouse of Christ, and the habitation of God through the Spirit.

And now, let me add, see that thou grasp fully this great truth. So few seem to do so, or care to do so. Nevertheless, it has been the great truth before God on the earth for the last eighteen hundred years. It is the temple of God. True, that temple may be defiled by false doctrine, worldliness, or immorality; but God dwells in that which belongs to Christ. His precious blood has made it a habitation meet for God Himself to dwell in. When we think of the church as the body of Christ — His bride, and as one with Him, we wonder not at God's dwelling there.

Through the pride, covetousness, and dreadful wickedness of man, the outward appearance of the church has completely, sadly changed. But all who are built on the Rock-foundation are eternally secure. That Rock never moves. The gates of hell can never prevail against it. Myriads of bodies that belong to Christ now lie under the power of the grave — the gates of hades are closed upon them. But the day is coming when these gates, so long closed must fly open. Every saint of God, from Adam downwards, shall come forth in glory and victory. The morning of the first resurrection will be the grand declaration of the Lord's promise to His church: "And the gates of hell shall not prevail against it."

"O happy morn! the Lord will come,

And take His waiting people home

Beyond the reach of care;

Where guilt and sin are all unknown:

The Lord will come and claim His own,

And place them with Him on His throne,

The glory bright to share.

The resurrection-morn will break,

And every sleeping saint awake,

Brought forth in light again;

O morn, too bright for mortal eyes!

When all the ransomed church shall rise,

And wing their way to yonder skies -

Called up with Christ to reign."

Now I see distinctly the difference between the Holy Ghost in the individual, and in the assembly. But there are two or three things still that I would like cleared up before leaving the subject.

1. From what has been said about the church, I learn that its existence on earth is limited to the period between the day of Pentecost, after the ascension of Christ, and the rapture of the saints before the millennium: thus leaving both the Old Testament saints and the millennial saints out of the church. Now, are not all believers in every age the children of God? and, being possessed of the same life as such, are they not all of the one family?

True, most true and important, and most delightful to dwell upon. But hast thou not learnt, my soul, the difference between oneness in life, and "the unity of the Spirit?" Every quickened soul in every age must possess eternal life. And no quickened soul can ever perish. There never can be a breach in the family of God. We do read of the possibility of one who has preached to others being himself a castaway; but we never read of the possibility of a child of God being a castaway. The very idea is foreign to all scripture, and impossible in the nature of things. A child born must be the child of its parents, good or bad. The apostle does not say, "Lest I, though a child of God, should be a castaway."

The plain truth is this, I believe the Corinthians, like many in our own day, were too much occupied with human eloquence. They were in danger of thinking more of fine speaking than of Christ. This greatly troubled the apostle; hence the strength of his language, and the alarming nature of the case supposed. "But I keep under my body, and bring it into subjection; lest that, by any means, when I have preached to others, I myself should be a castaway." This is the passage that has made millions to tremble, and which has led many to deny that eternal life means eternal life; as if the Spirit of truth meant conditional life, when He uses the word eternal life. Well, then, what does this hard passage mean? Simply this: by the apostle thus bringing in himself, and supposing the case to be his own he presents it in the strongest way possible. His object is to press upon the Corinthians, and upon us all, the solemn fact, that though a man may be a preacher, if he is not subject to Christ — if he is not vitally connected with Him, he is not saved — he is not a child of God. Judas was a preacher, and many, alas! since his day, have been preachers, who never were born again. But some will say, "Was not the apostle Paul a child of God?" Certainly he was, and he had no fear of being lost. Such a thought, we believe, never entered his mind, and such a thought never ought to have entered the mind of any Christian. But he illustrates the supposed case in his own person, as he usually does, and as public speakers generally do. (See Rom. 7; Phil. 3) In the wisdom of the Holy Spirit, he is seeking to lower their estimate of mere natural abilities, however great. No word can be more awfully solemn to unconverted preachers, but it has no terror to the children of God. But to return.

The common possession of eternal life by even, quickened soul, from the beginning to the end of time, is what we may call oneness in life. Besides, the life is from Christ, and by the Holy Spirit. But this is not "the unity of the Spirit" spoken of in Ephesians 4. "There is one body and one Spirit." This is something more than all having the same life, though all must have life in order to belong to it. It is a unity in virtue of the Holy Ghost's presence on the earth. And this unity, which he began to form at Pentecost, will be completed when the Lord comes to call His bride away. These are the true limits, and the Lord's coming is the true hope of the church. "We wait for his Son from heaven." (1 Thess. 1: 9, 10.) The body could have no existence on earth, until Christ, its Head was seated in heaven, and the Holy Ghost came down. It is perfectly plain, then, from these facts, that none can be included in the church, the body of Christ, but the saints of the present dispensation.

2. What is the difference between the habitation of God in the Old Testament and in the New?

It was typical in the one, it is real in the other. When redemption was typically accomplished by the passover and the Red Sea, a habitation for God is immediately desired by the redeemed people. "The Lord is my strength and song, and he is become my salvation; he is my God, and I will prepare him an habitation; my father's God, and I will exalt him. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the sanctuary, O Lord, which thy hands have established." (Ex. 15) This is the first place in scripture in which we meet with the words "habitation" and "sanctuary." Until redemption was accomplished, God could not even speak about dwelling on the earth. Neither is salvation" spoken of until we come to the passage of the Red Sea. Then we hear the word used for the first time. "And Moses said unto the people, Fear ye not: stand still, and see the salvation of the Lord." We must have the combined types of complete redemption — the blood of the Lamb and the Red Sea, or death and resurrection — before we can have full salvation.

All these revelations from God, so rich in blessing to man, awaited the full accomplishment of redemption, though typically. The passover is never called salvation, though the most remarkable type of redemption that we have in the Old Testament. But it must be viewed in connection with the Red Sea. There must be the full and final deliverance of the people from the land of Egypt, and the complete destruction of all their enemies, before the congregation of the Lord can know anything of peace, or be the dwelling-place of God. Though under the shelter of the blood and perfectly safe, there was no peace or rest for the people while they were encamped "between Migdol and the sea." Plenty of doubts and fears there. They felt and cried out as if in the jaws of death. This painful fact is typical of every believer's position who has not entered into the great truth of his death and resurrection in Christ. We must see death, the grave, sin, Satan, the world, the flesh, behind us, before we can have perfect peace with God. And this great sight can only be seen from the wilderness-side of the Red Sea — from heaven's side of the grave of Christ. No one ever had a glimpse of such truths while encamped "between Migdol and the sea." But, thank God, their doubts and fears did not sink them in the dark waters of judgment. Doubts or no doubts fears or no fears, the blood of the Lamb is the same, and all whose door-posts were sprinkled with the blood passed safely and triumphantly through the deep; the feeblest as well as the strongest. "Not a hoof was left behind." The sea stood still — the waters were as ramparts around the Israelites. But the Egyptians, not having the blood of the lamb sprinkled on the door-posts of their houses, sank as lead in the mighty waters. Courage, confidence, boldness, without the door-posts of the heart being sprinkled with the blood of Jesus, are of no avail. Nothing save the "token" of the blood, can take the soul through the waters of death; but when that "token" is possessed, nothing can hinder its triumphant passage.

How awfully solemn is the voice of these dark waters to every soul not yet sprinkled with the blood of the Lamb! All the chariots and horsemen of Egypt, all the wisdom and power of the world, are of no avail here. Nothing but the blood of the Lamb can take any child of fallen Adam through the waters of death. The Red Sea was the river of life and the way to glory to Israel; not because they were better in themselves than the Egyptians, but because they were under the shelter of the blood.

Suffer, my dear reader, one word of loving warning, ere I turn to another theme. Hast thou faith in this precious blood? It is the only "token" and passport that will take thee through the river of death. Without it thou must sink, unsaved, in the cold, deep, dark waters of death. Oh, what an end for the path of pride in this world! And what a beginning of endless woe! O hear, I beseech thee, the word of faithful, affectionate warning and invitation now! Be thou young or old — be thou in health or in sickness — be thou, as men reckon, good or bad, believe in Jesus — depend entirely on the efficacy of His blood, and thy sins, however many, are all forgiven, and thy precious soul is saved; yea, though this word meet thee on the very margin of these waters, or with one foot in the sea, and the other on dry land — if thou art only this side of hell I believe the word of God about the blood of Jesus — have faith unwavering in the power of the blood — honour it with thy fullest confidence, and it will take thee as safely through, and land thee as safely on the shores of eternal glory, as if thou hadst been a saint for a hundred years! Such is the unlimited, unfailing power of the blood of Jesus. "When I see the blood, I will pass over you." And Again, in the New Testament, we read, "The blood of Jesus Christ, God's Son, cleanseth us from all sin." These are God's own words; believe them now — trust them now, and all is well — well with thy soul — well, for ever.

I now return for a moment to finish my answer. In the Old Testament, the habitation of God was founded on typical redemption; in the New, it is established for ever on eternal redemption. This is enough to account for the difference between them. "And are built upon the foundation of the apostles and prophets [New Testament prophets, associated with the apostles in this work. See chap. 3: 5], Jesus Christ himself being the chief corner stone. In whom all the building fitly framed together groweth unto an holy temple in the Lord; in whom ye also are, builded together for an habitation of God through the Spirit." (Eph. 2: 20-22.) But this theme is inexhaustible. So I must recommend for thy meditation the whole line of truth on this blessed subject, from Exodus 15 to Revelation 21, from the banks of the Red Sea to the eternal state. It is from the new heavens and the new earth that we have the final testimony as to God's chosen, loved, and eternal dwelling-place: "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Revelation 21: 3.

3. In what sense can we say that the Holy Spirit dwells in the church now, seeing it is so defiled, corrupted, and contrary to God?

When we speak of the church of God, and of the Holy Spirit dwelling in the church, we are thinking of it in its redeemed character; as one with Christ, and as cleansed by His precious blood. Thou must learn to distinguish between the "great house," or the outward corrupt thing here on the earth, and "the body of Christ" — that which is united to Christ in heaven by the Holy Ghost on the earth. Then thy thoughts will dwell on that which is infinitely precious to Him. "He loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." Ephesians 5: 25-27.

This is the church, the body of Christ; and this is the habitation of God. This is Christ's building, built with living stones; and which partakes of His life and preciousness. (1 Peter 2: 2-9.) One with Him in position, privilege, and glory — the fair and spotless bride of the Lamb — the beloved spouse of the last Adam.

"'One spirit with the Lord;'

O blessed, wondrous word!

What heavenly light, what power divine,

Doth that sweet word afford!

'One spirit with the Lord;'

The Father's smile of love

Rests ever on the members here

As on the Head above.

'One spirit with the Lord;'

Jesus, the glorified,

Esteems the church for which He bled,

His body and His bride."

There are other portions of the word which might be profitably studied under the general head of "The Christian's Vocation;" but the most important have been touched upon; and if these are well weighed and carried out, they will lead into many lines of happy service for the Lord, for His saints, and for a Christless world.

What can be more worthy of our deepest study than our standing, state, and vocation as Christians? How can we walk, worship, or serve, so as to please Christ, without this knowledge? Besides, it necessarily leads to habitual meditation on the Person and work of Christ, and on the many applications of God's grace in our own blessing, as flowing from Christ's finished work. It is really the study of God's thoughts, affections, and ways towards us in the blessed Lord, in place of being occupied with our own thoughts, feelings, and ways towards God. And how marvellous. the blessed effect on our own souls of such a habit of thought and contemplation! May the Lord lead us more and more to meditate on these things, for His own name's sake.

In place of feeling dissatisfied, discontented, unhappy, uneasy, restless, and looking with desire after the things of the world, we shall feel perfectly satisfied, at rest, happy, content. Every desire is met in Christ. He Himself is enough. We know Him, and are at home with Him. We know none other so well. He gave Himself for us. And now we have this blessed Christ glorified in heaven to count upon in every step of our journey. We have Him to look to as our one object, and to lean upon, as we go up through the wilderness. He will never fail us nor forsake us. The one business of life is to follow Him — wait for Him, go to Him, and be with Him for ever.

It is, and has been, our one wish and fervent prayer, that our many readers, and especially our beloved young friends, might be led into the apprehension and enjoyment of these blessed, precious truths. Many, of late years, very many, thank the Lord, have been brought to the knowledge of Himself in early life. With such before our minds we generally write. We desire that they may know, not only their pardon and salvation, but their full deliverance from the world. the devil, and the flesh; and also their full establishment in Christ as risen, exalted, and glorified.

These glorious truths are plainly revealed in the holy scriptures, and especially in these blessed portions, over which, in our meditations, we have been travelling. And let us remember that they are ours now. They are as really and as surely ours, as if we were in heaven. The word of God cannot either be truer or plainer there. Let us then claim these privileges, and hold them as our own, on the authority of God's word, and in the integrity of faith.

But let all our readers remember, that, in order to the present and full enjoyment of this blessedness, the heart must be separated from the world in its ten thousand aspects, and Christ Himself must be the one real object of the soul. This is the path of faith. Though the world continues to be the lawful sphere of our many duties, Christ in heaven is the all-governing object of the heart. The affections must be right with Him — He must be the standard of our judgment and the test of all our ways. In short, it must come to this, "For me to live is Christ." The Lord grant it in His rich mercy.

"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life shall appear, then shall ye also appear with him in glory." (Col. 3: 1-4.) Here we have the true object and the hope of the Christian, and that which characterises his life here below, and also that which will characterise his eternal and glorious future. But, meanwhile, the Lord would have us to know, and heartily to enter into, all that He has revealed of the Christian's STANDING, STATE, and VOCATION.

May we ever be found truly subject to Christ, obedient to His word, devoted to His service, faithful to the light and teaching of His Spirit, and consistent in all things, that God may be glorified.

"'A little while,' and we, no more

A feeble few, shall meet;

But there a mighty army stand

Before His throne complete.

Sweeter, beyond the 'little while,'

The dawn of morn to view;

The morning of a brighter day

Than ever Eden knew."

CHAPTER 4.  THE CHRISTIAN'S WARFARE.

EPHESIANS 6: 10-18.

IN thy further Meditations, O my soul, on the Christian's "Vocation" there is yet one department which thou wilt do well duly to consider; namely, "The Christian's Warfare." Rare qualities are needed in warriors, and great honours are heaped on the victorious: but who praises the coward? Alas! he stands at the head of the dark list of the lost, in Revelation 21: 8. "But the fearful" — "the fearful" here means those who are afraid to confess Jesus as Saviour and Lord, from the fear of consequences. They are cowards in reference to Christ. This, in God's sight, is a sin of the meanest and blackest character; for such evidently know something of Christ and of His goodness, and yet they are ashamed of His name before men. Therefore, under the ignominious brand of "the fearful" or cowards, they are consigned to their own place in the lake of fire.

But these, being altogether unbelievers, cannot be contrasted with those who are valiant for Christ. It is only with believers that we have to do in meditating on christian warfare. Nevertheless, there are some amongst us who are but little skilled in the use of the shield and sword, and show but little courage in the day of battle. Training is necessary, with a perfect knowledge of the enemy's position, and of our own vantage ground. Therefore we invite — we entreat, all our readers, and especially our youthful christian readers, to study with us the important subject of the Christian's conflict. You are enlisted, you do wear the uniform, you ought to fight; victory is certain, the honours are everlasting; and only think of Him who is your "Leader and Commander." You will have no such opportunity of distinguishing yourselves for Christ in heaven. Lose no time, then, in waking up to the consciousness that you are soldiers, and that you must learn to fight. There is no discharge in this war, and no truce with the enemy.

But what of thine own experience, O my soul, in this warfare? Knowest thou well the sound of the trumpet that calls thee to battle? Art thou always ready and willing to obey the summons? A false humility might lead thee to plead thine own weakness, and a would-be honouring of Christ might lead thee to plead His strength as sufficient without thee; but thou must never plead either the one or the other to get rid of responsibility. And, remember, it is more with the wiles than with the strength of the enemy thou hast to contend. This is an important consideration, and one that must never be forgotten. Who can speak of his wiles, his depths, his snares, his stratagems, innumerable? These must not be underrated. We need both the wisdom and strength of the Lord to resist them; and of these the apostle here speaks.

"Finally, try brethren, be strong in the Lord and in the power of his might." This is the first sound of the trumpet, we may say: and to what, we inquire, does it call the saints — does it call thee? Certainly not to survey the stronghold of the enemy, or to show thee what thou hast to overcome; but sweetly to turn all thy thoughts to the Lord Himself. Before a word is said about enemies or conflicts thou art called to survey thy strength in the mighty Lord, as seated at the right hand of God in the heavenlies. This is grace — the grace of the Lord Jesus, and like the ways of the Spirit when acting toward us for Him — "Be strong in the Lord." But this touches a high note of privilege and blessing, as well as of security and strength. Clearly, this is the first thing to be understood; what are we to understand by the words, "IN THE LORD?"

All through this epistle the apostle speaks of the saints as seated together in heavenly places in Christ. In Ephesians 1 we learn that God raised Him up from the dead, and set Him in the heavenlies. In Ephesians 2 we learn that God, in doing this, laid the foundation of our association with Him there. In Ephesians 3 we are seen as a testimony to principalities and powers, that they might learn by this unity the manifold wisdom of God. In Ephesians 4 the doctrine of the "one body" is unfolded. In Ephesians 5, 6 practical exhortations are given on the ground of these great truths. Hence the saints are addressed in the passage before us as "in the Lord." This is where they are for themselves in virtue of their union with Him as risen and exalted. It is the common heritage of all that belong to Christ; and their own proper place, according to the counsels of God. But here they are exhorted to use it as a fortification against the wiles of the enemy. And this we must do if we would be victorious, and fully enjoy our proper christian privileges.

But in what way, thou mayest ask, am I to fortify myself in a heavenly Christ, against the wiles of Satan? How can he reach me there? It seems difficult to understand the true character of this conflict.

Unless the inquiring Christian knows his position as a member of the body of Christ in the heavenlies, according to the teaching of the epistle to the Ephesians, there will be great difficulty in understanding the true character of this conflict. The portion of scripture before us is evidently addressed to such. It assumes that we have died, and are risen again in Christ; that we are sitting in heavenly places, and enjoying our heavenly portion in Him. But Satan and his hosts are also regarded as in heavenly places; so that there must he conflict, if we would practically maintain our position there.

It will be seen, then, that this conflict is not merely the mortifying of the flesh, or contending with the temptations of this world, though these, of course, have to be overcome. Neither is it, as many think, a question as to the state of our souls before God. He who has clothed us with the best robe, killed for us the fatted calf, and fitted us to be guests in His own presence-chamber, has no conflict with us. And there need be no doubts or fears as to the final results of His grace. It is really a question of fighting with wicked spirits, who deceive and reign in darkness. Hence the exhortation, "Put on the whole armour of God that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood. but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places." See margin.

We are here reminded of the Lord's directions to Joshua, and of Israel's enemies in the land of Canaan. These were types of the mightier and deadlier foes with which the Christian has to fight. The Canaanites were but enemies of "flesh and blood;" we have to encounter wicked spirits in heavenly places, even principalities and powers. These titles give us some idea of their supremacy over the human mind, at least over those whom they have first blinded. (2 Cor. 4: 3, 4.) To resist such enemies as these, we must be armed with the panoply of heaven — "the whole armour of God." Mere human wisdom and strength are of no avail in this warfare. But it will assist us greatly to consider, first, and briefly, the character of the wars in Canaan.

THE WARS IN CANAAN UNDER JOSHUA.

The children of Ham were settled in the land when the children of Israel entered it. But God had set it apart for Israel (Deut. 32: 8); and the Canaanites must be expelled from the land of promise.

"Arise," said the Lord to Joshua, "go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses." (Joshua 1: 1-9.) Up till now, we may say, there had been no fighting.

The wilderness was the scene of temptation — the place of discipline for themselves, not of fighting with others, though occasionally they had to combat foes, as in the case of Amalek. But now that they had crossed the Jordan, and received their orders, they must fight for the possession of the land. Every inch of ground would be disputed by the enemy. But they had nothing to fear from the Canaanites: God was with His people, as He said to Joshua, "As captain of the host of the Lord am I now come." He had given them the land, and accurately defined its boundaries, but specified one condition as the only principle of actual possession: "Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses."

It was only on this condition that they could possess the land, though freely given them of God. This is an important principle; note it, and see that thou understand it well. There was no fighting, strictly speaking, until they crossed the Jordan; after that, the sword was to be drawn, and ought never to have been sheathed while there was a Canaanite in the land. They had only to trust in God, and be guided by His word, and victory would follow them at every step. "There shall not be any man able to stand before thee all the days of thy life." This was God's sure word of promise to Joshua their leader. What an honour to be thus led, and led only to triumph — to plant the foot of victory on the neck of, every foe! They were never to be left, never to be forsaken; His presence in power would always be with them, and His word would be a sure guide to them. Only they were to be very strong, very courageous, and observe to do all things according to the word of the Lord. But, alas! alas! we know what happened. They failed — they sadly failed. They followed not the God of Israel, though He was in their midst as a man of war. They never took possession of all the land which God had given to them. Nevertheless, the word of the Lord abideth sure. The day will come when, in virtue of the death of their own Messiah, every man shall stand in his own lot, according to the boundaries assigned by God Himself. But now for

THE APPLICATION OF THESE TYPES.

Like Israel of old, the Christian, we may say, enters his heavenly Canaan without striking a blow. Crossing the Red Sea makes him a pilgrim and a stranger — brings him into the great scene of temptation; crossing the Jordan makes him a warrior — brings him into the scene of conflict. Thus we read in Ephesians — the great antitype of the book of Joshua: "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Here, then, we are clearly taught what God has done for us, not what we have to do for ourselves. In His "rich" mercy and "great" love, He has brought us out of Egypt, through the Red Sea, the wilderness the Jordan, and landed us in our heavenly Canaan. But we are not raised up to these heavenly places merely to enjoy our rich privileges there; we have enemies to fight, like the people of Israel under Joshua.

It is not so difficult to understand the character of the fighting under Joshua; but what, may I ask, is the character, influence, or mode of action, of these wicked spirits? Stratagem cunning, and lies, are their most successful weapons. They will challenge thy title, question thy fitness, and in every way dispute thy present possession of the heavenlies. Thou must know thy ground well, at every point, in order to maintain it. And to this end thou must be guided entirely by the word of God, apart from feelings — thou must know what it is to be in heaven as a matter of faith, while still on earth as a matter of fact. Thou must also understand the blessed truth of being in the presence of God in all the acceptancy of Christ, though still here in the midst of difficulties, failures, and infirmities. In short, thou must maintain, in the face of every foe, thy present title to heaven, thy fitness to be there, and thy large possessions as an heir of God, and a joint-heir with Christ. 1 John 4: 17; Romans 8: 7.

One of their most successful wiles is, to insinuate, or boldly to affirm, as the case may be, that Christians cannot enter or enjoy heaven till after they die — that their deliverance is not complete. This is one of the most subtle snares of the enemy, and by this lie thousands are deceived. He insinuates that our deliverance is not complete, either as to the law, the flesh, or the world. Hence the bondage of many. But to those who know the truth as to their position in a risen Christ, it is a barefaced falsehood. Does not God say in His word, that we are now seated in the heavenly places in Christ; that we may now enjoy the good things of heaven as the fruit of our own country; just as the children of Israel began to eat of the old corn of the land of Canaan when the wilderness manna ceased? But, No, says the adversary, however sure you way think yourselves of heaven, you cannot be there until you die; crossing the Jordan means the act of death. Hence the falsehood of Satan has become the belief of many Christians. "We believe we shall go to heaven when we die," is the doctrine of nearly all Christendom. Comparatively few would say, "We are there already, in Christ, and who shall separate us?" Not, observe, "We hope to join Christ in heaven when we die" — though that also is true — but being joined to the Lord now, we are there already, as one with Him; hence the challenge of faith is, "Who shall separate us?" Unless the Christian is master of his position, Satan will beguile him to settle down in his lie. When we die, and go to heaven, our fighting days are done. We shall need no armour there, thank the Lord. The soul rests in the paradise of God, and the body sleeps in Jesus until the morning of the first resurrection.

CHRIST RISEN, THE MEASURE OF OUR DELIVERANCE.

And now, my soul, may I ask, What knowest thou for thyself of these blessed truths? Knowest thou what true christian ground is, as to thy standing in the presence of God? Faith answers, Surely the deliverance which Christ has wrought out for us is perfect. All depends on the completeness of His work. Christ risen from the dead is the measure of our deliverance: and being made the righteousness of God in Him, our title is clear to be in the same glory with Him. But as the enemy bears me such a grudge, because I am so much better off than he is, he tries his utmost to weaken my hold of the truth, to interrupt my fellowship with Christ, to hinder my enjoyment of His love, and to dim my apprehension of His glory. On the other hand, he will try hard to ensnare with present things, lawful and unlawful. These are some of the things that we have to war against. But the easiest way to victory is to hold fast the truth, and walk in the light as God is in the light.

Good, and true, my soul. But in what way is "Christ risen the measure of our deliverance?" It is a matter of faith, and perfectly plain to those that believe. We were dead in sin, Christ died for sin; and we can now say, we have died with Him, or, died in His death. But God quickened us together, raised us up together, and made us sit together in heavenly places in Christ Jesus. And now, being associated with Him in life, united to Him by the Holy Ghost, we are entitled, as a matter of faith, to regard the flesh as done with before God, as if our old nature had been nailed to the cross, and brought to its end there, and we received our new nature in resurrection. This is what St. Paul says in writing to the Galatians: "They that are Christ's have crucified the flesh with the affections and lusts." He does not say, "they are to crucify it," as if it were something to do, or something going on: but "they have done it." And it is done in the case of everyone who receives a crucified Christ. Therefore it is all true to faith and in God's sight. The raising up of the twelve stones out of the bed of the river Jordan, where the feet of the priests stood, and setting them up at the camp in Gilgal, is a striking type of our being raised up with Christ, and seated in heavenly places in Him.

But all who understand the meaning of the Red Sea and the Jordan will have no difficulty on this point. The former shadows forth deliverance from the slavery of sin and Satan, the justification of God's people, and the judgment of their enemies. These blessings flow from the death and resurrection of Christ for us. But this brings the people into the wilderness, the place of sojourn; the land lies before them. The latter is a very different type. There is no rod of judgment lifted up over the waters, as at the Red Sea. When the feet of the priests that carried the ark of the covenant approached the Jordan, the overflowing waters fell back, and the children of Israel passed clean over. They now leave the wilderness, and enter Canaan; the manna ceases, and they eat of the fruit of the land. This shadows forth the blessed Lord going first down into the waters of death, and bringing us into the heavenly places. Clearly, then, the Red Sea represents Christ as dead and risen for us; the Jordan, as our death and resurrection with Him; or, as one has forcibly said, "The grand point of the Red Sea is what Christ brings us out of, and that of the Jordan is what Christ brings us into." Bless the Lord, O my soul, thy deliverance is complete! the world, sin, Satan, death, and judgment are behind thee.

And now, having explained the allusion to the wars in Canaan, the course is clear. Buckle on thine armour, brace it tightly; put to the sword every wrong thought, feeling, desire, motive, or object, by which Satan might gain an advantage over thee. All spiritual blessings in heavenly places are thine; see that thou maintainest thy possession of them in present enjoyment. And at the same time see that thou maintainest a holy and consistent testimony here on the earth.

"Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand." Here the apostle repeats the exhortation of verse 11. His own mind is deeply impressed with the frightful array of our foes. He reviews them, and describes their position and character in verse 12. Thereupon he sounds a second alarm in verse 13. "Wherefore take unto you the whole armour of God." No part must be left unguarded. The enemy knows how to take advantage of the smallest opening.

The next thing to which the apostle calls attention is, the character of the period during which this conflict lasts. He calls it

"THE EVIL DAY."

Some take this "day" to comprehend the whole period of the believer's life, or more especially his seasons of trial and suffering; but in this view we lose sight of Christ. There are others who think it refers to the entire period since Christ was crucified. The absence of Christ from the earth, the presence of Satan as the "prince of this world," and the manifestations of his power, as permitted by God, constitute "the evil day." Christ was the light of the world while He was in it, but He was rejected and crucified, and He returned to His Father. Since then this world has been Again, in darkness, and governed by demons. Though, of course God is supreme, and overrules all for His own glory and His people's good; Satan is the god whom this world worships, and the prince whom it follows. How solemn! how awful the thought What a dreadful place this world must be! Surely we should all care less for it than we do, were this terrible fact believed. See verse 12.

God dwells in the light. How different! how blessed the thought. And His children are privileged to dwell in the light with Him: the blood of Jesus Christ, His Son, having cleansed them from all sin, they have been made whiter than snow, and fitted to dwell in the light of heaven. But they have a mission on earth. They are God's light-bearers to the benighted people of this world. "Among whom," says the apostle, "ye shine as lights in the world; holding forth the word of life." (Phil. 2: 15, 16.) Hence the struggle — the conflict between light and darkness — between the children of God, and the rebellious principalities and powers who rule over the darkness of this world. And hence, we may add, "the evil day." The enemy hates the light as the thief the watchman's lamp. He will do his utmost to harass and annoy the children of light. He will seek to mislead them in their path, to darken the light that is in them, by insinuating wrong views and wrong applications of the truth; and he will seek by every means to make them falsify their position, both in the heavenlies and on the earth.

This is the enemy, and these are the kinds of attacks which the Christian has to meet and contend with. He has to withstand them, to resist them at every point; and having done all to stand. Having done all that a soldier can do, and however complete the victory he may have gained, yet still he must stand — the war is not over. We must maintain our ground whether in peace or in war, and be found standing, after the last battle has been fought, and the last victory won.

But in what, may I ask, has the believer strength to oppose the forces of the enemy? There is but one answer to this question. It is by the power of the Holy Spirit, who abides with the Lord's people during the entire period of the Lord's absence; and consequently during the entire period of "the evil day;" so that He who is for us is greater far than all that be against us. Bless the Lord! What comfort, what encouragement, what strengthening of the hands to war, what certainty of victory, what security against defeat! This was Thy care and love for us, O most blessed Lord! True to Thy word of sweetest consolation to the disciples; "I will not leave you comfortless" — as orphans in the world — "I will come to you. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because it seeth him not [not being incarnate], neither knoweth him; for he dwelleth with you, and shall be in you."

Knowest thou, my soul, what a good day that will be for this poor world when the Lord returns? Then it will be the presence of Christ as reigning over the whole earth, and Satan shut up in the bottomless pit. This will make all the difference. The absence of Christ now, and the presence of Satan, make "the evil day;" but the absence of Satan from the earth then, and the presence of Christ, will make "the good day" — the bright millennial day, when the whole earth will be filled with His glory. Observest thou that He says, "I will come unto you?" "This may have had a certain fulfilment in the coming down of the Holy Ghost, but it can only have its complete fulfilment in the coming of the Lord Himself: as He says plainly in the same chapter, "I will come again, and receive you unto myself, that where I am, there ye may be also." Nothing can be plainer, nothing sweeter, than these words; and sweeter still the thought, He is not speaking here of glory, which will be universal, but of home, which will be special, and of the love which will characterise it for ever.

Oh, shorten, then; in thy mercy, most gracious Lord, "the evil day." It is a day of abounding iniquity, of increasing infidelity, of wars and rumours of wars. And a day, thou knowest, of difficulty, sorrow, and suffering to many of thy people. The whole creation awaits thy coming. "For the earnest expectation of the creation waiteth for the manifestation of the sons of God." Oh, then, hasten that day of glory — that long-promised holiday of peace and plenty — of rest and rejoicing throughout the whole earth. Then the nations "shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more." Isaiah 2: 4.

"Come, blessed Lord! bid every shore

And answering island sing

The praises of Thy royal name,

And own Thee as their King.

Come, come, with all Thy quickening power,

With one awakening smile,

And bid the serpent's trail no more

Thy beauteous realms defile."

But to return to our text. We will now examine the different pieces of the armour of God, that we may know their uses, and how to apply them; and first of all we are to have

THE LOINS GIRT ABOUT WITH TRUTH.

What are we to understand by the loins, the girding, and the truth, may I ask? These three things would naturally open a wide field for meditation, but as we have dwelt at some length on the nature of the conflict, we must be brief on the several pieces of the armour.

1. The loins represent the chief seat of strength, when duly girded. (Job 31: 20; Job 40: 16. Peter applies this figuratively to the inner man, when he says, "Wherefore gird up the loins of your mind." Thereby signifying, that the thoughts, desires, and affections, are the springs of action — the motive power of the soul, and therefore must be kept from exposure to the enemy by indulging our own will. We are only strong when kept from wandering beyond the limits of the girdle. This is of first importance to the christian warrior. The enemy has no hold on a heart thus encircled with the truth of God.

2. Girding is the application of truth to the soul — the intimate dealing of the word with the will — the movements of the heart. This is arming for conflict in a most practical and effectual way; but it must be done in the presence of God before we meet the enemy. The soldier's girdle fastens his other pieces of armour more closely to him, whereby he is able to march, and strong to fight. "Thou hast girded me with strength," says the psalmist, "unto the battle." (Ps. 18: 39.) There is also an allusion to the custom of the oriental nations, who gird their long loose garments about their loins, that they may not hinder them in their travelling or working. Elijah girded up his loins, and ran after Ahab. (1 Kings 18: 46.) It is the bracing up of the affections, the whole inner man, for Christ, and for the things of Christ. When the heart cleaves to the Lord, as the garments cleaves to the loins under the tight belt of the girdle, the enemy cannot reach the gates of the soul.

3. The truth is a comprehensive term; but here the Spirit may refer to a line or character of truth which would be our best safeguard against the attacks of the enemy — truth suited to the position we are called to occupy. "Having your loins girt about with truth." The soul is thus to be garrisoned with the truth. There must be no access to, or egress from, the citadel of the soul, unless searched by the truth. It applies to everything — to both the inner and outer man. But the chief province of truth, when used of the Spirit, is to act upon the conscience, and bring it into the presence of God, where our most intimate thoughts, feelings, desires, motives, and affections, may be fairly and fully judged. "For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Hebrews 4: 12.

Here pause for a moment, my soul, and wonder; and well thou mayest. Mark and meditate on the depths, fulness, and penetrating power of the word of God. What a volume of truth we have in these seven words, "having your loins girt about with truth." All that is needed for the government and defence of our inward thoughts and outward ways is folded up in these few words. By taking heed thereunto, thou wouldst be fortified in the first movements of thy soul against the wiles of the enemy. There would be nothing to answer to his suggestions. By this piece of armour, spiritually understood, the soul is maintained in communion, with God, and the enemy is kept at a safe distance. Thus it was with the blessed Lord, thus it may be with thee, my soul. He is the warrior's example. "It is written," was Thy strong tower most gracious Lord. It was not in reasoning with the enemy that Thou didst vanquish him, but in the perfect application of the word to Thyself, and to the circumstances around thee.

As the second Man, the Lord moved and acted according to the written word. "Preserve me, O God, for in thee do I put my trust," was the ground He took, and the ground He maintained as a servant, though He was a Son. He never acted on His own will. He was girt about with truth. He waited on God. If no word came, He waited still. He would do nothing without the word of God. "It is written," must precede everything. This is safe ground for thee, my soul, and this only is safe ground — "It is written." Forget it not, I pray thee: it would keep thy heart in communion with God in the midst of all circumstances; but especially in conflict keep it before thee; engrave it on thy shield, inscribe it on thy banner, and let it be thy watchword to discern between friends and foes.

Pole-star on life's tempestuous deep;

Beacon when doubts surround;

Compass, by which our course we keep;

Our plummet-line to sound.

Our shield and buckler in the fight;

In victory's hour the palm;

Comfort in grief; in weakness, might;

In sickness, Gilead's balm.

THE BREASTPLATE OF RIGHTEOUSNESS.

The second piece of armour commended to the christian soldier is the breastplate, and the metal it is to be made of is righteousness — practical righteousness, blameless conduct, a holy walk with God. This gives courage in the day of battle. It would matter little what else the christian warrior possessed, if he was without his breastplate. The most vital part would be exposed to the enemy's fire. Besides, being a central piece, it gives unity to the whole. If a man's conscience reproaches him, and if he knows that the world would reproach him if it knew all, how can he hold up his head, and face the enemy boldly? He is thinking about himself, fearing detection and exposure. His breastplate is gone, he fears the blow may fall on the unprotected part. "The righteous Lord loveth righteousness his countenance doth behold the upright. The eyes of the Lord are upon the righteous, and his ears are open unto their cry; but the face of the Lord is against them that do evil." Psalm 11: 7; Psalm 34: 15, 16.

When the thoughts and affections are governed and kept in order by the truth, there will be a good conscience, a holy and a righteous walk with God and before men. This association of ideas seems beautifully united in Ephesians 4: 24; "And that ye put on the new man, which after God is created in righteousness and true holiness;" or, the "righteousness and holiness of truth." The truth produces both. Hence the beauty of the divine order. First, the heart; second, the conduct. Righteousness is the due attention to what we owe relatively to God and man. As says the apostle, "And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men." (Acts 24: 16.) This is practical righteousness — a righteousness which gave the apostle amazing courage, holy boldness, when he stood up before his enemies. Holiness is rather that which repels evil — instinctively repelling that which is contrary to God. Thus the happy combination of the "righteousness and holiness of truth" forms the sterling metal of the Christian's breastplate.

And now, see that thou well understandest this important truth, O my soul. To lose a good conscience is to be robbed of thy strength in the day of conflict. Only he who has a good conscience can be bold and fearless when called to go forth and face the enemy. But need I remind thee, before closing our meditations on the breastplate, that the righteousness we have been speaking about is quite distinct from the righteousness of God, in which we stand accepted in Christ Jesus? He is our righteousness, complete and unchangeable in the presence of God; but not in the character of a breastplate. All conflict is over there. But while here, we need practical righteousness for successful conflict with our adversary the devil. Nevertheless, the righteousness of God which we are made in Christ Jesus is the foundation of the other. Without the knowledge of this we should be feeble warriors, and an easy prey to Satan's wiles. He who made our peace, and finished our righteousness, is now in the presence of God for us. Blessed Lord, maintain us while down here in practical righteousness, that we may be able to withstand in the evil day, "and having done all, to stand." See 2 Corinthians 5: 21; Philippians 3: 9; Romans 3: 21; 22; Romans 10: 3, 4.

THE GOSPEL OF PEACE.

We now come to the third piece of armour in the Christian's panoply. "And your feet shod with the preparation of the gospel of peace." This part of the armour distinctly refers to the Christian's walk. He is to go forth in peace — shod with peace; and yet he is a man of war, and clad in armour from head to foot. The helmet covers his head in the day of battle, and the shoes his feet. And these he is to wear so long as he keeps the field against the enemy.

But in what way, may I ask, is the christian soldier to be a peacemaker? There seems in this a great contradiction. Admitted, my soul, but the contradiction is only in appearance. The most gentle Christian must be a stern warrior. And more, would I say, in proportion to his power as a peacemaker, will be his power in conflict with the adversary. Here is a point in the divine science of Christianity worthy of thy most patient study. But now, remember the order, the secret, is this:

When truth governs the heart, the conscience is good. We are bright and happy in ourselves, and peaceful in our way with others. There is integrity of heart to begin with, truth in the inward parts, consistency in our conduct, and seeking the happiness of others. The salvation of the lost, the leading of such to know Him who made peace by the blood of the cross, and the happiness of the saved, become the grand object of the peacemaker. Over such an one the enemy can gain no victory. He is unassailable. There is no point exposed. He maintains his ground. But, on the other hand, when there is carelessness as to the saving peace of the sinner, and laxity in our own christian ways, the conscience becomes bad, we are unhappy, we get into trouble, we trouble others; we are exposed to the attacks of Satan, he wounds in many places, we cannot hold up our head.

In such a case, the heart is not governed by truth. The belt, as it were, is unbuckled — the garments are allowed to fly loose. Where are the thoughts now — especially the affections? the painful results of such a course spread far and wide. Persons, families, the church of God, are troubled. The seeds of discord grow apace, and many chief friends are separated. Satan, thou wilt perceive, has gained a great victory. But stay a moment, I pray thee. Tell me, what was the beginning of all this trouble — this shameful defeat? Just this, my soul, and mark it well; God begins with the heart, and so should we. We are to wear a girdle of truth. This is the first thing. Departure from the truth of God as our only guide exposes the mind to its own resources, or rather, to the suggestions of Satan.

Alas! we have gone out of the way. Then come excuses, explanations, and exaggerations. Practically the girdle has dropped from the soldier's loins, his breastplate is lost, and in place of being shod with peace, he is shod with dissension. One Christian out of communion with the Lord may prove a root of bitterness to many. Unhappy in himself, and vexed with himself, he is soon angry with others. Whereas, when the Christian is in communion, he is at peace with God, and filled with the peace of God, and goes out in the sweet peace of the gospel to others — to both saints and sinners.

And now, understandest thou, my soul, how the Christian is both a man of peace and a man of war? Yes, not only so, but I see clearly, that unless he be a man of peace, he cannot be a man of war. And hast thou also noticed that there is a special honour and blessing attached to the manifestation of this christian grace? Has not the Lord Himself said, "Blessed are the peacemakers, for they shall be called the children of God"? But why? Because He is the God of peace — the great Peacemaker; and they are like Him. He gave His Son to make peace. There is nothing on which His heart is more set. Peace, my son, was the language of the father's kiss to the prodigal — the first utterance of his heart. nothing more manifests our relation to God as His children than peacemaking. "Blessed are the peacemakers, for they shall be called the children of God."

The expression, "your feet shod with the preparation of the gospel of peace," is extremely beautiful. It gives the idea of the Christian carrying peace into every scene which he enters.

What a mission — Peace! What a title — Children of God! The reconciliation of the sinner to God, and the blessings of peace to the saints, are the objects of his heavenly mission. (John 20) Should he enter a scene which has been one of trouble, he will find out the way, if possible, to make it one of peace. But should he fail, he can look to God, and patiently wait on Him. His character and mission are Peace.

THE SHIELD OF FAITH.

Another piece, and another kind of armour, is now introduced — the shield of faith. It is for defensive warfare. It defends the soul from the assaults of the enemy. The first three parts, as we have seen, relate to the spiritual condition of the Christian's own soul, and to his walk. But a piece of defensive armour is needed to cover these. Each of them is constantly the aim of Satan's attacks; hence the need of the shield, that his venomous efforts may be ineffectual. "Above all," or, over all; or, added to all the rest, "taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."

We have here two things for our meditation:-

1. The exhortation; "Above all, taking the shield of faith."

2. The argument pressing it; "wherewith ye shall he able to quench all the fiery darts of the wicked."

1. What, then, are we to understand by the shield of faith? Faith in God as unchangeable in His grace and love — a confidence in Him, answering to what He is to us in Christ Jesus. It is the full assurance of the heart in the love of God, according to the revelation which He has given of Himself. "God for us" should be emblazoned on the christian shield. This is more than the faith, observe, that simply receives God's testimony concerning Christ for salvation, though founded on that, of course. It is a deep and blessed work of God's spirit in the soul, whereby the blessed consciousness that He is for us, and that His favour is unchangeable, is maintained in the heart. This is the invulnerable shield of faith; it covers the whole man, it is over all. While this shield is raised, no arrow of Satan can possibly reach us. They all fall pointless to the ground. What a mercy, O my soul! What a provision of grace, to be shielded from the poisoned shafts of the foe! How dreadful to be stung in the heart, in the conscience, in the ways, by the fiend of hell! Blessed Lord! impress our souls with the importance of these words, "Above all." "Above all taking the shield of faith." Does the apostle elevate this grace "above all" the other graces, as well as "over all" the others? Enough, however, to mark its unspeakable importance. Still meditate, O my soul, on the character and uses of thy shield, and take a still wider view of what the Spirit has taught us.

How blessed to find that God is often called in scripture the Shield of His people! "Fear not," said God to Abram, "I am thy shield, and thy exceeding great reward." (Gen. 15: 1.) "For thou Lord, says the psalmist, "wilt bless the righteous; with favour wilt thou compass him as with a shield." (Ps. 5: 12.) The living God is His people's shield. What rest, what security this gives! Behind His ample shield we have nothing to fear.

2. We now turn for a moment to the second thing: "Wherewith ye shall be able to quench all the fiery darts of the wicked." The enemy's first and dreadful aim will be to weaken in our hearts this unquestioning confidence in God, to edge in by some means unbelieving thoughts, to insinuate that God is not all love, all goodness. These are his fiery darts, darts of unbelief. Especially when there has been failure; when the heart, by some means, has been turned away from God, will he drive the soul to despair, if he can. He will press upon the fallen one the terrible thought that God is a against him, that God has abandoned him, that there is no hope. Hence the Lord's prayer for Peter that his faith might not fail him, that he might not be tempted, in consequence of his great sin, to unbelieving thoughts of God. There is no suffering so great as the agony of despair. Those who have witnessed it in others will never forget it. What must it be to pass through it! It partakes of the torments of hell — the forsaken place — the place where hope never enters. Nothing but the shield of faith can quench the fiery darts of unbelief.

The efforts of Satan to seduce, to act upon the desires of the flesh and of the mind, are entirely different to his fiery darts. There is pleasure of a certain kind in gratifying these desires. But there is no pleasure of any kind in yielding to unbelieving thoughts of God. Despair, more or less, is the result. At the same time, his seductions, if yielded to expose the soul to his further and hotter attacks. If we have opened the door to him in gratifying an evil desire, one may have to suffer terribly from his fiery attacks before we are restored to the confidence and peace of God. But pray tell me, how these dreadful darts may be detected and avoided. They are truly awful to think of. Yes, indeed, my soul, they are truly awful. They are called fiery darts, because they are like a consuming fire in the soul; at least if they bring the soul to the point of despair. His great object is to darken the light of God in the soul, and hide from it His love and favour. But few cases reach this point, thank God, where accomplished redemption is known. But here, prevention is better than cure: let us see how these inroads of the enemy may be prevented.

The most effectual way is being at home and happy in the presence of God. The personal knowledge of pardon and acceptance in the Beloved — of being complete in Christ, silences doubts, dispels fears, and quenches the fiery darts of the wicked. But the grand sheet-anchor of the soul is the knowledge. of God's unchangeable love as He has made Himself known to us in Christ. We may, alas! for a time, become indifferent, careless, lukewarm — turn aside, fall away; but the door is always left open for our return, and no change can take place either in God's heart, or in His counsels, towards us. The heart, in the calm assurance of His love, can say, I change, you change, all change; but He changes not. Circumstances change, friends change, everything around may seem changing; but there is no chancre in Him. Oh, what a hold this gives the soul of the living God! What peace, what joy, what repose, what happiness, and what irresistible power against the enemy! His arrows cannot reach us here. We are behind the shield of faith. Under the painful sense of failure, the heart is broken by the assurance that His love is the same, and cannot change toward us, though chastening may be necessary. But in place of doubts, or dark despair under His chastening hand, there will be the bowings and the meltings of worship.

THE HELMET OF SALVATION.

The helmet of salvation and the shield of faith are intimately connected, though perfectly distinct. The latter is confidence in what God is, the former in what He has done. The shield conveys the idea of a more general confidence in God Himself; the helmet of a more special personal assurance in the deliverance He has wrought for us in Christ Jesus. Thus, as we have seen, the one is over all, the other crowns all. Our defensive armour is complete. We can hold up our heads with holy boldness in the day of battle; we can meet the strongest enemy, or all the hosts of hell, with invincible courage; we have put on "the whole armour of God," we are covered with the strength and the salvation of God. Bless the Lord! "Complete in him, who is the head of all principality and power." What enemy can harm us, what enemy can reach us there? In the light as God is in the light, the rulers of this world's darkness will never venture there. We are raised in Him even above the angels that never sinned. Wonderful, blessed, glorious truth! May we use it for His glory, the blessing of our souls, and the defeat of our enemies!

But hast thou well considered, my soul, that our "helmet" is a known salvation? More, much more, than merely hoping to be saved at last. The enemy would soon cast down such a helmet from thy head. Well, but is it not scriptural to hope for salvation? What does the apostle mean when he says, "And for an helmet the hope of salvation"? Surely nothing can be plainer than that. True, but the apostle is speaking in 1 Thessalonians 5 of the hope of the Lord's coming; not of our forgiveness and acceptance. In this connection it includes glory, for which, of course, we hope or wait. Some think that whenever and wherever the word "salvation" is used, it must mean the salvation of the soul from sin and hell. This is a great mistake, and it has been the means of perplexing many, and leading many into false doctrine. The passage referred to is extremely beautiful. "But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet the hope of salvation." Those here addressed are the children of light and of the day — children that are walking in communion with God in "faith and love," and with the bright, farseeing eye of "hope," fixed more especially on Christ, who is coming to take us up to be with Himself in glory. This is the true and proper hope of the Christian — of the church — the hope of her Lord's coming. We have now everything but glory. We are still in the natural body, therefore we hope, we wait for the glorious body; but not uncertainly, thank the Lord: no "we rejoice in hope of the glory of God." Romans 5: 2; Philippians 3: 21.

But there is another passage which teaches, as many say, that a known salvation is impossible in this world — that we must wait till we come to the judgment-seat before we can know for certain how it will go with us. It is this, "Work out your own salvation with fear and trembling." Now it is said, we may work well for a while, but sadly fail in the end, and come short at last.

As in the other passage, the mistake arises from, not seeing the meaning of the word "salvation." To see its application, the connection must be considered. Both in this verse, and throughout the epistle, "salvation" is regarded as a future thing. Paul himself says, "Not as though I had already attained, either were already perfect." This, of course, he could not be until he was with Christ in glory. Clearly, then, our final deliverance from conflict of every kind is implied in the word "salvation" as here used. Hence Christ is spoken of as a "Saviour" in the same chapter, when He comes to transform our vile bodies. "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Here it is not merely a question of the salvation of the soul from sin, but of the body from humiliation. The mistake arises from supposing that "salvation" has only one meaning in the New Testament. Those who think so must often feel in a difficulty. For example, in Romans 13 we read, "For now is our salvation nearer than when we believed." How is this to be explained? Simply by the context. There is no difficulty. We find it spoken of in connection with "the day;" but the day had not arrived — the day of glory. But it was coming nearer and nearer every day. Hence the heart is cheered and encouraged in conflict by the Spirit's word which follows: "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light."

What, then, thou mayest still ask, is the real meaning of these words, "Work out your own salvation with fear trembling"? Carefully look for a moment, my soul, at what goes before, and what follows after these words; then thou wilt find the key to the passage. Paul has left the saints at Philippi; God is with them. Not that God was absent when Paul was present; that is not the question. God never leaves nor forsakes His people. But when a father is present, and doing everything for his children, they are disposed to lean on him; when he is away from them, they must think and work for themselves. Thus it was, so far, with the Philippians. "Wherefore," he says, "my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling." The apostle who had laboured among them was now far away, a prisoner at Rome. He was no longer present to help them with his counsel and spiritual energy. They were now cast more immediately on God Himself. Hence he says, "For it is God which worketh in you both to will and to do of his good pleasure." Therefore, they ought to work all the more earnestly, even with "fear and trembling," seeing that God was working in them. He exhorts them to "fear and tremble, not lest they should fall and be lost, but lest they should dishonour God by any want of zeal, diligence, earnestness, or faithfulness, in the day of trial.

All hinges, then, thou wilt now see, on these two things: the absence of the apostle; the presence of God. They had now to meet the wiles of the enemy without the aid of Paul's presence; but God was engaged for them, and acting in them; therefore their loss was turned into great gain. They were thrown entirely upon God for all needed help, counsel, and guidance. Nothing can be more encouraging than this passage. when rightly understood. In place of perplexing and weakening the believer, it nerves him for service and warfare. What a thought, when we find ourselves engaged in such a conflict, to know that God Himself is with us, and engaged for us! At the same time we must not forget that there is a deep and solemn warning in the apostle's words. As if he had said, You have many difficulties. and dangers to meet and overcome in your path through the wilderness. The conflict is a serious one: you have the efforts of a mighty, subtle, and active foe to war against; and I am no longer with you to help with my counsel, to exhort and stir you up by my example; so that you must be more prayerful, more watchful, more circumspect, more personally dependent on the resources of God Himself. "For it is God that worketh in you both to will and to do of his good pleasure." Thus were they crowned, and so should every warrior be crowned, in the day of battle, with a known and an enjoyed salvation.

The apostle is our noble example in all this, as well as our wise counsellor. It was this helmet of salvation that gave him, when a prisoner and in chains, such boldness and energy in the midst of his enemies. Undaunted by the power of the world that was arrayed before him, he lifted up his head in the conscious enjoyment of his relationship to God, and of his resources in Him; and earnestly wished his judges and his audience were as happy as himself. "I would to God, said Paul to Agrippa, "that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds." (Acts 26: 29.) He was not thinking about himself, he had nothing to fear for himself; no blow from the enemy could deprive him of his helmet, it was secured by the cross and the glory of Jesus; and brightly it shone before all. This present, known salvation set him free to think about others, care for the good of others, and appeal to the hearts of others, in words of burning eloquence. Thus may we war and fight, with salvation as our helmet, through the power of an ungrieved Holy Spirit.

THE SWORD OF THE SPIRIT.

The sword is the symbol of aggressive warfare. The first three parts of the armour protect us as to our own state; the second two are defensive, the sixth is aggressive. We have but one weapon to use against the enemy — the word of God. But if we know how to handle it, or, what is equally important, how to draw it, no enemy can resist it. Any one may draw the carnal sword, though anyone may not be able to strike with it. But not so the sword of the Spirit. We can only draw it aright when guided by the Holy Spirit. It is the sword of the Spirit. That is, we must be walking in communion with God, and in the ungrieved power of the Holy Spirit, to use it either offensively or defensively. Thus the right passage will be suggested to the mind, and applied with divine power. Mere human intelligence and human capacity are of no avail in this warfare. The word of God is our only, but all-sufficient, weapon. it baffles the power of Satan, it detects his wiles, it disables every adversary, it silences the voice of self, it brings light into the scene of conflict, and discovers the dark deceptions of the foe.

But it may be well for thee, my soul, to turn aside for a little, and meditate on the Lord's use of the word when in conversation with the Jews, and when in conflict with Satan in the wilderness. The former He so answered from scripture, that no man durst ask Him any more questions; the latter He vanquished, with all his hosts, and spoiled him of his goods. Oh, for divine skill to use, after the manner of our Lord, the word of God — the Spirit's sword! Lord, help us to quote the right passage, and at the right time; and so to maintain our position according to the word, that the enemy may gain no advantage over us!

But the sword of the Spirit is only used actively in our spiritual warfare. Christianity is essentially aggressive in its character. It judges all that is opposed to its pure and heavenly doctrines. It wages war with the mighty empire of unbelief in its ten thousand forms. The gospel is to be preached to every creature under heaven and this side of hell. It openly attacks carelessness, worldliness, formality, infidelity, superstition, error, and vice of every kind. It assails no political body, state, or kingdom; but it storms the citadel of individual hearts and consciences, and seeks to win souls, one by one, to the Captain of our salvation, Christ, Jesus the Lord.

When the empire of Satan is thus invaded and threatened, we may rest assured that he will leave no stratagem untried, no force unused, to hinder our progress, and to quench the light of our testimony. Hence the continual, the unending, the unmitigated warfare. But our weapons are spiritual, our victories are peace; the sharp sword of the Spirit piercing the conscience, subdues the heart, and brings the conquered soul in triumph to the feet of Jesus.

PRAYER IN THE SPIRIT.

We have now had before us the several parts of the armour of God — the panoply of heaven — that which refers to our state, both inwardly and outwardly — self-judgment, governed affections, practical godliness, confidence in God, a peaceful and peace-making walk, joy in salvation, the active energy of the Spirit, both in the sword and girdle. by the word. But behind all these there is a hidden spring of power, which gives connection and strength to the whole armour, and without which all would he of no avail. It is dependence on God — a dependence which expresses itself in prayer. "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."

The strength and blessedness of this position cannot be over-estimated. In all thy meditations, O my soul, there is no point more worthy of thy closest, deepest study. It places the soul in connection with God, and in dependence on Him. Thus, remember, all thy battles are to be fought,. and all thy battles will be victories. Observe for a moment the structure of this remarkable verse. It is, "Praying always" — on all occasions — habitual and complete dependence. And, "in the Spirit" — in the power of the Holy Spirit — in communion. "And watching thereunto with all perseverance," active, vigilant. "And supplication for all saints" — earnestness, interest in others, affection which turns everything into prayer. This is the soul's strong tower — every soul's strong tower. All have not gifts for public ministry for fighting in the front lines; but all have the privilege of thus drawing near to God, and abiding there.

The spirit of prayer in the christian warfare is like wisdom in the human mind, like gravitation in the material world. It combines, it keeps the different pieces of armour in their respective places, and maintains a mutual dependence the one upon the other. And remember this, my soul, and remember it always, whether in peace or in war. Nothing will keep thee more in the light than "praying always" — nothing will give thee a deeper sense of thine own weakness — nothing brings thee more into communion with the strength and favour of God, and nothing the enemy dreads more.

Be watchful and diligent, then, O my soul, in the use of this weapon. See and avoid everything that would make thee unspiritual — that would lead thee away from God, or interrupt thy communion with Him. Thy strength lies in communion. May the spirit of entire dependence on God characterise thee as a child in the family, a member in the body, and a servant in the kingdom.

CHAPTER 5.  THE CHRISTIAN'S HOPE.

1 THESSALONIANS 4.

THOU hast done well, my soul, in meditating on the Christian's standing, state, vocation, and warfare; these are subjects of the deepest personal interest, and subjects with which every Christian ought to be well acquainted, according to the revelation of God. But there is yet another theme, equally personal and important, on which thou mayest profitably muse for a little; I mean the Christian's hope — the hope of thy Lord's return. Here, then, let thy thoughts, and not thy thoughts only, but thy affections, be centred. The blessed Lord, the Son of the living God, coming from heaven for thee, is the true and proper object of thy hope — thy expectation. It is a question of affection — a family scene.

The Father's house, into which He will introduce thee, is not the place of governmental glory, but of the manifestation of His grace and love. Thou wilt be in the same house with the Son — this is thy hope. O wondrous, blessed, glorious hope! What grace! What love divine! We may know something of God's love to sinners, but what can we know of the Father's love to the children — of the Bridegroom's love for His bride? The former is compassion, but the latter complacency.

FAITH AND HOPE.

Hast thou ever thought, my soul, on that strange anomaly so common amongst Christians — that though Christ is the one object of their faith, He is not the one object of their hope? Many think that the coming of the Lord means nothing more than that He comes for us when we die; and that at the last there will be one general resurrection and one general judgment. It would be difficult to say what is the proper hope of such, for all is indefinite, indeed, we may say, confusion. Even as to the proper object of faith, and its blessed results, all is dark and cloudy.

Nothing, surely, can be more natural, in a christian sense, then that He who is. the object of our faith should also be the object of our hope. But simple as this is, it is all important. Thou wilt do well to trace this twofold path a little.

When we know Christ as. the one who loves us, and died for us, we have no difficulty in trusting Him: we believe in Him — we have faith in Him. The knowledge of His love creates the most unquestioning confidence; the testimony of the word to the power of His blood meets all our anxieties. We are happy — perfectly happy in Him. His love answers to every desire of the heart, and His sacrifice to every need of the conscience. With every wish met, and every desire satisfied, we must be happy, and can only love and praise the Lord. But why is He not equally the one proper object of hope? Why is He not the daily expectation as well as the daily rest of the soul? Most sure and certain we are, that when a Christian dies, his soul is immediately with the Lord in paradise; and a blessed precious truth it is; but it is never spoken of in scripture as the hope of the Christian; rather that we shall not die, but be caught up to meet the Lord in the air. There is no reason or necessity why a Christian should die; Christ has died for him. But if he should die, death to him is called a "falling asleep in Jesus" — a being put to sleep by Jesus. How sweet, how blessed the thought, O my soul! This is the way a believer dies; the poor body is laid to sleep, and the soul ascends on angels' wings to be with Christ, till the morning of the first resurrection.

But what saith the scripture? faith can only rest on the word of God. Many speak of these things as the "Peculiar views" of a particular class of Christians; but the one question is, Has God spoken plainly on the subject? On nothing more so; the difficulty is in the selection; but a passage from Paul's First Epistle to the Thessalonians may be the most convenient to refer to now. There we have a special revelation from the Lord, for the express purpose of giving further truth in detail as to the coming glory of the Lord Jesus. Carefully read 1 Thessalonians 4: 13-18.

The Thessalonians, evidently, had been converted by means of a gospel that embraced the truth usually called "The Lord's second coming in glory." This is apparent from Acts 17, where we find their enemies giving a political turn to their accusations, by saying, "These all do contrary to the decrees of Caesar, saying that there is another king, one Jesus." No doubt the apostle preached the truth of the Lord's coming to reign in glory. Hence it was, that from the time of their conversion, they were looking day by day for His return. But in the meantime some of their brethren died. This troubled them greatly. Their sorrow was excessive. Not that they had any fear about the salvation of their friends, but because they would not be present to welcome the Lord, and to be received by Him. When the apostle heard of their troubles, he wrote to them at once. They were comparatively uninstructed, and also greatly persecuted both by the Jews and heathen. Their opportunities of learning had been very few. The apostle was not allowed to remain long with them after their conversion, because of the persecution; and the books of the New Testament were not then written. But their ignorance and distress only gave the fitting opportunity for the Lord to reveal His mind more fully on this blessed subject.

In the new revelation which the apostle received, the order of events is given. This is important; though no doubt given in the first instance to meet the sorrowing hearts of the Thessalonians, it is also intended for the instruction of the saints of God in all ages: but the best way will be to go over the verses as they stand; and, first, we would notice,

THE SORROW OF THE THESSALONIANS.

Verse 13. "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope." These warm, earnest-hearted, but young Christians had not been instructed as to how the dead saints could be with the Lord when He comes, and share His glory. They were so full of the expectation of the Saviour's return, that they had never thought of any of them dying before He came; so that they were in great trouble when some of their brethren fell asleep. But now, observe, my soul, and give good heed to what the apostle says to them. Does he find fault with them for their too ardent hopes of the return of Jesus? Did he say they were too much occupied with it? or that they were excited and lacked sobriety? Familiar to thy mind are Such sayings from many of thy fellow Christians; but no such word drops from the pen of the apostle. Their waiting for the Lord is mentioned in each chapter of both epistles, and most surely to their praise. Neither does he seek to comfort the bereaved — as is commonly done — by reminding them that they would soon follow — that they would soon rejoin their dear departed in heaven. No, indeed; true as that might be, he does not refer to it as a ground of comfort. The Thessalonians are maintained in the thought that they were still to look for the Lord during their lifetime, and a fresh revelation is given to assure them, that all who have fallen asleep in Jesus will have equally their part in the glory with those who are alive at His coming.

Verse 14. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." The first thing that the apostle does is to fix the eye of the sorrowing ones an Jesus — on Him who died and rose again. True comfort is only to be found in looking to thee, O most blessed Lord, and divine strength to glorify thee in our deepest afflictions. There we see victory over death and the grave — there we see the One who died, was buried, rose again, and is now in glory. He is the believer's life. We triumph in like manner — "Even so." Our life is connected with Him who thus died and rose again, and belongs to the glory. All who have fallen asleep in Jesus will be raised, and leave the earth precisely as He did. "There is this difference," says one: "He went up in His own full right; He ascended. As to us, His voice calls the dead, and they come forth from the grave, and the living, being changed, all are caught up together. It is a solemn act of God's power, which seals the Christian's life and the work of God, and brings the former into the glory of Christ as His heavenly companion. Glorious privilege! Precious grace! To lose sight of it destroys the proper character of our joy and our hope."*

*Synopsis of the Books of the Bible, vol. 5.

THE ORDER OF EVENTS.

Verses 15-18. "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words." The apostle always wrote, we must remember, under the direct guidance and full sanction of the Spirit of God; but here there is something special — something that was required for the instruction and consolation of the sorrowing Thessalonians, therefore he introduces the new revelation with a "This we say unto you by the word of the Lord." We have a similar instance in 1 Corinthians 11, when the apostle says, "For I have received of the Lord that which I also delivered unto you." That was given to correct an abuse as to the observance of the Lord's supper; this, to correct a mistake as to the Lord's coming.

But mark the grace of the Lord Jesus Christ to His young disciples: He assures their hearts, that in the order of events connected with His coming, the first that takes place is the resurrection of those who had fallen asleep in Jesus, and that, in place of losing anything by having departed, they will be the first that are ready to go up and meet the Lord. "The dead in Christ shall rise first." So far from those who have fallen asleep in Jesus missing the joyful hour of His coming, they will be raised before the living are changed. This is grace, the grace of the Lord Jesus at the same time we know that every event connected with His coming shall be accomplished in a moment, in the twinkling of an eye, so that the interval cannot be estimated.

But now, my soul, observe in silent wonder the shining forth of this twofold glory of the Lord Jesus; He rises from His throne, He descends from heaven, He gives the word Himself, the voice of the archangel passes it on, and the trumpet gives a well-known sound. The imagery is military. As well-trained troops know the orders of their commander by the sound of the trumpet, so will the army of the Lord answer instantly to His call. All the dead in Christ shall rise, and all the living shall be changed; and they shall all enter into the cloud, and be caught up together, to meet the Lord in the air: and so shall they ever be with the Lord. No separation then: therefore the apostle adds, "Comfort one another with these words."

Thus the apostle explains to the Thessalonians how God will bring with Jesus all who sleep in Him. From verse 15 to 18 is a parenthesis, which accounts for what is said in verse 14: "Even so them also which sleep in Jesus will God bring with him." When the Lord returns in glory, all the saints will be with Him: but, previously, He has awakened the sleepers, changed the living, and translated both to heaven.

This is the first resurrection — the resurrection of the righteous from among the dead at the commencement of the millennium. The wicked dead are not raised till after the millennium, till the day of judgment. 1 Corinthians 15: 23; Revelation 20: 5, 11-15.

THE RAPTURE OF THE SAINTS.

And now, the saints are gone — all gone — gone to glory — gone to be with the Lord for ever! What a thought — what an event, O my soul! Not a particle of the redeemed dust of God's children left in the grave; and not a believer left on the face of the whole earth! All caught up together in the clouds to meet the Lord in the air. But who can think — who can speak of the happy reunions on that morning of cloudless joy? Doubtless the person of the Lord will fix every eye and ravish every heart; still, there will be the distinct recognition of those who, though long parted from us here, have never lost their place in our hearts. And as all will perfectly bear the image of the Lord, we can never lose sight of Him. Though every one will have his own identity, and his own special joy, yet all will be like the Lord, and the joy of each will be the common joy of all. "O magnify the Lord with me, and let us exalt his name together," will be a note of praise often sung, as we meet to part no more for ever.

Yes, my soul, heaven is a home, a social place; and surely the blessed Lord who has prepared that home of love will ever have the first thought, the first place; yet He Himself will connect the brightest scenes in glory with the darkest days of the wilderness. This is evident from what the apostle says in chapter 2. At the very moment when he was hindered by Satan from visiting his beloved Thessalonians, who were sorely persecuted, he looked beyond those troublous times and saw his children in the faith around him in the glory. "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy." But there are many other scenes of earth that will have a bright reflection in the glory. Many cross my mind, some I well remember; but I forbear, their record is on high.

"Hark to the trump! behold, it breaks

The sleep of ages now;

And lo! the light of glory shines

On many an aching brow.

Changed in a moment — raised to life.,

The quick, the dead arise,

Responsive to th'archangel's voice,

That calls us to the skies.

Undazzled by the glorious light

Of that belovèd brow,

We see, without a single cloud,

We see the Saviour now!

O Lord, the bright and blessèd hope

That cheered us through the past,

Of full eternal rest in thee,

Is all fulfilled at last."

Here pause a little, O my soul;. meditate on this wondrous scene. Who will meet thee there? Who will greet thee with a joyous welcome in that happy land? Who will clasp thy hand, to be sundered no more for ever? But Oh! how completely all are changed. and yet how perfectly all are identically the same. One cannot be mistaken for another; and not one can be unknown. But chiefest of all thy joys that morning, and from which all thy other joys shall flow, will be to see His face, hear His voice, and behold His glory; or, as John says, and sums up all blessedness in two expressions: "We shall be like him, for we shall see him as he is." Surely God Himself could not have done a better thing for us than to make us like Christ; and a richer blessing He could not have bestowed than to give us to see Him as He is — that means, we shall see Him and know Him in all the realities of His love, and in all the greatness of His many glories. This will be the fulness of our joy, the everlasting spring of our never-ending delight.

THE INTERVAL BETWEEN THE RAPTURE AND THE APPEARING.

But whither, may I ask, does the Lord conduct His saints after He meets them in the air? To heaven, surely; to the house of many mansions which He has prepared for them, according to His own promise in John 14: "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there ye may be also." Nothing can possibly be plainer or simpler than these words. Their first meeting in the air may be foreshadowed by Isaac meeting Rebekah in the wilderness. We see in her beautiful behaviour the most reverent love; and we see in his love and kindness the fulfilment of the promises and testimonies of Eliezer: "And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel . . . . and she took a veil and covered herself. And the servant told Isaac all things that he had done." This may be like the Holy Spirit delivering up His sacred charge to the Son of the Father, though He will dwell in the church for ever. "And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her." Genesis 24.

Having passed into heaven, the saints will then be manifested in the light; as the apostle says, "We shall all stand before the judgment seat of Christ." (Rom. 14: 10, 12.) But this does not mean, observe, that the saints, as to their persons, shall stand in judgment. Christ has been judged for them, and they, as He says Himself, shall never come into judgment. But it does mean that all their works and ways will be seen in the light of His presence, and that we shall then know His estimate of all that we have done for Him. Being in our bodies of glory, we shall be incapable of experiencing anything like fear or unhappiness; but when manifested in the light we shall have a perfect knowledge, according to the mind of Christ, of every moment of our past history, the value which He sets upon it, and the praise which He gives. (1 Cor. 4: 4, 5.) All that was of self or of Christ in our motives, objects, and service, will then be seen — all that we failed to understand in time will be perfectly known then, at least as regards our connection with Christ, His church and service. But, surely, everything as to ourselves will be lost sight of when seen side by side with His patient grace; and we shall pass from His tribunal in admiring wonder and praise at the patience which bore with our ways in the wilderness, and brought us safe to glory. "For now we see through a glass, darkly; but then face to face; now I know in part; but then, shall I know, even as also I am known." 1 Corinthians 13: 12.

All things being now ready, the marriage of the Lamb takes place, according to the vision of St. John. (Rev. 19) "The marriage of the Lamb is come, and his wife, hath made herself ready." He presents her to Himself a glorious church, holy and without blemish. (Eph. 5) What a day that will be! What a day even for heaven, so long accustomed to glory! What, a mustering of its myriad hosts to do Him honour! But this will be a new glory — the bridal glory of the Lamb! O wondrous thought transcendent glory! The bride ranks with her Bridegroom, the wife ranks with her husband! As He is, so she is — where He is, there she is — what He has, that she has. And all for ever and ever. But tell me, O tell me this, my soul, will thine eyes behold that glory? — will thy heart taste these joys? — will thy feet stand in that holy place? — will these nuptial glories be thine? What sayest thou? — answer me. At perfect rest my heart is, faith replies: as Isaac confirmed all that had been testified of him to Rebekah, so shall the true Isaac confirm all that has been spoken of Him to His church, which is His body, and His bride.

The marriage scene and the marriage supper of the Lamb, are little more than announced; they are not described. The Book of the Revelation is not the place to speak of the Father's house, and the intimacies of love; but rather of the righteous ways of God, and the establishment of His kingdom on earth. Nevertheless, we are permitted to see the bride, the guests, the preparations, and to hear of the blessedness of all present. "Blessed are they which are called to the, marriage supper of the Lamb." And immense weight is to be attached to the concluding sentence of this brief account of the nuptial scene And he saith unto me, These are the true sayings of God." What grace is thine, O most gracious God our Father, to give such double assurance of that blessed future to thy weak and often doubting ones! May we be faithful to our Well-beloved, to whom we are now affianced, and only think of and prepare for that coming day, which will be the summing up of all blessedness and the consummation of all christian hope.

THE APPEARING IN GLORY.

The marriage supper being over, and all things ready, the blessed Lord, as the last Adam, with His heavenly Eve, the glorified saints and the angelic hosts, prepare for the appearing in glory, and for taking possession of the earth. But before accompanying them thither, it may be well to notice what has taken place there since the rapture of the saints, and what things in general have come to.

When the true church shall have left the scene, the merely nominal part, left behind, shall be at once and for ever rejected by Christ. (Rev. 3: 16.) Then the Spirit of God began to work in the Jewish remnant, and they, as the missionaries of the new testimony, preached "the everlasting gospel to them that dwell on the earth, and to every nation, and kindred, and tongue, and people." The judgment of the living nations in Matthew 25 discriminates as to the results of this testimony; and Revelation 7 shows us the saved multitudes of both Jews and Gentiles by means of "the everlasting gospel." But while the love of God was thus active, and the power of the Spirit thus manifested, Satan was exerting all his power and bringing up all his forces to corrupt the whole earth, and dispute its possession with the Lord's Anointed.

Mere professors, "because they received not the love of the truth that they might be saved," shall be given up to strong delusion, that they might believe a lie — awful doom — they are now at the mercy of Satan. Antichrist and the false prophet — the one the head of the civil power, and the other of the ecclesiastical — fill the whole scene of the Roman earth with their blasphemies. Outside, the nations are angry and mustering their hosts for battle. The dragon and his angels are overthrown by Michael and his angels, and their place is found no more in heaven, or in heavenly places. Satan and his angels being cast down to the earth, and knowing their time is short, concentrate all their evil there. (Rev. 12: 7-13.) And such will be his power, that when God ceases to hinder his working — as He will do for a time — men will fall down and worship the beast, and the dragon that gave him his power. Human sin, in the person of Antichrist, who is also filled with Satan, rises to its greatest height, and all is ripe for judgment. But let us now return to our heavenly company.

The Lord is coming: He is on His way. Look up, my soul, what seest thou? Heaven is open "and, behold, a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war." But mark, He does not come alone; the armies of heaven follow Him. "And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean." This, we must remember, is a vision which the prophet saw, and not a question of real horses. It is the symbol of the Lord appearing in power and great glory. He comes to take vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ. He comes to put down all the wickedness of man and of Satan on the earth. "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" The Antichrist, the kings of the earth, and all associated with them, shall be utterly overthrown. Isaiah 11; 1 Thessalonians 1: 7-9; 2 Thessalonians 2; Revelation 19.

THE THRONE OF GLORY.

Having executed what we may call His warrior judgment, He takes His seat as "Son of man, on the throne of his glory," which we may call His sessional judgment. It is not taking vengeance on the masses by an act of His power, as when He is revealed from heaven with His mighty angels in flaming fire but calmly discriminating between the righteous and the wicked. He separates them the one from the other. This is the judgment of "the quick." The judgment of "the dead" does not take place till after the millennium; but no separating of the one from the other will take place there. All who stand before the great white throne are judged according to the value of their own works; and, consequently, they are condemned and cast into the lake of fire. Only those who are judged according to the value of Christ's work can be saved. But, When, some may ask, will the judgment of "the quick" take place? Before the millennium commences, according to Matthew 25. Immediately after the church is caught up, the Lord sends forth messengers to preach the gospel of the kingdom everywhere, and to proclaim the near approach of the king in power and glory. (Rev. 14: 6, 7.) Those who believe the message and treat the messengers with kindness, are owned as "sheep," but those who despise them perish as "goats." There is no opening of books here as before the great white throne; all turns on the way the message was received. To honour the king's messengers was the proof of faith; to reject them, of unbelief. The Lord remembers this, and counts what was done to His "brethren" as done to Himself. The "sheep" and the "goats," are the godly and the ungodly of the living nations; the Lord's "brethren" are godly Jews, whom He sent out to preach the gospel of the kingdom.

When the scene is thoroughly cleared of the enemies of the king, as it was at the beginning of Solomon's reign, the millennium in all its glories will be introduced.

THE MILLENNIUM.

It may be well to pause here for a moment before speaking of the millennium, and meditate on this solemn scene. Hast thou given it much thought, my soul? In a moment, suddenly, when the world is intoxicated with pleasure, and saying, "Peace and safety," the heavens open. The once rejected Jesus of Nazareth comes forth: He is clothed in light and majesty; His breastplate is righteousness; His sword is girded on His thigh: His eyes are as a flame of fire; and on His head are many crowns. Saints and angels follow in His train, and celebrate His praise. But what of the godless world below? "Every eye shall see him;" and every heart shall be struck with astonishment; the instruments of daily occupation shall drop from every hand, and all the world, with eyes uplifted, shall stand still. But there is no hope for the rejecters of Jesus now. Their death-knell is rung; the Lord's hand has laid hold on judgment: "He treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." Amongst the many lessons which thou mayest learn from these approaching judgments, there is one especially I pray thee to remember: Let the solemn realities of thy Lord's coming and kingdom be so mirrored on thy soul as to move thee to increased earnestness, yea, to burning zeal, in preaching the gospel, and in all thy work with precious souls. True, thou wilt be with the Lord thyself, but forget not those who are in danger of being left behind through the deceitfulness of sin. But to return.

We have seen the heavenlies cleared of Satan and his angels; the earth cleared of its wicked kings; the beast and the false prophet cast into the lake of fire; and now we have the binding of Satan. (Rev. 20) Victory is complete! the hidden source of all the evil is bound in the abyss for a thousand years. The blessed Lord takes the kingdom. "The kingdoms of this world become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever." (Rev. 11: 15.) This is the millennium — Christ openly, manifestly governing, and Satan bound. These are the two grand features of that blessed period, and by which it is distinguished from all former dispensations.

What a mighty change! what an immense relief to this groaning earth! Satan and his evil angels banished from the abodes of men: Christ reigning, and His risen saints associated with Him on the throne of His heavenly and earthly glory. Then shall come creation's day of boundless blessedness so constantly spoken of in the Old Testament. The wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose; the parched ground shall become a pool, and the thirsty land springs of water. The mountains shall drop down new wine, and the hills shall flow with milk and honey. The wild beasts of the field shall become gentle and harmless as the lamb, and warfare and strife shall cease from amongst the children of men. Thus will God reverse the history of man; He will heal his sorrow, relieve his misery; crown him with health, peace, and plenty, and spread joy throughout the restored creation, according to His estimate of the cross of His beloved Son. In that day it will be seen and acknowledged that the cross of the Lord Jesus is the foundation of the wide-spread scene of millennial glory and blessing. Colossians 1: 20.

There are three ways in which Christ will fully reveal and glorify God — grace, government, and glory. The first He did in His humiliation; the second He will do in the millennium; and the third throughout eternity. Thus the millennium will be the revelation of God in government for a thousand years. All language fails to speak of what its blessedness must be. Satan no longer free to tempt men, and the goodness of God displayed in blessing men; the heavens above, Israel and the Gentiles below, the earth, the sea, the lower creation — all brought under the government of Christ — all embraced in His wide dominions; and all to the glory and praise of God by Him.

"Kings shall fall down before Him,

And gold and incense bring;

All nations shall adore Him,

His praise all people sing.

Outstretched His wide dominion,

O'er river, sea, and shore;

Far as the eagle's pinion,

Or dove's light wing can soar."

But nothing can be more humiliating to man than what we find at the end of the millennium. God will then show that a thousand years of glory will not convert the human soul without His saving grace. The moment Satan is again free, and exercises his power, the unconverted portion of the Gentile nations are deceived by him. He gathers them together in rebellion; but fire comes down from God out of heaven and devours them utterly.

THE GREAT WHITE THRONE.

We have now come to the last and closing scene in the history of man — the day of judgment. All is solemn — most solemn — eternally solemn for all who stand before that throne. "And I saw," says John, "a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them." There need be no difficulty on the reader's part in distinguishing this last sessional judgment from the Lord's coming, the first resurrection, and the judgment of the living nations. (Matt. 25) When the Lord comes, He comes from heaven to earth; and the earth, as we have seen, is universally blessed under Him. But that is not the case here. There is no earth to come to: both heaven and earth are fled away, and there is no place found for them. It is the resurrection and judgment of the wicked dead at the close of the millennium. All are judged according to their works: the book of life is searched in vain for a single name that stands before the great white throne; all are condemned, and cast into the lake of fire. This is the second death.

But before parting, and parting for ever, with so many of thy poor fellow creatures, be exhorted, O my soul, to pause, to reflect, to weigh up in faith's balances, the last sight of those countenances of agony, and the final sentence of the Judge. Remember, thou shalt see those faces no more for ever.

At the commencement of the millennium the saints are seen sitting upon thrones in association with Christ. "They lived and reigned with Christ a thousand years." (Rev. 20: 4.) This was their time of public reward for service done to Christ during His absence. "The time is come," says the seer, "that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great." (Rev. 11: 18.) But on the great white throne Christ is seen alone. While it was a question of governing the millennial earth, the saints governed with Him; but now it is a question of eternal judgment, and in this He acts alone. Nevertheless, they will be with Him, according to that all-precious word, "For ever with the Lord."

And thus shall it be: the lost and the saved shall then stand face to face — the righteous with the Lord, the wicked standing before Him. What a sight! what a moment! What a difference now between the two companies! the one in bodies of glory shining in the image of Christ; the other in the naked realities of their sad condition. Stripped of every false covering, each one must see his sins in the light of divine holiness and righteousness. All must be there. "And the sea gave up the dead which were in it; death and hell delivered up the dead which were in them: and they were judged every man according to their works." The depths, the unseen world, are forced to deliver up their miserable prisoners, that they may hear from the lips of the once-rejected Jesus their final sentence. The heavens and the earth are fled away and nothing is to be seen but the great white throne of dazzling brightness, and the glorious majesty of Him who sits upon it. But all are now gathered, and time is no longer. The guilt and anguish of the heart are seen in all faces; and the awful sentence, uttered amidst the dreadful silence of that solemn scene, Depart from me, ye cursed, into everlasting fire, will send back the wicked into the depths of woe, woe unutterable. "And whosoever was not found written in the book of life was cast into the lake of fire." But the glory and beauty of the Saviour, Jesus, whom they despised in time, and the myriads of happy saints who surround Him and who shall be for ever with Him, can never, never be forgotten.

Thus closes the history of man, and the events of time. Eternity begins. The wicked lost, the righteous saved; and all the ways of God for ever vindicated. His love creates new heavens and earth as the future dwelling-place of His children; and God comes down to dwell among them. "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Revelation 21: 1-7.

THE BLESSED HOME.

There is a blessèd home, beyond these azure skies,

Where saints with Christ in glory dwell, in life that never dies.

There is a blessèd home, beyond earth's toil and din,

Where we in white shall walk with Christ, beyond the reach of sin.

There is a blessèd home, where prayer is turned to praise;

When in the light of Jesus' love we'll rest for endless days.

There is a blessèd home, where God our Father dwells;

And every child who enters there, the note of glory swells.

Within that blessèd home, around our Father's board,

The endless feast will then be spread of hidden manna stored.

Within that blessèd home His "new name" we shall bear,

Inscribed upon the fair "white stone," His special love to share.

Within that blessèd home, within our Father's rest,

Within the everlasting arms, for ever loved and blest

O Father, Christ, and home! to be for ever there

Is joy unspoken, love untold, and bliss beyond compare