death of His Son, much more being reconciled we shall be saved by His life" (Rom. v. 6-10). To believe in Jesus is to rest in the fact that He once suffered for sins, "the just for the unjust, to bring us unto God" (1 Peter iii. 18). He that rests upon the sacrifice for sin once offered by Jesus Christ is assuredly saved. Many who read these lines know that they have never trusted the Lord Jesus as their own personal Saviour; they have never given Him credit for having died in order to their salvation. This is to be saved. Hence it is written, "Look unto Me, and be ye saved" (Isa. xlv. 22). It is most important to distinguish between Christ's work for us and the work of the Holy Spirit in us. The one, Christ's death for sin by which salvation comes, is past, never to be repeated. The other, the Holy Spirit's work, is unfinished and continuous. Failure to distinguish at this point, causes thousands to be destitute of peace with God. Their appeal for peace is to the testimony of a satisfactory experience and character, rather than to the condition of "peace with God," which the believer has as the consequence of Christ's “sacrifice for sin." It is not faith in our faith, nor confidence in our confidence, which saves. One of the most subtle and mischievous workings of the awakened soul is to endeavour to struggle into a certain measure of faith, and then say, "It is well, for now I believe." Not so. It is not confidence that we now believe which saves. Jesus is the Saviour. We go free because He paid the debt. We are blessed because “He endured the curse." We die not because He died for us. "Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved" (Acts iv. 12).

"Secondly as Lord!" the reigning one, the King, the Supreme Lawgiver. Sinner, what say you to the "obedience of faith now"? Are you prepared for a complete break with former governments? Listen to the Apostle at the time of his salvation, in the early stage of his experience, "Lord, what wilt Thou have me to do?" (Acts ix. 6). Here, mark! is the sur

render of the will; here is the presence of a new authority, whose power must overcome all which has hitherto exalted itself against the mind of the Lord. So complete is the Divine government that "every thought is to be brought in subjection to the obedience of Christ" (2 Cor. x. 5). Herein is practical death to the old man. Herein is the fulfilment of the prophetic word, "O Lord our God, other lords beside thee have had dominion over us; but by Thee only will we make mention of Thy name" (Isa. xxvi. 13). Obedience is the true test of discipleship. For a man to speak of faith in Jesus Christ, and yet act in disobedience to His will, verily "that man's religion is vain." The profession of faith in Christ without submission to His will is probably the explanation of the solemn words, "Many be called, but few chosen" (Matt. xx. 16). Solemn indeed is the testimony, "Many will say to Me in that day, Lord, Lord, and then will I profess unto them, I never knew you; depart from Me, ye that work iniquity" (Matt. vii. 21-23). The faith of Christ involves continuous surrender of the whole being to Himself. How searching are His words, "Why call ye Me, Lord, Lord, and do not the things which I say?" (Luke vi. 46).

Finally as "Christ," the Risen, Living, and Anointed One. Such is our Lord Jesus Christ. His very life, communicated by the Holy Spirit, to every believer, is the Divine side of "the faith of Christ." He is the Eternal Life, God's unspeakable gift (1 John v. 11, 12). Every Christian ought to be as strong in faith concerning "the indwelling Christ" as he is concerning his own personal existence. "As ye have therefore received Christ Jesus the Lord, so walk ye in Him" (Col. ii. 6). "Strengthened according to the power of His glory" is the measure, or rather the measurelessness in us, of the Divine life. There is no such testimony in the Word of God as that of a personal or independent Christian life. "Christ in you," a powerful life so strong, generous, and bountiful, that nothing less than such figures as "an overflowing spring," a "well of water," "rivers fo living water,"

adequately represent what Christian life is like. It is at this point where so much mistake is made, and so much failure seen. Precious as the truth is which gathers about the name of "Jesus" and the great word "Lord," nevertheless it may be said that the expression "Christ in you" (Col. i. 27) opens up the most wonderful possibilities to the believer. Here is the proof of the reality of the faith of Christ. A profession which comes short of this result, viz., "Christ formed in the believer," whose power renders it comparatively easy to do right, painful and contrary to the instincts of the Divine life to do wrong, must be unsatisfactory and disappointing. How comprehensive and intelligent are the words, "Believe on the Lord Jesus Christ, and thou shalt be saved!"

Sitting for his Portrait.-Sir C. D. arrives at the photographer's studio to have his picture taken. The professor is ready for his distinguished visitor. The operating room is entered and the hon. baronet prepares his toilet prior to the action of the light. Condition and position in order to general effect is everything. The surroundings, too, aid in the admirable finish of the picture. "Now, all ready, sir," observes the artist" not quite so stiff, please," "an easy position is desirable," "forget that you are being taken," "just sit at ease; "pleasant expression, please," "now quiet." A pause. "That will suffice, thank you, sir." The hon. baronet rises, and with the promise of specimen copies to be sent home in two or three days, returns to his mansion. On his way he passes a large Ritualistic church which cost him £40,000 to build; here he meets two of the six priests whom he supports, and interviews some of the fourteen Sisters of Mercy who are paid by him and who visit the locality. Leaving the Ritualistic church, he enters his huge distillery, where "the drink fiend" is wormed out of the precious grain, and from whence "the enemy" which steals away brains, moral sense, home, and love, is distributed by the hon. baronet throughout the district round about.

The hon. baronet now returns to his splendidly furnished

home, where in due course the portraits are sent. The great distiller is seen in the centre of a large group of intemperate men and women, whose visage, converse, and condition bespeak the utter wreckage of humanity. Sir C. D. is serving out, fast as his hands can ply it, the maddening drink from behind the splendidly illuminated bar. The contrasts were terrible, the lights and shades appalling. The genteel bearing of the hon. baronet, the cries of the blaspheming crowd, the bright lights of the gin palace, contrasted weirdly with the black dresses of the sisters of mercy, who vainly strove to induce the degraded men and women to go to their homes. Home, did I say? Nay, surely these homes had long since passed, as contributing items, to the grandeur of the hon. baronet's palatial dwelling. In vain did the beautifully dressed hostess plead for a sight of those portraits; striking as the likenesses were, they were summarily rejected and returned. In vain did the artist plead that the pictures were illustrated facts, the outcome of truth and right: Sir C. D. was inexorable. "Never," said he, "have I been so grossly insulted in my whole life." How strange that light and truth should cause men to regard their testimony as an insult!

The Modern Ignoring of the Devil.-" And so you decline to believe that there is an evil spirit which the Scripture calls your adversary, the devil'?—a powerful spiritual being whom our Lord speaks of in such terms as 'Satan,' 'Serpent, Thief,' Liar,' 'Murderer,' 'Deceiver,' 'Destroyer,' etc.?" “Ha! ha! A mere mental creation, belonging to the ignorance and superstition of past days; a bugbear to frighten silly women and children." Stay, I desire to reason with you. To deny or to laugh at that which is true is both inconclusive and foolish. One strong objection which I have to your position is this, viz., that if there be no devil the moral integrity of Christ no longer exists, and He stands before the world in the position of a false witness. Are you prepared for this conclusion, this fearful outcome of your argument?

Further, if I understand your position, you affirm that all the frightful evils which have shocked us along the line of the history of humanity are results to be attributed purely to man's thoughts, intentions, and actions. The atrocities of Nero, the cruelties of Robespierre, the horrible criminality of such monsters as Rush, Peace, and Lefroy, all had conception, birth, and issue from man alone; all iniquity, all evil, the result of the setting of the will and heart of man in the ways of wickedness. Do I understand you clearly? Is your premiss truthfully and fairly stated? Then note the inference and the inevitable conclusion to which your argument leads.

With the admission of the fact of the devil's existence, man's moral character is both mournful and terrible; but if no devil exists to tempt, incite, or precipitate into action, then is man's moral character in itself horrible and diabolical. The denial of the existence of the devil carries with it the darkest impeachment of the human race which modern scepticism has dared to utter. In the faithfulness with which Scripture testimony portrays the solemn facts of man's condition as a sinner, such abominable iniquity neither has nor could have place. So true is it that when men affecting to be wise in their own conceits reject the testimony of God's word, they not only become fools, but wicked fools.

Look before you Leap.-In Canada the ministers (and not, as in England, the buildings) are licensed for marriages. A backwoods settler desiring to take to himself a wife, called upon the minister at the market-town, and arranged the day for the union. The happy time arrived, and the minister effected the jointure so far as his part of the ceremony was concerned. Somewhat disconcerted, the blushing bridegroom apologized to the good man because of his inability to hand over the customary fee, but he modestly added, "In a few weeks the maple sugar flows, and I will then send you 50 lbs." The minister had a goodly number of olive plants gracing his table, to whom any kind of sugar was very acceptable, and he