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end spoken of in the text, when the kingdom shall have been delivered up, how can the Son be subject to the Father save as mediator?

2. "He shall reign over the house of Jacob forever, and of his king. dom there shall be no end." "His dominion is an everlasting dominion, &c., &c. These terms "forever," "everlasting," &c., are the only terms which can be used to express perpetuity, and when they do not express perpetuity the limitation springs not from the terms themselves but from the subject spoken of. Since, therefore, no limitation necessarily springs from this subject of Christ's dominion, these terms do, in this connection, express absolute perpetuity.

3. The spiritual oneness between Christ and his people is a perpetual union, and it is to him as mediator that they are united.

4. The inseparable nature of the union subsisting between the divine and human natures of Christ proves that he is God-man forever, and therefore mediator forever. The inference then that Christ will wholly cease to be mediator is not in accordance with other Scripture truths, and cannot be true.

The other part of the statement will again appear.

III. A third view of the passage is this. Since the word here translated "delivered up" is in Mark 4:29, translated "brought forth," i. e., ripened, this expression "delivered up the kingdom to the Father," is synonymous with the idea of the accomplishment of the purpose of the mediatorial dominion. This view is not satisfactory, for if the words "brought forth," or the word "ripened," be substituted for "delivered up," the difficulty is not removed, but rather increased. In addition, such is not the ordinary meaning of the word in the original, but a derivative meaning, one used intransitively or reflexively, neither of which is the case here. Besides, the clause immediately following implies the accomplishment of the work of the kingdom, and to make the two clauses, the "delivering up of the kingdom" and "the putting down all rule and all authority and power" synonymous, is not necessary, and certainly not desirable as an explanation.

IV. A fourth view is this, to consider the kingdom here spoken of not as the kingdom of Christ but as that of every opposing power, and in support of this view, it is alleged that the apostle is speaking of these opposing powers in the context. But, if the next clause is subsequent in order of time, such a meaning of the words "delivered up the kingdom," is not at all admissible, and if antecedent, then there will be no opposing power, for "he shall have put down all rule," &c. The accomplishment of the mediatorial work implies the non-existence of any opposing power. If the expression be intended to convey the idea of the dominion of those powers which had opposed his work as mediator, then the objection remains that this is but a part of the dominion received, and by some this may be accepted, but it is not satisfactory. This is the view taken by Dr. Owen, and expressed by him thus, the surrender of the kingdom so far as Christ's enemies are concerned-the government of things without the church. There seems to be, however, a want of fitness, of correspondence, between these two statements, "Christ as mediator received dominion over all things," and, "Christ delivers up to God part of this dominion received." It is however a more satisfactory view than the others.

V. There is a fifth view, to which other sare invited to find objections, for in the writer's mind none exist. It is this, Christ remains a mediator to his people forever (as has been already proved), though not by retaining any part of the dominion which was given to him, and yet delivers up to God the kingdom, the whole mediatorial kingdom.

The propositions seem contradictory, but it is only a seeming contradiction, they are reconcilable and harmonious. To show this, it is necessary to review a little.

Christ as mediator received dominion over all things and for a special purpose, to redeem a people to himself. All else is subsidiary to this. They were given to him by the Father, "My Father which gave them me is greater than all." To make them his by a vital actual union with himself was his work as mediator; and to carry out this purpose he is vested with authority over all things. Christ, having united them to himself as their head, i. e., as God-man, unites them to the Father in and through himself, "That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us." When this "redemption of the purchased possession" shall have been accomplished, then the mediatorial work shall have been accomplished fully. This mediatorial work then has for its object-its end-the openly acknowledged establishment of this relation between Christ as mediator and his redeemed people as a people, "the Lamb's wife.” There is no longer necessity for mediatorial rule, hence it wholly ceases, while the end for which it was given-the establishment, in its full fruition, of this union and relation between Christ as God-man (and therefore mediator) and his people, remains forever as the accomplished mediatorial work. The kingdom, the whole mediatorial kingdom, is delivered up, according to the words under consideration, to God, even the Father, yet withal Christ sustains the mediatoral relation to his people forever as the result of his having possessed mediatorial dominion, and of his having accomplished the work he undertook as mediator. This union and relationship is his triumph, his reward, "he shall reign over the house of Jacob forever."

"That God may be all in all" is the ultimate relation of things, after the end spoken of, as it was the primary relation of things. "In the dispensation of the fullness of times he might gather in one all things in Christ, both which are in heaven and which are in earth, even in him," Eph. 1: 10, implies the accomplishment of this work of which Christ is the appointed agent, and an ultimate relation beyond that of the agency. "But God hath us raised up together, and made us sit in heavenly places in Christ, that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus," implies the same ultimate relation-a purpose subsequent in order of accomplishment to the mediatoral work, "that God may be all in all"-" the praise of his glory," "all are yours, and ye are Christ's and Christ is God's," "the head of Christ is God." All these passages contemplate Christ as the perpetual Head of his people in that permanent relation which is the effect of his having been vested with mediatoral dominion, as it was the purpose of the investiture.

J. R. NEWELL.

THE SPURIOUS CHARITY OF THE DAY TESTED BY THE BIBLE.

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THE Great Teacher strictly commanded his disciples to love one another, as he had loved them; and as the objects of his love, he expressly distinguishes them from the men of the world. They are not of the world, even as I am not of the world." The Saviour instructed and admonished these his followers, as the children of God and the heirs of salvation. But the men of the world he addresses as they really are, earthly minded and blind: "I know you that you have not the love of God in you;" but the practice of the Jewish scribes was the very opposite of all this: they counted the man Christ Jesus a deceiver, and at the same time were greatly pleased with themselves, as the excellent ones of the earth.

It, then, is a duty binding on all the professed followers of the Redeemer, not to call evil good and good evil. To villify Christ's hidden ones is to be ignorant of God, and to hate doctrinal principles, just because unpopular among men of the world, and among latitudinarians, and which the Bible inculcates joined to complacency toward the propagators of error, is a strong and certain proof of subjection to the power of error and unrighteousness.

Solomon, in Proverbs 27: 21, has respect to these things. But some are of opinion that the rendering of the last clause of the passage now given entirely obscures its meaning. Lacey, in his "Cottage Commentary" (London, 1864), says it should be rendered thus: "As the finingpot for silver, and the furnace for gold, so is a man to the lips of his praiser." And he elsewhere adde, "The precious metals are both purified and tested by the action of heat, and they are deemed valuable in proportion to their freedom from impurity-the ore in its native state being mixed with other substances, and the heat acts upon them in such a manner as to separate the pure metal from the dross. Wicked men, as well as sin and folly, are compared to dross; and as gold, &c., when refined, is formed into a vessel of honor, so the thrones of princes relieved of the presence of the wicked become the seats of justice and beneficence."

In the divine, administration the characters of men are tested and made manifest, just as the value of silver and gold are tried by exposure to the searching influence of fire. "The fining-pot is for silver and the furnace for gold, but the Lord trieth the heart." And while the tests of character are many to bring to light the hidden things of darkness, there are perhaps none more common or more decisive and searching than the judgment men express of the conduct and principles of others. "Sinners love sinners," and accordingly praise them. We are told that "they that forsake the law praise the wicked; but such as keep the law contend with them." An unpopular text this is with modern unionists, &c., for their practice teaches one thing, it another; and such deviations from the judgment of truth, no matter how popular and current they may be in our times, are not the less mischievous and dangerous in their effects.

The "mother of abominations" has canonized many, and elevated

them to the honor of saints and mediators, who while on earth were never known as the children of light. Some men judge unrighteously on the right and on the left. Have we not all known men with whose manner and appearance we were greatly pleased, and regarded them as doing homage to the Saviour, and as earnestly inquiring about the way of life; but ere long we have been pained to hear them praise the wicked, and with bitter sarcasm scoff at hallowed principles and practices in the vindication of which eminent "standard bearers" have contended and martyrs and confessors suffered? Such things, alas, are progressing in our day; still such things only evidence a state of spiritual darkness and an entire absence of purity of mind. Indeed the dross of the precious metals is not more distinctly shown by the crucible and furnace, than the native darkness and corruption of the heart of man by his defense and apology of error and ready commendation of those whose principles and practices have a tendency to retard the progress of truth among individuals and nations.

One, who was a noted preacher in a body of Scottish Dissenters some twenty-nine years ago, delivered a very clever and famous sermon, which was afterward printed, in defense of the "Descending Obligation of the British Covenants;" but while with great ability and clearness exhibiting this Scripture truth, he gave full credit to its enemies (and among the rest, Walter Scott, author of "Old Mortality") for honesty and fairness in their opposition. After the service was over, it is related, all were mightily pleased, and all expressed their admiration, save an aged elder, who was observed by the preacher to have said not a word. Being asked the reason of his silence, the good old man replied: "I would ask you, sir, just one question, whether you really do believe in the binding obligation of the covenants of our fathers?" The preacher made no reply. He had praised the opponents and villifiers of that Scripture doctrine, and as might even then be feared, not long after entirely abandoned it and went over to its adversaries. To the lips of every man, and the soundness of his faith, the wise and the foolish, the wicked and the righteous, are as a fining-pot and a furnace. A man's knowledge and principles may safely be judged by the kind and amount of praise he bestows on truth's enemies.

The "great Apostle of the Gentiles" pronounced the Galatians as foolish and as men bewitched. And what tested their understanding and brought their foolishness to light? It was their approbation of men who preached another gospel, which indeed was not another, but a perversion of the gospel of Christ. Could any crucible have moré distinctly exhibited the impurities of unrefined gold, or untried silver, than those false teachers the remaining ignorance of the Galatian churches. They had received the apostle as an angel of God. ministered to them the Spirit, and did miracles among them; and they confessed themselves happy. But a change came over them, and many of them quickly turned away from him. And as in Galatia so in Corinth, there was more of the alloy of heathen immorality and worldly wisdom than could be seen on the surface, while Paul was laboring among them. But when he went away and the false teachers came with "letters of commendation," and with much apparent zeal and holiness,

and showy pompous oratory, the hearts of many of them were speedily deceived, and their lips began to utter perverse things, and these deceitful workers, the apostlehesitates not to designate "ministers of Satan," effectually testing the knowledge, growth in grace and stability of the Corinthian Christians. Some, however, still acknowledged the apostle, and his fellow workers. They could contrast the inflated eloquence and seeming zeal and holiness of their new teachers with "the signs of the apostle, in all patience, and signs, and wonders, and mighty deeds."

Let us as Christians and Covenanters, by the grace of God, learn to distinguish things that differ. "Prove all things," and leave it to apostate Rome to canonize the enemies of God's eternal truth, and pray him for wisdom and spiritual understanding.

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It is a sad truth, that the great body of the more popular ministers (Arminian and Calvinistic, &c.,) and a host of members in Great Britain and America, and most of the so called-religious papers, are making a magnificent experiment. They believe it is possible to write truth and error (and even Mammon), in this refined and enlightened age. A host there is of these men. They are the most showy religionists of our age. If there is any great work to be done in the propagation and defense of "antiquated notions," as they now and then term unpopular and despised truth, those who are sacrificing for it may reckon on the oppostion of this vast host. They will not help it. Why should they? They are good, respectable sectarians, if they are not very good Christians. If Christ and his apostles were again to appear on earth in their humble garb, these latitudinarians would be found with the scribes and Pharisees, the party of standing and position. But we thank God that among the few churches which still cling to the doctrines of the Second Reformation there is a goodly number who are not ashamed of these doctrines. They labor and pray. They live by faith, knowing well that truth will, ere long, be the victor, for the mouth of the Lord hath spoken it. SCOTIA.

INDIANAPOLIS, IND., Sept. 27, 1867.

"SUSPENSION OF REV. JOHN M'AULEY."

MR. EDITOR-I wish to make a few remarks on an article, headed as above, which made its appearance in the October number of the Associate Presbyterian. This article professes to give the "judicial acts of the Associate Presbytery of Clarion, in the case of" the writer. The preamble states that the writer "was suspended from the exercise of his office until he acknowledge his offense, and give evidence of repentance;" also that "Rev. Sample Ramsey was appointed to preach in said congregation and declare his pulpit vacant.' In the first resolution "the ministers of this Presbytery are required to officially announce in all the congregations the above act, and enjoin upon them not to receive him as a minister in good standing;" the second directs the clerk "to send a copy of these resolutions to one of the