lamp in the heart, which is the shrine of the temple of the body-the lamp of God, that must never go out. Wheresoever outward and inward religion co-exist, there everything will be included -the whole man, “body, soul, and spirit;" root and branches; the inward oil, and the light thereof "Let your light so shine before men, that they may see your good works, and glorify (not you, but) your Father which is in heaven" (Matt. v. 16).

Be it remembered, then, a true and genuine outward religion is the outward manifestation of the inward life; the external development of the inward root; the harvest grown up from an adequate seed-sowing. “Whatsoever a man soweth, that shall he also reap." These two together must be always consistent the one with the other-" acceptable to God, and approved of men " (Rom. xiv. 18). If only to illustrate this a little further, let us see what they would be, if severed and apart, each from the other. Separate the twain; and then, what follows? Outward religion would be like a railway train without the engine. There it is, full of passengers and busy traffic; but no engine to draw it you must return the people their money, and there is no dividend. Then, inward religion, by itself and apart, is like the engine without the train. There it stands, puffing and blowing, and all steam up; but what use is it? There is no traffic, and no gain: it doesn't pay its expenses. Outward religion, apart and alone, would be like a clock-dial without the works; what possible use could it be? And inward religion, by itself and alone, would be like the clock-works, in due order of working, but no index hands to the dial-plate. That clock might work on most regularly within, and greatly" edify itself; " but it would be incapable of ever telling to any passer-by what was the time of day. In a word, outward religion without inward religion would be hypocrisy; and inward religion without the outward manifestation would be as the seed "abiding alone," and bringing forth no fruit. But both together constitute a power, vital and fruit-bearing-" root downward, and fruit upward."

And this is according to the analogy of nature in trees: every tree must have a double growth; inwardly, in the root; and outwardly, in the branches. We can see only the outer growth, but surely we must know that for every new offshoot of the branches, there must be a corresponding off shoot of the fibres of the root; spreading its roots like Lebanon, and extending its branches to the river. This is the secret seed-growth of which our Lord speaks in the parable, "As if a man should cast seed into the ground, . . and the seed should spring and grow up, he knoweth not how" (Mark iv. 26, 27).

We know not how, but grace when given
Doth ripen all the soul for heaven.

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And even thus is it with religion in the soul; it must first be inward, and from within it must begin to grow. The root is hidden; and that root must spread and deepen itself, must hold the soil and drink of the springs of water, and imbibe the vitality of the soil; and only thus can any root grow and multiply and fill the land.

"Taking root downward, and bearing fruit upward," was originally addressed to the Church of Israel. It is now a spiritual promise to the Church of God; and, descending to particulars, it is a promise or command to each individual soul. It thus belongs to each of us. There can be no growth in grace without the root of grace. There are no endings without beginnings; and that which is begun within us must be of God, and He will also make an end. "He that hath begun a good work in you will perform it until the day of Jesus Christ."

The evening shade, the noonday sun,

The trunk, the branch, the bud, the fruit; No end can be, if ne'er begun,

And that beginning is the root.

There is, undoubtedly, an outward religion which is in vain; and it is this that has brought the profession of religion into disrepute. The New Testament teems with testimonies to this effect; and the ministry of our Lord especially so. It was an age of Pharisaism, and of outward observances, consisting of the style of dress, the length of prayers, and a highly demonstrative worship. Making clean the outside of the platter, and "straining at gnats," their righteousness stood in carnal (i.e., outward) ordinances, and in the commandments of men. Now, against all these was the great mission of Jesus. "Mercy and not sacrifice was His cry; the "spirit," and not the "letter," was His prescription. "For the letter killeth, but the spirit giveth life." Therefore, Christ pursued religion to the inward parts, from the outward acts to the inward motives that produced the acts. For example, the sin of murderwe are free from that, no doubt; but are we as free from envy and hatred and malice and jealousy, which are the seeds of murder? The sin of adultery, no doubt, we would abhor; but what of the thoughts of evil, or the glance of the evil eye, which, if only abstained from at the first, the bitter end had never been reached by any. The sin of theft we would, doubtless, regard as mean and wicked; but have we not the seeds of covetousness and selfishness and extortion already largely developed in us? Thus the searching words of Jesus awoke their echoes in all men's hearts, because each man's conscience told him how much of sin was lurking there-" He that is without sin among you, let him first cast a stone at her."

Hence the difference between what we may call "highway prayers" and "fig-tree prayers." The former were those of the proud and self-sufficient

Pharisees, who ostentatiously prayed "in the synagogues and in the streets" (Matt. vi. 2), that they might have glory of men. The latter were as the prayers of Nathanael, when (as is supposed) in the seclusion and solitude of the shade of the fig-trees, he retired for prayer and devotion, and thus was seen by the All-seeing Eye; and was pronounced to be " an Israelite indeed, in whom is no guile" (John i. 47, 48). It is such as these that God, who is a Spirit, seeks to worship Him.

Hence, also, the rebuke administered by our Lord to the self-righteous of His age: "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Matt. v. 20). Their religion was all externals, and no inward root. It was not as fruit naturally growing from the root and fatness of the tree, but it was rather as the fruit of a "Christmas tree," put on or taken off at pleasure. Therefore was stress always laid by our Divine Lord on inward and spiritual religion. When He spake with the woman of Samaria, all turned on this: "Neither in this mountain, nor yet at Jerusalem, shall ye worship the Father; in this mountain by all means, or in Jerusalem, if you will, but not there only; for there is no one place to which God's Presence is confined. "God is a Spirit," and, as such, is everywhere (John iv. 21-24). In the conversation with Nicodemus, again, everything turned on thisthe inward religion as the source and root of all. The "new birth" was a phrase perfectly familiar to Nicodemus, as a Jewish teacher. The rabbis taught that the heathen, when circumcised, were newly-born.* Nicodemus was ready enough to apply the expression to the heathen; but that it could at all apply to himself—a Jewish ruler, a circumcised child, already born of Abraham's seed-that he could not and would not receive. And so remote was his idea as to any necessity in his own case,

"Nicodemus knew, indeed, the language of the prophets respecting circumcision and the renewal of the heart (Deut. x. 16; xxx. 6; Jer. iv. 4; Ezek. xi. 19, 20; xxxvi. 26, 27); he

might also be familiar with the circumcision of Jewish proselytes as new-born children."-Lange.

that he actually fell back on the allusion to the bodily birth, thus preferring to interpret our Lord's words by the unlikely and the impossible, rather than apply them to himself, in their spiritual sense.

Thus, then, did Jesus, our Divine Teacher, ever lay stress on that which was inward and spiritual, because this, and only this, was the source, the root, the cause of all true religion. Thus, also, the apostle rebuked Jewish pride, and the merely external religion of his day, "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God" (Rom. ii. 28, 29). These words, once for all, laid the axe to the root of a merely external covenant; yea, more, the apostle elsewhere turns the tables altogether, and appropriates to the Christian the claim of the true circumcision: "For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh" (Phil. iii. 3).

This inward root is planted of God. "The seed is the Word;" and the soil is the human heart; "whose heart the Lord opened" (Acts xvi. 14). The seed, thus planted, is watered by heavenly and earthly means, "the dews of heaven above, and of the earth beneath;" by grace, by the power of the Spirit, by the Word of God, by the means of grace—(ordinary and extraordinary means); and through all these "God giveth the increase" (1 Cor. iii. 7); and that increase is outward-"root downward, and fruit upward." It is fruit on the tree, and from the tree; to be gathered and enjoyed for our own satisfaction, and that of others, in holy, active, useful lives, spending and being spent, as the tree is; for what nourishment it receives, it gives; and thus are we also challenged to do-"Freely ye have received, freely give."

Thus, then, let us do. From the inward and genuine root of faith, rooted and grounded more and more, let us bring forth the blessed fruits of faith and holiness, more and yet more abundantly.

S

How often God by unexpected ways

His lofty purpose works! How seldom man Can probe the inner workings of God's plan! How lips of babes and sucklings perfect praise! Who his own destinies will dare appraise,

Or say God hath no work for him to do, No mission whereunto He calls him? who Ignore the high vocation God on each one lays? M. D.

SCRIPTURE LESSONS

SCRIPTURE CHARACTERS.

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Chapter to be read-Matt. iv. 1-11. INTRODUCTION. Tell the children the old story of the Romans and Albans old feud; great armies collected; agreed to decide by combat between three on each side. At last one champion of Romans defeated enemies and left victorious. Ask how long had been enmity between God and Satan (Gen. iii. 17); and servants of Christ (seed of woman) and evil spirits. Going to speak of single combat between chiefs of two armies. Who are they? Satan, called prince of this world (Eph. ii. 2, vi. 12), and Christ, Prince of peace (Isa. ix. 6). Ask what is the cause of the quarrel: the soul of man.

I. THE CIRCUMSTANCES. (Read Matt. iv. 1-11.) (a) The time. Ask the children what had happened to Christ just before; what had descended upon Him, and whose voice had been heard? what was He declared to be? Directly afterwards undergoes temptation. Show how similarly after church services, special prayers, we seem more tempted than at other times: why is it? because when "filled with the Spirit" would be a noble prey for Satan. But the same supply of the Spirit will help those who "watch and pray" to overcome. Remind of parable of Sower. Ask who caught away the seed of the Word as soon as sown, and show the need of special watching after special times of prayer, &c. (b) The place. Ask who fasted in the same wilderness of Sinai for same time. Point out difference between Moses and Christ; he on the mount "talking to God," so that his face shone with glory; Christ alone with wild beasts (Mark i. 13), talking to Satan, hungry, faint, &c., so as to realise the most solitary and painful position in which man can be placed.

II. THE TEMPTATION. (1) THE FIRST. To doubt God's care and love. Ask what "If Thou be" means (ver. 3) i.e., Can God be your Father and thus let you starve? Also, food is needed—take your own way to supply it-i.e., doubt God's love, and provide what you want in any possible way. Now ask why Christ fasted. To sympathise with poor whose fast so often is compulsory. Any one who has gone long time without food would sympathise better with a starving man. So Christ in all points like us, and can feel for us. THE ANSWER (ver. 4). Turn to Deut. viii. 13, for meaning of reply. Ask how long Israelites were without bread; what food they had, and how obtained. Ask how Elijah was fed in unusual manner by ravens, and he and Moses kept alive without food at all. So Christ would not doubt God's love, because no food.

PRACTICAL LESSONS. Show how poor or those in trouble often tempted to doubt God's love. Can He be Father and make me suffer? But show from

(2) THE SECOND TEMPTATION. To presume on God's care (ver. 5, 6). Remind of prophecy that Christ would suddenly come to the Temple (Mal. iii. 1). Temple now crowded, as at all feasts. God would take care of Him as promised (Ps. xci. 11, 12); the Jews would believe in Him, hail Him as King, and acknowledge as Messiah. Notice how this was also a temptation to do things in unlawful manner. How was it a temptation? To hasten on time for His being hailed as King, instead of waiting patiently, and to do so by presuming on God's care. Point out the words Satan left out, "in all thy ways." Ask when Christ was kept safe from the rage of the people (Luke iv. 30); but was this in His way—i.e., a right thing for Him to do? THE ANSWER. From previous lessons ask meaning of "tempt." Must not "try" or provoke God-i.e., take our way to bring about God's promises. Remind of Jacob; promised the blessing; took his own way to get it; but had life-long punishment.

PRACTICAL LESSONS. (1) Show how careful should be in way we apply Scripture, referring to warning in Rev. xxii. 19, to those who "take away from" God's Word. Great sin to do anything pleading an authority of God which He has not given. (2) The danger of presuming on God's love. In path of duty will always be kept safe, but must not place ourselves in temptation. Contrast Lot, who chose to live in Sodom, amongst idolators; his troubles and dangers; with Daniel, who was placed amongst idolators, and by his example and influence won over the king to fear the Lord. So with children. Show the importance of choosing a situation amongst godfearing people, with religious privileges, &c. May be kept safe if go and live amongst ungodly, but run great risk to souls, and have no right to expect it.

O we ever try to realise the full meaning of the declaration that they who are afar off shall be made near by the blood of Christ? Surely it does not stop at the nearness to God by redemption, for the only true redemption is Christ-likeness, and nearness to God assumes nearness to each other in the exercise of that lovingkindness which is the very mark and evidence of our calling.

It would be well if we sometimes ceased to separate by our vague imaginations "the next world," or "the other world," from the present world, which is, perhaps in a very real sense, if we could only read the words spiritually, "the world to come" also;—as it is obvious that the world means the people around us—ourselves, those who are near and those who seem to be afar off; and no world to come that could dispense with this identity would be of any particular significance to us as human beings.

Let us then, for the present purpose, try to see how effectually Christ-likeness should bring near to us those who are afar off, by taking us near to them; how He who came not to destroy but to fulfil, looks to us to entertain strangers; and to "be careful" in the performance of that duty, as to Him who will say either," I was a stranger, and ye took me in," or the reverse.

At the beginning of the present century, with the exception of the French Protestant organisation, there existed in London no established association for the relief of destitute foreigners who, having sought a refuge here, or being, as it were, thrown upon our shores, were left in distress, hunger, or sickness,-unheeded, only obtaining such temporary casual relief as a few charitable persons might afford, if by any chance their necessities were made known to them. At that time the foreign Protestant clergy, to whom alone many of these destitute men and women could apply for relief, were themselves mostly the poor pastors of congregations consisting either of refugees or of artisans and persons earning their livelihood by precarious labour connected with the lighter ornamental manufactures. The means at their disposal for charitable purposes outside their own churches were consequently very small, and they were unable to render any really effectual assistance, even if they could have undertaken, what would at that time have been the difficult task of verifying the needs for which relief was claimed.

Some attempt had already been made by Dr. John Murray, a good physician of Norwich, to extend to London the benefits of his "Society of Universal Goodwill;" but the scheme had been only partially successful. To him, however, the credit is due of having striven to give definite shape to an association which was afterwards to take up the good work of caring for strangers. The foreign Protestant clergy settled in London met to consider how they might best organise a regular plan for relieving the wants of those who had so often to apply to them in vain; and having settled the preliminaries, which were heartily approved by several foreign merchants and others, who were willing to assist in any scheme that would include inquiry into the circumstances of those who sought assistance, called a public meeting in order to found a regular institution. This was on the 3rd of July, 1806, and the result of the appeal was the formation of the society of The Friends of Foreigners in Distress." By the following April, a committee had been formed and the Charity was in working order, nor were funds long wanting with which to commence the work in The cases requiring relief were so numerous, however, and the demands on the society's resources were so constant, that though some large donations were afterwards obtained from senates, corporations, wealthy merchants, ambassadors, noblemen, and Royal benefactors, a considerable subscription list became necessary in order to enable the society to grant even partial relief te cases the urgent claims of which were established by careful inquiry.

earnest.

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There is a wonderful suggestiveness in the list of "Royal Benefactors (deceased)," headed by his late Majesty King William IV., and her late Majesty the Queen Dowager Adelaide. More than one of those Royal donors themselves died in exile; and several of those who shared their misfortunes, and were their faithful followers, have shared the small benefits which the society had to bestow. His late Majesty King Charles X. of France contributed £300; "His late Majesty Louis Philippe," 100 guineas; the unfortunate Maximilian, Emperor of Mexico, £25; and his late Imperial Majesty Napoleon III., £50: while their Magnificencies the Senates of the Free German Towns, as well as the humbler companies of London's citizens, appear to have given liberally. Notwithstanding all this, however, the Society has not been able to retain funded property to any considerable amount, and it is to the annual