be found in the eastern division, and five in the western. But however this may be, we claim it as obvious to the common intelligence of mankind, that the fourth kingdom, which is ultimately to be divided among ten kings, includes much more than Europe; and that no such division has yet taken place. The endeavor to maintain that it has already taken place has arisen out of the earnest desire to identify the Pope with the Anti-Christ of prophecy. And we own, of course, that if the division in question has not taken place, then the Pope is not Anti-Christ, and AntiChrist has not yet appeared.

It would be presumptuous to attempt to say what will be the final tenfold division of the map of that Old World. But recent events, which have reminded mankind that there is an East as well as a West, seem to intimate that the dark shadow under which the East with its great history has lain, is about to pass away. The disturbing elements of European and Asiatic politics affect the whole sphere of prophecy, and point to speedy changes of vast importance. Those powers which occupy the seat of ancient empire are, in spite of their prejudices, drawn into closer alliances with one another; and those powers which lie beyond the boundaries of the Roman world are being separated from a confederacy to which they do not belong. Napoleon, looking at the signs of the times, from a human point of view, predicted that Europe must speedily become either republican or Russian. We know that it can be neither. It cannot be republican, for according to prophecy monarchy shall be perpetuated there, however it may be divided, until temporal history is closed. It cannot become Russian, for Russia lies beyond the limits of the fourth empire, and cannot even have a place, in the final division, unless, like the Turks when they established themselves at Constantinople, she ceases to be Russian. The diplomatists

of Europe may strive to maintain the integrity of the Turkish Empire, but their efforts will be vain. Palestine must be restored to the Jews; and from the rest of Turkey in Asia probably four of the ten kingdoms will be constituted. When Jerusalem fell before Roman arms, the empire, having served its great purpose, began to crumble; and it appears that when Jerusalem is rebuilt, the kingdoms which are to share her power will be constituted, in anticipation of the final issue; "and in the days of these kings shall the God of Heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever."

FLESH AND SPIRIT.

"That which is born of the flesh is flesh; and that which is born of the spirit is spirit."

WITH the views which prevailed in his day of the kingdom of God, Nicodemus, a man of the Pharisees and a ruler of the Jews, confidently expected, doubtless, an exalted place in its administration. And we can imagine the shock which his cherished expectations must have received, when one whom he recognized as a teacher sent from God, announced that "except a man be born again," or as the Lord explains it, "be born of water and of the spirit, he cannot see or enter the kingdom of God." As a reason for the conclusion thus announced, the Lord says "that which is born of the flesh is flesh; and that which is born of the spirit is spirit." The thing produced partakes of the nature of that from which it springs.

He had just intimated that except a man be born again, that is, born of the spirit, he cannot see the kingdom of God; which is, just in other words, to say that a man in his natural state, cannot see the kingdom of God. We must therefore understand Him as using the term "flesh" in contrast with the term "spirit," to describe that natural condition in which a man is incapable of enjoying that kingdom. So Paul expressly teaches that "flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." Without discussing the subject at present, we understand the phrase, "the kingdom of God,"

to mean the glorious and everlasting kingdom, in which the purpose of God in the redemption of man shall be consummated. Consequently, exclusion from it is equivalent to everlasting condemnation, and admission to it is the attainment of eternal glory and blessedness. Of so great moment is it to each of us clearly to understand the terms of exclusion and admission to the kingdom of God.

I. "That which is born of the flesh is flesh."

In the Old Testament, the word flesh is used as a general term for human nature, or for mankind. The Hebrew language, indeed, has no other word equivalent to mankind. The Psalmist says, "Let all flesh," that is, all men, "bless His holy name for ever and ever." Isaiah says, The glory of the Lord shall be revealed, and all flesh shall see it together." In the New Testament the word occurs in the same sense. Thus the Lord, speaking of the last great tribulation, says, "Except these days shall be shortened, there should no flesh be saved." Paul says, "By the deeds of the law, there shall no flesh be justified in His sight." When the Lord assumed our nature, we are told, "the Word was made flesh," or " God was manifest in the flesh."

But then, as mankind are fallen and human nature is corrupt, the term "flesh" becomes the expression of this fact; and, in its most frequent use in Scripture, the word relates to the corruption of our nature, without any reference to the distinction which we make between mind and body. This is very evident in a passage where the flesh and the spirit are contrasted: "Walk in the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other; so that ye cannot do the things that ye would. But if ye be led by the spirit, ye are not under the law. Now the works of the flesh are

manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like, of the which I tell you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God."

In this enumeration of the works of the flesh, there are several in which the body, as distinguished from the mind, is not implicated. The word flesh, therefore, is used to designate the tendencies and affections which naturally result in such sins-the corruption of our fallen humanity; and this includes all its imperfections and infirmities, its spiritual deadness and incapacity to discern divine things; its wisdom, which is foolishness with God; it fallacious judgments, and its frail and perishing existence compared to the flower of the field.

When the Lord says, "that which is born of the flesh is flesh," he does not merely intimate that every man that is born into this world inherits a corrupt and fallen nature, and therefore cannot inherit the kingdom of God. He also intimates that corrupt nature can never be anything else but corrupt; so that no culture or improvement of it can fit it for the kingdom of God. Its tendencies may be restrained; the manifestation of its corrupt affections may be modified by education and circumstances, but the sinful tendencies and affections are still there. A corrupt tree cannot bring forth good fruit, prune and trim it as you may. Reform, restrain, and educate the flesh as you may, it is still flesh, and therefore, "Except a man be born again he cannot see the kingdom of God."

Men readily admit that the openly vicious and profane must be reformed before they could be admitted into the kingdom of God-that the drunkard must become sober;