himself a servant, a bondman of Christ (Rom. i. 1; Gal. i. 10; Phil. i. 1; Col. iv. 12), but here only of God. A noteworthy variation, not on its own account, but as a mark of genuineness; for it is impossible to conceive what motive could have induced any imitator to depart in such a manner from the apostle's usual phraseology. The δέ coupling his calling as an apostle of Christ with his relation to God as a servant, cannot be taken in an adversative sense, for there is really no opposition; but it is used, as not unfrequently, to subjoin something new, different and distinct from what precedes, though not strictly opposed to it."

Paul was one of the greatest of men. In natural endowments, penetrating insight, vigour of thought, logical force, and rhetoric aptitude, he had in his age but few equals. His acquirements, too, were great. Brought up at the feet of Gamaliel, acquainted with Grecian culture, and master of Rabbinic law, he could stand side by side with the greatest reasoners, sages, and orators

of his time. But, beyond all this, he was specially called and qualified by God for propagating the Gospel of His Son. There is no enterprise on this earth demanding a higher kind of human agency than the Gospel, nor (notwithstanding the mental feebleness and the moral meanness of the thousands in every age who have worked, and are working, in connection with it) can there be found a higher class of men, both intellectual and moral, than some who have been, and still are, employed in indoctrinating men with the truths of the Gospel. Look at redemptive truth

II. AS A TRANSCENDENT PROMISE. "In hope of eternal life which God, that (who) cannot lie, promised before the world began (times eternal)." This promise is

First: Transcendent in value. "Eternal life." This means something more than an endless existence. An interminable existence might be an interminable curse. It means not only an existence without end, but an existence without evil, without sin, error, sorrow, misery. Aye, and more than this, an endless

existence in connection with good, and with good only, with knowledge, holiness, liberty, and companionship with the best created spirits, and with the great God Himself. Eternal life is eternal goodness. The promise is—

Secondly: Transcendent in certitude. It is made by God, "that CANNOT LIE." Are not all things possible with Him? Yes, in what may be called a physical sense. It is possible for Him to destroy, in the twinkling of an eye, the present creation, and to produce a new one. But, in a moral sense, there is an impotency. His "cannot," here is His will not, and His will not is His glory. A higher eulogy you cannot pronounce on any man than to say he cannot be ungenerous, he cannot be false, he cannot be unjust, he cannot be dishonourable. Inability to do wrong is the glory of the Infinite. This promise, then, cannot fail; it must be realised. "Till heaven and earth pass, one jot or one tittle shall in no wise pass away." The promise is

When was that? Before the foundation of the earth was laid, or the wheels of time began their revolutions. When He occupied the boundlessness of immensity alone. The Gospel is an old promise: "the Lamb was slain before the foundation of the world." The Gospel is not a threat but a promise. Look at redemptive truth

III. AS A GRADUAL REVELATION. "But hath in due times (in His own seasons) manifested His word through preaching (in the message) which is committed unto me (wherewith I was entrusted) according to the commandment of God our Saviour.” There are three thoughts here suggested concerning the revelation of this promise of eternal life.

First: It was manifested at a proper time. "In due times (in His own seasons) manifested His word." God has a season for everything, everything in the material and the moral. Nothing but sin appears in His universe that does not come "according to His time." Oceans ebb and flow, planets perform their revolutions, kingdoms rise and

fall, generations come and go "according to His time." He had a time for the revelation of His redemptive truth, and when the time dawned it beamed on the world.

Re

Secondly It was manifested by apostolic preaching. Through preaching." demptive truth came into the world through man, and it is heaven's design that it should be propagated through the world by man. It is to be preached, not only with the lips, but by the life. The true preacher must incarnate it. His life must illustrate and confirm the doctrine that his lips declare. It was before the Gospel came to men in written documents that it won its greatest victories. Some think that too much importance is attached to the Bible in this work, and that it is vain to expect that the circulation of the Scriptures will answer the end. History shows it has not done so, and the philosophy of the work explains the reason, hence it must be revealed in the voice and the life.

Thirdly: It was manifested by the Divine command

'Which was committed unto

me (wherewith I was intrusted) according to the commandment of God our Saviour." The Divine command came to the Apostle to preach the Gospel at various times, came to him on the road to Damascus, came to him in the Temple at Jerusalem, came to him in the ship on the Adriatic. Yes, the Divine command comes to all,-" Go into all the world and preach the Gospel." Not only was it by command that Paul preached it to mankind, but now to Titus. Look at redemptive truth

IV. AS A LOVE-BEGETTING POWER. "To Titus, mine own son (my true child) after the common faith." 'Mine own son!" What an endearing expression. The Gospel con

verter becomes the father in the highest and divinest sense of the converted. No relation so close, vital, and tender as the spiritual relation of souls. Paul's desire is, for Titus, "Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour." Here is the wish of heavenly philanthropy, a philanthropy that embraces the complete and everlasting

Man's Bodily Life.

"MY SOUL IS CONTINUALLY IN MY HAND."-Ps. cxix. 109.

LET the word "soul" here stand for man's bodily life, and then we have two thoughts suggested

I. It is something OUTSIDE OF HIMSELF. It is something that he carries in his "hand"; something that is his, not him. The human frame, with its complicated parts, and various organs, is no more the man than the house is the resident, the costume the wearer, the harp the lyrist. We carry it in our "hand." It is suggested concerning man's bodily life that—

IL-It is something THAT HE MUST SURRENDER. Generally, what we carry in our hands, we do not intend to hold for ever; we have no purpose permanently to retain it. The figure may imply two things

First: A sense of temporariness. The body is only ours for a time. We must lay it down by necessity. The figure may imply