Accordingly, Jesus, in His instructions to His disciples, connects the way with the end-"And whither I go ye know, and the way ye know." But Thomas, not knowing the destination referred to, did not know "the way" by which he was to turn—“Lord, we know not whither Thou goest, and how can we know the way?" And it is well if, in our spiritual apprehension, we understand the Saviour's answer: "I am the Way" (John xiv. 4—6). And, again, “I am the Door: by Me (or through Me) if any man enter in, he shall be saved, and shall go in and out, and find pasture" (John x. 9). Any other way than through the door is an unlawful mode of access. Through the Door is the way to Heaven, and that is, through Christ, and that is, "through Him that loved us."

This text is enshrined in a glorious setting, pointing out what this "Through Him" enables us to do. The context sets forth the many difficulties, dangers, downfalls, temptations, that are found all along the line, to hinder us from passing -bandits, sharpshooters, on and all along the road of the pilgrimage, to prevent us, if possible, from ever reaching the end of our journey. Now, for the love of Christ to us, and for our love to Him, we press forward and are attracted to Him. But there are many adversaries to keep us apart from Christ, to hinder us from attaining unto Him, to separate us from the love of Christ. The apostle (in this context) sees all these, knows their power, their malice, and their purpose; and yet in the strength in which he trusts he throws out a challenge to them all-" Quis separabit ?" "Who shall separate us from the love of Christ? Shall tribulation (exís, pressure), or distress (σrevoxwpía, straitness or narrowness of place or circumstance), or persecution (diwyμds, harassing pursuit, as in the chase), or famine, or nakedness, or peril, or sword?" -all strong belligerent powers, what we would call "first-class powers" of the kingdom of Satan, and not one of them to be despised or underrated in the spiritual warfare. Alas! the feeble ones, and the faithless ones, have fallen by one or more of these; but not the loved and loving ones of Christ. In the name of these, as himself one of these, the apostle answers his own question"Nay, in all these things we are more than conquerors, through Him that loved us !” *

Such is the glorious context in which the text stands-if through the world and its temptations, if to God, and heaven, and glory, it must

* "So far from all these things separating us from His love, that very love has given us a glorious victory over them ". Alford (in loc.), New Test. for English Readers.

"An ardent affection and love to Christ is of this nature, and when it is strong and vigorous, it will make strong and mighty impressions upon the heart; no opposition will extinguish it. Waters will quench fire, but nothing will quench this love."Manton.

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be "through Him that loved us." Not arriving at the door, but entering through the door; not at Christ, or about Christ, but through Christ. And there is no other way-"I am the Way. man cometh unto the Father, but by Me" (John xiv. 6). * And this is as in all the other Scriptures. The whole purpose of the Gospel of St. John is in this direction-" But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name" (St. John xx. 31). And St. Paul-"We have peace with God through our Lord Jesus Christ" (Rom. v. 1); and again, The gift of God is eternal life, through Jesus Christ our Lord" (Rom. vi. 23); and yet again, this extremely exhaustive sentence For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen" (Rom. xi. 36). That is, " of Him," the source; and "through Him," the means; and "to Him," the end and destination; thus "Christ is all, and in all.”

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Through Him"-how important an element is this in Christian prayer! Every prayer of ours, in public or in private, is offered up "through Jesus Christ; " or "for His sake," or "through His merits," or "through His intercession," or "through His satisfaction." The prayer of Christ's Church which opens as a prayer to God in Three Persons soon resolves itself into a prayer to Christ direct, and through the various scenes of His eventful life:-"By the mystery of Thy holy Incarnation; by Thy holy Nativity and Circumcision; by Thy Baptism, Fasting, and Temptation; by Thine Agony and bloody Sweat; by Thy Cross and Passion; by Thy precious Death and Burial; by Thy glorious Resurrection and Ascension, and by the Coming of the Holy Ghost; Good Lord, deliver us." It is by or through each and all of these that the merits of Christ are acquired for us, "through Him that loved us; " or, as yet more fully expressed in the subject of our next paper-" that loved us, and washed us from our sins in His own blood" (Rev. i. 5).

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'Through Him that loved us." Here we lay the stress on the word "loved "-the power of Christ's love. Elsewhere it is, "through Christ, which strengtheneth me" (Phil. iv. 13). Now, this we can readily understand-Christ's power and strength enabling us. It is force, energy, strength, through which we are strong, and are enabled to do strong things. But here is a battle to be fought, and a victory to be won, and more than won "more than conquerors through Christ's love! Just think of this for a moment-a battle fought, and a victory won through love! We associate with battles and victories far different means and weapons. In earth's battle-fields we talk of artillery, and

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gurs, and sieges, and batteries, and iron-clad and arnour-plated ships; and in our private quarrels we take it out in envy, and hatred, and malice, and al uncharitableness. But it is "the love of Christ that wins our spiritual battles for us, and protects as, and is" our shield and buckler"-"the strength of our heart, and our portion for ever."

"For He can cool the torrent wave,

Can stop the oppressor's joy;
For stronger is His arm to save
Than theirs is to destroy.

"And chains may bind, and prisons dim
Our fettered limbs control;
Our souls, like eagles, fly to Him-
They cannot bind the soul.

"The waves that wash our prison wall,
The winds that hurry by,

The sweet, the gall, are records all
Of Love that camot die!"

Yes, it is this love of Christ that wins us and attracts us, that keeps us to Him, and will not let us go. Then, for that love, I will not sin; for that love I will not deny Him, but will confess His Name; for that love I would rather die than grieve Him; for all that love that He hath showed to me, I will show my heart's true love for Him. The noble

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army of martyrs, for that love, suffered even unto death; "neither tribulation, nor distress, nor persecution," could separate them from His love for them, or from their love to Him. And so, we ourselves, in our lesser ways and walks, bearing this love in view, will cleave to Him, our Captain, who fights our battles, and makes us more than conquerors. This was St. Paul's holy determination-"I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus (Phil. iii. 12). Here was the double "apprehension," the mutual grasp-the apostle laying hold of Christ who had already laid hold of him. In the dread shipwreck I have seized the outstretched Hand, but meanwhile that stronger Hand has seized on He, for His part, will surely hold me; may I ever hold to Him! for if I let Him go He will see I trust Him not as my only Saviour; the mutual grasp is ended, and I fall back into the depths, and am not saved. It must be, "Ye in Me, and I in you." Thus we love, because we are loved by Him; thus we fight, because we strengthened in Him; thus we are more than conquerors, through the effectual means-" through Him that loved us!"

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CHAPTER XLV.

CANCELLING A DEBT.

HEN Sir George Walpole next visited the castle, he was told that Lady Mona spent most of her time with the earl, who was denied to all visitors.

"No one else has seen his lordship, sir," said the man; "and indeed her ladyship looks all the worse for it. Mrs. Morris says that Captain Everard is not to come, and no one knows what the next move may be."

This intelligence caused Sir George to announce at the farm that he should leave the neighbourhood, since he found that he could be of use to no one. He had by this time made his way into the hearts of his new friends, and recovered the friendship of the old. Ap Adam and he spent much time together, discussing all subjects but one-each carefully avoided the mention of Sir George's wife; and had it not been for Daisy the Master would not have known that there had been a child. She repeated to him what Sir George had casually said to her and Caradoc, and not only he, but all at Brynhafod, had been touched by it. To have had wife and child, and to have lost them, deepened their interest in the old soldier.

"If you will come with me to London, Adam Perceval," said Sir George, after another fruitless visit to the castle, "we will look up the publishers. I am told that there is nothing like a personal interview in such matters. If you will not let me benefit you by my useless money, you will, perhaps, let it benefit the world by your book. Only don't expect me to read it. I like the world as it is better than as it was; but every man to his taste."

"My book concerns the present as well as the past," replied the Master, offended; "and you are not required to read it. However, I accept your offer. But I am so shabby that you will be ashamed of me."

"My tailor and hatter will furbish you up," laughed Sir George, "and there are a few old friends left who will not judge you by the cut of your coat. I should like to see the earl and Lady Mona before I go, but I shall wear out welcome at the farm if I delay."

"No fear of that," remarked the Master. "As to the earl, he will be himself again by the time you return. A miser's grief is golden!"

no claim on any one here. The old folks don't under stand my language, and the young ones can't care for an old fellow like me. I wish I could take Daisy away with me. I never loved a girl so well before."

"Now, don't make a fool of yourself in your old age, George. She won't have you. She must end by marrying either Carad or Michael."

"Marry her own brother!" cried Sir George, amazed. "What! have you been a month at Brynhafod without finding out that Daisy is not really a daughter of the house? But I don't wonder, for every one forgets it. She is not a Pennant." "Then who on earth is she, a relative?"

"She owes this to you, Adam Perceval." "Rather to her own cleverness. She would learn

everything I taught the boys."

"And yet she is so simple and innocent." "She has had a pure and healthful life, and I took care that she had a pure and healthy literature. She has neither learnt nor read anything that could bring a blush to her cheek. Here she comes to summon us to dinner. It will be as well not to remind her of her early history."

During this conversation the old friends had been pacing up and down in front of the farm, and it was interrupted by Daisy, as aforesaid. During the homely meal Sir George found himself watching her and Michael, and speculating on their feelings for one another. He had requested that no alteration should be made in the farm hours and food on his account, and had declared that he had never in his life enjoyed a better appetite, or sounder sleep.

"We shall miss the poultry, and the fresh eggs, and the vegetables, and the cream, and the wellcured bacon, Adam Perceval," he said.

You are not really going to leave us, sir," exclaimed Daisy, and translated his words into Welsh. "Yes, my dear; and I am going to carry off the Master," was the reply.

"They will both come back again, my Eye of Day," said the old farmer, between whom and Michael she sat, as usual.

"Grandfather says you will come back, sir," she repeated.