spare not thee." This is a divine warning, and accords with other warnings referred to as "the mystery of iniquity;" a "falling away," a "departure from the faith," through "giving heed to seducing spirits and doctrines of demons ;" and it may be remarked, that in order to forewarn and arm the faithful against these corruptions, the stream of revelation, in the later epistles of the New Testament, leaves its accustomed channel, and flows entirely in subjects of warning and encouragement. Taking for example the Epistles of Jude and Peter,—a single glance is sufficient to show that they are not occupied with the unfolding of divine doctrine, nor the enforcement of the details of practice, but upon the evil which should characterise professing Christendom in the latter ages of the church. In no flattering terms the Scriptures present a concurrent testimony, that in the very bosom of Christendom, there should arise ("crept in unawares," are the terms of Jude 4) a progressive system of evil, commencing even in the days of the apostles, -which no revival in the Church ever sets aside, and no reformation ever eradicates; but which works on until the ripened iniquity brings the Lord personally in judgment, as surely as the corruption of the old world brought upon it the judgment of the flood, or the apostasy of Israel brought their overthrow in the wilderness. And thus the closing scene of "the vine of the earth" is recorded in Revelation xiv.-a vintage of blood. Apostate Christendom, the scene of culture, shall be the scene of vengeance.

"Every plant," says Jesus, "which My Heavenly Father hath not planted, shall be rooted up." God, instead of seeing fruitful branches on the true vine, sees wide-spread corruption in the name of Christ's pure doctrine. It is, as professed by the majority, as much a religion of the flesh as Judaism itself. What has been found by experience to work well for a professedly worldly object, has been adopted by nominal and even real Christians for the promotion of the Gospel. Men combine, and organise their combinations, and delegate to a committee the working out of their plans for the attainment of their objects. Nominal and even real Christians have done the same. But a combination of Christians, even for the most laudable object, is, in the estimate of God, “a confederacy," when it traverses the great oracle, "Not by might, nor by power, but by My Spirit, saith the Lord."

Cultivated human talents, multiplied silver and gold, are resources of great influence, and may greatly help to the spreading out of the branches of the "vine of the earth;" but without the Divine blessing, contribute not to the fruitfulness of the branches of the "True Vine." That marvellous effects have been produced in the world by the outward profession of the Faith is undeniable. The Christian religion overthrew idolatry in the Roman Empire. The energy of love in real Christians towards their fellow-men has produced such practical results in mitigating human sorrow, that even nominal Christians have engaged in acts of benevolence. Good

is often estimated by the present beneficial effect produced; and much present blessing has resulted even to the world by the Gospel, although the Gospel in its highest sense is rejected by the world; for the saving grace of God teaches those who know it, to "live soberly, righteously, and godly in this present world." Sobriety

But

and righteousness are virtues in the estimation of men, and they are enforced with the most cogent motives in the Holy Scriptures. But many value sobriety and righteousness who are strangers to that Divine grace, and would join in a common cause with those who know that grace, in order to promote practical charity. then the low ground is immediately assumed that the Son of Man came into this world to better the condition of men, instead of coming to save sinners, and give eternal life, which is a far higher end. This salvation is so wonderful a work that Christ must necessarily appear as the prominent object; but the amelioration of man's condition as the object and end of Christ's coming displaces Him from His glorious position as a Saviour, and lowers Him to the standard of a human benefactor. Where man's convenience and exaltation is the object proposed, we may reasonably expect that such a system will become popular. And such is the fact. The vine of the earth has become a great protecting power; a large tree under which the fowls of the heaven may roost. But, says Christ, "Without Me-severed from Me-ye can do nothing" in the way of bringing forth fruit to God. The Christianity of the nations of the earth is actually in authority-not in suffering. The "vine of the earth" has indeed sent forth "her boughs unto the sea," and brings forth fruit too, but like Ephraim, "bringeth forth fruit unto himself;" and it is therefore regarded by God as an "empty vine." The object of the Christianity of the nations is not to make known the savour of the name of Christ, but to exalt themselves by the very light which they have borrowed from Christ. Thus in the last days (2 Tim. iii.) "perilous times shall come," and in the catalogue the "respectable" of the Christian name shall be exhibited Having a form of godliness, but denying the power thereof;" and let us not forget the concluding clause,-" from such turn away."

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Cramlington.

GEORGE LLOYD.

THE

THE RAISING OF LAZARUS.

HE miracles of Christ were illustrations of the truths He taught; or rather they were the facts upon which His teachings were based. We are prone to theorise, and having prepared our theories we adapt the facts to suit them. The truer way is to deal in facts and let theories and doctrines spring from them.

Man is dependent and subject to many limitations, but one of

the most definite lines which mark the limitation of human powers is the line of life. Men can invent, plan, contrive, adapt, produce, perfect, and discover, but they cannot give life. Wisdom, wealth, and power alike stand dumb and helpless in the presence of this great problem. All the engineers, mechanics, architects, and inventors of the world could not produce a living fly. All the sages, philosophers, theorists, alchemists, and scientists that the earth has ever seen, could not give life to a single worm. All the kings, princes, potentates, millionaires, and statesmen of the world could not give life to a weed, a leaf, or a plant. All of these men together, with all the resources of the world at their command, could not restore to life a dead insect.

"The Father hath life in Himself," and we are not to trust in ourselves, but in "God which raiseth the dead." Ancient philosophers, poets, and sages dreamed and guessed and hoped for some sort of future existence. The necessities of justice and the inequality of human affairs led them, nay, almost compelled them to believe that somehow in the future, earth's wrongs would be righted, and this thought made future existence a necessity. But the idea that man once dead should be restored, re-vivified, brought back from dust and darkness and decay, was too grand for their minds to grasp, too distant for their eyes to see. It lies outside the domain of science, reason, and human discovery. It is only revealed through the illumination of the eternal Spirit, and the revelation of Him who has "abolished death, and hath brought life and immortality to light through the Gospel."

Our Saviour did not spend much time arguing about the resurrection of the dead. It is true He confuted the Sadducees by a quotation from the writings of Moses, teaching them that the God of Abraham, Isaac, and Jacob was not a God of mere names, nor of mouldering clods and mummied forms reposing in Machpelah's cave, but that they, His servants, His friends, His children, hear His call and come forth at His command. In clear and definite statements our Lord predicted His own resurrection; but His words were as idle tales to the careless multitude, and even His own disciples only learned to read them aright in the light of the resurrection morning. But there were certain facts that occurred during His ministry, of a character which could not be mistaken, which tended to set the matter in its true light.

One day as Christ was busy healing and teaching, there came a ruler begging his help and saying: "My little daughter lieth at the point of death." The Saviour turned to go to her relief, but there were thronging multitudes surrounding Him, and helpless ones beseeching His aid, and trembling hands stretched forth to touch the hem of His garment, and He tarried by the way until at length a messenger came to the anxious father saying: "Thy daughter is dead; why troublest thou the Master any further ?" But from the lips of Jesus there was no utterance of regret or ex

clamation of sorrow, but the gracious word: "Fear not believe only, and she shall be made whole." And then going to the desolate home and looking on the little maiden, He said, she is not dead, but only asleep, and when "they laughed Him to scorn, knowing that she was dead," He excluded from the room the mourners who were filling the air with plaints and wailings, and then speaking in the same language in which her mother used to call her daughter in the morning, "Talitha cumi," the little girl arose, death was vanquished, and the captive restored; for at last One had come who could do what man unaided had never been able to accomplish.

Again we see the Saviour drawing near to the little city of Nain, and as He approaches it a funeral procession comes forth, bearing the body of a young man, an only son, followed by his widowed mother, broken-hearted and distressed. What a meeting! Christ the Prince of Life, and death, the king of terrors, face to face! Death dragging away the captive, Christ interposing His life-giving word. He commands them to set down the bier, and then at that word, "Young man, I say unto thee, arise!" the pallor of death departs, the glow of health steals on the leaden countenance, the closed eyes open, and look wonderingly on the scene, and in a moment the boy is clasped in his mother's arms. That funeral procession went no farther, but on the ear of the "Father of the fatherless" and the "Judge of widows," arose such a thanksgiving as mortals do not often hear.

But the most remarkable instance of Christ's victory over death, aside from His own resurrection, occurred at the little village of Bethany. There in that quiet home of Martha and Mary, where Jesus found congenial spirits, loving hearts, gentle hands, and the quiet which He longed for in the midst of care and toil and turmoil, the two sisters watched by their brother's sick and dying bed. Away beyond Jordan they sent a messenger to the gracious Master, saying: "He whom Thou lovest is sick." The answer came: "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." And the messenger brought back the gracious word, but "Jesus abode two days still in the same place where He was." Meanwhile the sisters watched and waited until their brother heaved his last sigh, and left them in anguish and desolation.

At length the Master said: "Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep." And so at last, calmly and leisurely, He made His way to Bethany, and found that Lazarus had lain in the grave four days already. The quiet cottage was a house of mourning; sympathising friends gathered to comfort the afflicted sisters; but Martha, as she heard that Jesus was coming, went out to meet Him with words that told the sorrow of her anguished heart: "Lord, if Thou hadst been here, my brother had not died." And yet mid the shadows the lights of faith were shining, for she said: "I know that even now, whatsoever Thou wilt

ask of God, God will give it Thee." "Jesus saith unto her, Thy brother shall rise again. Martha saith unto Him, I know that he shall rise again in the resurrection, at the last day. Jesus said unto her, I am the resurrection and the life; he that believeth on Me, though he were dead, yet shall he live and whosoever liveth and believeth in Me shall never die. Believest thou this? She saith unto Him, Yea, Lord: I believe that Thou art the Christ, the Son of God, which should come into the world. And when she had so said she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee."

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When Mary heard the tidings that the Master was so near, she rose up hastily and went out, followed by her friends, who said: 'She goeth unto the grave to weep there." She hurried to the presence of the Teacher, and "when she was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died." Sympathising with her in her sorrow, sharing the griefs of those who were around Him, taking upon His own soul the burdens of the bereaved and broken-hearted world, which weeps and wails above its dead, "Jesus wept," and groaned in spirit; but when they came to the cave on which the stone was laid, He said: "Take ye away the stone." Martha shrank from the loathesomeness of death and decay, but Jesus said unto her: "Said I not unto thee, that, if thou wouldst believe, thou shouldst see the glory of God? Then they took away the stone from the place where the dead was laid. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I know that Thou hearest Me always : but because of the people which stand by I said it, that they may believe that Thou hast sent Me. And when He thus had spoken, He cried with a loud voice, LAZARUS, COME FORTH! And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go." On the instant friendly hands tore from his limbs the bandages of the tomb, and Lazarus went free in life and strength once more. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him."

There was no theorising on this subject, no discussion, no disputation. There was simply the fact! Lazarus dead and in the grave, Lazarus living and in his home. The Jews did not attempt to argue the case while the living Lazarus was before their eyes. Nothing but the death of Jesus and the death of Lazarus would avail them now. They had passed beyond the realm of speculation and argument, and were dealing with facts. And when six days before the passover the family of Bethany made Him a supper and Martha served, and Lazarus sat by His side, and Mary poured her precious ointment on His feet and wiped them with the hair of her head, there was a fact which no subtlety of logic could evade and