xviii. 35-43. (2) Chronic impurity. (a) Open. Leprosy. Faith Special. The one Leper: Matt. viii. 1-4; Mark i. 40 -45; Luke v. 12-16. Faith special and absolute contrasted. The Ten Lepers : Luke xvii. 11-19. (b) Secret. The Woman with the Issue: Matt. ix. 20-22; Mark v. 25—34; Luke viii. 43-48. (B) Miracles of Intercession. (1) Organic defects. (Simple Intercession.)—(a) The blind: Mark viii. 22-26. (b) The deaf and dumb: Mark vii. 31-37. (2) Mortal Sicknesses. (Intercession based on natural ties). (a) Fever. The nobleman's son healed: John iv. 46-54. (b) Paralysis. The centurion's servant healed: Matt. viii. 5-13; Luke vii. 1-10. The man borne of four healed: Matt. ix. 1-8; Mark ii. 1— 12; Luke v. 17-26. (7) Miracles of Love. (1) Organic defect. The blind man healed: John ix. (2) Disease. (a) The fever healed: Matt. viii. 14, 15; Mark i. 29—34; Luke iv. 38-41. (b) The dropsy healed: Luke xiv. 1-6. (c) The withered hand restored: Matt. xii. 9-13; Mark iii. 1-5 ; Luke vi. 6-11. (d) The impotent man restored: John v. 1— 17. [(e) The woman with a spirit of infirmity set free: Luke xiii. 10-17]. (3) Death. (a) The Death-chamber. A girl raised: Matt ix. 18 ff.; Mark v. 22 ff.; Luke viii. 41 ff. (b) The bier. A young man raised: Luke vii, 11-18. (c) The tomb. A tried friend raised: John xi.* III. MIRACLES ON THE SPIRIT WORD. (a) Miracles of intercession. (1) Simple intercession. (a) A dumb man possessed by a devil Matt. ix. 32–34. (b) A blind and a dumb man: Matt. xii. 22 ff. Cf. Luke xi. 14 ff. (2) Intercession based on natural ties. (a) The Syrophænician's daughter healed: Matt. xv. 2128; Mark vii. 24-30. (b) The lunatic boy healed: Matt. xvii. 14 ff; Mark ix. 14 ff.; Luke ix. 37 ff. (B) Miracles of Antagonism. (1) In the Synagogue. The unclean spirit cast out: Mar i. 21-28; Luke iv. 31-37. (2) In the Tombs. The Legion cast out: Matt. viii. 28-34; Mark v. 1-17; Luke viii. 26-37. It will be seen that in the fundamental and crowning miracle of the Gospel-the Resurrection-all these forms of miraculous working are included. The course of nature was controlled, for there was a great earthquake; the laws of material existence were over-ruled, for when the doors were shut Jesus came into the midst of his disciples, and when their eyes were opened He *The healing of Malchus (Luke xxii. 51) seems not to fall within the true cycle of the Gospel-miracles either in character or import. We may see in it how the Divine Power represses and remedies the evils caused by inconsiderate zeal. vanished out of their sight. The reign of death was overthrown, for many of the saints came out of their graves and went into the Holy City. The powers of the Spiritual world were called forth, for angels watched at the Sepulchre and ministered to believers. Thus full and harmonious is the whole strain of Scripture: "All things are double one against another, and God hath made nothing imperfect." B. F. WESTCOTT, M.A. The Preacher's Finger-Post. "Christ in you, the hope of glory."-Coloss. i. 27. THE margin reads the text, "Christ among you the hope of glory." This gives the idea that Christ in the world is the world's great hope. He is in truth the hope of humanity. Mankind in all ages and through all lands have tried whatever human thought could conceive, or human imagination could invent, to effect their moral restoration, but all have failed, signally failed. Christ is the only remaining hope. He mystery. We shall take the words as they stand in our version, and regard Christ not as being among men, but as being in men, for it is only as He comes into men, that He becomes the "hope of glory." Looking at the words thus, we make two remarks: I. THAT CHRIST IN MAN IS THE ESSENCE OF PERSONAL CHRISTIANITY. Christ was amongst the people of Judæa, but He was only in a fewhis disciples. Christ, by his Gospel, is amongst the people of Christendom, but He is only in a few. When we speak of Christ being in man, we speak not of a fiction, not of a mystic dogma, but of a fact clear and intelligible. Man dwells in man ; this is not a poetic fiction, but a conscious every-day fact. The child dwells in the parent's heart-friend dwells in the soul of friend the world over. The heart makes a home for : all the objects of its love; the most loved has the largest apartment, and the most permanent residence. In this way Christ dwells in the heart of all his true disciples. First: He is in them as the dominant object of affection. They love Him more than all else. He is "the chief among ten thousand;" for Him they are prepared to suffer the loss of all things. He is the sun in their inner sky. He controls the motion, and tinges the forms of all in their mental horizon. Secondly He is in them as the dominant theme of thought. Love rules the intellect; what the heart loves most, the intellect most ruminates. Thought, like a conveying angel, will bring the loved one to the soul's eye a thousand leagues away. To a true disciple Christ is the grand central theme of thought. Thirdly: He is in them as the dominant motive of action. The governing love, and the predominant thought, become, by the law of mind, the master impulse of the soul. Why does the loving father leave his fatherland, emigrate to distant shores, and toil for years in foreign climes? What is the motive ? Love for the dear ones of his home. Now this is personal Christianity, nothing else. Personal Christianity is not a creed, however orthodox ; not a ritualism, however scriptural; not a profession, however outwardly consistent; not a service, however seemingly useful, but is Christ in man. In him, as the dominant object of affection, theme of thought, and motive of action. "Christ liveth in me," says Paul. This was the spring and is the philosophy of his wonderful life. II. Christ in man OPENS TO HIM A GLORIOUS FUTURE. The "hope of glory." Two thoughts may explain this expression. First Every human soul has a hope in it of a better moral state. Few in the great world of sinners will be found who are satisfied with their moral condition, who do not feel at times a strong desire to be better men. An ideal of goodness shapes itself to the imaginations of all men, and deep in their moral nature is the desire to reach it. There is nothing selfish in this desire, for it points, not to happiness, but to goodness. Its cries are, "Who shall deliver me from this body of sin and death ?" "Where withal shall I come before the Lord?" &c., &c. To these hopes in the soul, and not to selfish hopes, the Gospel appeals. Alas, that popular preachers have exhibited the Gospel to men rather as a means to happiness, than a means to goodness—as a means of saving them from misery, rather than from sin. Because of this selfishness reigns in all conventional churches. Secondly: Christ in the soul is the realization of this hope. of glory." Christ, not self. Some men preach self. Christ, not philosophy. Some men preach their own speculations. Christ, not the Church. Some men preach their own sect. Christ, not creed. Some men preach their own theological notions. Christ as the moral deliverer of the world, and therefore its only hope, is the burden of a genuine Gospel ministry. Men get morally better as Brothers, is this our Christianity?—that which we live and preach? All other sorts are spurious. Genuine Christianity is an incarnation; it is Christ coming into man, dwelling in his soul, and lighting up its chambers with the glory of His spirits and His thoughts. PREACHING. "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus."-Coloss. i. 28. I. THE GRAND SUBJECT OF PREACHING. "Whom?" That is Christ spoken of in the preceding verse as "the hope 66 II. THE TRUE METHOD OF PREACHING. First: AdmonishWarning every man." It does not mean terrifying men by danger. There is too much of this. The Greek word here means, "to recall to memory"-to suggest. Secondly: Instructively “Teaching every man." Teaching implies (1.) Superior intelligence on the part of the preacher. (2.) Genuine study on the part of the hearer. Ministers cannot teach unless people will learn. Thirdly: Universally. Every man.' No respect of persons, all want the Gospel. Fourthly: Philosophically. "In all wisdom." The themes should be philosophically arranged, and the mind should be philosophically addressed. A due regard should be had to the laws by which men are interested, made to reflect, and to resolve. 66 III. THE GRAND END OF PREACHING. "That we may present every man perfect in Christ Jesus." First: Moral perfection is the end. Per I. WE MUST ALL ONE DAY MEET OUR GOD IN JUDGMENT. Firstly Scripture declares it. "He hath appointed a day." (Acts xvii. 31.) "The day cometh that shall burn as an oven." (Mal. iv. 1. See also 2 Pet. 3, 7 ; Matt. 25, 32; Rom. ii. 5; Rev. vi. 17; Rev. XX. 12.) Secondly: The punishment of vice and the reward of virtue demand it. Consider the present, apparently chaotic state of the moral world, crimes now go unpunished. Thirdly: The holy character of God demands it. He will destroy sin from his universe. (Deut. xxv. 16; Prov. vi. 16-19; 1 Kings xiv. 22: 1 Kings xvi. 2. Fourthly: Our present state of probation anticipates it. II. A PREPARATION IS NECESSARY TO MEET OUR GOD WITH JOY. First: Many of us are not in a fit state to meet Him, because of sinful indulgence, living as though there were no God to meet. Secondly: Even those who profess to be the followers of Christ need to prepare. Our lamps should be always burning. Thirdly: We cannot tell how soon the meeting may take place. Fourthly: The consequences of being unprepared, when we meet our God, will be awful. "Depart," &c. III. THERE IS A WAY TO PREPARE FOR THAT GREAT MEETING. This is implied. "Believe on the Lord Jesus Christ," &c. First There must be repentance for sin. (Job. xxxiii. 27; Prov. xxviii. 13; Psa. xxxviii. 18; Jer. iii. 21; Rom. xii. 9. Secondly: There must be a forsaking of sin. (Psa. xxxiv. 14; 2 Tim. ii. 19. Thirdly We must come unto God, sinful as we are, for forgiveness, depending entirely on the sacrifice of Christ. "He died the just for the unjust," &c. (Eph. ii. 13-18; Heb. ix. 15, xii. 24.) Fourthly: We must then walk in newness of life-growing in sanctification. Remember we must meet God in judgment. We cannot tell how soon the meeting may take place. Therefore prepare. T. D. J., M.A. HUMAN LIFE IN THE LIGHT OF CHRIST'S APPEARING. "Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation."—Luke ii. 29, 30. THE words of the venerable |