with the last, head of the human race, makes us righteous; not merely puts us in the position of those that are righteous, but renders us such. Adam, by his transgression, made us impure, unholy-"sinners," as the Apostle expresses it because we derive our being from him. It was not a fiction, but a real transaction, and a real derivation. And, precisely in the same way, Christ, by His obedience, makes us righteous; not only (that is) puts us in a position of acceptance with God, (no, that, without fitness for the position, would be the most unworthy fiction), but makes us holy with His own imparted holiness, pure with His own imparted purity, righteous with His own imparted righteousness. The virtues of the head flow down to those who are living members of "His mystical body." To the above the following very important reflections are appended by REV. GORDON CALTHROP. "This writer rightly understands that salvation is not mere substitution, but union. As our head, Christ pays the wages of sin' due from man, even death; and, being Creator, He has power to take His life again,' and, therefore, to take again all that He laid aside when He descended to take our place; and, in taking again His heavenly state of existence and His power and glory, He takes it also on behalf of all those who accept His offer to recognise themselves as in union with Himself. So that those who thus own Him as their Head and Lord (obeying Him, in token that they gladly accept the offered position under His headship), these receive all heavenly blessings which He took when He rose and ascended, things which are over and above all that Adam lost in the fall." They eat tainted food, and breathe a malarious atmosphere, and then pray for health. They break down their principles, undermine their tastes, and inflame their passions, and then deprecate the dangers of this wicked world. They plunge headlong into evil associations, and then imploringly ask God not to lead them into temptation; but to deliver them from it. What would you think of the consistency of a boy who would throw stones through a hornet's nest until the air is filled with humming exasperation and flying wrath, and then ask his father to keep the hornets away, appease their anger, and neutralize their sting? Such ventures would be pronounced folly, because it is the nature of such aggravation to punish interference. Can we place any higher estimate upon the sense or sincerity of a man who chooses to live in continual proximity to sin, and voluntarily invites seduction by placing himself in direct contact with the allurements, fascinations, and corruptions of the world; and yet deplores the perverse. ness of society, and prays for divine interposition that he may not be overcome and destroyed by it? As well might he put his hand in the fire, and pray for grace to keep it from being burnt. The time will come, no doubt, when "the child will play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den," but the millennium has not yet dawned; and it is quite probable that a good many hard days' work, and fierce conflicts, are between us and its rosy light and splendid deliver ances. One of the most delusive tricks of the devil, or fallacious conceits of men, as the case may be, is the supposition that Satan may be foiled and sin abated by compromise with evil. Under the influence of this sophism, there is a perpetual attempt in society to make vice simulate virtue. The natural blackness and deformity of sin are made to shade off into the beauty of the vermilion, the purple, or the immaculate whiteness of snow. It is dressed up in the livery of innocence, and taken into the home, the Church, and the social circle, under an assumed name. It is made to travel incognito, and wear a false, but beautiful and bewitching face. Hence, the youth and Church members are told that they must not play faro-bank, but they may play faro. That is, they must not gamble, but they may indulge in euchre, chess, and games of chance, as a pastime. They must not become a party to the vulgar dance or public ball, but they may go the whole figure in the drawing-room; the place and company make the difference. Besides, the goddess of fashion has a wonderful metamorphic power. They must not drink whisky as a common beverage; especially it must not be drank in a saloon or public place; but the pure juice of the grape may be sipped at a wedding or dinner-table. When you make a tour of Europe you may drink the light wines of France, not because you love to stimulate, but because the water is bad, and the universal habit is to use such liquids as a beverage. You must not debauch your feelings by the sight and contemplation of obscene exhibitions, but you may visit operas, theatres, and the circus as spectators, and even participate as amateur actors in private theatricals for amusement and culture. The motive decides the ethics in the case, in spite of some things that may be a little outrageous. You must not deprave your taste and taint your affections by perusing noxious literature, but you may read those classic and vivacious works of tale and fiction, which continually tread the verge of unchastity. The absurd meaning of all this is obvious. Educate yourself in all the arts of vice, but do not practise your profession. Train under the most pernicious masters, but do not muster in their ranks. Stimulate the worst propensities, but do not indulge them. It is a contradiction. It is an attempt to handle putrefaction without defiling the touch. All who allow themselves thus to tamper with sin manufacture temptation for themselves. They stroll with foolhardiness into the wilderness where the viper of sin lurks. They put the poison of asps under their own lips. They project a bleeding hand into the lion's mouth, and provoke his ferocity. If ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful." you have an appetite for strong drink or other narcotic stimulants, banish them from your premises, and never go where they are used or made. If you have a fondness for novels and romance, and have felt their taint and enervation in your mind, hurl them from you, and never allow them a place again in your hand, or home, or thought. If your weakness has been an inability to resist the influence and contagion of bad associates, forsake them at any cost. Break their bands, extricate yourself from their meshes at once, and depart from their haunts and walks, never to return. By the grace of God keep out of temptation's way. Second, depend on divine grace. The Scriptures evidently encourage the expectation that God will interpose directly and in various ways to deliver from temptation, or to increase the strength to bear it. And to this high and unfailing power must be the resort in every time of need. No vigilance or circumspection, no effort or resolution, can supersede Divine help. The very indulgence of a feeling of selfsufficiency will superinduce weakness and invite temptation. God has reserved the whole chain of causation and gracious aid to himself. “ 'By grace ye are saved.” The whole scheme of salvation is summed up in these graphic words. The source of all spiritual resistance and aggressive force is located in the bowels of divine mercy, the heart of infinite love, the arm of limitless potency. To depend on God is to come off more than conqueror through Him who loved us." 66 Besides, there is an expulsive power in grace. A heart charged with it becomes a natural repellant of temptation. As heat resists the penetration of frost and expels the chill of winter, so the baptism of the Holy Ghost makes the heart proof against the incursions and havoc of temptation. It is chiefly by gracious repletion that we are enabled to say, "Thanks be unto God which always causeth us to triumph in Christ, and maketh manifest the savor of His knowledge by us in every place" (2 Cor. i. 14). CHRISTIAN PATIENCE. BY THE REV. J. HILES HITCHENS. Author of "Bible Waters; "The Furnace;" "The Face of the King" &c. THERE is an English proverb to the effect that "patience is a plaster for all sores." The Italians say, "The world is his who has patience." And, the French add, "All comes right to him who can wait." But what is patience? In reply, we say Christian patience is a quiet, hopeful waiting upon God when we experience adversities which come direct from His hand; and an uncomplaining, constant, hopeful submission to the results of evil from the hand of man, when against that evil we have striven to our utmost to protect. It is the restraining of our natural precipitancy, the silencing of our natural peevishness, and the reproving of our natural vindictiveness. It is indeed heroism in an unostentatious garbheroism amid the petty inconveniences and annoyances of the counting-house, school-room, warehouse, workshop, nursery, or street. Now, the necessity for the cultivation of this virtue must be apparent to every thoughtful reader. None of us can pass through this world without encountering obstacles to our progress, which time only will enable us to surmount, and difficulties which a hasty, petulant spirit will only augment. The eminent philosopher, Newton, said that his successes in science were attributable to patient thought. And all who have been illustrious for their attainments or achievements would, did they bear testimony, speak in similar terms. The growth of intellectual power, the acquirement of worldly possessions, and the formation of an admirable, lasting reputation, require much time. That which, mushroom-like, is to be of few hours' duration, may, mushroom-like, occupy but a brief period in springing into existence. But the character and the work which are to spread wide, and tower high, and endure long, must have a broad, deep, well-laid foundation. If, then, in the realm of secular affairs, patience is found so necessary, how much more so is it in the sphere of spiritualities! In building up our moral characters, in developing our Christian excellencies, and in discharging our philanthropic duties, there is special need for patience. The temptations to which we are exposed, and the evil tendencies of our own natures are not overcome once for ever. The whole path of life is beset with enemies either openly assaulting us, or secretly lying in ambush for us. Hence every duty must be perseveringly attended to. The crown of victory is to be won only by patient continuance in well-doing. One of the Puritans truly, but quaintly said :-" Patience to the soul is as bread to the body. We eat bread with all our meats, both for relish and health; bread with flesh, bread with fish, bread with broths and fruits-such is patience to every virtue. We must hope with patience, and pray with patience, and love with patience, and whatever good thing we do let it be done in patience." There are painful visitations from the hand of the Divine Father, which are designed to correct, improve, and purify us. But the benefits of such dispensations can never be realised without patience. If, when losses, bereavements, or personal afflictions come upon us, we do not curb the unholy anger and vexation, but indulge hard thoughts of God, and complain of the cross He calls us to bear, we shall suffer on without any blessed fruit accru◄ ing from the sorrow. Instead of diminishing our personal or domestic griefs, we shall only increase them by contending with our Maker. Worthy of being written in letters of gold is that inscription on the walls of the Beauchamp compartment of the Tower of London, from the hand of Charles Bailey: "The most unhappy man in the world is he that is not patient in adversity. Men are not killed by the adversities they bear, but by the impatience with which they suffer them." Then, also, in our work with our fellows for the good of men, how many demands are made upon our patience! Some there are, who, from being hostile to the work we feel it our duty to discharge, become hostile to us. Others there are, who, though identified with us, yet become as millstones about our neck, because of their inconsistencies. Others, again, mean well, but err in judgment, and so involve themselves and us in considerable perplexity. It is often exceedingly trying to an earnest worker to feel himself hampered, thwarted, and hindered by those who are about him, especially if they profess to be coadjutor s. In such circumstances the strength lies in the patience. It will sweeten the temper, restrain the harsh thoughts, and bridle the rude tongue. Not unfrequently the need of patience is seen in the manner in which we regard religious and philanthropic labours. We become unduly anxious for results. We look back over a definite space of time, and if we do not find that we can tabulate certain figures or facts, as the fruit of the toil, we say we have worked to no purpose. It is too much overlooked that success is THE GLORIOUS DOCTRINE OF THE BY REV. C. CLEMANCE, B.A., D.D. CHAPTER IV. "Wherefore God also hath highly exalted him, 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 in 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. ii. 9-11). E now come to notice not always visible, that there may be much WE work advancing in silence, that no eye but that of the Divine Master can discern; that we labour for futurity, and that the fruit may not be gathered till years after we have been borne to our long home. Hence there is too much discouragement, anxiety, vexation, and change. The very work we are anxious to see advanced is thus retarded by our impatience. So is it, dear reader, that whether we look to things temporal or things spiritual -whether we consider our individual character, social surroundings, or associated work, we are reminded of the language of the Apostle of the Gentiles, "Ye have need of patience." Every reader of this paper knows that he is compassed by many powerful temptations to wrongdoing; that he is exposed to sundry painful trials; that he is co-worker with imperfect men; and that he toils for the unseen future. There is, then, every reason why he should seek to add to his other virtues this supremely important one, which Cowper describes as "An anodyne of God's own preparation.” LITTLE FAITH.-An old writer says: "A great many believers walk upon the promises, at God's call on the way to heaven, as a child walks upon weak ice which it is afraid will crack and leave it in the depth." How true this is! Remember there is One on whom you may cast all your difficulties. He will help you; do not doubt it. Only cleave to Him, and do not distrust the love of a Father. (c.) Christ in heaven, reigning as the Saviour. The suffering and death through which the Lord Jesus passed were but the avenues to new glory. As, for our sakes, He had entered on a new experience of sorrow, so, as the recompense of that, He has entered on a new experience of bliss. "Wherefore God also hath highly exalted him." Here we are taught His Mediatorial exaltation at the right hand of God. This involves the stupendous facts of His resurrection and ascension. For the first we have the evidence of human testimony. For the second we are shut up to Divine attestation. Man can tell the terminus a quo, but eye hath not seen the terminus ad quem the Saviour went. There is to us a great fascination in the task of surveying again and again the evidence of "the things most surely believed among us;" and we venture to think that it will lie suitably in our line of exposition, if we ask the reader's attention to two somewhat lengthy notes, giving in barest outline the kind of attainable evidence of these two facts. First, the evidence of the fact of Christ's resurrection. It is incessantly urged against this fact, that it is out of accord with the known course of nature, but there are circumstances under which (specially if all be combined) testimony to the actual occurrence of an event out of the ordinary course of nature, so far as we have observed it, might be such as not only to warrant belief in its occurrence, but even condemn disbelief:-e.g.: to 1. Supposing the testimony to one such * Erratum: Will the reader kindly correct the last word in line 17, page 48, and put "eternally " for "externally." event to come from many sources, without anything to suggest the probability of mistake or of collusion,-if the testifiers were men of intelligence, piety, and virtue unimpeached and unimpeachable in every other respect-if they gave their testimony in spite of their known longest and strongest prepossessions-if they gave this testimony at the cost of bonds and even of death itself, and that too in the interests of a religion which threatened the false man with everlasting punishment -such a testimony would not only warrant, it might rightfully demand, acceptance. 2. Supposing, further, that this one event were not standing alone, but formed part and parcel of a great scheme of religion of the most holy and elevated kind, the evidence would be additionally strong. 3. Supposing, too, that mankind were left in darkness and gloom as to their highest concerns and hopes if the event were not true, but that if it were true, "Life and immortality are brought to light," then the difficulty would consist, not in believing, but in disbelieving it. Bishop Young says: the conviction produced by testimony is capable of being carried much higher than the conviction produced by experience, and the reason is this, because there may be concurrent testimonies to the truth of one individual fact; whereas there can be no concurrent experiments with regard to an individual experiment."* A. Note the following features in the testimony: 1. The number of the witnesses. 3. Paul's statement.-1 Cor. xv. 4. The alternative, as to apostolic character. 5. The repeated references to the resurrection as a well attested fact.-Acts ii. 32, 36; iii. 13; iv. 10; v. 31, 32. 6. The declaration was made in the most public places: Jerusalem, Corinth, Athens, Rome. 7. It was based on personal knowledge. -Acts x. 39, 41. 8. It contravened their early prejudices. *See Smith's "Dictionary of the Bible." Art. : "Resurrection." 9. It was made the ground of a personal appeal to the conscience.-Acts ii. 36, 38. 10. Those who maintained this fact were men of sober and rational modes of thought and life. 11. Their statement was persisted in, in the face of danger, suffering, and death. 12. The religion of the witnesses demanded the strictest truthfulness. 13. The witnesses inculcate and illustrate life of the very highest order. 14. They aimed at establishing a new religion, on the basis of the resurrection, and what is more, they succeeded! "We, Christians," says Tertullian, "are but of yesterday, and yet we are everywhere among you, in your cities, your islands, your castles, your townships, your committees, in your very camps, we are found in all divisions and classes of the population, in the palace, in the senate, in your forum: we leave you to yourselves. only in your temples."-Apol. 37. B. Note the meaning of the fact testified: : The resurrection was made the cornerstone of an entire system of religious faith of the very highest order, and of the grandest intellectual completeness and symmetry. 1. The resurrection of Christ was taught as a fulfilment of Old Testament Scripture. -Acts ii. 24, 31; xiii. 33; xvii. 3. 2. As involving the living Headship of Christ."-1 Tim. iii. 16; Rev. i. 13. 3. As the declaration of his being the Son of God.-Rom. i. 4. 4. As showing the princely dignity and saving power of Christ,-Acts v. 30, 31; Rom. viii. 34. 5. As opening up life and immortality." -II Tim i. 10; ii. 12. 6. As ensuring the resurrection of the dead. Acts xvii. 31; 1 Cor. vi. 14; I Thess. iv. 14. 7. As the one object of Christian faith. -Rom. x. 9. 8. As the seal of the Covenant.-Heb. xii. 20. 9. As inviting faith in God.-1 Pet. i. 21. 10. As giving us an object of hope.— 1 Thess. i. 10; 1 Pet. i. 3. 11. As supplying motive power.-2 Cor. v. 15; Rev. ii. 8; iii. 21. |