three, and as the Son of God from the bosom of the Father He is "mighty to save ".

"Ye shall keep it up until the fourteenth day," verse 6; this gave ample opportunity to test it, and find out a flaw if such had been. Jesus was well tried, His life below was the testing time. Heaven, earth, and hell tried Him, and we have the witness of each that He is the Lamb "without blemish ". Let us hear them.

"This is My (Matt. iii.

The Father testified from heaven. beloved Son in whom I am well pleased." 17.)

The devil cried, I know Thee who Thou art the Holy one of God, (Mark i. 24); and from the forty days and nights when the devil's wiles were used against Him in the most unfavourable circumstances He came forth unscathed, (Matt. iv. 1-11), the Lamb without blemish.

Pilate the Roman governor declared, I find no fault in Him, (John xviii. 38); Judas confessed he had betrayed the innocent blood, (Matt. xxvii. 24); the centurion who watched His dying agonies witnessed that He was a righteous man (Luke xxiii. 47); and the dying robber by His side that He had done nothing amiss. (Luke xxiii. 41.) Thus His very foes bear witness to Jesus as the Lamb "without blemish". Precious, perfect, spotless, holy Jesus! Lamb of God, without blemish and without spot.

THE MANNER AND TIME OF ITS DEATH.

"The whole assembly of the congregation of Israel shall kill it in (or "between the two" margin) the evening. (Exod. xii. 6.)

cross.

Every sinner had a hand in the death of Jesus; the whole world was represented around His "Against Thy holy child Jesus whom Thou hast anointed, both Herod, and Pontius Pilate with the Gentiles and the people of Israel were gathered together." (Acts iv. 27.) Man's wisdom, man's power, and man's religion were all combined against Him, as witnessed by the inscription of Hebrew, Greek, and Latin on His cross. They differed in many things but in this they were agreed, that the Son of God should die; and Herod and Pilate shook hands over the murder. (Luke xxiii. 12.)

The Lamb was slain in the evening, the judgment fell at midnight; there was just time to sprinkle the blood but none to spare. Jesus appeared in the evening of this world's history; to the unbeliever the

midnight dark with judgment is approaching, and the morning of deliverance to the saints. (See Isa. xxi. 12.)

The blood was put in a bason, and a bunch of hyssop was prepared to use it. Behold now the picture of a sinner's salvation. "And ye shall take of the Blood and strike it on the two side posts, and on the upper door posts of the houses and the blood shall be to you for a token upon the houses where ye are, and when I see the blood I will pass over you." (Exod. xii. 7-13.)

It was the blood on the lintel and door-posts-and the blood alone that secured the salvation of Israel's first-born sons on that awful night. It was not the living Lamb, nor even the blood in the bason, but the blood applied to the individual door where the firstborn lived--the blood appropriated by the bunch of hyssop. It was not the blood and the bitter herbs, nor the blood and the unleavened bread, but the blood of the lamb alone that screened them from judgment.

Neither was it their happy feelings, nor their pilgrim garb, nor their earnestness to get out of Egypt that made them sure of salvation; their assurance rested on something infinitely better than any of these shifting things. They were assured of salvation by the Word of the eternal God, for He had said "When I see the blood I will pass over you," and if God keep His word, if God speaks the truth they were as safe from the destroying angel's sword as if they had been standing in the land of Canaan.

And do you know this reader? that if have you taken shelter under the precious blood of Christ, if you have in your heart believed that Jesus shed His blood on Calvary as a ransom for you, God says in the third chapter of John and the sixteenth verse you shall not perish but have everlasting life.

Does He speak the truth? If He does you are saved. Away then with doubts and fears, away with frames and feelings, and resting on the unchanging Word of God, shout out

"Hallelujah, 'tis done I believe on the Son

I am saved by the blood of the crucified one." What did it matter to a blood-sheltered Israelite how he felt, or what he feared as long as God was true to His word-" I will pass over you"-neither his fears nor his feelings could ever make God break His word. Could they? Certainly not. Then why do you sometimes go about with your head hanging like a

Have

bulrush as if you were less safe than they? you trusted your soul to the blood of Christ? Do you believe it has satisfied the claims of God for you? Then you are as safe as God can make you, as secure from judgment as if you were already in heaven. (See John v. 24; Rom. viii. 1.; 1 John iv. 17, 18.)

There was none of the blood put upon the threshold, nor sprinkled on the floor. Ah no, it was too costly to be trampled under foot; but that's exactly what you are doing unconverted sinner with the precious blood of Jesus.

I

You are treading under foot the Son of God, and counting His blood worthless. (Heb. x. 29.) You are making a stepping-stone to hell of the fact that Jesus died. You say you believe He died. O yes, suppose you do, but are you saved by His death? That's the point. The corrupt Christianity of the present hour is piled up on the fact that Christ died. Roman Catholics and unconverted Protestants alike believe that; but it is like the blood of the paschal lamb in the bason, it does them no good; they are not saved, because they have never sprinkled it, they have never believed in its power to save themselves.

Reader, where are you? Sheltered or exposed to judgment? If exposed, do at once trust the blood for salvation; and if sheltered, behold the table the Lord has been spread for you in the presence of your enemies. J. R.

TRIAL

DAVID.

TRIAL and correction may change their form, but the trial, or proving of faith will be life-long. Because there is no condemnation to them that are in Christ Jesus, correction follows unfaithfulness.

This David proved. Rescued by Jehovah from the snare with Achish, a trial awaited him at Ziklag and that of a new form.

On their arrival they discover that the Amalekites had taken Ziklag, sacked and burnt it, carrying off the spoil, persons, cattle, and treasures; all that was valuable and dear to David and his men was gone; added to this, his men, dismayed and discouraged, spake of stoning him. Such trials of his faith were even sharper than persecution from Saul, but all was well. It is written "Jehovah will not cast off His people, but judgment shall return unto righteousness," or correction result in blessing. Correction had set David

right, and "He encouraged himself in Jehovah his God".

Deprived of creature comforts and help, God and His word remained, and David proved them sufficient. He trusted in God and his confidence manifested itself, as true faith ever will, first Godward, and then in action towards man. Calling Abiathar, David bade him bring the Ephod, and he enquired of Jehovah. Thus although surprised by circumstances, and bowing under them as under the rod of loving correction, he drew near to Him who held that rod and looked to Him for help, nor did he look in vain.

David sought direction saying, "Shall I pursue? Shall I overtake them?" Jehovah answered, “Pursue for thou shalt surely overtake them and without fail recover all." What generous words! What a God of grace! Instructed and encouraged by the promise, David and his men proceed in search of their enemies. Jehovah went with them, and on the way they found an invalided and deserted soldier, faint and sinking, but not insensible nor speechless; he was an Egyptian, servant to an Amalekite, able to describe the invasion and the capture, and after securing his life by an oath from David went with them and proved to be the needed link in the chain of deliverance. Thus guided they soon overtook their enemies, surprised them in the midst of their revelry, smote them and recovered all. Jehovah had watched over all that was dear to David, and now that his heart was right with Him, He gave all back into his hand and into his bosom, as also to those who were with him.

In David's humiliation and dependence God had recovered honour, of which David's unbelief had robbed Him, and David, right with God, recovered all that which for a time he had lost.

Dear fellow believer, remember that the next best thing to obedience is the simple, full, childlike confession of disobedience, and trust in a Father's forgive"If we confess our sins He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." Faithful to His word, and just to the blood of His son, which once for all atoned.

ness.

Returning from the rout and recovery, they were welcomed by the two hundred men who had tarried by the stuff too faint to go on to the field.

The believer when right minded towards God is, as a rule, right minded also towards his brethren and others.

Those men who

Of this David is an illustration. had gone down with him to the enemies' camp and routed them, were disposed to deprive the feeble watchers of their share of the spoil, only restoring their wives; David would not, could not, have it so, but shared equally with them and the rest, thenceforth ordaining it a law in Israel—and wherefore? Because the hearts of the two hundred were true to David, they were feeble, but loyal. "We that are strong ought to bear the infirmities of the weak and not to please ourselves." We are accountable for that which we have, but for that with which we are not entrusted we are not responsible. We have to do with One who has respect first of all to the state of our hearts, our affections towards Himself, who when complaining of the faults of the seven Churches (having first commended all He could) begins thus: "Thou has left thy first love".

Beloved reader, let us, as Christians, seek indeed. growth in knowledge of God, and of His word; let us also be active for Him, but first of all may our affections be true, deep, and tender. "Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ."

David and his men returned to the city, and he sent off the spoil to his friends. "A present of the spoil of the enemies of Jehovah."

Thus was it in Ziklag, but what of Gilboa? There Israel and the Philistines had engaged, and the battle had closed; Israel had fled, and Saul, Jonathan, and brothers had fallen together:

But who, as eye-witness of the scene, could have borne such heavy tidings? After David had tarried two days in Ziklag it came even to pass on the third day behold a man came from the camp, and true or false, told the tale, and when questioned more closely, "How knowest thou that Saul and Jonathan be dead?" he narrated facts. That, as he happened by chance on Mount Gilboa, he saw Saul who had fallen upon his spear, but his life still whole in him; that, at his request, and knowing that Saul could not live, he had slain him and had brought the crown and bracelets unto David, his Lord. David rent his clothes, so did all that were with him, and mourned for Saul, for Jonathan, and the people of the Lord. Then turning to the messenger asked from whence he was, and he answered, "I am the son of a stranger, an Amalekite." David was moved, changed his manner, and in altered tone, first censured him, and then commanded his

young men to fall on the stranger and slay him, fixing his blood on his own head, because he had slain Jehovah's anointed.

Should David's conduct surprise any reader, let him remember that the messenger was an Amalekite, one of the nation accursed of Jehovah in every generation; against whom He would have perpetual war for their antagonism to Him, in His people Israel. That man had slain Jehovah's anointed and must die the death. Jehovah's awful but righteous sentence cannot be compromised any more than His promise can be broken. He had sworn against Amalek, nor was it possible for Him to lie. We rejoice in His promises and bow before His judgments, justifying God and saying, "For ever Thy word is settled in the heavens."

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Let those, whoever they may be, saved or unregenerated, who dare to call in question the acts of Jehovah, and cast reflection on His righteous judgments, stand prepared to give account of their conduct before the throne, when they will discover their mistake, and be dealt with accordingly. Nay, but O man! who art thon that repliest against God." David, acting in fellowship with God against the Amalekite, was approved and honoured by Jehovah, and so was Mordecai when, for the same reason, he refused to bow to Haman, but Saul, who disobeyed by sparing Agag, lost his kingdom. O for a more single eye to God's glory in all things, and greater delight in His will.

David lamented for Saul and Jonathan, and to perpetuate the memory of the latter, taught Israel the use of the bow, for Jonathan was an archer; he called on all Israel to lament for Saul, he and his men leading the lamentation. (2 Sam. i.)

The funeral honour paid, David, as the already anointed king waited on Jehovah, and inquired if he should go up into any cities of Judah, and if so, into which. Jehovah answered, "Go up to Hebron ". David went up to Hebron with his family and army; there Judah anointed him king; his second anointing this we shall have oocasion to notice again.

David acted cautiously, waiting upon God; but he who had behaved himself wisely in Saul's time retained his wisdom and doubtless had grown in it. From Hebron he sent a message to the men of Jabesh Gilead commending their conduct in burying Saul and promising to requite their kindness, he informed them that Judah had anointed him king, and bade them be valiant.

But all was not yet smooth and pleasant in Israel, for "Abner, captain of Saul's hosts, took Ishbosheth, Saul's son, and made him king in Israel."

Dear reader, have you never thought that if the trial you were passing through could be removed could cease, that then all would be plain and easy? I dare say you have, but remember that it is through much tribulation we pass on to the glory, and that thus by trial after trial we are being educated for it.

Envies, jealousies, struggles and bloodshed abounded in Israel between the house of David and that of Saul; but David waxed stronger and stronger, and the house of Saul weaker and weaker. At length a circumstance occurred which brought the crisis and led to the translation of the entire kingdom to David.

Ishbosheth upbraided, or falsely charged Abner, the captain of his host, with sin with Saul's concubine; this provoked Abner, and he at once took steps to establish David king over all Israel. David waited on Jehovah,

IT

PATIENT, BECAUSE ETERNAL.

H. II.

T is a striking old saying that God can be patient, because he is eternal. A thousand years are with Him as one day. He endures, with much long-suffering and patience, and often allows iniquity to ripen, while His people (it may be) in their haste are saying-Lord how long? But His eternal purpose is meanwhile infallibly accomplished; and, in the end, every saint shall see and acknowledge the manifold wisdom of His ways.

In truth, the same principle applies to the believer. We have not received the spirit of the world. We are called to view all things around us, as in the light of the word, which liveth and abideth for ever; not in the light of man's ways, but in the light of definite unchangeable everlasting truth. We know that all service, and every life here, has its never-ending issue, and that, whatsoever a man soweth, he shall reap.

This is the expectation of none but the believer. Till faith comes in, our minds are swayed by the expectations of such results, though distant, as the natural heart can desire or value. Vain man lives, if not for the present moment, yet for posthumous fame; he calls his lands after his own name; and his inward thought is, that his house shall continue for ever. Το stimulate to action, therefore, some motive of earthly interest (whether near or remote) must in general be called into play. Thus the unrenewed man walks in the way of his own heart, and judges by the sight of his own eyes. And this is the common weakness of all, in whom faith is not exercised. We fret ourselves because of the evil-doers, not seeing the end of the

Lord; and, it may be, we have all known the force of the Psalmist's words, "I was envious at the foolish when I saw the prosperity of the wicked." Unbelief even in the child of God confesses with Asaph to the repining thought, "Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued and chastened every morning." But the moment faith revives, and we view all that troubles us in the sanctuary, shadows and dreams are separated from realities; the balance of the soul is restored; and faith overcomes the world. Then we effectually learn to be patient.

Let the suffering one consider it. The light affliction is but for a moment, and if we are enduring, as seeing Him who is invisible, it is working for us a far more exceeding and eternal weight of glory. Let the toiling servant, in an evil day, consider it. "I know thy works." He is coming who will give to every one according as his work shall be. Let the disciple who is reproached for the name of Christ-let every one who is suffering loss for conscience sake-every one who is following in the steps of Him who was despised and rejected of men-consider it. All are known to the Lord, in all their special cares; and the day is at hand when they shall enter into the possession of the inheritance which is kept for them, and which, even now, they enjoy by faith. The recompense of the reward is sure. But it is the reward of faith; faith such as that of the Hebrew Christians, who took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance.

The Apostle John wrote, in order that we might know that we have eternal life. In this knowledge we are raised above the power of things seen and temporal. And, in proportion as we realise our true position and dwell on high, we discover the trivial transitory character of the events which once had power to agitate and distress us. Instead of being tossed about and living in anxious suspense we can be patient, because we know that the ultimate result is made certain and secure. Thus it is, that the man of understanding holdeth his peace. Faith enables him. to wait.

In a special way such patience is needed in relation to the sad condition of the Church. If we look around we see so much against us that the weapons of our warfare seem to be powerless for the contest. Perhaps the mocking world is scoffing still in the spirit of those who said-What do these feeble Jews? But patience toils on, content if the reward is to be that of the sower, rather than of the reaper; satisfied if only the voice of the Lord has been heard assigning the portion of labour. The vast circle of God's designs in redeeming man, and re-establishing His own reign in glory over this sin-stricken world is far above out of our sight. In age after age He has employed His instruments to carry out plans, of which oftentimes

they could not discern the purpose, and all he requires of each is to go on stedfastly fulfilling his course. The workmen preparing the temple of Solomon little knew the place in which each beam or stone, which they fashioned according to the directions of the great architect, should be used when the time came for all the several parts to be put into their destined positions. in that glorious structure. But they knew that no single portion of all their labour, however rough it might be or however minute, whether it were hewing wood in the forest or polishing a precious gem, would be wasted. And so with the servant now. He is called to work exactly as the master bids him; and that work may be apparently very unimportant; yet certainly, heavenly wisdom assigns to it its own destined share in the completion of the building which the Lord is now preparing.

In this, as in all things, we have the perfect example of our great Fore-runner. His words should be ever before us. "Learn of me, for I am meek and lowly in heart." He committed Himself to Him who judges righteously. There was a joy set before Him; and, for the sake of that, He endured the Cross. The time for being satisfied with the travail of His soul was distant, yet He yielded Himself in patience to all the service of the way.

A pilgrim through this lonely world
The blessed Saviour pass'd;

A mourner all His life was He,
A dying Lamb at last.

And with His spirit in us we too can bear and forbear; love and be silent; labour and not faint; and give, hoping for nothing again. If we can but approve ourselves to God, and look up saying, He knoweth the way that I take and die daily to the pride and vanity, the envy and self-will of our foolish hearts, we shall do something to manifest Him here, and shall without fail receive the full reward of good measure pressed down and running over which he has promised. Having our own way now is a poor thing. Passion (we read in Pilgrim's Progress) would have her good things now : but Patience waited for them by and by. Usually we cannot indulge our own wills without some degree of strife and misery. But when the thought fills the heart that we are on the very confines of Eternity, and that there, we cannot tell how soon, the wicked will cease from troubling and the weary be at rest, and we shall be satisfied in being made fully like the patient spotless One, whom we sought to imitate below, it will be found an easy thing to live uncomplainingly with this blessed light of eternal glory shining continually on our path and casting into the shade the petty trials of the way which our natural hearts ever seek to magnify, and which Satin used to occupy or to harrass our minds, and even the heavier sorrows of sickness, bereavements, or a mean and suffering condition. Everything of time thus sinks down, and we can be patient to the coming of the Lord. This is the life

FEW

NEW appeals in Old Testament Scripture are 80 full of love and tenderness as those addressed to the backsliding people of God. That Israel was always wandering seems to be very near the truth, and that God was always pleading with her in most tender accents is equally true. Never do we see the fulness of God's heart so drawn out as when, contemplating His people's declension, He speaks in some such language as that now before us.

In considering this passage we may first point out the ground of the appeal here made, then shew to whom the appeal is made, and lastly notice the appeal itself.

I. The ground of the appeal here made is found in the expression, so full of affectionate earnestness, "I am married unto you". This was originally spoken to the children of Israel, and similar language is used in Isa. liv. 5, where we read, "Thy Maker is thine husband; the Lord of hosts is His name ". The same thought in substance is brought before us in Eph. v. 23, where Christ as "the husband" is "the Head of the Church;" and in Rev. xxi. 9, where the Church is called "the bride, the Lamb's wife ".

We must bear in mind, however, that while there are many points of similarity between the position of Israel of old and the Church in this dispensation, there are also points of striking contrast. Israel stood nationally in a certain relation to God by covenant. To ba born a member of the nation was therefore of great importance. As such, children were circumcised; as such, all Israel enjoyed many and great privileges; and as such, God addressed them in the language of the text, saying, "I am married unto you".

But there is now no nation in covenant relationship with God. There is now "neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all". (Col. iii.