not directed towards Him. The blessings of the Lord cannot possibly be received into an evil heart; they can be given to those only who through humble, loving obedience to the Lord's will, are prepared to receive them; the Lord will answer us "according to the multitude of our idols.” In a more particular sense, the idols of Scripture represent the evils and falses of doctrine, of which there are many, as is evident from the innumerable heresies now existing in the Christian world, all of which are professedly drawn from the teachings of the Word.

There are five different kinds of idols mentioned in the Bible-idols of gold, idols of silver, idols of brass, idols of stone, and idols of wood. Gold is the most precious of metals, and is used in the Divine Word to represent the most precious of principles. The principle which is the most precious of all is love to the Lord; to the sincere Christian there is no principle more sacred. But, to the evil, this principle is of no value; to such the most precious of principles is the love of self. Love to the Lord is spiritual gold to the righteous, self-love is spiritual gold to the unrighteous. Hence the principle of self-love in our hearts is our idol of gold. This idol we all more or less worship and adore, and many are worshipping and adoring this idol even when they have all the external appearance of worshipping the Lord. The next precious metal is silver. In the figurative language of Scripture, silver is used to represent what the sincere Christian holds as most precious next to Divine love, viz. Divine wisdom. To the true Christian there is no wisdom more worthy to possess than that which is derived from the Lord through His Word. Precious as Divine wisdom is to the sincere Christian, to the self-righteous it has no value; it is held by them in their lightest estimation. What they call true wisdom is what is derived from their own perverted understandings. Self-derived intelligence is wisdom to them, while the wisdom of God is nothing but foolishness. Self-derived intelligence is represented in the symbolic language of Scripture as an idol of silver. Those who prefer their own wisdom to the wisdom of God are worshippers of this idol of silver. They are they of whom the prophet Hosea spoke when he said, "And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it is the work of the craftsman " (xiii. 2).

The next idol is the idol of brass. Brass represents natural good from a spiritual origin. In the sincere Christian there are two principles of good, or principles of love; the first is love to the Lord, the second is love to the neighbour. Our Lord referred to these two when He said, "Love the Lord thy God above all things, and thy neighbour as thyself." We have already said that love to the Lord, being the most precious of all Christian principles, is in the Divine Word represented by the most precious of metals, viz. gold. Brass is a very valuable metal, and exceedingly useful, but not so valuable as gold. In appearance it is somewhat like gold, and when mentioned in the Divine Word with gold, it represents, in a good sense, that sacred principle in the regenerate heart, which is "love to the neighbour." We have said, with the wicked, there is no holy principle of love to the Lord, but in its place is the love of self, consequently with such there can be no genuine principle of love to the neighbour. It is impossible for any one to love his brother, and at the same time be destitute of love to the Lord. Love to the neighbour is derived from love to God, consequently with the wicked there is no such thing as love to the neighbour, but in its place is the love of the world. The love of the world, therefore, is the idol of brass too many of us worship.

Stone, in the representative language of Scripture, signifies natural truth, or truth derived from the literal sense of Scripture; precious stones represent precious truths, or those derived from the spiritual understanding of Scripture; but idols of stone represent worldly wisdom.

Wood, in the genuine sense, represents the lowest kind of good in man, which may be called sensual good. All the senses, when under the guidance and control of spiritual influences, or the spiritual man, are good; when they are not thus governed they become lusts and rule the man these are represented in the figurative language of Scripture by idols of wood which the sensual and corporeal man worships. All the principles, both spiritual and natural, which constitute human nature, are in themselves good; they have been each and all created by that Divine Being who pronounced everything good that He made. When, however, we misappropriate them, turn them to a wrong account, or make them leading principles of our life, so that they draw our affections and thoughts away from higher and better things, instead of being, as they should, means of helping us in the regenerate life, then they become to us spiritual idols which we worship.

If we would each just take a retrospective view of our life during the past year, I am certain we should find in many ways we have been only idol-worshippers, instead of true worshippers of the Lord Jesus Christ, our Creator, Redeemer, and Saviour, our Father; and we shall no doubt discover there are many things still existing in our hearts that are frequently drawing our thoughts and affections away from heaven and the Lord, and leading us to do wrong. As He who has created us, and upon whom we are every moment dependent for life and every blessing, has permitted us to enter upon another year of our earthly existence, let us each resolve that by His assistance we will with this new year enter upon a new and better course of life; let us each strive to serve Him in spirit and in truth, giving to Him alone all the worship and adoration of our hearts and lives. "We know that God heareth not sinners; but if any man be a worshipper of God, and doeth His will, him He heareth" (John ix. 31).

To us the Lord now says through His Word, "Repent and turn yourselves from your idols; and turn away your faces from all your abominations." May this be our work throughout the future of our life. Let us repent of our past follies, turn ourselves from our spiritual idols, and our faces (or our hearts) from all abominations, which are evils of life. Of ourselves alone we cannot do this, without our Lord's help we have no power to cleanse ourselves of our impurities; the Lord alone can change the heart. What we have to do in this important work is to turn ourselves to the Lord, place ourselves under the influence and guidance of His Divine Spirit, and resolve to use every blessing He gives us, at all times and under every circumstance of life, to His service alone, knowing that if we will but do right, everything will come right. "Then," says the Lord, "will I sprinkle clean water upon you, and ye shall be clean: from all your uncleanness, and from all your idols, will I cleanse you" (Ezek. xxxvi.). The clean water the Lord uses to cleanse us with is the genuine truth of His Word, by sprinkling it upon us is meant its application to our minds and life by which all that is false and evil shall be removed. Thus will the stumbling-blocks of iniquity be taken away, and we shall become true worshippers of the Lord, all our worship of Him will be a source of great joy to us, because a source of spiritual strength and blessing. The Lord loves such to worship Him. Amen.

E. M. PULSford.

ANTIQUITIES OF THE EAST IN THE LIGHT OF THE NEW CHURCH.

No. VI.

HE subject of which the Rev. W. H. Benade treated on Monday evening the 16th of February, in his sixth "Conver sation on Antiquities in the Light of the New Church," was "The Temples of Egypt. The "Conversation" was altogether on the external plane, and a great part of the time devoted to it was spent in examining photographs and other representations of the temples. The voyage on the Nile is made either by steamer or by the Nileboat (Dahabich). The trip by steamer is more speedy, but not to be recommended to those who can afford to take the Dahabieh. The Dahabich is a low and long boat, with a cabin on deck, in which the passengers are quartered. The crew sleep on the deck. The boat has two masts, one at the prow, with a three-cornered lateen sail, the beam of which is longer than the boat, hence with a good wind the boat flies rapidly along.

The boat, usually engaged at Cairo, makes use of the north wind to sail up the river. A tribe whose business it is to haul up the boats by means of long ropes lives at the first cataract. They regard it as advantageous to themselves to detain the boat as long as possible. On returning down the river the mast is taken down, and the boat is propelled by oars. On the return voyage the traveller visits the ruins, and thus affords frequent opportunities for the crew to rest. But in this way not much more than a cursory view of the ruins can be obtained, for it takes at least seven days to see Thebes alone properly.

In his description of the various temples Mr. Benade started from Cairo. The distance from Cairo to Thebes is 450 miles. On the way one passes the pyramids of Ghizeh and others, and Sakkarah, the city of tombs, all situated on the right bank of the river, near Memphis. Many of the tombs of Sakkarah are covered up intentionally lest they be despoiled, as many have been, by travellers and natives. As one proceeds up the river many heaps of rubbish, consisting mainly of potsherds, are passed. These heaps mark the sites of old towns and temples.

Beyond Gebel-el-Tayr is the "Wall of the Old Woman." This wall is built across a valley leading into the desert, and was built to protect the inhabitants against the inroads of the robber tribes of the desert. In ascending the river the hills seem to come nearer and nearer. In them are many tombs, thousands of which have been opened and rifled.

At Minieh, on the right bank of the Nile, is a station of the Cairo railway. Next is Beni Hassan, with tombs which are among the most remarkable monuments of Egypt. These tombs are hewn out of the rock in the hillside. The columns at the entrance are evidently the models of the later Grecian pillars. On the walls are -painted representations of the life of the Egyptians. Here are found scenes of agricultural and mechanical pursuits, and also of various games and amusements, as ball-playing, leap-frog, etc. Hence this grotto is the source of a great deal of information_concerning the manners_and_customs of the ancient Egyptians. The colours are very fresh. These tombs were built during the reign of Usartasen II., a king of the twelfth dynasty, probably three or four thousand years before the Christian era.

After leaving Beni Hassan one passes more tombs and ruins. At Tel-el-Amarna are remains from the eighteenth dynasty, containing religious representations differing in character from those usually found, and seeming to indicate an attempt at introduction of new or foreign religious views. These ruins confirm fragments of history that have come down to us, and which speak of the reign of a Pharaoh called the fanatic king.

At Bellianeh is the landing-place for Abydos, distant about six miles from that point. The plan and appearance of the temple at Abydos are peculiar. Certain appearances might seem to indicate that portions of the building were occupied by the king as a royal residence. It was built by Seti I., father of Rameses II., and grandfather of Menephthah, the Pharaoh of the Exodus, who was drowned in the sea Suph. (This, Mr. Benade thinks, was not the Red Sea, or Arabian Gulf, as commonly supposed, but a sea in the north-eastern part of the Delta, near the Mediterranean.)

It

Another peculiarity of the temple at Abydos is that the entrance is in the south. Only part of the temple has been laid bare. contains a tablet with a list of the kings and dynasties down to the time of building the temple. One enters a long passage, on one wall of which are three rows of hieroglyphics. On the left of the passage are beautiful chambers. The long passage leads to two halls. In the first of these are three rows of columns, and in the second two. From these halls doors open to a succession of vaulted chambers. The walls are covered with religious representations. The walls and ceilings of all the chambers are covered with sculptures and pictures. There is a series of pictures representing Pharaoh worshipping. He first approaches the shrine, then opens the door of the sanctuary, then goes in and closes the door behind him, then he comes out, again closing the door behind him. This

shows how the king, who at the same time fulfilled the priestly functions, did what the Lord commands us in Matt. vi. 6.

Another remarkable feature in the temple is that a portion of it seems to have been constructed with two stories. Parts of staircases still exist. The upper story may possibly have been the dwelling of the king.

Still another remarkable feature is that it is difficult to designate the adytum. Hence arose the question whether the building was a temple at all.

According to mythological statements, Osiris, after his death, was buried at Abydos, and hence this place became a favourite burying. ground for kings, priests, and the higher nobility.

The ceiling of the temple of Denderah contains the celebrated painting of the zodiac, which at one time was supposed to be of very great antiquity, but which is now known to have been of late origin.

Even the columns of the temples are covered with brilliant hues. The Egyptians had no neutral tints. The prevalence of neutral tints would indicate a perverted Church.

The tops of the columns are usually in the form of either a lotus bud or a lotus or papyrus blossom.

The distinguishing feature of Egyptian architecture is great solidity, as if it were intended to last to eternity. The temples are not remarkable for architectural beauty, but when viewed from a distance they impress the beholder with their grandeur.

The religious architecture of the Egyptians expressed their religious ideas and their general habit of thought, partly because they cultivated the science of correspondences. Science serves as the external foundation of human knowledge. Egypt represented the scientific principle, and thus from correspondence the Egyptians were led to construct their temples of stone and to employ large blocks of this material, for stone corresponds to natural truth.

The exterior of the temples gives you no idea of their interior. Just as science unfolds its charms only when you enter its interiors. The temples were generally built on the following plan, which, however, admitted of numerous variations: you pass through a propylon into a vestibule, thence through a hall, called the hall of the assembly, into the adytum or sanctuary. There are thus three parts-the vestibule, the hall, and the sanctuary.

The sanctuary was usually small and entirely closed up, the light being admitted through the door only when it was opened to let the king or priest in and out. In the sanctuary was a large stone for the shrine of the deity. On this stone was the emblem (not the statue) of the deity, e.g. a hawk for Horus, an ibis for Thoth, etc. Behind the stone was a niche in the wall, in which were one or more statues; usually three, constituting some one or other of the celebrated triads of divinities.

The temple was always surrounded by a large enclosure built of sun-dried bricks. Within this enclosure was the outer court, planted with trees, and cultivated as a garden, in the midst of which stood the temple. Egyptologists say that the outer court was for the priests exclusively. Mr. Benade doubts this; he thinks that the people were admitted into this court (at least in ancient times).

The outer propylon with its gate was usually toward the east. Between it and the temple proper there was generally a double row of sphinxes facing inwards. The sphinx, having a lion's body and a human head, was the cherub of the Egyptians, as the winged bull was the cherub of the Assyrians, and represents a guard. In some temples there was a succession of propyla with intermediate rows of sphinxes, and often a larger building enclosing a sanctuary. The lecturer exhibited plans of different temples.

E. J. E. S.

NEWS OF THE NEW CHURCH. BURTON-ON-TRENT.-Under the auspices of the London Missionary and Tract Society a course of five lectures has been delivered in this town during the months of February and March. The subjects chosen were such as were likely to attract the attention of the thinking part of the religious public. Two of the course were given by the Conference missionary, Mr. R. Gunton, and the other three by the Rev. W. O'Mant, Rev. J. Ashby, and the Rev. R. R. Rodgers. The titles of the lectures and the order of delivery were as follows: "The Second Coming of the Lord, how, when, and where the Lord comes;" "The Scriptural Way of Salvation ; "Swedenborg and his Teaching;" "The Future Life, what can we know about it?" "The Ark and the Flood." The audiences were not large, owing, doubtless, in part to the somewhat unfavourable state of the weather. The average number at each meeting was about thirty. Great attention was paid to the lectures; and as questions were allowed at the close of each, the discussion on most occasions waxed warm and animating. It turned chiefly on the Resurrection, most of the speakers contending that it would be no resurrection unless the material body of flesh and bones participated in it; the usual texts were quoted in support of this view, the true meaning of which the lecturers endeavoured

to illustrate and enforce. The sale of books was undertaken by Mr. Brigham, a young man living in the town, who also took an earnest interest in the course of lectures and in making the fact known. Years ago a small Society existed here, and the address of its secretary was given in the Minutes of Conference of that date. It is hoped that the seed sown in this last effort may bring forth fruit.

EDINBURGH.-On Friday the 5th March a meeting was held in the church here to welcome Mr. W. A. Presland, the newly-elected minister of the Society. Mr. E. H. Craigie occupied the chair. The church was well filled, and among the audience were some friends from Glasgow, Paisley, and Alloa. After tea the chairman, addressing the meeting, said he supposed there were not many present who could go back to a meeting held in this hall twenty-eight years ago. That meeting was to say farewell to the Rev. W. Bruce on the occasion of his leaving Edinburgh for London. Since Mr. Bruce's departure the Edinburgh Society had undergone many changes. They had had a number of ministers of varied talents. Their last minister, Mr. Barlow, had followed Mr. Bruce and gone to London. On his departure the Society felt that they required a minister and pastor, and could not hope to succeed without one, and after careful consideration they had decided to invite Mr. W. A. Presland. It was now his pleasant duty to introduce Mr. Presland to the Society as their minister. Addressing Mr. Presland, the chairman said that he (Mr. Presland) had come to a new sphere of usefulness. The invitation had been quite unanimous; there was not the least "jar" in the Society; and after hearing him they had thought it unnecessary to hear any one else. They must, the chairman continued, be united and co-operate with the minister, and he felt sure that in the committee Mr. Presland would find sincere advisers. He had very great pleasure in giving Mr. Presland a hearty Scotch welcome.-Mr. Potts was the next speaker. He said he had noticed that it was customary at such meetings to give the new minister a great deal of good advice. No doubt he needed it, and the Society needed it too. The law of the New Church regarding ministers was contained in the Writings of the Church. We were not left to invent it out of our own heads. Mr. Potts then read some extracts from the article on "Ecclesiastical and Civil Government" in the "New Jerusalem and its Heavenly Doctrines." He remarked that it was said that the ministers were to be governors, but they must govern by love, and without letting the people know that they were being governed. It was said, too, that ministers were to be honoured for the sake of their office, but it was not said that they were to seek honour. Mr. Potts urged the study of the Writings. Whoever, he said, would persistently do that and give them forth Sunday after Sunday would do an imperishable work. In concluding, he said he welcomed Mr. Presland, and as a brother minister would be ready to do everything in his power to assist him in his work.-Mr. Allbutt said that he wished to endorse what Mr. Potts had just said. He too welcomed Mr. Presland, and would be most happy to help him in every way. When he (Mr. Allbutt) came to Scotland he had a great many erroneous opinions about the Scotch. He had heard that they were cold and austere and very dogmatic, but he had found them quite otherwise. Now he wished Mr. Presland to have true ideas about the people among whom he had come, and he could assure him that he would find them warm-hearted and sympathetic. Mr. M'Lachlan of Alloa was the next speaker, and in a humorous speech modified the eulogistic terms which Mr. Allbutt had applied to the Scotch. He stated some of the difficulties the New Church had to contend with in Scotland. In concluding, he hoped that Alloa might soon be holding a meeting similar to the present. The chairman next introduced Mr. Presland, who, on rising, was received with hearty and prolonged applause. He said that it gave him great pleasure to express as far as he could the feeling which he had at the welcome they had given him. His first impressions of the Scotch had been most favourable; and he trusted so long as the Divine Providence saw fit for him to remain in Edinburgh that the Society and himself would work together for the common good. Mr. Presland then spoke of some of the leading features of the New Church doctrines, in particular the doctrines of the Lord, of the Sacred Scripture, and of the Future Life. He said that we might sometimes feel discouraged that the New Church did not extend faster, and that our efforts to infuse the doctrines into the minds of the people were not more successful, but still we should not be disheartened, but keep working away. The meeting was a very enjoyable one. During the evening the choir sang several anthems. The Edinburgh Society have had the interior of their little church redecorated, and are considering the possibility of further improving both the interior and the exterior. So far the results of their efforts have been very satisfactory, and show how much a small but united and energetic Society can do. Let them keep up this spirit of energy and support Mr. Presland by showing a lively interest in his work and in the welfare of the church.

LONDON (CAMDEN ROAD).-The annual meeting of this Society

was held in its lecture-room on Monday the 15th of March. The attendance of members was larger than ordinary, and Mr. Gunton was elected chairman. After the minutes of the last annual and of one special meeting had been read by the secretary, Mr. Mosley, the report of the committee for the past year was presented. It showed the gratifying fact that the attendance at Divine worship on Sundays had increased over that of the previous year at both morning and evening service. The morning attendance was 142 as against 135 last year, and in the evening 97 as against 79. The attendance at the quarterly morning Sacrament was 55, and 22 in the evening. Eight friends have resigned during the year, and 2, Mr. F. Allen and Miss A. M. Bayley, have been removed to the spiritual world; 8, on the other hand, have joined, leaving the number on the roll at 104. The doctrinal class, it was stated, had been held as before, and this year the attendance has been remarkably good. The committee said that it ought to be a cause of rejoicing that our young friends had such an excellent opportunity of receiving systematic instruction in the heavenly doctrines, and still more that they show such a cordial appreciation of it. The committee intimated that the offertory had yielded a somewhat larger sum than in the previous year, but that, as had been expected, there was a considerable falling off in the Society's receipts in other respects, and intimated that a deficit amounting to 60 would require to be made good. The reports from the Benevolent Fund were highly satisfactory both as to work done and to the balance in hand. The Sunday-school report, read by the superintendent, Mr. Speirs, showed an increase both in the number of teachers and scholars and a fair average attendance. The librarian's, Mr. F. Flowers, report showed the number of volumes lent and the number of borrowers, classifying them into members and strangers in an instructive manner. More, he thought, might and should be done in this department. Mr. Gibbs was appointed treasurer of the Society for the ensuing year, the committee and the meeting expressing their regret at the probable loss of the previous treasurer, Mr. F. L. Cöster, who expects to have to leave England for Sweden. Mr. E. Rabone and Mr. O. P. Macfarlane were appointed the auditors for the coming year. A hearty vote of thanks was passed to Mr. Whittington and the ladies and gentlemen of the choir for their valuable services during the past year. The minister read his annual address to the members, which contained much that, if acted upon, will tend to promote the efficiency and unity of the Society. The scrutineers having now handed in their report, the following were declared the committee for the year: Mr. H. N. Banes, Mr. J. W. Boyle, Mr. C. A. Faraday, Mr. F. Flowers, Mr. S. J. Hodson, Mr. A. J. Johnson, Mr. H. G. Lyne, Mr. F. R. Mosley, Mr. J. C. Penn, Mr. J. Smith, Mr. J. Speirs, and Mr. C. J. Whittington. Mr. Gunton having invited the friends present to subscribe towards the deficit, papers were passed round, which when collected and added made a total sum of £72, 16s. 6d., a statement of which was received with rounds of applause. Mr. O. P. Macfarlane then, on behalf of the junior members, intimated that they had, as a mark of their esteem and affection for Dr. Tafel, and in appreciation of his teaching, especially in connection with the doctrinal class, collected a sum of thirteen guineas, which they begged to hand him as a small addition to his stipend. Dr. Tafel, in reply, stated how pleased he was at this spontaneous expression of their regard, and to learn that so many of the young people had contributed to it from their pocket-money. The spirit which prompted the gift he valued most highly, and none could enjoy the instruction he had to give them more than he did himself. After sundry suggestions from Mr. Faraday and others a vote of thanks was proposed to the chairman, and with the benediction the meeting terminated.

LONDON (CAMBERWELL).-The series of lectures and discussion which have been given at Camberwell since and in relation to the attack by Christadelphians at Lambeth Baths upon our doctrines were brought to a close on Tuesday, March 2nd. The Sunday evening lectures have been very well attended, and at the first three Tuesday evening discussions the schoolroom was well filled, there being a good attendance of Christadelphians and some strangers. The lectures were masterly expositions of our doctrines on the subjects of (1) "The Life after Death, the Resurrection, and the Spiritual Body;" (2) "Personal Judgment and the Intermediate State;" (3) "Heaven, its Employments and Bliss;" (4) "Hell, its Cause and Nature;" (5)" Children in Heaven." During the discussions the Christadelphians presented their views in the same way as they had done at the Lambeth Baths, and the answer given to them by the Rev. W. C. Barlow at the end of the third discussion will show pretty clearly how the matter stands. "It is evident," said he, "that you take only one class of texts, viz. those which treat of the literal side of the question, or which appear to do so; and until you are willing not only to see these, but also to look at the vast nun ber of that other class of texts which present the spiritual side of the question, our arguments are useless.' There is no doubt that the effort has done good, as it has made some stir, and has been the means of

bringing the truths of the New Church before many to whom they were quite new.

"And He who knows where every seed

Of truth Divine may rest,

Who gives us light to suit our need,
Who calms the troubled breast,
Will guard the seed thus freely sown,
Though hidden from our sight;
His heat, His love, shall make it bloom
To make the earth more bright."

MANCHESTER.-On Tuesday, the 2nd inst., the Rev. W. Westall gave the last lecture but one of the course on Popular Theology in the Peter Street Church on the subject of "Angelic Ministration."

On Thursday evening, the 4th inst., the course was concluded by a lecture at the Temple, Bolton Street, Salford, on the "Divine Providence" by the Rev. C. H. Wilkins.

MIDDLETON.-The Rev. William Westall of Salford has received a unanimous call to the pastorate of the church worshipping in the New Jerusalem Temple, Wood Street. A meeting of the church took place on Sunday night, March 7th, relative to the matter, which was presided over by Mr. J. T. Wellens, and a deputation

appointed, which waited upon the rev. gentleman on Monday, and then received his acceptance of the call. Mr. Westall commences his ministry on the 11th of April.

SALISBURY.-On February 22nd Mr. J. Jones, an isolated receiver of the New Church doctrines, visited this Society and delivered two discourses. In the morning he chose for his subject "Signs of True Faith," taking as his text the Lord's words as recorded in Mark xvi. 17, 18. He preached in the evening on the words "Stand ye in the ways, and see, and ask for the old paths" (Jer. vi. 16). The numbers present at both services were very encouraging, and the masterly style in which Mr. Jones explained the subjects undertaken have made the Society desirous of obtaining his services again as soon as possible.

On February 29th Mr. Gunton was present with us and conducted the Sunday services. The parable of "The Ten Virgins" (Matt. xxv.) was the subject of his morning discourse, and in the evening he preached upon Samson, explaining in a forcible manner why his strength lay in his hair. About eighty persons were present at this service.

On March 1st Mr. Gunton lectured on the foundation doctrine of the New Church-the Divine Trinity in the One Person of the Lord Jesus. The attendance, although not large, consisted of attentive listeners, and Mr. Gunton left on the following day with most encouraging remarks on the progressive appearance of the Society.

MOSES APPOINTS JUDGES AND RULERS. March 28, Morning.-Exod. xviii. 21-26. Up to this time all authority in Israel seems to have centred in Moses; he was leader and judge in all matters (vers. 13-16). The work he was called to perform was too heavy (vers. 17, 18). Jethro, therefore, gave him excellent advice (vers. 19-23). Moses followed the advice (vers. 24-26). The division of the people adopted was a military division adapted for an army on the march. Reckoning them at the number of 600,000 men, there would be 78,600 of these rulers acting as justices of the peace and county court judges. These rulers had a voice in the deliberative conventions of the Israelites. After the settlement in Canaan judges were appointed, not according to the numbers of the people, but according to the cities. The qualifications of the judges (ver. 21) show that Jethro knew what a true man should be. The appointment of these judges was the first step towards consolidating Israel as a nation, for without laws and rulers there can be no order and no orderly government. How well would it be if every community was governed by such judges! These RULERS represent the principles of truth that regulate the external duties of life to the most minute particulars-the principles that should enable us generally and particularly to discriminate between the things to be avoided and the things to be done in our pleasures and our business, in relation to the world and in relation to the Church. All these matters should be regulated from the Lord not by principles of mere expediency or any merely selfish motive, but by principles that are in harmony with the fear of God and the love of truth and the hatred of covetousness.

THE LORD MY CREATOR, REDEEMER, AND
REGENERATOR.

March 28, Afternoon.-Isa. liv. 5. This is a declaration of the Lord's work for men since they first lived on the earth. And each of us must remember that it applies to us also, and not merely to others. We have all been created, or, as we more commonly talk of it, born, and ever since that time each of us has momently been sustained in life by the Lord, so that it must not be thought of as a great work which after we are born or after we grow up is finished and done with, but it is a work which goes on momently for all who

are living now as it does also for all who have lived since the first man was created. The first man still requires to be held every moment in life (that is to say, created afresh) just as much as the last baby that was born into the world. We should not have known who made us and all things, if the Lord had not told us in His Holy Bible; so that it is important to learn the texts which tell us of it. Some of them are Gen. i. 1, 27; 1 Sam. ii. 6; Ps. xxxiii. 6; lxxxix. II; c. 3; Isa. xliv. 24; xlv. 12; Mal. ii. 10; John i. 3; Rev. iv. II. The Lord's work as man's Redeemer was done whilst He lived in the world as a man. Redemption means to buy back, and used to be applied to the purchase and setting free of Christians who had been captured and sold as slaves in Barbary and other countries. When the Lord came men were fast losing their freedom and becoming the slaves of evil spirits, which were even taking possession of their bodies and acting through them. The Lord fought against all the powers of hell, and defeated and reduced them to order, setting all men at liberty to act freely in choosing either a good or evil life. The Lord is referred to as the Redeemer in these passages: Ps. cvii. 2, 3; Isa. xli. 14; xliv. 22-24; xlvii. 4; liv. 5; lxiii. 16; Luke xix. 10; John xvii. 19. In the last place the Lord is our Regenerator. He can only, however, be our Regenerator as we permit Him by ceasing to do evil. He will then fill us with the love of all that is good, and we in this way acquire the quality of heaven and are fitted to enter it when we die. To be regenerated means to be born again. We are born first into a life of evil, in which self-love rules, and have to acquire an entirely new life, which consists in love to the Lord and the neighbour, and this is called being regenerated or born again. Spiritually whatever we love most is our life, and when we change our love completely from evil to good, we are said to be regenerated or born again. It is the Lord's work, but one which He can only do when we co-operate or work together with Him in doing it. He is referred to as the Regenerator in the following passages: Jer. xxxii. 38, 39; Ezek. xi. 19; xxxvi. 25-27; Matt. iii. 11, 12; John i. 11-13.

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