for these things are not in the covenant; they are no part of the better inheritance; for these things are seen, but the great reward is not seen; these are temporal, but the portion is eternal. But is there no better reward for present services, even in this life, than temporal things? Oh, yes! His favour is better than life itself, and His countenance as a cloud of the latter rain, which often distils precious drops, which serve to soften the clods, and prepare it for the reception of the word of life. Let us glory in our infirmities, for these keep us from confidence in the flesh; let us glory in reproaches, for these keep us from having fellowship with unfruitful works of darkness; for he that is a friend of the world is the enemy of God. When the outward man decays, the inward man

not

Our

is renewed day by day." And even bodily pains are intended to eject us out of this earthly house, that we may be admitted into our house that is from above, where the inhabitant shall no more say, "I am sick." And knowing we have such a hope, what have we to fear, seeing that our whole work is to cleave to Christ, to follow, and to endeavour to please conscience? How can we be poor that have God for our portion? This is our rest, because it is polluted; this is not our home or dwelling-place, and we are called strangers, pilgrims, and wayfaring men. We know we have turned the corner, gained the summit, and are going down the hill; the valley of the shadow of death is at the bottom, then comes Jordan, and on the other side is the chief mountain, the fountain of life, and the everlasting hills. Set your heart on this heavenly country, where we shall see our best Beloved, and enjoy each other's company and conversation for evermore. The Lamb in the midst of the throne shall feed us to the full, fill us with light from His sweet face, and with love, joy, and peace from His heart. W. HUNTINGTON, S.S.

A NEEDS-BE.-If, then, in the Divine wisdom there is a "needs be" for a path of tribulation, happy are we if we are, through God's teaching, in this path. You think sometimes that you could bear any trial but that which is laid upon you. But, depend upon it, God has selected out of the variety of manifold trials and temptations that very trial which shall most suit your state and circumstances. Take another word of the apostle to encourage you. They are but "for a season." Is it not far better for you to be a poor, despised, afflicted, tempted saint of God, with the faith of God's elect in your heart, and the kingdom of God in your breast, pressing and struggling or through a sea of difficulties to reach the heavenly shore, and to take possession of that glorious inheritance, than enjoy all that the world could lay at your feet?

J. C. PHILPOT.

ESSAYS ON HART'S HYMNS.-LVII.

HYMN 53.

Faith is the Victory.

AITH, in its relation to the finished work of Christ, can never be too clearly understood. It is using almost stereotyped phraseology to say that, never was it (in proportion to the population) less properly apprehended than in our day; but it is nevertheless only too true. And the result is seen, when carefully examined, to be far more solemn than is generally imagined. For that result proves to be this: The setting forth of a Jesus Christ in name, Who in person and work is not "the Son of the Father in truth and love," while the faith, of which so much is said and written, is neither the gift nor work of God the Spirit, and therefore not that of His elect, nor saving in its nature.

"Ye

These are strong assertions, but there is little difficulty in substantiating them. And if so, what delusion can be compared with that now so prevalent? It was the nearest approach of Paganism to the worship of Jehovah that was the most effective in leading Israel into idolatry. "They feared the Lord (JEHOVAH), and served their own gods," is the scathing word of exposure concerning this evil, 2 Kings xvii. 33-41. And this marked the mongrel worship of the Samaritans; of which our Lord said to the woman at the well, worship ye know not what," John iv. 22. To be worshipped in Spirit and in truth, the Lord must reveal His Son in the heart and understanding, Gal. i. 15, 16. “Ignorance," to Rome's children, may be "the mother of devotion," but in Jehovah's Zion, it is SPIRITUAL KNOWLEDGE that is so. "This is life eternal," said Jesus in His prayer to the Father, " that they might know Thee, the only true God, and Jesus Christ, Whom Thou hast sent," John xvii. 3, while the beloved Apostle affirms: "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God and eternal life," 1 John v. 20.

In the little hymn now before us we shall perceive that Mr. Hart uses very guarded language in its opening lines. Doubtless he had in view the peril we have named, and which always prevails in the greatest degree in a day of religious excitement, such as is invari

ably associated with "Revivals," and which existed in his time, led on by Whitefield and Wesley. Let us observe his words:

"Whoe'er believes aright

In Christ's atoning blood,

Of all his guilt's acquitted quite,

And may draw near to God." Verse 1.

Is there then a wrong way of believing? and if so, how is it to be distinguished? No child of God will challenge the importance of these two questions. Personal anxiety to be right will urge all who feel the solemn importance of soul matters, to desire a clear answer to them. And why should our poet speak of believing "aright," if there were no danger of that which is the reverse? If "there is a way that seemeth right unto a man, but the end thereof are the ways of death," Prov. xiv. 12, there is no sense in which this is so likely to be verified as in a religious sense, and in the great point of FAITH it rises before us in all its vital importance.

The only way in which the sterling nature of faith can be known is by its effects; even as we judge of the good or bad tree by the absence, or presence, and quality of the fruit. And those effects are absolutely and indivisibly associated with

"Christ's atoning blood."

To view that blood in a superficial or hap-hazard light is utterly derogatory to the dignity of Christ's person. As One of the Divine Persons in the glorious Trinity, and the One Who was specially appointed by the Father in His everlasting love to His people for the purpose of redeeming them to God by His blood, the eternal Son is not to be lightly regarded in His character of Jesus Christ. As "the same yesterday, and to-day, and for ever," He claims co-equal honour with the Father who sent Him. And as the pouring forth of His blood was so effectual to the accomplishment of the great designs of grace in salvation that it is declared, "He entered in once into the holy place, having obtained eternal redemption for us," Heb. ix. 12, it is evident that the Father has eternally accepted His one offering for sin, and affirms, "He shall see of the travail of His soul, and shall be satisfied," Isa. liii. 11.

It is thus the atonement (by which the church is reconciled unto God) is exclusively the fruit of Christ's blood-shedding, while His righteousness (in His perfect obedience to all the demands of the law) is to stand immovable while creatures all pass away, and when

the heavens and earth undergo their final change, Isa. li. 6, 8. On Him alone, therefore, salvation depends for merit, and upon the Holy Spirit for all preparation fitness. "Salvation is of the Lord;" in its provision, accomplishment and revelation. Faith, of and in itself has no merit, nor (if genuine) pretends to have any. It took no part in the great work of the Surety of the everlasting covenant. It offered no atonement, it made no peace with law and justice, nor can it. The blood of Christ alone claims that honour. Faith receives the knowledge and enjoyment of the atonement from the Spirit's inward witnessing of Christ, and it is dependent on that witnessing for all it realizes.

By the eye of this spiritual grace, Christ and His atoning blood are beheld invested with the highest dignity and the greatest power. He that has prevailed to receive the book from the hand of God the Father, and to loose its seven sacred seals, is looked upon as no impotent person, but as having all power given unto Him in heaven. and in earth," Matt. xxviii. 8; power over all flesh that He may give eternal life to as many as the Father hath given Him, John xvii. 2. To be interested in His death, and held in the keeping of His hand, are felt to be the grand security of the soul for ever. The claims of His blood, as having put away all sin, are regarded as irresistible, as the answer to all legal charges, and the accusations of Satan and conscience. By its justice-satisfying agency, faith believes there is boldness granted to enter into the very holiest, Heb. x. 19: i.e., when the Holy Spirit is pleased to apply it and to sprinkle the heart from an evil conscience: and faith is assured that all who are justified by the shedding of that blood shall be saved from wrath through Him, Rom. v. 9.

The Lord Jesus and His sacrificial work are thus exalted in the estimation of every one who

“believes aright

In His atoning blood,”

to that pre-eminence which gives weight and solidity to their views and feelings with respect to the atonement and its efficacy, which may be looked for in vain among the ready singers and noisy shouters who make it a theme of the lips, while their belief is that the Lord has so arranged matters that that atonement should have no influence with Him, unless the creature give it

validity by an effort of the will and self-wrought credence. They name Jesus, they sing of Jesus, they pray in His name, but it is not the Jesus Whom God hath "exalted with His right hand a Prince and a Saviour, to give repentance unto Israel and the forgiveness of sins."

Now

66

Whoe'er believes aright

In Christ's atoning blood,

Of all his guilt's acquitted quite,

And may draw near to God."

That is, such a believer possesses the indubitable evidence that his guilt has been purged away by the shedding of that blood. He is cleared and exonerated from all law-charges, and as God has no account standing against him, he, feeling this,

'May draw near to God,”

"having boldness to enter into the holiest by the blood of Jesus." This perfect justification and acquittal it will be seen rests entirely on the ground of the past atonement. The present access by the faith of Jesus, is wholly attributable to the work and witness of the Holy Spirit: as it is written: "In Whom we have boldness and access with confidence by the faith of Him," Eph.

iii. 12. "For through Him we both (Jews and Gentiles) have access by one Spirit unto the Father." Chap. ii. 18.

But where does sin remain? Not in the book of law-accounts before the Lord, for the precious blood of Christ has put it away for ever out of the sight of infinite justice. It remains in the nature which every redeemed soul derives from carnal birth. It remains also on the conscience of every soul convinced of sin by the Holy Spirit's revelation of the law in its spirituality, until removed by the application of the Saviour's "atoning blood." And even when purged away from the conscience it "will still remain" in the nature, and in the most exemplary show its presence and power at times, in the temper, words, and ways. The scripture biography of every saint confirms this, as does the life-history, and experience