thou this parable unto us?" Peter, no doubt considering their relation to the Lord as indicating a superiority and indefectibility, draws a line where God does not. The warning was applicable to all the disciples. All must watch. But Peter, not seeing this, does not see how the parable was addressed to all, and to himself in particular. The reply was, "Who is that faithful and wise steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season." Ruler, not over men, but over evil, casting it down in Christ's stead. Such is faithful and wise, possessing in himself the principles of the Kingdom, doing the Father's will as the ambassador of God.

Blessed, then, is that servant whom his Lord, when He cometh, shall find so doing. He will make him ruler over all that he hath; he will be one with Melchizedek, sit down with Him on His throne, as He is set down on His Father's throne. Then let him who thinketh he standeth take heed lest he fall. Peter calls Him Lord-his Lord. He knows of His advent, and believes that he has waited for it. But, failing in the condition indispensable to it, he practically says: "My Lord delayeth His coming." Being thus one with the world, and full of ministerial conceit, he chides his fellow-servants. He denounces wrath when he should have ruled; therefore he cannot feed them. He may reprove and rebuke, but, being no true ruler, he is identified with all that ministers to the flesh. His Lord will cut him asunder-a fearful denunciation, a separation of soul and body, when the soul's portion will be, not the heavenly inheritance, but that of unbelievers. It is imperative upon us to magnify our office, and not ourself. They, indeed, fail to perceive the truth of God, who cannot apply these words to the chief of the disciples as to any other. Peter is a servant of the Lord. The Lord speaks of Himself

as the Lord of that servant. Whatever, then, may have been the relation, He will come unexpectedly to His unfaithful servant, and at a time when he thinketh not. Satisfied with their position, beguiled by the world's applause, dazzled by social and scientific progress, many are with no other inheritance than a portion with unbelievers. Peter did not forget the solemn warning when he wrote: "If, after they have escaped the pollutions of this world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it has happened unto them according to the true proverb: the dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire."

The Lord still points his teaching more directly to Peter. So far from his warning being inapplicable to him, he is in greater danger. So far from an exalted position being a guarantee of security, it will enhance the possessor's condemnation, if he fail to rule and give his fellow-servants their meat in due season. Then should we help each other forward to the realisation of this petition; for unto whomsoever much is given, of them much will be required. And to whom they have committed much, of him they will ask the more.

XXII.

LUKE xi. 4; xii. 49—xiii. 17.

"Forgive us our sins; for we also forgive every one that is indebted to us."

THIS is the only part of the prayer, it is said, which particularly belongs to the new law of love. A commandment that underlies all the commandments was indeed given; but because the disciples, like their nation, were yet strangers to it, it was called new. However, the prayer throughout necessitates this love-the law-the operating principle of the Divine nature.

The ground we have already made, the hallowing of the Father's name in the realisation of His kingdom and the possession of His will, and it the continual desire of our hearts, is the covenant effective within us. Thus in Christ Jesus we are perfect, as our Father in heaven is perfect. But we find the flesh ever lusting against the Spirit; the old man, crucified and dead, ever reviving and striving for the mastery. Wherefore, the soul, in its widowhood, ought, as against this adversary, always to pray, and not to faint. Although this corrupt nature, reviving, brings us into captivity to the law of sin and death, yet in Christ Jesus we are again and immediately set free from it. We know what to strive after-even that perfection for which we are apprehended of in Christ Jesus. Then we bless them that curse us, we do good to them that hate us, and pray for them that despitefully use us and persecute us. We allow nothing to deprive us of that holy

love which delights to go forth without effort and unchecked. In this spirit we take care that we scandalize no one, but rather strive to restore those who may have offended or injured us. Being forgiven, we forgive, and we forgive as we would be forgiven.

There are

This petition, then, assumes our defectibility. no degrees of holiness or righteousness. One truly grows in grace as he grows in life; but he is at any one moment either in holiness and righteousness, or he is not. If, then, we would have our petition answered, what are we to strive for? Even that condition which is according to God, and which compels us to forgive and forget. We need, then, restoration and forgiveness; but if we have not already forgiven others their trespasses, we have not yet realised the former petitions of this prayer.

(xii. 49.) I am come, said the Lord, to send fire upon the earth. Jehovah revealed Himself in the burning bush, in destroying His enemies and leading the children of Israel through the Red Sea; on Sinai in the midst of devouring fire; and now in the Holy One of God, as consuming fire against sin and all uncleanness, against Satan and all his works. And what will I, He said, if it be already kindled? He came also to bless, to give to all men of His Spirit; but He is straitened in Himself. He is straitened till His baptism of fire be accomplished before the Spirit can come. He must Himself become sin for us, accursed of God, and taste death for every man: not the mere outward death in a separation from man, but the reality, the separation from God in that awful darkness to which nature herself outwardly testified when her Lord uttered the bitter cry, My God, my God, why hast thou forsaken me?"

In this baptism of fire, God, as a consuming fire in all the

power of His holiness, came against His fellow, the shepherd of the sheep. In that true baptism of death sin and holiness met: the latter triumphed. He had then borne away the sin of the world, He had redeemed mankind, He had reconciled all to God; He was no longer straitened in Himself, but poured out of His Spirit upon all flesh, even the Spirit of the Son, which lighteth every man coming into the world: in the possession of which inestimable blessings there is full forgiveness.

In the grace of God, in the mercy and love of the Father, there is no stint. We are not straitened in Him, but in ourselves. If then we have not, it is because we have not been baptized into the baptism of Christ-into His death.

Some make this petition imply peace at any price, even in a compromise of principle. If some serve Christ, can there be, between these and those who serve Belial, concord?— between some who possess the light and others who love darkness, agreement? Not so; but a division. Sin would destroy not only earthly relationships, but heavenly,—even those of the Father and the Son. The Father, as a mighty sword, was against His fellow, against him in all the strength of His holiness, because He was made sin. He has, then, put away sin; and if some obey the truth, and thus are holy before God in Christ, while others reject Him, is there not a division? There was a division between the Holy Father and the Son made sin; but when He had put away sin He was again one with the Father in the glory which He had before the world was. Sin invades the sanctities of domestic life. In the shadows of all that is true and holy, it thrusts forth its hydra head, giving unmistakable evidence of its presence. It thus stands out in striking contrast with that condition of coming to Christ, when we are not of this world,