we shall be instructed, both to be full and to be hungry, both to abound and to suffer need," and shall be able as Paul was, and as able as he was, to "do all things through Christ who strengtheneth us." "Tis all for the best" is the only maxim which should have place in the believer's mind. "Lord, what wilt Thou have me do" should be his supreme desire and prayer everywhere, and in all the circumstances of his existence. When we are careful for any thing, we take God's providences out of His hands, and mar and blight them in our own. When, on the other hand, our entire being, and all our circumstances, are intrusted to the Divine care and direction, nothing can go wrong with us; "all things must work together for our good," and work out for us the best possible results. Then shall we know that there can be no orderings of Providence like those which God appoints, and "no God like the God of Jeshurun, who rideth upon the heavens in our help, and in His excellency on the skies, while underneath are the everlasting arms."

We not unfrequently hear individuals speak of their circumstances and natural temperaments, not only as hindrances, but as almost or quite insuperable obstacles to their spiritual advancement, and especially to their entrance into the higher forms of Christian experience. Such complaints are a direct impeachment of the wisdom, love, and veracity of God. Did you, reader, trust God as you may and should, did you, as you may and should, "acknowledge Him in ALL your ways," and commend to Him your temperaments, and entire surroundings, sweet content would ever abide in your heart; everywhere, and in all circumstances, you would "sing for joy of heart," Jesus "all the day long" being "your joy and your song." When Jesus enters the heart and dwells there, He not only bathes in light all within, but all surroundings likewise, so that all things appear in glory.

M.

HOW MISSIONARIES ARE MADE.

THE prophet Isaiah tells us how mis.

sionaries are made. The method differs radically from the plan adopted by formal and sacramental churches, and is not a little divergent from the general view of the most evangelical. A dead and formal church relies upon education and a natural facility to acquire language. The missionary may be converted or not. Indeed it often happens, we fear, that he is not in the enjoyment of regenerating grace. Nor is such a state of grace demanded as a condition of his appointment. Not long since a mother-the wife of a missionary clergyman-stood up in a public meeting, and requested prayers for a son, twenty-four years old, about to be ordained to holy orders, and whom, she confessed, had never been converted, but was exceedingly worldly.

Forasmuch as unconverted men take holy orders and the cure of souls at home, it seems quite unnecessary to provide a saint to teach the heathen. A man who can teach and baptize can make nominal Christians, and that fills the bill. Why should we turn out a better article from the missionary factory than the home institutions can produce? It would be a reflection to aim at it. The result is, we have unsaved converts to Christianity.

Evangelical churches advance a step further. They believe in, and inculcate upon their heathen proselytes, a real change of heart. But this great end is aimed at by indirection, and, therefore, it has come to pass that deep spirituality is not an indispensable qualification for appointment to a missionary field. If he has had an educational training, and is apt to learn and teach, he is usually accepted as a suitable candidate, though not distinguished for superior sanctity and spiritual power. He can teach school, lecture, and distribute tracts and Bibles, pray and sing. He could witness to con

version if occasion should require, but personal holiness he does not claim, nor feel it to be necessary as a missionary enduement. Because his work is elementary he allows it also to become superficial, and by the law that demand regulates supply, his own experience is limited and shallow.

Now this policy is not up to the Scripture standard. Pre-eminent personal holiness is the fitness required by the Bible. We need not undervalue natural gifts and culture, but these are secondary. We may well doubt the right of any church to call a man into the missionary vocation, who does not first give evidence of being called of God to pre-eminent sanctification. Let us hear Isaiah's testimony. He rises and proceeds thus: "In the year that King Uzziah died, I saw also the Lord sitting upon a throne high and lifted up, and his train filled the temple. Above it, stood the seraphims, each one had six wings; with twain he covered his face, with twain he covered his feet, and with twain he did fly. And one cried unto another and said, holy, holy, holy is the Lord of hosts, the whole earth is full of his glory. And the post of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, 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 thy iniquity is taken away and thy sin is purged.' Also I heard the voice of the Lord, saying 'whom shall I send, and who will go for us?' Then said I, "here am I, send me.'" (Isa. vi.)

This is a genuine preparation, and no man ought to be accepted and sent forth as an exponent of Christianity until he has a like experience. Indeed no man

ought to feel himself at liberty to become. a representative of Christianity and of the immaculate Saviour in heathen lands, unless he has realized our Lord's uttermost salvation. And, further, I do not believe the Lord ever calls a man to be a missionary until his lips have been touched with a live coal, which takes away iniquity and purges sin. Nor can a person respond to the call for missionary service, in the true and gospel sense, before this work of purgation takes place. It is therefore personal holiness the mission work of to-day imperatively demands. The church needs money to send her heralds abroad, but much more she needs the right kind of men and women to be sent.

We have many men and women it is reported waiting on the candidates' list for doors to open and treasuries to fill up. Better a thousand times that they tarry at Jerusalem for the enduement of power. Nor will the speedy and universal diffusion of the Gospel be retarded by such delay. It will rather be immeasurably accelerated thereby. When this comes, you have your parchments, not in your pocket but in your soul; and with this certificate and letter of credit on the bank of heaven, it is safe to start without purse or scrip-literally without purse or scrip.

The true authorization, as well as order and credentials, is given in these words: "But ye shall receive power after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me, both in Jerusalem and in all Judea, in Samaria, and unto the uttermost parts of the earth." These two shalls are enough to send a man to the end of the world, whatever be the plethoras or insolvency of missionary treasuries. "Ye shall receive power." "Ye shall be witnesses unto Me." Not at home only, but "to the uttermost parts of the earth." Oh! for an army of missionaries put under immediate marching orders, by being purged by sin and filled with the Holy Ghost.

L.

HEAVEN WITHIN US.

"IT is time to be thinking of heaven,"
So the voice of the teachers doth say;
But the heaven to which they would lead us
Is a heaven that is far, far away.
They tell us, that over the dark river
We will land on the heavenly shore;
But is it not wiser and better

To find that bright Canaan before? "The kingdom of God is within you,"

The greatest of teachers hath said, And the faithful and loving have found it, And enjoyed it, before they were dead. "The kingdom of God is within you," Let doubtings and sorrows depart; "The kingdom of God is within you," It dwells in the sanctified heart.

СРНАМ.

DOCTRINE OF THE BAPTISM OF THE HOLY GHOST, AS SET FORTH IN THE SCRIPTURES.

WE judge that, in our last article, we made it plain and indisputable, that the Scriptures distinctly recognize. two classes of believers, to wit, "those who have, and those who have not," in the revealed sense of the words, "received the Holy Ghost since they believed." Why did not Paul put this question to the twelve disciples whom he met at Ephesus, namely: Have ye received the pardon of Jour sins, since ye believed"? or, "Did ye receive the pardon of your sins when ye believed"? We all know well why he did not put to those disciples any such question as that. No individual, as the apostle well knew and everywhere taught, ever did repent of sin and believe in Christ and not at the same time receive the pardon of his sins. Suppose that Paul then taught, as some now teach, that at the moment of conversion two blessings are always given, the pardon of sin, and the Baptism of the Holy Ghost. It would in that case, undeniably, have been no more out of place for him to have put the question, Did you receive the pardon of your sins? than to have asked, "Did ye receive the Holy Ghost, when ye believed"? Paul well knew and everywhere taught, that no believer is, or can be, adequately prepared to work for Christ until he is "endued with power from on high," and that some believers had, and some had not, received this enduement of power; in other words, that the fact of

regeneration is no certain proof that the subject has been baptised with the Holy Ghost. Hence the question put to those disciples.

We are now prepared to consider those passages of Scripture which are supposed to imply the opposite doctrine. "There is no new office of grace," says a certain writer in a late publication, “in which any true believer needs to receive the Holy Spirit. He may need the Spirit in greater measure, but he does not need to receive Him in a sense different to that in which He has already been given to him." The passages of Scripture relied upon to prove this doctrine are such as the following:

PASSAGES RELIED UPON TO PROVE THAT ALL BELIEVERS HAVE RECEIVED THE BAPTISM OF THE HOLY GHOST.

"We have received, not the spirit of the world but the spirit which is of God; that we might know the things which are freely given us of God" (1 Cor. ii. 12). "What! know ye not, that your body is the temple of the Holy Ghost, who is in you, whom ye have of God (1. Cor. vii, 19.)? If any man have not the spirit of Christ, he is none of His" (Rom. viii. ix.). No stronger proof texts than these are ever cited. Upon such passages we remark :

1. This application of these passages, as we have seen, imputes the greatest conceivable absurdity to the apostle, and to the Holy Spirit through him. It makes an inspired apostle ask individuals, who had been for a long period believers in Jesus, whether they had yet received a blessing of which in these passages, as is affirmed, he teaches that no true believer is or can be destitute. It represents also the apostle (Acts ix. 6) as laying his hands upon individuals that they might receive, and those as then actually receiving a blessing, the coming of the Holy Ghost upon them, a blessing which they had, according to this construction of these passages, received years before that time. No construction should be put upon passages of Scripture which makes inspired men thus contradict themselves.

2. It is perfectly common with the sacred writers, in addressing the churches, that when a fact is true of a certain portion, and may be true of all, of hem, to speak of that fact as if it was true of all.

Take, as an example, the following words addressed to the believers in Galatia. "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel" (Gal. i. 6). Literally understood, these words imply that what is here said was true of every member of these churches. Turning to chap. vi. 1, we learn that this was true in fact but of a portion of said members. "Brethren, if a man be overtaken with a fault, ye that are spiritual restore such an one in the spirit of meekness." When Paul used the words, "We have received, not the spirit of the world, but the Spirit which is of God," he spake of what was true of himself and many others, and should be true of all; but which is true of none who have not "received the promise of the Spirit by faith," and as he shows elsewhere, was not true of multitudes of believers. To infer from the fact that he uses the term "we" in such connection, in such connection, that all believers in all ages to the end of time do, at the moment of regeneration, receive" the Baptism of the Holy Ghost," is a violation of all the received laws of interpreting language of every kind, and especially that of Scripture. The same is true of the same inference deduced from such forms of expression as "Who hath sealed us, and given the earnest of the Spirit in our hearts." Such forms of expression no more imply that it is now than that it was then, improper or out of place, to put the question to acknowledged believers, "Have ye received the Holy Ghost since ye believed"?

3. But certainly, it is said, this inspired declaration must be true of all believers : "Your body is the temple of the Holy Ghost, who is in you, whom ye hawe of God." We must bear in mind that while the apostle thus speaks he affirms elsewhere, in words that cannot be misunderstood, that some believers at that time had, and some had not, "received the Holy Ghost since they believed," and that in the church there were some who were "spiritual," and others who were not spiritual, but "carnal, babes in Christ." It must be true, then, that there is a sense in which the bodies of believers may be affirmed to be "temples of the Holy Ghost, and that He is in them," a sense which does not imply that they have yet been "baptised with the Holy Ghost."

Nor is it difficult to apprehend how this may be. That which belongs to the believer, as a privilege, is often spoken of as if it was his in actual possession. So when anything is being done for a certain end, such object is spoken of as if that end was actually accomplished. After the foundations of the second temple in Jerusalem had been laid, and the building of the same had progressed for some time, the work was stopped, and for years the structure lay desolate. Yet this unfinished and desolate structure was called "the house of the Lord of hosts" (Hag. i, 4, 14). The building had been carried forward thus far as a means to an end, its being a temple of God. Hence, from the moment when the corner-stone was laid, to its completion, when it was filled with the Divine glory, it was called God's Temple, "the house of the Lord of Hosts." So the work of grace in the believer,-in conviction, conversion, and in the whole process of sanctification, until "the Holy Ghost falls upon him" is the work of the Spirit, and all as a means to one fixed purpose, that he may become "the habitation of God. through the Spirit." From the moment of conversion his body is a consecrated temple of the Holy Ghost; and this, whether God through His Spirit has or has not, as a personally-manifested presence, entered His temple and filled it with His glory. To infer from the fact that the bodies of all believers are spoken of as temples of the Holy Ghost,-aud He is spoken of as in them,―to infer from this fact that all have received the Pentecostal Baptism of the Holy Ghost, and to affirm this when we are distinctly informed elsewhere that only a part of them have received this enduement of power, is one of the most unauthorised deductions conceivable.

4. Of two great facts bearing directly upon this subject, we are distinctly informed in the Scriptures, to wit, that believers, as such, receive "the baptism of the Holy Ghost" "by faith," and that His continuance with them, as an enduement of power, is conditioned on the continuance of their faith. "That we

(believers) might receive the promise of the Spirit (the Pentecostal Baptism) by faith" (Gal. iii. 14). In Heb. iii. 6, we are informed that the continuance of this enduement depends also upon our

faith. "Whose house are we (continue to be) if we hold fast the confidence and the rejoicing of the hope firm unto the end." Here the believer is represented, not as a temple of the Holy Ghost, but as a house indwelt by Christ, as His own house. As His first entrance into the hearts of the believers is conditioned on their faith, so His continued indwelling there through the Spirit "is conditioned upon their holding the beginning of their confidence and joy of hope firm unto the end." The moment we "cast away our confidence" "the Spirit is quenched," and Christ is shut out from "His

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own house." What all believers need to understand is this: it is their high privilege and most sacred duty, to be at all times indwelt by the Spirit, indwelt by the Spirit as a personally-manifested and glory - manifesting presence, indwelt, too, by Christ and the Father through the Spirit, that by the Spirit they are converted and "built up for an habitation of God through the Spirit," and that because this is so, their body is spoken of as a temple of the Holy Ghost, and He as if He were always in them. They need, at the same time, to be equally impressed with the fact, that God, through the Spirit, as a personally-manifested and a glory-manifesting presence, enters His temple, our bodies and spirits which are His," when, and never before, His way is fully prepared before Him, and there is faith to receive Him, and that He continues to "dwell in, and walk in us as His temple so long as, and no longer than, our faith remains steadfast. The Spirit, and so are the Father and Son, is a person. When, in conformity to the prayer of Christ, the Father sends the Spirit as the Comforter, and He, for the first time, enters our hearts, to "abide with us for ever," then, and not till then, has Christ baptized us with the Holy "Ghost," and "endued us with power from on high." This is never done until the conditions specified by our Saviour (John xiv. 15, 16, 21, 23) are fully complied with. Before God sends the Comforter, and Christ, and the Father through the Spirit "come to the believer and make their abode with him," he must not only be converted, but brought into a state of supreme love and obedience, and waiting expectation "to receive the promise of the Spirit." God,

we repeat, as we learn (Acts v. 32), "gives the Holy Ghost to them that obey Him," and those who obey, as we also learn (Gal. iii. 14), "receive the promise of the Spirit by faith." Any representations of the work of the Spirit, the reverse of this, subverts the whole teaching of Inspiration on this subject. Here we must close for our present number.

PROVISION-PROGRESS-PROSPECT.

BY THE REV JAMES FLEMING, D.D.

PROVISION. "Of His fulness have

all we received, and grace for grace." And thus, as believers, we ever need to be receiving, for the fulfilment of new and more difficult duties to which we are called, and the successful occupancy of the higher and more responsible positions in the kingdom of our Lord, to which, from time to time, we are promoted.

Yesterday's grace does not suffice for to-day's requirements. The grace of

Christian childhood needs to be increased for Christian manhood. The measure of the Spirit's indwelling and help that was enough for me in a condition of obscurity, and when the duties devolving upon me were of easy performance, is not enough for me in the place of publicity, and with more onerous spiritual work to discharge.

But what we need in the life of faith, and the walk of obedience, we receive. Grace comes to us in constant and increasing supplies. The Spirit endows us with higher power, and makes our person more and more the temple of His presence.

And the thing is practicable. Think of the fountain from which the stream flows. It is the Fulness of Christ; but that is the fulness of the God-head bodily, and, therefore, infinite and inexhaustible. The stream may thus be ever extending in volume, and grace increasing in its supplies. And the Apostle says it is so, with all who "have received Christ," and been "born not of blood, nor of the will of man, but of God." "Fresh grace," as Meyer puts it, "ever and anon appears with such in the place of that already received." And so, I repeat, it may be, as the fountain from which it comes is unfathomable and illimitable, and not to be drained or lessened. You