nize, à priori, that is, from Scripture (excluding the consideration of the circumstances in which the lie of this world has power over our mind), that the world is a positive hinderer of fruitfulness, the much fruit in which the Father is glorified; and for this plain reason, that our sonship, our inheritance, the kingdom is not recognized. The devil, as he acts on us by the flesh, "the lust of the flesh," "good for food," or "of the eyes," and the like, is the god and prince of this world; and the Spirit in them that are quickened, where not dimmed and darkened by the spirit of this world, is not only the power of the difference of the carnal and spiritual nature, but bears witness that we are sons and heirs. Thus at liberty, we cry by it, Abba, Father; and the fruits are an hundredfold, where we are free from the system in which we are fettered. The energy of the kingdom is there, the Saviour of the kingdom is there, the stamp of the Father of glory, and hence, in deadness to the world, power over it. The whole stamp of nature is different; we are not of the world as Christ is not of the world. Accordingly, as we find the Lord the true vine, so we find the Father the husbandman, purging the branches, that they may bring forth more fruit. We may be isolated indeed, but isolated sons, upon whom the glory of the Father shines in hope and the power of inward association; the sons of God, though in the midst of a crooked and perverse nation. In a word, the children of God (the God who hath called us to "His own kingdom and glory," the living God) is our distinguishing title; and, as the Jews were affianced to Jehovah, we are called to be "perfect as our Father which is in heaven is perfect."

I cannot pursue this subject farther here, though I

may touch on it, with the Lord's permission, at a future time. As regards the explanation of the parable, I would say a very few words more. The inseparableness of the evils, as well as of the gracious agents of covenant remedy, is not in question; the devil, the world, and the flesh are too intimately associated to need explanation of our distinct consideration of them, and I believe more intimately than people are commonly aware of. Of the Father, the Son, and the Spirit I need not speak; but while we have spoken of them in operation as to profit, we must not forget their unity in every act, whether of creation or anything else; they invariably act in one, and as invariably, as far as I see, in the same order; that is, by the Son, through the energy of the Spirit.

Another remark is necessary. Although we have looked at the love of the world as hindering the full characteristic fruitfulness of the children of God, and the knowledge and love of the Father as the contrasted character, we must remember that this knowledge in principle is the position of every believer. "I write unto you, little children, because you have known the Father," nor could we otherwise put all believers under this responsibility. But I believe it

will be found, that the measure of the fruitfulness of the life that is in them much depends on their exercise in the truths here noticed and dwelt upon, and that the character of their fruitfulness also much depends on their fuller and deeper apprehension of the one or the other, and that the apprehension of the Father in the full development of the Sonship glory attaches quite a new character on the whole course of the Christian's life. This is our proper calling; and while we must

watch against the neglect of distinct reference to the Son, as administering the power of the kingdom "against the wicked one," to the Spirit, as overcoming or detecting the workings and deceitful power of the flesh, to the Father in contrast with the love of the world, a defective apprehension of the principle of heavenly glory will somewhere or other break down the efficiency of Christian service. The fulness of all was in our Lord; the fulness of all help in them is our practical responsibility; the enjoyment of fellowship with them our privilege.

Ill-proportioned Christianity, I believe, continually springs from the power of Satan, through neglect of or hindering the special power of one or another of the divine Persons, while indulgence of any of the evils is apt to throw us into the hands of Satan; and here is the wisdom of ministering to sick souls, for the source of the evil may be one, its manifestation may be another. How blessed to be able to refer to covenant assurance of a threefold Almighty help for the several difficulties one evil may bring. A believer will be healthful and strong against the enemy, as he has just reverence to all. I do not say that the believer's progress is, from knowing the Son, to the Spirit and the Father-far from it; but I believe the manifestation of the power and glory of their work will gradually unfold itself, even as the quickening by the Son will make the believer discern well the operations of the Spirit against the flesh, and both of these find their full development in the manifestation of the Father's glory, in the consciousness (if he grow healthfully) that His kingdom is not of this world. In some cases of unusual energy of divine life, we see by God's calling all these

apprehensions promptly developed, and the man consequently abundantly exercised, and his service great, corresponding to the knowledge received of the Son in the kingdom, as in the apostles Peter and Paul; but I must not outstep the practical part of the subject.

I am quite conscious, indeed particularly so, of the imperfection of these remarks; but I feel the importance of the subject deeply, and the basis of the view has been given they are open to the correction or fuller application of those more versed in divine life. The wondrous and blessed grace of a developed covenant, the bright witness of the Son, and of the Father, and of the glory the grace in which they minister to the necessities of those who have no help in themselves, while they are growingly understood and adored objects alike of communion and worship, separating from all that is not of themselves. I feel too, in speaking this, I am treading on holy ground, but ground which our God in His mercy has opened to us, and on which we are set to walk; freed from every fear, unless of not justly estimating it, by the redemption that is in Christ Jesus; cleansed from all that could offend them by His blood, and acquainted with the boundless love which has brought these by it, while never reaching it, never able to be filled with it, knowing that it has reached even to us and filled us into its own fulness.

Let us also remember, that the indulgence in one of these seemingly remote evils brings in the power of the others; for God is not there. Thus Solomon's indulgence of the world brought in the indulgence of the flesh, and the consequence was the direct power of Satan in the idolatrous worship of his wives. We might mention similar instances, but I close for the pre

sent. Only one thing it is important to remark. It is not either by speculation or knowledge these things are obtained, though they be ministered. "We are sanctified unto obedience." The Spirit of obedience is the great secret of all the present and practical blessings of the believer; for the Spirit is not grieved, and so becomes the minister of the grace and knowledge both of the Father and of the Son; and the poorest, simplest believer, walking thus, enjoys the blessings of the pledged faithfulness both of the Father, and the Lord, and the Spirit, to the blessed purposes of love in which we stand, and of divine glory. J. N. D.

THE COMING OF THE LORD.

ACTs i.

THERE is much to remark in the way the coming of the Lord is presented to the disciples after the resurrection. They, poor things, after the Lord was risen, were still running on Jewish things, and looked for the kingdom to be restored. But God has His plan. He says, "No, the time is come for a testimony of grace to go forth, beginning at Jerusalem." There is another thing. They see Jesus go up; they gaze after Him. Their hearts are up with their Lord. So ought our hearts to be looking after Him; nothing ought to satisfy the believer's heart but the Lord Himself. Then the promise comes to them, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go