thing to know him inwardly-that is, experimentally-and have him formed within us the hope of glory. The critic can discuss carefully and coldly the work and ways of the historical Christ. He has only to study the four Gospels, applying the principles of historical criticism, to gain such a knowledge of Jesus as will enable him to set forth a tolerably accurate view of his earthly career and the wonderful system of truth which he founded. Many have done this. Even skeptics have succeeded in drawing beautiful intellectual pictures of our Lord, and in making him appear almost superhumanly lovable in spite of themselves. Thus Goethe, in his Conversations with Eckermann, is heard to say: "I look upon all the four Gospels as thoroughly genuine; for there is in them the reflection of a greatness which emanated from the person of Jesus, and which was of as divine a kind as ever was seen upon earth. If I am asked whether it is my nature to pay him reverence, I say, Certainly! I bow before him as the divine manifestation of the highest principle of morality." And Rénan, whose reluctance to say more of the adorableness of Christ's character than he can avoid, speaks of the "idyllic and sweet nature of Jesus," who, in his estimation, was more beloved than loving, and in him, as often happens in elevated natures, tenderness of heart transformed itself into infinite sweetness, vague poesy, universal charm."

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How quickly would such cold and inadequate conceptions of our Lord's character have melted away could these unspiritual minds have felt the touch which faith secures of the practical, self-denying, and self-sacrificing love of Christ! A thousand-fold better is the humblest Christian's comprehension of his Savior's glorious excellences than the highest views which the merely cultured mind can obtain. How can a man, however worldly wise, fittingly characterize a person whom he has never seen or heard or known? If the person figures in the annals of literature, the critic can read about him, and state such opinions as he can thus form. But far better that the biographer or critic could have known his subject personally, have talked with him face to face, broken bread with him, communed with his very soul, and studied him after the laws of the inward man. This is precisely the manner in which the Christian may study Christ. Jesus is with his followers always. He sups with them. He abides in them, and they in him. He invites and expects the closest acquaintance of heart and soul. The loving John, who leaned upon the bosom of his Master, had no better opportunity to become intimately acquainted with Jesus than has the humblest Christian of this nineteenth century. "Neither pray I for these alone, but for them also which shall

believe on me through thy word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.” Here is an intimacy vouchsafed to believing hearts to the end of time, by which a practical and satisfactory knowledge may be had of Jesus, and of which Goethe and Renan never dreamed. The man who can say with Paul, "Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me," can boast of a communion as endearing and sweet as blesses the life of angels. Herein is the secret of fortitude. The apostle says: "I know whom I have believed." The Christian gains assurance from his spiritual intimacy with Jesus which makes him superior to the worst ills, the most fiery ordeals, or even death itself. The immediate consciousness of a present and all-powerful Savior fortifies him against the fiercest opposition, enables him to endure the sorest trials, and encourages him to undertake the most arduous labors for his Master's sake. Moreover, it is promotive of spiritual comfort, and fills the present existence with peace and blessing. To be spiritually minded is life and peace. And if Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness." Christ in the heart, Savior, Ruler, Comforter, Friend, and Guide, is the surest guarantee of intellectual serenity, and the only condition and proof of warm spiritual life.

Spiritual life is to be lived and known, rather than known and lived. Its comprehension is simply impossible except by experience. Explain to the natural man as best you can all its sublime and inspiring mysteries, and it is yet an enigma to him. The great English writer, Thomas De Quincey, confesses at this point a truth which all unrenewed men feel. "Frightfully perplexed," he said, "to this hour am I as to what constitutes the so-called appropriation of the benefits of Christ's death. Never could I get any one to clear it up to me. They talk all about and about it, but never clear it up. Often have I discussed the question with my mother, a clear-headed, thoughtful woman of evangelical feelings; but she would utterly fail to comprehend my difficulties. My dear child,' she would repeat, 'you have simply to trust in the blood of Christ.' 'Very well,' I would reply, 'I am willing; but what does this trusting mean? How am I to know exactly what to do? Upon what must I specifically take hold to support me when flesh and heart faileth me in the hour of death, and at the day of judgment?" The difficulty which De Quincey felt is realized by every intellectual theorist as to experimental religion. The sweetest expressions of spiritual Christianity are to them meaningless phrases.

BENEFICENCE.

Beneficence is the practice of doing good; active goodness, kindness, charity. Christian beneficence, then, is the practice of doing good from Christian motives, in a Christian spirit, and in Christian ways. This is a redeeming element in human character. It allies man to the angels and to Christ. Self-indulgence is self-degradation, the subjection of the higher and nobler principles of our natures to the lower and baser. This leads to destruction. Man needs only unrestrainedly to indulge his various appetites and passions to get down among the brute beasts, and lower still. He thus loses his character, blights his soul's powers, gets farther and farther from God, becomes more and more unlike God, until, finally rejected of God, he perishes in his own corruption. Beneficence, on the other hand, raises him. up, ennobles him, develops his finer instincts, gives him a power of moral ascent. Enlightened by the truths of God's Word, and prompted by gospel principles, a man in such a career takes on saintliness. The solar light beams from his countenance; it is his conscience shining out. He feels that he is living the right kind of a life. He has the witness in himself. It is safe to walk as Christ also walked-to go about continually doing good. The Bible is full of such examples. It abounds with incitements to precisely such living. Before gospel days God's people were thus trained. Ancient Israel were taught little else save to give, to offer sacrifices, to present gifts unto God. Some imagine that one-tenth of all their increase was the sum total required of them. This is an egregious error. The tithe did indeed obtain among them. One-tenth of the annual produce for the support of a holy ministry; one-tenth for national offerings and great festivals, in order that special approaches to God might prove the occasions of sacred sympathy and joy; gifts from patriarchs, valuable animals in sacrifice, as sacred obligations and conditions of worship, were continually required. The seal of religious charity was put upon almost every article of the Hebrew's possessions. Ransoms, first-fruits, gleanings from the harvest, and every seventh year the entire produce of the land, were sacred as religious dues. It has been estimated that the devout Jew gave away about one-third of all his income to the poor and to religion. His was systematic charity, too-not impulsive and hap-hazard. Then, there were special liberalities, as for the tabernacle in the wilderness and the temple at Jerusalem. How much did the latter cost? More than all our churches,

all our colleges, all our hospitals, all our philanthropies, in these auspicious days. Just think of putting three thousand millions of dollars into a single temple! What insignificance in comparison with this do modern religious benevolences assume! Yet the moral obligation and systematic method which moved the Jews are yet binding upon Christians. The essential principles of God's ancient system are not annulled. Especially in this age, when the destinies of the world are devolving upon Christian effort in evangelizing, missionary, and educational movements, are the obligations to gifts and offerings strenuously binding. From every page of the New Testament come the promptings to worthy deeds: "Let your light so shine;" "Laboring, ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive;""Have fervent charity among yourselves;" "If there be first a willing mind, it is accepted according to that a man hath;" "On the first day of the week [system], as God hath prospered you" (measure). We live under a dispensation of gospel principles, not specific rules. No exacting maxims of one-fourth or one-tenth are now rung in the Christian ear, but all we have is God's. We are to be good stewards of the manifold mercies of God. The measure of each man's charity is left to his own conscience, only assuming that he will endeavor to acquaint himself with the extent of his obligations. Beneficence is to be the law of the Christian's life. It symbolizes God's gracious gift which alone makes the Christian a possibility in the world. It counteracts the tendency in man to set his heart upon property and temporal things. It cultivates in him a true and cordial sympathy. It strengthens the heart in love to God and man. It practically exhibits to the race that Divine tenderness and goodness which would ameliorate human woes, and make happy the sons of men.

"GOD'S FINANCIAL SYSTEM."

One-tenth of ripened grain,

One-tenth of tree and vine,

One-tenth of all the yield

From ten-tenths' rain and shine.

One-tenth of lowing herds

That browse on hill and plain;
One-tenth of bleating flocks

For ten-tenths' shine and rain.

One-tenth of all increase

From counting-room and mart;

One-tenth that science yields,

One-tenth of every art.

One-tenth of loom and press,

One-tenth of mill and mine;
One-tenth of every craft

Wrought out by gifts of thine.

One-tenth of glowing words

That glowing guineas hold;
One-tenth of written thoughts
That turn to shining gold.

One-tenth! and dost thou, Lord,
But ask this meager loan,
When all the earth is thine,

And all we have thine own?

(Churchman.)

THE DEVOTIONAL SPIRIT.

Separation from sin is the first requisite to a devotional spirit. The sinner can not at the same time be a saint. A man whose life is evil, and whose thoughts are base, is never in the devotional frame of mind. Before Christ reigns in any human heart the devil must be cast out. When Christ is enthroned, spiritual aptitudes take their rightful place. His Spirit helpeth our infirmities. We aspire to be like him. We groan to be set free from impediments to spiritual progress, and to attain to a state of fervent communion with God. Thus the downward bent of our minds is arrested, and the upward tendency is established. Then must come watchfulness and prayer. These must not be separated. We can not consistently ask God to "lead us not into temptation," unless we also set a guard. We can not expect worldly thoughts to recede and give place to pure and holy feelings, while we at the same time give loose reins to our fancy, allow our imagination to play with corrupt images, and suffer our minds to brood over the frivolous and profane. The temple of the heart into which foul things are constantly invited can not long remain pure. We must resist evil inclinations. We must be vigilant in thought, self-denying in action, and crucifying to wrong desires. We must meditate upon whatsoever things are pure, honest, just, lovely, and of good report. We must inure our minds to sober reflection. We must encourage serious thoughts, and hold them when they come. A good thought allowed to rush through the mind, and then be gone forever, is of little practical use. We must seize upon