so it is with the word of God that goeth forth from His mouth;" it does not merely echo through the world in a form comprehensible only to the Infinite, and return to Him void. It addresses the heart of man and embraces it. It clothes itself in that language and those feelings which the heart of man can respond to, and appears in the presence of the heart in the forms which the heart loves. And thus it awakes, converts, delights. And thus the people of God-animated by His Word in their hearts, as the bud is by the heaven-descended rain-the believing people go out with joy and are led forth with peace. All the creation appears to them to breathe of the God Who made it. "The mountains and the hills break forth before them into singing, and all the trees of the field clap their hands."

To illustrate this subject a little farther, we may say that the absolute truth (truth as it exists in the mind of God), when it leaves the Divine mind and enters the mind of the finite creature, undergoes a dispersion which may be compared to that which a sunbeam undergoes when it enters a refractive medium, as, for instance, a rain-cloud. As a sunbeam in these circumstances loses its absolute whiteness and invisibility, and is decomposed into an all but infinite variety of beautiful tints and forms of light, which the eye of man delights to contemplate, so the absolute truth, the truth as existing in the Divine Intellect (into which all its circumstances and relations enter), when it penetrates such a medium as the minds of finite creatures, is decomposed into an all but infinite variety of shades or forms of truth. As in the refractory medium on which the white light falls, there is one ray which is red, another yellow, another green, another blue, another violet, so the absolute truth, as it is in God, when it is incident upon the minds of different men, becomes tinted, and is as it were red to one, yellow to another, and of another tint to a third. It is still the truth. It is still light, but it is not the light inaccessible of the dwelling-place of the Invisible. It is the light bent and suited to the vision of the creature whom it is designed to illuminate and conduct to holiness and happiness.

But let us not dwell on this conceit too long. And to conclude, let us state, as the sum of all that has been advanced on this subject, that unity of spirit in variety of form is the only condition under which speculative truth can exist in the minds of a variety of men. No one thing, stated in the same terms, will prove equally affecting to all. When men are seeking the supply of what they feel to be the wants of their souls, they will ever associate themselves, in various groups, around the system of things or ministry which affects them most. Nothing but force, or a Divine millennial consent, could ever establish or maintain an uniformity over all. And though it were lawful in the Christian economy to use force (which it is not), and though a force adequate to the effect could be found, still the uniformity forced on could be impressed on the mere surface only. In the intimacies of hearts, there would still be as much variety as ever. Since then, this variety must be in the inner man, why not suffer it to express itself outwardly? Better even discord than hypocrisy. But why either? Let but all Evangelical communions now existing cultivate the unity of the spirit in the bond of peace, and the Church will in due time be visibly one. God's own love will in due time shine forth visibly on all His children, and the wants of every soul that is seeking salvation will be satisfied with truth.

I have now presented my subject under so many aspects, and still confined myself so exclusively to one theme, that I fear the reader may be already weary of a seeming iteration. Here, therefore, let us conclude, resuming in one word, that the object of this work has been to endeavour to show that, where we disagree, we will best arrive at truth through the medium of love; and that, where there is a want of a proper understanding between different evangelical churches, they will soonest arrive at a true assimilation and uniformity by mutual recognition and esteem, and by cherishing an unity of spirit in variety of outward form in the meantime.

There is a marked difference between a church expanding and changing from day to day, such as that which now exists, and a church fully expanded and assimilated in spiritual condition all over. And I request the reader always to keep in mind that it is to the former only-the actual Church-which the arguments of this work apply. Would that I could assure him also that it is the love of the truth which has led me to ascribe to it less exclusiveness than is usually thought to belong to it. Would that I could assure him that, within the unity of the faith and of

evangelical piety and the embrace of true religion, there may be a variety of opinions, not adverse, but highly favourable to the development of man as the child of God, an intellectual, a moral and religious being-a variety of good opinions, all equally to be ascribed to the influence of the same Spirit, breathing with equal kindness upon many souls, all of which are turned towards Him, but with various tastes and capacities. There may be a variety of good opinions, for they all may be truethey all may be but views on different aspects of that one column of truth on which the universe is established-which one man is given to see on one side, another on another, but no one man to view all round, and from base to capital. Very many, and very varied indeed, are those that are born of the Spirit-patriarchs, infants, sages, savages, ancients, moderns-the children of the east and the children of the west, the children of the north and of the south. There are amongst them many of every tribe and kindred, and tongue. The elect represent the whole of redeemed humanity in all its features. Shall we expect, then, that where there are so many varied cords to vibrate in response to the one Spirit which breathes upon them, all shall sound in perfect unison. Nay, from such a many-stringed instrument unison were a perfect miracle. But who will insist on unison, while he may have harmony? Unison may be ever sweet in heaven, but to all, save the wholly reposing ear, it soon proves itself to be too monotonous. It never devolops itself; and therefore the embodied soul, ever trying to expand, soon feels constrained and suppressed, if no other food but unison, however sweet, be given to it. But let harmony arise, let some new influence come over the melodiously sounding strings-a new breath of air, for instance, on an Eolian harp-and let this new influence, softly, as if by the awakening of the spirit of harmony within, cause one new chord, and then another, and then another, to arise out of the unison in which they all were sleeping at first, until the music of the instrument has expanded into a softly sounding peal of rich and varied harmony, then how sweetly does the listening ear watch the gentle spirit-like stirring among the strings, and respond to the dreamy strains that are awoke in beautiful succession. How fondly does it bless the gentle breeze which gave such pleasing variety as it passed along. And if it fall, so that the sweet strains die away, and nothing but the first monotone is heard again, how sad does the then dejected ear become! how anxious for another breeze! And when another breeze does come, and out of the deep unison which alone survived the interval each new note arises, in sweet harmony, how delighted does the soul become in catching the changeful notes which begin to chase each other again, with emulous sweetness. Unison is the basis of the whole. But yet the unison does not satisfy the embodied soul like the harmony which arises out of it. The unity does not satisfy the soul without the variety. Unison is more like a sound of death than of life. And what makes the new accords so pleasing, when they arise, is the idea of an awakening to life which they convey.

Now in the visible Church, as at present constituted, we have an instrument resembling an Eolian harp. Unison and universal uniformity prevailed long ago when all was in the obstruction of death, as all was in the Middle Ages. But the reformation was a time of revival. And when the Church was receiving the new life which it gave, the previous uniformity sunk. One truth rose to prominence here, another there. One evangelical church witnessed for one great principle, another for another; and no one church witnessed for all that ought to be. No one was so highly favoured above all the rest. And thus it must be, so long as the Church expands and receives its new impulses by the method of particular revivals. The first free movement of life, in any individual church, must destroy monotony. But if it be a movement of the Spirit, it will give not discord, but harmony-harmony in which truth is always dominant-and such a harmony is that which ought to be, and might be in the evangelical churches immediately, if all Christians would but feel towards each other as Christians. There is the same keynote of truth in every soul, though the chant of different hearts may express itself in varied phrases. All are attuned by the Redeemer to the same salvation. There is the same Spirit breathing upon all, and making all to respond. And let but the medium, in which all move, be made kindly to harmonise, let but a medium of mutual sympathy and love reach between soul and soul, while all look stedfastly to Jesus, and forthwith there will ascend from the Church into the heavens, a sweetly peeling harmony that will

give joy to the angels and glory to God in the highest. And peace upon earth and goodwill towards men being seen to reign in the bosom of Christians and of the Church, the world will be forced to say that God is among us, indeed; and there will be added to the Church daily, again, as there was in the primitive Church, when all were of one accord, multitudes of men and women of such as shall be saved. Infidelity will lose its power to seduce the world from true religion. Popery will crumble like an old uninhabitable house, and Christian liberty and purity of faith will rise upon its ruins. All that we now deplore will vanish away, and there will be universal peace and joy. The Church will be adorned as the bride for the bridegroom. The bridegroom will come. The Church will enter on the millennium.

And then that outward uniformity over all, which so many are vainly demanding now, will be granted, because it will be suitable to the then universally assimilated and crowned Church. Varied appliances will not then be needed; for then

"They shall teach no more

Every man his neighbour, and every man his brother,
Saying, know the Lord;

For they shall all know Me,

From the least of them to the greatest of them,

Saith the Lord."

-Jeremiah xxxi. 34.

GOD'S PROVISION

FOR HOLINESS.*

By the Rev. ANDREW MURRAY.

HOLY! In Christ!† In these two expressions we have perhaps the most wonderful words of all the Bible. Holy! the word of unfathomable meaning, which the seraphs utter with veiled faces. Holy! the word in which all God's perfections centre, and of which His glory is but the streaming forth. Holy! the word which reveals the purpose with which God from eternity thought of man, and tells what man's highest glory in the coming eternity is to be; to be partakers of His Holiness! In Christ! the word in which all the wisdom and love of God are unveiled. The Father giving His Son to be one with us! the Son dying on the cross to make us one with Himself! the Holy Spirit of the Father dwelling in us to establish and maintain that union! In Christ! what a summary of what redemption has done, and of the inconceivably blessed life in which the child of God is permitted to dwell. In Christ! the one lesson we have to study on earth. God's one answer to all our needs and prayers. In Christ! the guarantee and the foretaste of eternal glory.

What wealth of meaning and blessing in the two words combined! Holy in Christ! Here is God's provision for our Holiness, God's response to our question, How to be Holy? Often and often as we hear the call, "Be ye Holy, even as I am Holy," it is as if there is and ever must be a great gulf between the Holiness of God and man. In Christ! is the bridge that crosses the gulf; nay, rather, His fulness has filled it up. In Christ! God and man meet; In Christ! the Holiness of God has found us, and made us its own; has become human, and can indeed become our very own. To the anxious cries and the heart-yearnings of thousands of thirsty souls who have believed in Jesus and yet not know how to be Holy, here is God's answer: "Ye are Holy in Christ Jesus." Would they but hearken, and believe; would they but take these Divine words, and say them over, if need be, a thousand times, how God's light would shine, and fill their hearts with joy and love as they echo them back. Yes, now I see it, Holy in Christ! Made Holy in Christ Jesus!

* Extracted from "Holy in Christ."

There is one disadvantage in English in our having synonyms of which some are derived from Saxon and others from Latin. Ordinary readers are apt to forget that in our translation of the Bible we may use two different words for what in the original is expressed by one term. This is the case with the words, holy, holiness, keep holy, hallow, saint, sanctify, and sanctification. When God in Christ is called the Holy One, the word in Hebrew and Greek is exactly the same that is used when the believer is called a saint: he too is a holy one. So the three words hallow, keep holy, sanctify, all represent but one term in the original, of which the real meaning is to make holy, as it is in German and Dutch, heiligung, heiliging (holying) and heiligmaking (holymaking).

As we set ourselves to study these wondrous words, let us remember that it is only God Himself who can reveal to us what Holiness truly is. Let us fear our own thoughts, and crucify our own wisdom. Let us give up ourselves to receive, in the power of the life of God Himself, working in us by the Holy Spirit, that which is deeper and truer than human thought, Christ Himself as our Holiness. In this dependence upon the teaching of the Spirit of Holiness, let us seek simply to accept what Holy Scripture sets before us; as the revelation of the Holy One of old was a very slow and gradual one, so let us be content patiently to follow step by step the path of the shining light through the Word; it will shine more and more unto the perfect day.

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We shall first have to study the word Holy in the Old Testament. In Israel as the Holy people, the type of us who now are Holy in Christ, we shall see with what fulness of symbol God sought to work into the very constitution of the people some apprehension of what He would have them be. In the law we shall see how Holy" is the great key-word of the redemption which it was meant to serve and prepare for. In the prophets we shall hear how the Holiness of God is revealed as the source whence the coming redemption should spring: it is not so much Holiness as the Holy One they speak of, Who would, in redeeming love and saving righteousness, make Himself known as the God of His people. And when the meaning of the word has been somewhat opened up, and the deep need of the blessing made manifest in the Old Testament, we shall come to the New to find how that need was fulfilled. In Christ, the Holy One of God, Divine Holiness will be found in human life and human nature: a truly human will being made perfect and growing up through obedience into complete union with all the Holy will of God. In the sacrifice of Himself on the cross, that Holy nature gave itself up to the death, that, like the seed-corn, it might through death live again and reproduce itself in us. In the gift from the throne of the Spirit of God's Holiness, representing and revealing and communicating the unseen Christ, the Holy life of Christ descends and takes possession of His people, and they become one with Him. As the Old Testament had no higher word than that "Holy," the New has none deeper than this, "In Christ." The being in Him, the abiding in Him, the being rooted in Him, the growing up in Him and into Him in all things, are the Divine expressions in which the wonderful and complete oneness between us and our Saviour are brought as near us as human language can do. And when Old and New Testament have each given their message, the one in teaching us what Holy, the other what in Christ means, we have in the Word of God, that unites the two, the most complete summary of the Great Redemption that God's love has provided. The everlasting certainty, the wonderful sufficiency, the infinite efficacy of the Holiness that God has prepared for us in His Son, are all revealed in this blessed" Holy in Christ."

"The Holy Ones in Christ Jesus!" Such is the name, beloved fellowbelievers, which we bear in Holy Scripture, in the language of the Holy Spirit. It is no mere statement of doctrine, that we are Holy in Christ. It is no deep theological discussion to which we are invited; but out of the depths of God's loving heart, there comes a voice thus addressing His beloved children. It is the name by which the Father calls His children. That name tells us of God's provision for our being Holy. It is the revelation of what God has given us, and what we already are; of what God waits to work in us, and what can be ours in personal practical possession. That name, gratefully accepted, joyfully confessed, That_name, trustfully pleaded, will be the pledge and the power of our attainment of the Holiness to which we have been called.

And so we shall find that as we go along, all our study and all God's teaching will be comprised in three great lessons. The first a revelation, "I am Holy"; the second a command, "Be ye Holy"; the third a gift, the link between the two, "Ye are Holy in Christ." First comes the revelation, "I am Holy." Our study must be on bended knee, in the spirit of worship and deep humility. God must reveal Himself to us, if we are to know what Holy is. The deep unholiness of our nature and all that is of nature must be shown us: with Moses and Isaiah, when the Holy One revealed Himself to them, we must fear and tremble, and confess how utterly unfit we are for the revelation or the fellowship, without the

cleansing of fire. In the consciousness of the utter impotence of our own wisdom or understanding to know God, our souls must in contrition, brokenness from ourselves and our power or efforts, yield to God's Spirit, the Spirit of Holiness, to reveal God as the Holy One. And as we begin to know Him in His infinite righteousness, in His fiery burning zeal against all that is sin, and His infinite self-sacrificing love to free the sinner from his sin, and to bring him to His own perfection, we shall learn to wonder at and worship this glorious God, to feel and deplore our terrible unlikeness to Him, to long and cry for some share in the Divine beauty and blessedness of this Holiness. And then will come with new meaning the command, "Be Holy, as I am Holy." Oh, my brethren! ye who profess to obey the commands of your God, do give this all-surpassing and all-including command that first place in your heart and life which it claims. Do be Holy with the likeness of God's Holiness. Do be Holy as He is Holy. And if you find that the more you meditate and study, the less you can grasp this infinite Holiness: that the more you at moments grasp of it, the more you despair of a Holiness so Divine; remember that such breaking down and such despair is just what the command was meant to work. Learn to cease from your own wisdom as well as your own goodness; draw near in poverty of spirit to let the Holy One show you how utterly above human knowledge or human power is the Holiness He demands; to the soul that ceases from self, and has no confidence in the flesh, He will show and give the Holiness He calls us to. It is to such that the great gift of Holiness in Christ becomes intelligent and acceptable. Christ brings the Holiness of God nigh by showing it in human conduct and intercourse. He brings it nigh by removing the barrier between it and us, between God and us. He brings its nigh, because He makes us one with Himself. "Holy in Christ": our Holiness is a Divine bestowment, held for us, communicated to us, working mightily in us because we are in Him, "In Christ! oh, that wonderful in our very life rooted in the life of Christ. That Holy Son and Servant of the Father, beautiful in His life of love and obedience on earth, sanctifying Himself for us that life of Christ, the ground in which I am planted and rooted, the soil from which I draw as my nourishment its every quality and its very nature. How that word sheds its light both on the revelation, "I am Holy," and on the command, "Be ye Holy" as I am, and binds them in one. In Christ I see what God's Holiness is, and what my Holiness is. In Him, both are one, and both are mine. In Him I am Holy; abiding and growing up in Him, I can be Holy in all manner of living, as God is Holy. "Be ye Holy, as I am Holy."

Foreign Intelligence.

FRANCE.

(From our own Correspondent.)

PARIS, July 15, 1894. FRANCE has once more passed through one of those fearfully agonising events which appal humanity. The universal esteem justly merited by the efficient and honest man she had placed at the head of the Government was never more loudly being proclaimed than at that instant, when, like Henry IV., he had sent away the guards between himself and the people. At that moment the assasin's dagger was plunged into his side, and the City of Lyons, amid the intensest public enthusiasm and brilliant festivities, was hurled into confusion, darkness, and mourning. The theatre, filled with eager spectators, waiting in vain for the President, was to have represented fictitious daggers, deaths, and bloodshed in Racine's " Andromache," but all fiction vanished before the awful reality, news of which was brought to the gay multitude just as the play began: Sadi Carnot, the honoured and expected guest, was gasping out his life in agony. The whole of France uttered one cry of bitter shame on the Anarchist's deed; mourning and woe were universal; flags veiled in crape waved from every house. The funeral in Paris was a sight never surpassed, perhaps never equalled in spontaneous expression. After the requiem in