"When the Son of Man shall come in His glory, and all the holy angels with Him.”

(b) Stephen believed that the most noticeable way-mark of the universal march had just been passed. It was the cross of Jesus. So far the race had been journeying on and on to Calvary. The life and death of Jesus were not mere events among others, but the events to which all previous history had been working up.

(c) Stephen believed that Jesus, after His cross and passion, had risen from the dead, and ascended to the right hand of the Father. How firmly he believed this the latter part of his address testifies. Indeed, it was something more than belief, it was assurance. While his enemies "gnashed on him with their teeth," he, undismayed, “looked up steadfastly into heaven," &c. (chapter vii., verses 55 and 56.)

(d) Stephen believed that the exalted Jesus still cared for, and could help His servants in all their labour and suffering upon earth. He beheld Jesus “standing on the right hand of God," as if ready to assist him, and he prayed to Jesus.

II.-STEPHEN'S POSSESSION OF THE HOLY SPIRIT.

(a) It was this that gave life to his faith. Many have given an intellectual assent to all that Stephen believed, without being influenced by it as he was. They have had none of his divine enthusiasm. It is not the correctness of the creed that makes a man a Christian, in the highest sense, but the quickening power of the Holy Spirit.

(b) If we would be useful as servants of God among men we must be baptized in the Holy Ghost.

(c) Nay, we cannot live aright without this.

"And every virtue we possess,

And every conquest won,

And every sigh for holiness,

Are His alone."

(d) The most important question we can be asked is, “Have ye received the Holy Ghost?" We may know, without a doubt, whether we have or have not. If we have, we shall bring forth the fruit of the Spirit, "love, joy," &c. (Gal. v. 22.)

MORETON-IN-MARSH.

J. KIRK PIKE.

True Human Blessedness.

"JESUS ANSWERED AND SAID UNTO HER, WHOSOEVER DRINKETH OF THIS WATER SHALL THIRST AGAIN: BUT WHOSOEVER DRINKETH

OF THE WATER THAT I SHALL GIVE HIM SHALL NEVER THIRST; BUT THE WATER THAT I SHALL GIVE HIM SHALL BE IN HIM A WELL OF WATER SPRINGING UP INTO EVERLASTING LIFE."-John iv. 13, 14.

OUR blessed Lord, during His earthly life, paid attention to persons of various character and in different circumstances. The indigent and affluent, individuals and crowds, alike shared His sympathy and care. He paid equal attention to Nicodemus, who came to him by night, and to the woman of Samaria, who met Him at Jacob's well, as He did to the crowds that thronged His pathway as He performed His wondrous works. Men pursue fame, and eagerly embrace it; fame pursued Christ, but He Divinely declined it. One soul was to Him of inestimable value, and to lead it into the light of His love He would proclaim the glad tidings of His Gospel at night, or when He was weary and sitting on the well. How Christ adapted His discourse, on the present occasion, to the circumstances of the place and the character of His auditor. With what sublime simplicity He ascended from temporal to spiritual things, teaching some of the most valuable lessons that men in all ages can lay to heart and translate into every-day life. Christ here bears witness of Himself, that He is "the gift of God," and explains wherein true human blessedness consists; not in selfish, sensuous indulgence, but in the enjoyment of inward spiritual life. "The water that I shall give him," &c. In these words Christ has clearly revealed I. THE SOURCE FROM WHICH TRUE HUMAN BLESSEDNESS SPRINGS. Earthly good is not to be despised, for our happiness depends largely upon the temporal blessings we enjoy. But, the soul has longings that the whole universe, apart from God, could not satisfactorily supply. Whoso drinketh of the streams of time-bounded blessing soon thirsts again. Earthly good is around a man, not within him; the spiritual blessing Christ imparts is

R

adapted to inner hunger and thirst. The emblem here employed gathers up those employed in the Old Testament, where God compares himself to "the Fountain of living waters," and where the blessings of the Gospel are offered in the words, “ Ho, every one that thirsteth, come ye to the waters," &c. Water is suggestive of life-giving, refreshing, cleansing; the blessings Christ gives, therefore, meet our moral needs, as sinful, suffering, dying creatures. We are thus taught (a) The inestimable value of Christ as "the gift of God;" (b) The indispensableness of the blessings He bestows; (c) The Divinity of His nature; that He was able to give, on His own authority as well as from His own fulness, such priceless good. A greater than any mortal man is

here.

"

II. THE CHANNEL THROUGH WHICH TRUE HUMAN BLESSEDNESS FLOWS. Shall be in him," &c. The believer is not dependent for his joy upon external circumstances, his keenest delights do not come through the avenue of his senses; his blessedness springs up from within, as his soul rises and progresses in religion. His heart becomes as a well-watered garden, full of the fragrance of prayer and praise, and clothed with the beauty of holiness. Spiritual life does not consist in external excitement; spiritual joy does not consist in sensuous pleasure; the kingdom of heaven is within the soul, in its faith, hope, love. Those who thus possess Christ in them "the hope of glory," do not thirst for greater blessedness, for they have a "peace which passeth all understanding," and "a joy that is unspeakable and full of glory." The blessings that Christ bestows are sufficient to satisfy the spiritual wants of the heart of man. True religion, then, is a matter of faith and experience, and its best evidence is within the breast of its possessor. True blessedness is not something put on, or conferred by the world, but is imparted by Christ, and flows through every faculty of the human soul.

III. THE OCEAN TO WHICH HUMAN BLESSEDNESS RISES.

"Springing up into everlasting life." Water rises to its own level, and the life that comes from a Divine source will ascend thither. Streams of mere worldly enjoyment will sink away in the sands of time; the pleasures of sin, which are but for a

season, will be lost in the dark caverns of despair, or stagnate in the dead sea of remorse; but true spiritual joy shall spring up into everlasting life. Even here, how spiritual blessedness springs up, with vitality and vigour, in happy memories, joyful experiences, glorious anticipations. Death will remove everything that has impeded the rising of real joy, will remove every hindrance in the way of perfect bliss. Our bodies are of the dust, and to dust they must return; but our spirits—if renewed and sanctified here-shall rise, when the hour of our departure comes, into everlasting life.

CONCLUSION.-Let us thank God for such an unspeakable gift. Let us accept it and make it known to others. Experience of its blessedness will be the best proof of its divinity. The water of life springing up within us will indicate its blessedness and beauty to others, by our beneficent deeds and Christly character. Drawing near to our loving Redeemer, in faith and prayer, let us each devoutly exclaim

"Thou of life the Fountain art,
Freely let me take of Thee;

Spring Thou up within my heart,
Rise to all eternity."

CLIFTON.

FREDERICK W. BROWN.

Watching unto Prayer.

"WATCHING THEREUNTO;" i. e., UNTO THIS VERY THING.Eph. vi. 18.

I.—THE DUTY,-Watching unto Prayer.

By many, Prayer is subject to theoretical disparagement, or practical neglect. Paul was himself a man of prayer; he both sought the prayers of others, and urged for themselves the duty and importance of prayer. His conception of life is a state of war, and his advice is-keep open the reserves and resources by prayer; and sleep not, but, like outpost or sentinel, “Watch," "Watch unto Prayer."

II. THE REASONS ENFORCING THIS DUTY, as drawn from the relation of Watchfulness and Prayer.

(1) Watching is the ally of Prayer. It is itself a duty, and evidences the sincerity of Prayer. It is an equal duty, being imposed by the same authority and showing the same obedience. (2) Watching is the great auxiliary of Prayer.

i. Watch with a view to Prayer-that we pray. Neglect is not impossible. Spirituality is imperfect in the best. Social intercourse rarely fosters devotion. Business, and even pleasure, press upon us, giving less time, less desire, less strength for Prayer. What is the safeguard? Paul says: "Watching unto Prayer.” Christ says: "Watch and Pray." Peter says: "Watching unto Prayer;" and, in so saying, Peter remembers a lesson painfully learnt, and shows us how to employ, for the good of others, even the bitterest experiences of life.

ii. Watch over the spirit of Prayer-that we pray aright. (1) We may have the form of Prayer without the reality. Watch, if the fire is to be ever burning upon the altar; (2) The spirit of Prayer is a tender and delicate thing. Do we value Prayer? Do we seek it? Is it loved? "Watch unto this."

iii. Watch for opportunities of Prayer, that we make full use of it.

(1) As to all regular seasons of devotion;

(2) As to the special,-there are circumstances of exigency, of perplexity, of temptation. There are times specially favourable, calm, dark, &c. There are favouring moods and impulses. Robert Hall said, "I never resist an impulse to prayer." Be then on the outlook for all these, "Watching unto this very thing." Do you "watch" over treasure? business? reputation? family? health? "Watch unto Prayer."

BRISTOL.

J. P. ALLEN, M.A.