projecting its thought too persistently into the future? Is not eschatology occupying too much of men's time and consideration? "Now is the accepted time, now is the day of salvation." Jesus was so called because He should save His people from their sins. There is a resurrection to be obtained now. "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." Even now in Christ may all be made alive; alive to their spiritual necessities and to God's ability and readiness to meet them; alive to the claims and love of the Father in heaven and the brethren on the earth; alive to the joys of knowledge, of trust, of affection, and of service.

If the blessings of Christianity belonged to this life alone, and death ended all, still would it be of priceless value. But does not the apostle contradict this, when in this same chapter he says, "If in this life only we have hope in Christ, we are of all men most miserable"? What he means by these words is not that he, leading the Christly life, would, if there were no hereafter, be more wretched than the selfish and sensual, but that "if in this life only we" (the other apostles and himself) "have hoped" (R.V.), or "had hope" (Alford), "in Christ, we are of all men most pitiable"; because (verses 14, 15) "if Christ be not risen, we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He raised not up." If Christ were not risen, they who said they had seen Him were liars and morally miserable. Paul, made alive in Christ, with all his trials and perils and privations, was far happier than a Festus, an Agrippa, a Felix, or a Nero, for whilst they were wretched in a palace, he could sing in a prison.

There is none who seeking now for quickening grace will not be made alive in Christ, and possess a growing peace, purity, and power that shall ripen into everlasting holiness and joyful strength.

WORCESTER.

SEPTIMUS MARCH, B.A.

Germs of Thought.

A Meditation for Good Friday.

"THE DEATH OF THE CROSS.”—Phil. ii. 8.

DEATH is one of the most familiar and frequent events in this world. The death of any human being, if steadily contemplated, touches the deepest springs of our nature, and starts far-reaching trains of thought. What does death take from us? What does it introduce us to? What influences does it exert upon those who survive? We call now to remembrance "the death of Christ." To-day many millions of Christian souls are mentally wending their way to "the place called Calvary," and taking their station before "the cross of the Crucified." It is true that the current of life, every day, is influenced by that death upon Calvary's All existences, and all worlds are touched by it. It forms one of the crises of history. But led by the services of the past week, with fixed determination that death forms the special theme of thought, and prayer, and discourse of untold numbers. who love the Lord "dearer than life."

cross.

From whatever point we view the death of Christ, it is wonderful. Think upon (a) Its subject—“Christ Jesus." Outwardly, only a poor peasant teacher, &c. As to character, pure, &c. As to conduct, meek and resigned. "Very man," and yet

very God." (b) Its mode. Various the modes of death's advent. Here how painful and ignominious-"a cross." (c) Its surroundings, spectators, and influences. (Describe briefly) c.f. Robertson's "Human Race," p. 152. Consider, then, this "death of the cross

as

I. THE FULFILMENT OF AN ETERNAL PURPOSE. Purpose is marked upon all the works of nature. Certain theorists may deny this (e.g. Hæckel denies that there "is purpose in nature"). The fact is apparent to all simple-minded observers. Does not

the eye reveal a purpose? Nothing "walks with aimless feet" (c.f. "Walks in the Regions of Science and Faith," by the Bishop of Carlisle). The redemptive death of Christ is no exception to the ordinary way of God's working. It is an essential part of the original plan of the whole creation of God. It is not an "expedient,” not an "after-thought." It meets an evil eternally foreseen, by a remedy eternally fore-ordained (1 S. Peter i. 18-20). Mark (a) its great antiquity. No definite period can be assigned as the age of this world. Science takes us back far into the abyss of ages. Before the remotest period we can reach, or even guess, was "this purpose" established. Before those stars which have shone for cycles of ages, defying our power to number or measure. Before the first germ of life. Before this planet had received its moulding influences as the abode of man. Before man walked this world, or even Eden bloomed, or sin found its entrance, or Christ assumed our nature, was this purpose in the mind and plans of the Eternal. All time, and all eternity are filled by it, and all histories are transfused with it. (C.f. 1 S. Peter i. 18-20.) "The Lamb slain from the foundation of the world." Mark (b) its gradual and various unfolding. No "leaps and bounds" in creation. Stately and gradual growth. "Evolution" of ages necessary to prepare for the tiniest creature its full surroundings. All creation marked with "variety." So here in redemption, how gradually "the purpose" is seen. Like the growth of full daylight from the dawn, &c. How variously unfolded. Type: shadow, ceremonies, and prophecies, &c.

II. THE ILLUSTRATION OF AN UNIVERSAL PRINCIPLE. Our Lord's death was not an ordinary one. It was either more or less than a martyr's death. It was the voluntary sacrifice of a most precious and perfect life. View it as we may, we cannot escape the conclusion that it was "vicarious." Many are the objections which may be raised against this view, but do not the same objections lie against many of the facts of our daily social life? Is the "vicarious" aspect of Christ's death at variance with the strict justice of God? Is it difficult to believe that the Innocent suffered for the guilty? Consider the many facts and illustrations around us that show "that men suffer the natural

punishment for things of which they are not guilty." (C.f. "The Power of Atonement," by Archbishop of York.) Certainly,

science shows this principle in every realm of the universe of being. Physical, intellectual, and moral beings are controlled by this law. "Perfect through suffering." "Death is the source of life." (Robertson, vol. 3, "The Sacrifice of Christ.")

"Christ

III.-A MANIFESTATION OF THE DIVINE CHARACTER. crucified, the power and wisdom of God." But fix your thoughts upon the proof we have of (1) the infinite love of God. It is true that love is God's nature. Creation is a proof of God's love.

"Love is the root of creation. 'God's essence.'

Worlds without number lie in his bosom like children."

Longfellow's "Children of the Lord's Supper."

God's love was not created for us by the fact that Christ died for us. It was the cause of Christ dying for us. "God so loved," &c. (1 S. John iv. 10; Romans viii. 10.) What a proof of love: what a sacrifice thus made: what obstacles conquered. (2) The infinite sensitiveness of God. The Eternal can be touched with the sorrows of frail, sinful man. He is pitiful and gentle. Christ's death expresses and accentuates this fact. Bushnell nobly says: “Here is a vehicle that will sufficiently bring home to our guilty feeling, God's wounded feeling, and put us in real acquaintance with that suffering state of love which His unseen goodness feels."

IV.-A TESTIMONY TO THE GREATNESS AND VALUE OF MAN. For whom did Christ die? Man: a creature uniting such strange and contradictory powers. Mean and sinful, gross and narrowvisioned. Immortal, and made "in the image of God." Infinite love travailed to bring forth the degraded to the light, and peace and purity so wilfully lost. The attributes of God are seen in all His works, but in "the man, Christ Jesus," is God Himself. In the nature of our manhood Christ died. What a vindication of our greatness and value. Christ is our Brother, one with us: God is our Father. In nature and destiny we are sublime. We are so precious to God that His only begotten Son chose to die. for us, that we may have "our primitive endowments" restored.

What can transcend this proof of our greatness? The Deity our Saviour: the awful power before which worlds tremble, &c. The Creator our Redeemer. "O the depth of the riches of the wisdom," &c. Christ's death our pattern and pledge of perfection: the moral force, too, towards holiness and peace.

Listen, then, to "the eloquence of the cross." Be conformed to the Lord's death. All that is largest, deepest, and noblest in our nature is here held by a bond of constraint. Great the mystery of such a stupendous work and mercy of God. Greater mystery, indeed, if that might and mercy should be resisted, and despised, and disbelieved by His children, with whom He ever pleads.

ANTHORPE RECTORY, LINCOLNSHIRE.

JAMES FOSTER, B.A.

Conflict and Conquest.

"FOR WHATSOEVER IS BEGOTTEN OF GOD OVERCOMETH THE WORLD AND THIS IS THE VICTORY THAT OVERCOMETH THE WORLD, EVEN OUR FAITH. AND WHO IS HE THAT OVERCOMETH THE WORLD, BUT HE THAT BELIEVETH THAT JESUS IS THE SON OF GOD." -1 John v. 4, 5. (R.V.)

It may seem strange, at first thought, that it should be St. John, the apostle of love, who, of all others, in his writings, should use most the figures and language of warfare to describe the Christian life. And yet it is not strange; for the language is the language of Christ Himself, in that last and solemn discourse to His disciples before He suffered. St. John had learnt now by experience, by trial and suffering, and by the comfort of the Holy Ghost, the meaning of those mysterious words of his Lord and Master, "Be of good cheer, I have overcome the world." And now he is continually telling of the warfare to be accomplished, the victory to be won. It is to St. Paul, the apostle of faith; to St. Paul, the courageous, the determined, the intrepid, we are indebted for that full and beautiful definition and description of that most