when all seems against us, when the storm lowers above us or rages around us, there must be Divinely imparted strength. Nor is there less need for this patience in the anticipation of coming good, than in the endurance of present evil. We ask for some deliverance, and it is long in coming; we pray for some promised good, and our prayers seem wasted on the desert air. We become impatient, and think the Lord "slack concerning His promise," and say fretfully, “Where is the promise of His coming?" Truly we need patience; impatience often leads to defection and sin, and is always a sign of weakness. To possess our souls in patience, to bide God's own time, to rest in the Lord, and wait patiently for Him, requires strength which He alone can give. How often and in how many ways are we summoned to the exercise of patience in this life; and how beautiful is the manifestation of quiet confidence, unruffled resting and tranquil waiting under the hand of our Father's discipline, or in the anticipation of His promised coming. If patience is to have its perfect work in us, we must pray to be strengthened "with all might according to His glorious power."

2. Long-suffering has its sphere of exercise especially in our relation to man, in the intercourse which binds us to each other. The word means long-mindedness, in opposition to shortness of temper, to a mind irascible, easily excited, and soon angry. The conduct and even the opinions of men may at times call for much forbearance from us. This was especially the case in the history of the early Christian Church, and in times of persecution; but it is often called for and is of no less importance now. In truth, there is still abundant room for forbearance. There may be provocation and misrepresentation; there may be injustice and positive wrong between man and man; there may be dulness of apprehension and stupidity on the part of those who are around us or dependent on us, and in such circum

He en

stances, when we ourselves are wounded, we can show our Saviour's spirit by nothing more clearly or fully than by long-suffering. Wonderful was His forbearance. dured the contradiction of sinners against Himself. When He was reviled, He reviled not again; when He suffered, He threatened not; and even His weak and backward disciples He taught as they were able to bear. We should strive to breathe His gentle spirit, and to show the mind that was in Him; and clearly, in order to this, we must be strengthened by Him according to the power of His glory. Nothing less than this will meet our moral need, and enable us to show the long-suffering which becomes the disciples of the Lord. Neither patience nor long-mindedness belongs to our unassisted, unrenewed nature.

Consider finally here the spirit of this patience and this long-suffering. They are to be with joy. So St. James says that we are to "count it all joy when we fall into divers trials." Joy is to characterize and accompany the graces of patience and long-suffering. The Christian must not manifest a stoical indifference which admits of no feeling. Under suffering patiently borne, under hope deferred, under provocation and slander calmly endured, there is still room for joy. Even amidst the gushing of nature in overflowing tears there may be a preparation of the soul for deeper and purer gladness. There is joy in the assurance that, amidst all conflict, struggle, and trial in this life, our Divine Father cares for us, has His eye upon us, and communicates His power to us, so that our minds may be upborne in triumphant hope and joyous expectation. Through His infinite grace the trials and the tears of this life are working for our highest good, and preparing us for "a far more exceeding and eternal weight of glory;" and we may well mingle joy with our long-suffering and our patience, since Divine strengthening is offered us for this noble end.

V.

The Saint's Prospect and Preparation for the

Future.

"Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light."-COLOSSIANS

i. 12.

OW many are there on every side of us whose life has

HOW

no grand purpose, who have no object worthy of their manhood in view! There are multitudes whose aim in life is entirely limited to this world, and who have no desire or ambition beyond it. At the same time there are many who profess to have the highest purpose and hope here in relation to the future; but they move heavily towards it, in uncertainty, doubt, and even apparent indifference. It arouses no ardour, it inspires no enthusiasm, it enkindles no delight. They cannot read "their title" to mansions in the skies. But there are some-would there were many more!—whose purpose and prospect touching another world are unmistakable and sure, who are able to thank God for the hope which cheers them as they advance in their pilgrimage through this world. To this thought and theme the Apostle's words invite our attention here.

St. Paul thus describes the last feature of that worthy Christian walk which he was indirectly enjoining on the Colossians. In his prayer for them he desired that they

might be fruitful in every good work; that they might make abundant spiritual progress; that amidst all difficulties and trials they might be strengthened unto all patience and longsuffering with joy; and now he crowns and completes his prayer by the wish that they should be thankful to the Father, who by all these processes of spiritual culture was qualifying them for their heavenly inheritance. "The future is thus linked with the present, and sheds its lustre over it; and though the believer be now in a condition whose intermediate nature necessitates the possession of patience and long-suffering, his mind feels at the same time within it the elements of accelerating preparation for a nobler and purer state of existence."

I. The sublime prospect to which the Christian's hope is raised-" the inheritance of the saints in light." After he has done with time and all its changes, when he ends his earthly pilgrimage and all its trials, the child of God enters on an inheritance of triumph, blessedness, and glory in heaven"an inheritance incorruptible, and undefiled, and that fadeth not away." This prospect may well cheer and encourage his soul amid the difficulties of the way. Vast as is the multitude of those who have already been gathered into the Father's house above, still "there is room,” and a mansion prepared for every soul that follows the Saviour"in the regeneration." The future possession is spoken of as an inheritance. This at once excludes all idea of merit, and places it beyond any power of our own to deserve. It is altogether the gift of God, the heritage and bestowment of grace. You never heard of an heir having to toil for his inheritance it is his in right of law by bequeathment or succession. So the Christian's future home is an inheritance, by the gift of the Father through the redemption of Christ. You never speak of the barrister's fee, or the merchant's profits, or the mechanic's wages, as an inheritance. They

are the just reward of labour. But the Christian holds his title to heaven, not by what he has done or can do, but in virtue of what another has done for him. Christ Jesus, by His doing and dying, has won the inheritance, and the title is given to every believer in Him. "And if children, then heirs; heirs of God, and joint-heirs with Christ." No man can earn for himself a title to such a heritage of felicity and glory. The idea of inheritance, as applicable to the future home of the saints, may have been borrowed from the land of Canaan, the promised possession of God's ancient people, with its rest and settled life after the toils and travels of the wilderness. But the earthly cannot be compared with the heavenly country. This inheritance is characterized as that of the saints in light. As heirs, the saints on earth have not yet attained their final inheritance. It is true that in a sense they are even now" in light." They are divinely enlightened; have been called out of darkness into God's "kingdom of marvellous light." But their condition here is one of comparative dimness and obscurity, and now they see through a glass darkly. Their future home and possession lie in the region of pure, perfect, and unclouded light; the land of perpetual and glorious day, where there is "no night;" where there is "no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the light thereof." What a contrast this to their present state! Light is the emblem of knowledge. Now the saints know only in part; here fogs and mists arise to hide their view and obscure their vision; but hereafter they will know as they are known, and be face to face with the glory of Emmanuel, the Sun of righteousness. Then darkness will have for ever been left behind, and light in its celestial fulness and force will be their portion and their enjoyment too. What revelations will be made to them and in them there; what disclosures of truth, what solution of difficulties, what