the will of God." While those whose talents or circumstances, or both, are characterized by mediocrity or poverty, instead of fretting, as though the dispensations towards them of the great Disposer had been unwise or unkind, are to acquiesce in the Divine appointment, and do their best to benefit man and glorify God. By being satisfied with the capacities He has given us, and the condition HE has assigned us, we are to "humble ourselves under the mighty hand of God."

We are to submit to the Divine arrangements in social and civil life. In social life, the husband is the head of the wife; parents have authority over children; masters over servants. That this is the will of God is evident from our nature, and from the circumstances in which Providence has placed us. Of course the rules of Scripture harmonize with the teachings of both. (Read Ephesians v. 21-25, and vi. 1-6.) To these arrangements, made in infinite wisdom and goodness, the parties interested are cheerfully to submit. Obedience is not to be withheld on the part of wife, or children, or servants, on any ground of natural equality; neither is husband, or parent, or master to attempt to escape his responsibility, or surrender the authority with which he has been invested by Providence and the Bible. In civil life, submission is equally imperative. The language of Scripture on this point is singularly precise and unqualified: pity it should have been perverted to purposes of tyranny! (Read Romans xiii. )—7; 1 Tim. ii. Η3; and 1 Pet. ii. 13-15.) From these passages it is evident that obedience to the civil magistrate is to be unhesitating, patient, cheerful. Instead of openly rebelling against his authority, or heaping upon him unmeasured vituperation or ridicule, in all things in which his commands do not violate the law of the State or the law of God, we are to obey and honour him. It is not meant that christians ought not to be politicians, for christianity, instead of relaxing, confirms our obligations to benefit our fellow-citizens in their political as well as social and religious capacity; neither is it meant that we should not in a temperate yet earnest manner, and in a constitutional mode, appeal against the wrong doing of the civil governor, and endeavour to urge him to a wiser and juster course. it is meant that we should resort to no violence, whether of temper, or tongue, or conduct; that we should bear evil rather than do evil; that our efforts to obtain reform, while firm and earnest, should be temperate and generous; that we should be manifestly good, obedient, loyal. In this way we are to "humble ourselves under the mighty hand of God.”

But

We are to submit to the Divine arrangements in the church. While in certain essential particulars all Christians stand on a common level, in the church there are distinctions as to qualifications, and character, and office. Some are governors in the spirit and according to the laws of Christ, while others are the governed. Some ministers move in spheres of lesser, others in spheres of higher or the highest importance. Amongst the "fellow-helpers to the truth," to some are assigned subordinate, while others are called to fill more commanding stations. In the mystical body, as in the natural, there are “many members, and all the members have not the same office." Such, substantially at least, is the will of the Head of the church, who brings to the discharge of his supreme functions infinite intelligence and love. To His arrangements there should be meek and hearty submission. A minister is not to abandon his appropriate work because his sphere of action is below the aspirations of his ambition; a private member is not sullenly to refuse to do anything because he has not been elected to the diaconal or some other office; a Sunday School Teacher is not to say, I will not take the fifth class because I have not been entrusted with the first, nor the first, because I have not been made Secretary or Superintendent; neither is any other party to decline what it is his pro

vince or in his power to do, because it is not his province or in his power to do something else. The feet are not to say, because we are not the head we will not walk; nor the hands, because we are not the head we will not work. But while the head discharges its proper functions, all the other members should as readily discharge the functions appropriate to them, that by the cordial and earnest co-operation of every single part the grand result may be secured. Each should take the post assigned him by circumstances, vigorously discharge its duties, and so prepare, if called, to take a higher. Instead of sulkiness, there should be cheerful compliance; instead of envy, generousness; instead of paltry pride, the dignity of humility; instead of fitfulness, patience; instead of insubordination, christian submission. In the church, emphatically, we are to "humble ourselves under the mighty hand of God."

We are to submit to the Divine dispensations which operate in the way of moral discipline. Afflictions are of necessity the present portion of the servants of Christ. When Peter wrote they arose, in considerable part, from persecutions, to which there is distinct allusion in this chapter and throughout the epistle. Although this is not their principal source now, they are often complicated and severe, sometimes appalling, overwhelming. Whatever their precise kind or degree they are the fruits of Divine paternal love; they are a moral discipline intended to recover us to earnestness in the divine life, or to prevent us from wandering from God, or to exercise and develop our christian principles. Here too, and preeminently, there should be submission. Instead of giving way to rebelliousness of spirit, to which we are grievously prone, having confidence in the wisdom and benevolence of the moral government of our heavenly Father, and assured of the sympathy and almightiness of our Redeemer, by whom that government is administered, we should endeavour, by the help of the Holy Spirit, to submit, and acquiesce, and hope; thus "humbling ourselves under the mighty hand of God."

Our encouragement, even as intimated in this one verse, is great. Submission is rewarded in the present world. From how many mental and other evils does it save its subjects. How great is their peace, and their joy in the light of the Divine countenance. How often are they openly rewarded. And in how many cases do their names go down with honour to distant generations. The chief reward will be bestowed in the world to come. While the most vivid imagination cannot conceive, nor the most burning eloquence describe its detail, its certainty and grandeur admit not of question. "God is faithful who hath promised." "In due season we shall reap if we faint not." "Our light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory."

Salter's Hall, London.

THE SAFEGUARD.

"When I see the blood, I will pass over you."-Exod. xii. 13.

The period for Israel's deliverance from Egypt had now arrived. God was faithful to His word. But while he fulfils his promise, he instructs his people; and through them, he instructs his church in all ages. The first-born of Egypt are to be destroyed; but how shall Israel escape? A lamb was to be selected, separated, and slain; his blood was to be caught in a basin, and to be sprinkled on the side-posts and lintels of their doors; and God said, "When I see the blood, I will pass over you." Blood!

there is something repulsive in blood. Who can look upon it without a shudder? Yet blood is to be the means of Israel's safety. Beloved, God speaks to us. "Christ our passover is sacrificed for us.' His blood is the blood of the new covenant. It cleanses from all sin, and it secures all it cleanses. Let us look at

This attractive object. Justice demands blood. God acknowledges the equity of the demand. But if the sinner bleed, his blood makes no atonement; if, therefore, he die once, his unatoned guilt demands that he suffer the second death, or never-ending punishment. But here is blood that attracts the eye of Justice, meets all its claims, and satisfies all its demands. Precious blood! It is the blood of the Lamb, which taketh away the sin of the world. The Lamb of God, the accepted substitute for man! The Lamb of God, slain in the sinner's stead! The Lamb of God, who becomes the food of all for whom he was slain. His blood is our safety. Sprinkled upon the door, no enemy can pass through to harm us! Sprinkled upon the door, we are certainly and eternally safe! Our safety is not in the door, however strong; nor in the lock, however curious; nor in the bolts, however numerous; but in the blood. No blood on the door, no safety for the inhabitants within. No blood on the conscience, no safety from the messenger of death. Oh, reader, see to it that the blood of Christ is thy confidence! See to it that the blood of Christ is sprinkled on thy soul! For

God requires application. It was not enough that the Lamb was slain, roasted, and eaten, or that his blood was in the basin in the house. It must be on the door-posts and lintels. Nor is it enough for us that Jesus died, that he is gone into heaven, that his people feed upon him, that his blood is in his church; it must be applied to us. God looks for the blood. Every Israelite had blood on his door. God looked on every door and saw it, and then he passed over. My dear friend, God looks upon your heart, upon your conscience; but does he see the blood-the blood of his own dear Son there? If he does, he is satisfied, he is reconciled to you; but if there is no blood, there is no satisfaction, no reconciliation, no peace. He will accept of no sacrifices, however costly; He will hear no prayers, however earnest; He will regard no sufferings, however painful; He will receive no services, however scriptural in outward form, if they are intended to be a substitute for the blood. You may give all the substance of your house,-you may pray until your knees become like camels' hooves, you may inflict sufferings upon yourself until nature faints under them, you may perform religious services without number and without end, but except the blood of Christ be applied to you, all is in vain. God is fully satisfied with the blood of his dear Son, and he is fully satisfied with every one that places his dependence on it; but he is satisfied with nothing without this. Oh, see to it, then, that your reliance is on the blood of Jesus alone! If any Israelite had substituted anything for the blood on the door, however costly, however beautiful, or however apparently reasonable, he must have perished: the destroying angel would not have passed over him. Trust, then, in the blood of Jesus alone, and see

The beneficial result. There was danger, for the minister of justice was going through the land. There was danger of a violent death. So now, we are all in danger as sinners-in danger of the second death. But when the blood was sprinkled there was safety-perfect safety. So now, when the blood of Jesus is sprinkled on our consciences we are safe-eternally safe. God is then satisfied, for the law has received all it demands. He is pleased, for justice unites with mercy in our salvation. He is pledged to secure us, for his word is passed, and he is faithful to that word. He says of all on whom he sees the blood, "They shall never perish. No

weapon formed against them shall prosper. Israel shall be saved in the Lord with an everlasting salvation; they shall not be ashamed or confounded, world without end." The blood-sprinkled Israelite is safe, distinguished, and happy; for when God sees the blood, he passes over him. See then, beloved, first, What we all need the blood, the precious blood of Jesus; for it is the blood alone that maketh atonement for the soul. In Jesus we have redemption through his blood, even the forgiveness of our sins. See, secondly, To what we should all look-to the blood. Do you want pardon? Look to the blood! Do you want peace? Look to the blood! Do you want victory over Satan? Look to the blood! Do you want perfect safety in life and death? Then look to the blood! See, thirdly, In what we should all trust,-in the blood. Not in our convictions, not in our comforts, not in our prayers, not in our sufferings; but in the blood of Jesus only should we trust, for access to God, acceptance with God, and safety from God. See, fourthly, Of what we should boast, -the blood. "God forbid," exclaimed the Apostle, "God forbid that Í should glory, save in the cross of my Lord Jesus Christ." "God forbid," exclaims every true believer, "God forbid that I should boast of anything, save the glorious person, perfect work, and precious blood of my Lord Jesus Christ." See, fifthly, What we should teach, the blood. In the pulpit, in the Sunday school, and in the social circle, we should teach all to look to, trust in, and place entire dependance on, the blood of Jesus alone. Whether we speak, or whether we write, we should constantly say, "Not the crucifix, but the cross; not Mary, but Jesus; not men's works, but a Saviour's precious blood." See, finally, Of what we should beware,-of neglecting the blood of Jesus, of substituting anything for the blood of Jesus, of mixing anything with the blood of Jesus, or of thinking lightly of the blood of Jesus. It is precious blood! It is invaluable blood! Without it, no sinner can be saved; with it, any, sinner may. Oh, my soul, meditate on this blood; plead nothing before God, but this blood; teach nothing as the ground of acceptance with God, but this blood; depend on nothing for comfort or salvation, but this blood; look to nothing for peace in life or in death, but this precious, precious blood!

O Lord,

"Wilt thou not a difference make

Betwixt thy friend and foe;

Vengeance on the Egyptians take,
And grace to Israel shew?

Know'st thou not, most righteous God,
We on the Paschal Lamb rely?
See us covered with the blood,
And pass thy people by.

New-Park-Street, London.

JAMES SMITH.

SATAN AN EXAMPLE TO CHRISTIANS.

Is this possible? some may be ready to enquire. Most certainly it is,not, however, in his intentions and objects, but in the mode of his actions. He adopts a course of conduct in his endeavours to destroy souls, which Christians would do well to imitate in seeking to save them.

1. There is fixedness of purpose.

He has resolved,—and oh, what a resolve in such a being!—he has resolved on the everlasting destruction of souls! He proposes to himself one object, which is to continue in sin, in misery, in degradation, and awful ruin, every son and daughter of the human race over whom he can

exercise an influence; to hold them in chains, and to drag them down with him to the bottomless pit to be tormented for ever and ever. This is the purpose of Satan, and his only purpose. Nor can anything make him alter that purpose. He is assured in some cases he will not succeed. He knows full well that his success will only aggravate his own ruin. He believes there are limits set to his power by Omnipotence itself, and though a roaring lion, he is but a lion in chains. Yet, with this knowledge, his purpose remains unchanged, and he is bent on the destruction of souls.

But here is an example for you, Christian,-an example, so far as constancy of purpose is concerned, worthy of imitation. If Satan can be stedfast in a bad cause, cannot you in a good one? If his purposes ever remain the same to destroy souls, cannot yours in saving them? If he has resolved to drag them down to hell, should not you resolve, in Divine strength, to raise them up to heaven, and thus to add to the glory of the Saviour, and to the happiness of an immortal spirit? Oh, the folly, shame, and solemn responsibility which will attach to you if you possess not an unalterable resolve

"To snatch the fire-brand from the flame!"

2. There is great art in the adaptation of means.

Satan does little without thought, contrivance, and consummate skill. He is ever devising and planning, and never did angler, fowler, or general discover more cunning in taking the objects of their pursuit than does Satan in taking sinners captive. He was originally very subtle, but it is practice which makes perfect; "and Satan," as Mr. Jay remarks, "has been improving his skill in seduction for six thousand years." This adversary never spreads his net in the sight of any bird," nor does he allow his gins and snares to be seen until we are caught. Satan perfectly adapts himself to characters, circumstances, and seasons, and thus, by consummate art, deceives and destroys. Well does the poet say

"The serpent takes a thousand forms

To cheat our souls to death."

Now, though it is improper to practise deception under any circumstances, yet it would be well if Christians discovered the same art in saving souls which Satan employs in destroying them. The Apostle became all things to all men, that he might by all means save some. Not that he used artifice and craft, as some of his enemies believed; but he made himself acquainted with. the prejudices, character, and circumstances of sinners as Satan does, and adapted his means accordingly. The great adversary studies human nature, and we should study it too. He knows every avenue to the human heart, and our endeavour should be to know them too. He knows how to time and present his temptations, and we should be as wise too. There is a casting of pearls before swine, so that they turn again and rend us; and there is a time to present Divine truth to sinners, when they are in a fit state to receive it. May this work occupy our most serious thought, our most considerate and skilful attention, so that as Satan is artful in destroying souls, we may be wise to win them to Christ.

3. There is incessant diligence in the accomplishment of his purposes.

He is constantly going to and fro in the earth, and walking up and down in it. No part of the world is unvisited by him, and no part of it unknown to him. There seems a kind of omniscience and omnipresence in Satan. He appears to be everywhere, and acquainted, externally at least, with everything. No being escapes his notice, and no character is beyond the reach of his temptations. Hence wherever we go, and in whatever we engage, Satan or his emissaries are about us.