after much smarting for it, if we be not watchful against it. There is this wretched natural independency in us that is so hard to beat out. All our projectings are but castles in the air, imaginary buildings without foundations till once laid on Jesus. But never shall we find heart peace, sweet peace, and progress in holiness till we be driven from it to make Him ALL our strength-till we be brought to do nothing, to attempt nothing, to hope or expect nothing but in Him; and then shall we indeed find His fulness and all-sufficiency; and be more than conquerors through Him who hath loved us." THE SPIRIT'S ENLIGHTENMENT. "There are times in a believer's spiritual life," says Rev. J. Vaughan, of Brighton, "when he is conscious of such a marked effusion of the Holy Spirit to his heart, that all that went before is as nothing. And though, perhaps, he has had reason to hope that he was indeed previously a man born again, yet, at such dates, he seemed to live a new life, that made the old life all seem as nothing at all. When a great invisible reality begins to stand out to him in clearness, his soul puts on strength; and roots, which before had played upon the surface, now rivet themselves down to the breast." It is only to those who have not had a similar enlightenment that the above and the following statements will appear mysterious or incredible. "I was," says a writer in Faith Words, U.S., "at Dr. Palmer's meeting (New York), Feb. 6th, and heard two ministers of years and experience say that they had known more of God the last two weeks than in all their past experience." It is only the Spirit of God, permit us to add, that can impart to the mind a real knowledge of God, or of "the things of God." When the writer of this left "the School of the Prophets," he did so with the distinct and proud apprehension that he had mastered the science of theology, and "was confident of himself" as "a guide of the blind, a light of them that are in darkness, an instructor of the foolish, a teacher of babes," and of old disciples also. He soon became distinctly conscious, however, that his knowledge of God, and of "the things of God," had very little power to vitalize his own heart, or the 66 hearts of believers. These eternal verities were to him like the stars of which he had studied in the schools, vast, but immeasurably distant and unvitalizing realities. At length he became distinctly conscious of the great central truth that "the things of God knoweth no man, but the Spirit of God," and by faith, in utter self-renunciation, entered as an earnest enquirer the school of Christ, there to be taught of God." There, as the Spirit took of the things of Christ and showed them to his mind," and "showed him plainly to the Father," lifted the veil, and enabled him to "behold with open face, as in a glass, the glory of the Lord," and "caused all God's goodness to pass before him," and above all when, through the Spirit and in the glory of His resurrection life, "Christ and the Father came unto him and made their abode with him," all things pertaining to "God and the things of God," and all things pertaining to his inner experiences and life, became so new 'that all that went before was as nothing," and, for a time, he seriously doubted whether, up to that period, he had been a Christian at all. Yet he has not a shadow of doubt that during those eighteen years of dim twilight he had been a real Christian. He wandered on during those years, however, like the men whom Paul met at Ephesus, who had been believers during a longer period and "had not so much as heard whether there be any Holy Ghost.' "The Promise of the Spirit,' reader, if "you have not received the Holy Ghost since you believed," awaits your faith. When that Promise is received, then, and not till then, will your proper Christian life begin. 66 “UNITY OF THE SPIRIT."-" We may take notice," says W. Dell, Master of Gonville and Caius College, 1652, "of a remarkable difference between nature and grace for nature of one makes many, for we all who are many, even a whole world of men, were but one in Adam, But grace of many makes one, for the Holy Spirit, who is as fire, melts all the faithful into one mass or lump, and makes of many one body-one thing. Yea, it makes them one in the unity of God, according to that of Christ: That they all may be one; as Thou, Father, art in Me, and I, being two Persons, are yet but one God; after this highest example of unity, let them be made one in Us. As long as they remain in themselves they are many, for this unity is not in themselves, but they are one in us who are one; that is, how much the saints, by the Spirit, are carried into the Father and the Son, who are one; so much, also, are they made one, not only with the Father and the Son, but also with one another. You may see in the Acts how the multitude of believers after they had received the Spirit, so far forth as they had received the Spirit, were of one heart and of one mind." BY FRANK GRAVES, 20TH HUSSARS. "How does the Christian stand in relation to the sin that dwelleth in him '? I think a very satisfactory answer will be found to this important question in Rom. vi. and vii. 1-6; and it is an answer which will be at variance with the daily experience of a large number of God's dear children. One meets so many who are earnestly striving to get free from sin '_to make, or shake, themselves 'free from sin; and others who are as earnestly striving to conquer sin by striving against it, to get it under in some way or other. One also meets with many who are trying to make themselves holy; others, again, living busy lives in work for God, try to copy Christ; and, depending partly on their own efforts, trust Him to help them when they think they fail. "But how different the whole life becomes when one finds out that our salvation is of 'God' altogether; that He not only saves from the penalty of sin' now, and from the 'presence of sin' when he comes for us to take us to Himself (Thess. iv.), but that it is also his to save from the power of sin' now as well; that He has provided for his dear children a condition of freedom from sin' in the present, freedom from the vipyata-energy, power of sin. How do we obtain freedom from the penalty of sin? Is it not by simple faith, belief, trust? We receive it as a gift from Him; He gives the deliverance, having first of all wrought it for us. Now, do we not by faith, belief, or trusting, also realize that we shall receive deliverance from the presence of sin when we see Him? Surely He will give this also to us as a gift then; we shall have no more part in delivering ourselves from the presence of sin than we have had in delivering ourselves from the penalty. "But how differently many act with regard to the power of sin! Is there a single passage in the whole New Testament which tells us to strive to make ourselves free, to strive to be free from sin? Not one. Is there any passage in the whole New Testament which tells us to strive against it, to bring it into subjection? Not one. Let us keep in mind that our subject is the sin that dwelleth in us'-the flesh (oápě)— the old man.' "Rom. vi. and vii. 1-6 shows us that every condition and relationship in which we stood with regard to sin' and to God before conversion is absolutely reversed on conversion by virtue of the death of Christ. The new condition, relation, and position (once for all created and provided for us by God antecedently), when apprehended by faith is then practically enjoyed. "That is to say, the death of Christ is the legal deed of separation from our old ties-the legal deed whereby the old partnership was dissolved; it is the legal bill of divorcement from our old husband, by virture of which we are 'married to another, even to Him who is raised. from the dead.' To put it in another way, the death of Christ is the door of escape from our old ties and condition unto fellowship or partnership in his risen life; and in the power of that life in that newness of life, as we walk in that fellowship we enjoy the freedom from ' or the 'deliverance from' the power of sin. "The following columns will, I trust, show that the various relationships in which we stood 'to sin' and to God have been exactly reversed: I was.... 'In Sin,' 'Dead in sin. 'Dead to God. Under law. Under condemnation. 'Rom, vi. 20-Servant of sin. 'Servant of sin. 'Rom. vi. 20-Free from righteousness. Married to sin. (Fruit of the union is "fruit unto death") (Rom. vii. 5; Gal. v. 19-21.) am. . . . In Christ. Alive in Christ (Rom vi. 11) Under grace (Rom. vi. 14) Justifled (Rom. vi. 7) Servant of righteousness (vi.18) Servant of God (Rom. vi. 22) Free from sin (Rom. vi. 18. 22) Married to Christ (Rom vii. 4): (Fruit of the union is "fruit unto God") (Rom. vii. 4; see their names in Gal. v. 22-23). "No one will question the fact that in our unconverted state we were absolutely 'dead in siu,' 6 6 and, therefore, 'dead to God,' but how many truly pious souls are afraid to say that they are absolutely alive in Christ,' and 'in Him dead to sin.' Let us remember, the antithesis above is meant to show-(1) what we were 'in sin,' and (2) what we are in Christ,' not in ourselves apart from Christ. Again, who will deny that we were free from righteousness' when we were in sin'? But how many can say with humble confidence in Christ I am free from sin'? Notice the word free (λeú0ɛpoc); in ver. 18, 20, and 22 it has nothing to do with justification, although founded on the justification shown in verse 7 (δεδικαίωται). ἐλεύθερος expresses a condition of freedom or deliverance from the power of one that held sway. Now, where did we live as strangers to grace? In sin,' under law. Where were we 'free from righteousness?' 'In sin' this was our condition. What, then, is our condition as Christians? Where are we free from the law? In Christ, under grace. Where are we free from sin? In Christ; and it is only as we walk as those who have been divorced from sin and married to Christ that we enjoy the condition of freedom or deliverance that God has provided for us in Him. "Notice this: this condition is the portion of every believer, and is his quite independent of faith-that is, it is already prepared for him in the risen Christ of God; but the believer's enjoyment of this condition does depend entirely upon his apprehending it by faith, and it is only when the believer ceases from his own struggle to be free, and realises his union with the risen Christ, and by faith enters into the glorious liberty of soul provided for him in that blessed union, that he will know experimentally the meaning of Paul's words in Rom. viii. 2: The law of the Spirit of life in Christ Jesus hath made me free (Xv0epoç) from the law of sin and death.' Then, having been made free (ú0epos) by the Son, we are free indeed (John viii.). There is a precious command and promise in Gal. v. 16, 17: Walk in the Spirit and ye shall not fulfil the lusts of the flesh.' Why? Rom. viii. 13 gives the answer. The Spirit mortifies the flesh; the Spirit is an element in which the flesh (rap) cannot bear fruit, just as the Spirit of God could not bear fruit in the flesh, for the flesh is enmity towards God. of Walk "Then it is manifest that it is altogether our own fault when we do fall, for we read that it is when a man is drawn away his own lust (from fellowship with Christ in the Spirit), and enticed, that lust conceives in his soul and brings forth sin and death. How, then, can this be prevented? yielded wholly up to Christ, in order that his Spirit only may bring forth fruit in the soul, fruit unto God, for he that abideth in Him sinneth not;' but the soul of the child of God wants something beyond negation, something positive. We have a very precious word in John xv. 5'He that abideth in Me, and I in him, the same bringeth forth much fruit.' "Then whenever the old man' does "try to 'draw you away,' or in any way to assert himself, don't try to struggle with him, don't parley with him; turn at once to the new Husband, reckon yourself alive in Him, and dead to the old husband (it is the position God has given you); and as you so do you will find that He does keep that you have committed to Him in well-doing, He Himself working in you to will and to do of his good pleasure. "Therefore (if I may apply the text Gal. v. 1 here) 'Stand fast in the liberty wherewith Christ has made you free, and be not entangled again in the yoke of bondage.' “Buried with Christ, and raised in Him too, Mrs. Mumford. The Missionaries labouring for the salvation of souls in the East are not expecting, and certainly not receiving, either help or encouragement from the Greek Church, whether in the Grecian or Russian dominions. In the City of Athens, a flourishing female school has recently been paralyzed by the withdrawal of all the native children except a very few protestant, because the lady teachers decline to adorn the walls with a picture of the "Virgin," and allow Greek priests to visit the school regularly, and catechise the children-priests so ignorant as to be scarcely able to teach their own formula of faith. A letter just received from Mrs. Mumford, at Philippopolis, gives a similar experience. Quite a number of interesting pupils by order of the Bishop have been withdrawn from the school she had opened since the cessation of hostilities, but six remained, including two orphans whom she calls her own. She is well assured that there would be no difficulty in procuring paying pupils, but for the determined opposition of the Bishop, which can neither be resisted nor over There is only one thing that causes this selfsacrificing noble woman to hesitate for a moment. These little mouths must be fed. Although she has the promise of God, and the Pastor thinks to take and educate them would be for the Glory of God, yet she prudently declines undue haste in deciding to take upon herself additional responsibilities. Her heart burns with grateful love for the generous help already received. She would gladly send a personal letter to each donor expressive of her appreciation if she knew where and how to address them. The past encourages and strengthens her faith for the future and her school. An avenue for usefulness unexpected, but of incalculable consequences, is opened to her. May we not hope that friends will still remember with their prayers and bounty this dear christian woman, who has shown such marvellous heroism in the hour of peril, and amid the carnage of war; that those poor little innocent immortals thrown on her hands may be supported. New and Important Religious Movement in Mexico. Recent arrivals from the United States give an account of a great religious movement in Mexico. Some seventy-two congregations have already openly seceded from the Catholic Church in that country, and have placed themselves alongside of the Old Catholic movement in Europe. These seceding congregations have gained possession of a large number of large and important houses of worship, and have entered upon their new career with a seemingly bright future before them. THE English Baptist mission to the valley of the Congo River is organized. The missionaries selected have had experience among the tribes of the West Coast. Progress of the Cause in the United States. FROM statements of facts given in our late numbers, our readers are aware that the state of the cause of Scriptural Holiness was never so hopeful as now in Europe and in missionary fields in all heathen lands. The same is true of the state of the cause in the United States. "From all sections," says the Editor of the Advocate of Christian Holiness, Philadelphia, U.S., "we receive information of the progress of the work." He then presents the following facts in illustration. "In Philadelphia the work was never so hopeful. The Friday Meeting at 1018 Arch-street, is in all respects the most spiritual of any which we have ever attended. The room is not only crowded almost to suffocation, but many are unable to press their way in, and are obliged to turn away. The testimonies are rich and numerous. This meeting is a power in the city. Within the limits of Philadelphia, we judge there are not less than twenty special public meetings weekly for the promotion of holiness; and many of them are very largely attended. They are mostly held in the Churches and under the care of the pastors. "In Baltimore the work is moving with great rapidity. The Friday Meeting at the First M.E. Church is a meeting of great power. Bro. Harrison is still in Baltimore, and is pressing the battle with encouraging results." LIQUOR.-Mrs. E. L. Comstock says that she has visited 115,000 prisoners in the prisons of the United States the last eighteen years, and out of the number 105,000 were brought there directly or indirectly through liquor. AN ILLUSTRATION.-A good coloured man once said in a class meeting: "Bredren, when I was a boy I took a hatchet and went into de woods. When I found a tree dat was straight, big, and solid, I didn't touch dat tree, but when I found one leaning a little and hollow inside, I soon had him down. So when de debil goes after Christians, he don't touch dem dat stand straight and true, but dem dat lean a little and are hollow inside." "The Victory that Overcometh." Oh, the MIRACLES that would be wrought (and I use the word miracles advisedly) if the Church were inspired with self-emptying, God-honouring faith! Oh, the victories that would be won! Oh, the moral, and physical, and social regenerations that would be effected! What a casting-out of devils there would be from the heart, and life, and homes of men! What multitudes of slaves would be emancipated, and enfranchised in the kingdom of God! And how, upon the Church herself, in answer to her faith, the glory and the power of God would rest, and His beauty be seen upon her!-Rew. W. Crosbie, Derby. Divine Guidance. Circumscribed may be our sphere; dark, indeed, may be our lot; yet, if we love the Lord, and pray to Him, and look for His direction, we shall soon discover some tiny chink through which the sunshine of His guiding Providence shall come! On the spot where its directing light shall fall let us, with such means as we can command, hew out-not in cold stone, but in living love-the likeness of the sacrifice of Christ. So shall we find our special sphere, and fill it to the commendation of the Master. W. M. Taylor, D.D. I have been all my life like a child whose father wishes to fix his undivided attention. At first the child runs about the room; but his father ties up his feet; he then plays with his hands, until they likewise are tied. Thus he continues to do, till he is completely tied up. Then when he can do nothing else he will attend to his father. Just so God has been dealing with me, to induce me to place my happiness in Him alone. But I blindly continued to look for it here; and God has kept cutting off one source of enjoyment after another, till I find I can de without them all, and yet enjoy more happiness, than ever before in my life.-Dr. Payson. DIVIDE LIKE AUGUST 1st. LIGHT AND HOLINESS. "What therefore God has joined together, let no man put asunder."-Matt. xix. 6. NTIRE Holiness, rightly expounded, EN does not cast the slightest discredit or obscuration upon any preceding or concurrent work of grace, much less does it underrate or supersede any such work or works. Indeed, so far is it from slighting other and subsidiary attainments, that it really honours them by becoming a consummation which naturally involves the whole auxiliary process of salvation up to that point. There is, therefore, no such thing as a separate sanctificationthat is, a sanctification existing independently of justification and its concomitants. Holiness is complex, as well as distinct and crowning. By its very significance and comprehension, as a work of grace begun, it necessarily includes and exalts justification, regeneration, and adoption. There may be justification without complete sanctification, but there can be no sanctification without justification. So there may be regeneration and acceptance in the absence of perfect holiness that does not embody, lift up, and vitalize all prior and correlative stages of salvation. Wherefore, any teaching that depresses or casts a veil of obscuration over the doctrine of forgiveness or the new birth, does great dis-service to the cause of Christ, and directly weakens faith in the propriety of presenting holiness at all to the people as a special attainment. There are no cross purposes in God's methods, and no conflicting interests in His kingdom. There is concord in the plan, and melody in the experience of religion. Holiness chimes with all truth like the harmony of sweet notes from Eolian harp-strings. (Light.) Paul says, "Whatsoever doth make manifest is light." It is that gift which enables us to discover, that gracious illumination of the natural faculty that imparts to it power to see, things in their real character and true relations. The chief sources of Light are the Bible and the Holy Spirit. These agencies in most cases operate jointly, and in the order of redemption are made mutually dependent. Like confluent streams, they intermix and form a common force. As two or more rays unite to make the perfection of sunlight, so the Holy Spirit and revealed truth combine to give full effect to the Divine illuminations. Personal salvation begins with the penetrations of light into the mind by which alternately and with greater or less vividness, the turpitude of sin and the beauty of holiness are revealed. Tuc office of Christ as the Light of the world is a prime office. The eye of prophetic vision swept down through the vista of ages and saw Him in this character, and then exultingly shouted to the church, "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." Isa. lx. 1. Light from Jesus is only another name for life. "In Him was life, and the life was the light of men." Jesus was the true light, that lighteth every man that cometh into the world. That He should be the Light of the world is directly claimed by Christ, and it was perhaps the highest prerogative that He ever attributed to Himself. He boldly asserts, "I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life." John viii. 12. Again He says, "I am come a light into the world, that whosoever believeth in Me should not abide in darkness," John xii. 46. So it appears that light, life, and Christ Himself, in name and essence, are synonymous terms. The passages just quoted uncover the encouraging side of this light. It is the disc of hope and promise. It is that beam from |