"For when they have begun to wax wanton against Christ, they will marry: having damnation [or being guilty] because they have cast off their first faith." Their "first faith" would probably mean that in the time of their bereavement, when the Lord drew them through their grief near to Himself, they devoted themselves entirely to Him and His service. But, losing heart for Christ, "they will"-or rather, they wish to"marry," finding themselves unable in such a state of soul to lean for all the support they need on Christ; and thus they turn with longing desire to the succour of human affections and a human arm. An unsatisfied heart is the source of much sin, as the next verse most surely reveals. "And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not," fruitful source of unhappiness and sorrow in the Church of God in every age and in every clime. The antidote is supplied. "I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully." (v. 14.) The term "younger women" is perhaps general, though with special reference to widows. The home is the appointed sphere of service for all such, if they would be in subjection to the Lord, and in comparative shelter from the snares of Satan. One other word is given to define the responsibilities of believers towards the widows of their own families, and this in order that the Church may be free to "relieve them that are widows indeed."

We may, then, gather from the consideration of this scripture some useful lessons. First we learn, as already expressed, what a heart God has for those who are truly..

widows. Evidences of this are found both in the Old and New Testament Scriptures. It follows therefore, secondly, that if we would be in fellowship with Him, they should ever be the objects of our loving care and ministry. Lastly, we may gather from these directions to Timothy what an important sphere of service a "widow indeed" occupies before God. Anna is an example of this among the little remnant that looked for redemption in Jerusalem. In her continual fastings and prayers she had been brought into communion with the mind of God, while waiting for the advent of the Messiah. She was therefore led into the temple at the moment when the infant Jesus was being presented to Jehovah, and her heart was filled with joy, and her lips with praise; and she went forth as the messenger of the glad tidings of the Christ to those who had with her looked and longed for this blessed time. Where, then, are the "widows indeed" of the present day? Morally we occupy the same position as that of the little band in Jerusalem. Like them, we are expecting our Lord; meanwhile God calls those who are truly widows to be occupied with fasting and prayers, that thereby they may bear up the whole Church with their intercessions, aud thus be the means of kindling anew in many hearts the blessed hope of the Lord's return. There are many to serve in labours of love, but there is even a greater need for the service of those who, like Epaphras, know how to labour fervently for the saints in prayers. It is this service to which the "widows indeed" are called, and for which they have been divinely qualified. May the Church increasingly reap the fruit of their blessed service in this dark and evil day! E. D.

THE CHURCH AS WIDOW AND BRIDE.

"He is not here. I will come again."

MOURNING, she misses Him who is not here;
Joyous she waits until her Lord appear,
Watching through widowed hours till night be past,
Ready to raise the cry, "He comes at last."

Oh, blood-bought Church, unto thy Lord be true;
Wait for thine absent One the midnight through !
Glory awaits thee, glory all divine,

When thou shalt in His bright effulgence shine.
His constant care shall shield thy waiting hours,
His love thy solace be when tempest lowers;
Himself thine all-then that bright morning tide,
When He shall come to greet thee as His bride.
Mourn that so few His love, His beauty know;
Mourn o'er the many triumphs of the foe;
Mourn o'er each act that gives Him cause to chide;
Mourn when thou dost not in His love abide.

Rejoice, O Church! for perfect shalt thou be;
Rejoice, for 'tis His hand that mouldeth thee;
Rejoice in love as changeless as divine;
Rejoice that thou art His, that He is thine.

Exultant Church, raise now thy song of praise,
And triumph with thy Lord in all His ways;
Absent or present, ever unto thee

His constant love, His deep desire, shall be.

Time hastens on, the midnight hour is past,
Even now the rays of coming morn are cast;
Thy widowed weeping shall be changed ere long
To morning praises and to bridal song.

Expectant Church, still wait, still watching be,
Until the joy be thine thy Lord to see;
His hours of absence soon shall all be o'er,
And thou with Him shalt be for evermore.

O'er night's dark sorrow broods the Dove of peace,
But wakening morn shall bid all sorrows cease;
And thy glad heart shall raise its joyous lay,
While Morning Star leads on to perfect day.

When not a cloud shall dim thy wondering sight,
Nor shall His glory be for thee too bright,
Made meet to share it with Him on His throne,

And claimed by Him as "His beloved,"
" "His own."

M. A. B.

THE FORGIVENESS OF SINS BY THE

CHURCH.

WHEN the forgiveness of sins by the Church is spoken of some get alarmed, and think it is Popery. They say, "Who can forgive sins, but God only?"

Now in a sense no doubt this is true. Eternal forgiveness belongs only to God. And in one very real sense all sins are against Him, and against Him only, as David said by the Spirit (Ps. li. 4); and who but He can forgive them? And here I would wish to say a word about the Christian doctrine of the forgiveness of sins. This is set forth in the epistle to the Hebrews, in the entire putting away from God's memory of all the believer's sins. Whether past, present, or future is not the question; all are gone. "Their sins and iniquities will I remember no more." (Heb. x. 17.) The judicial ground of this is the sacrifice of the cross, where all were expiated. The Jew knew forgiveness in a sense.

The sin he had committed was forgiven when the appointed victim was brought and offered. Not that the blood of bulls and goats could ever take away sin; but it was the picture of one whose conscience was cleansed up to a certain date, not purged for ever. Now Christians are apt to get a thought of forgiveness like this, and to run in their minds to the blood for fresh cleansing from fresh sins. The truth is, that the cross has already answered for that fresh sin. The moral character of the sin is aggravated by the fact that it is done against the Holy One, who has died that it might not be imputed. Now although sins are never imputed to the believer, yet sin interrupts communion with the Father, and the one who sins has to be restored in his soul. How is this done? Not by faith in the blood, but by his confession, as far as he is concerned. The confession is the fruit of Christ's advocacy on high, and the action of the Word on the conscience of the sinner. But the moral ground on which such a person is restored to communion is his repentance and confession, on which his sin is forgiven. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John i. 9.)

But besides divine forgiveness, Scripture distinctly recognizes a forgiveness which is vested in the hands of men while Christ is away in heaven. A Scripture which plainly shows this is John xx. 23: "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." All must admit, therefore, that there was once a company on earth who, having received the Holy Spirit, were empowered by the Lord Jesus to forgive or retain sins. But it is said, "That was apostolic." Let us admit it