without blame before Him," "the adoption of children by Jesus to Himself;" and all this is likewise said to be the result of choice and predestination; as if the apostle had said, 'All this that we have in Christ-our standing in Him, our justification, our relationship-all are the results of God's purpose and electing love. He chose us, that we might be where we are, and lo! through Christ's resurrection, and by the Holy Spirit's quickening, we are there; and for this we bless the God and Father of our Lord Jesus Christ, who hath thus blessed us.' There are other passages of a similar character which might be studied, viz., 1 Cor. i. 9, 1 John i. 3, Eph. ii. 18, Rom. v. 2, Heb. x. 19-23, xii. 23-25, and several more, which would cast light on this interesting subject, and shew what blessed fellowship believers are brought into in Christ Jesus.

These facts of representation, state, and relationship are always the same, for they depend not on faith or frames, but on the headship of Jesus, into communion with which the Holy Spirit brings. But our enjoyment of all this, and the practical results, will be in proportion to our faith; and we should look to the Holy Spirit, "to work in us the work of faith with power, that the name of our Lord Jesus Christ may be glorified in us."

There are three things which should follow in the experience and conduct of all who are seated with Christ in the heavenlies, as evidences and proofs that they are there: these are-a heavenly frame, a holy character, and sublime aims. Those who are seated with Christ, should live on Christ, live like Christ, and live for Christ-live on earth for the same purpose for which He lives in heaven. We think that a diligent comparison of some parts of the Epistle to the Colossians, with others of that to the Ephesians, will not only bring out the fulness of those passages already considered, with reference to representation, state, and relationship, but prove this to be a subject as practical as it is animating and consoling. We would refer especially to Col. ii. 12, 13, with chap. iii. 1-3. In the first, we see the believer saved from death, and installed in life, having forgiven you all trespasses," "quickened you together with Him." In the other (and chap. iii. 1 is intimately connected with chap. ii. 13), we have the effects which should follow our union with Christ. Our heart's affections should be with Him, in whom we are raised up, and we should learn to look down from heaven to earth, and to study sin, holiness, trials, and the world's charms, in the light of God and glory. Only the Holy Spirit can enable us to do this. All such is the result of His leadings (Rom. viii. 14); of his unction

(1 John ii. 20-27); all performed by Him as the Comforter, fulfilling thus the Saviour's gracious promise (John xiv. 15-17). It is an important question, whether the last quoted passage, as well as ver. 21-23, do not connect this happy experience with diligence in prayer and holy obedience.

How precious should the Lord's words, in John xvi. 13-15, be to every believer! "He shall take of mine, and shall shew it unto you: He shall shew you things to come: He shall guide you into all truth." Let us expect all this. Then as regards the evidences of our being partakers of this blessing, this passage furnishes an infallible one. Is Christ glorious to our view? Has His glory shined in our hearts, and filled us with wonder, joy, and gratitude, for such an unspeakable gift? Then it is the Spirit who has done this; who has glorified Christ, and shed abroad the Father's love (Rom. v. 5). Other evidences are-communion and sympathy with the saints (Eph. iv, Rom. xii.); brotherly love (1 John iii. 16-18, 1 Pet. i. 22); and the possession of a hope that elevates, purifies, and saves (Eph. i. 17, 18, 1 John iii. 3, Rom. viii. 23-25).

The

4. The work of the Holy Spirit in and by the Church. Under this dispensation, there is a new and more intimate union among God's people than under any former one. Holy Spirit's presence and power produces this. He also dwells in the Church as such. Thus Paul addresses the Ephesians"In whom (Christ) ye are also builded together for a habitation of God through the Spirit" (chap. ii. 22). What a contrast is there between this description and that which he gives of the same persons in the beginning of this chapter! As great a contrast, or even greater, as between the dark chaos of Gen. i. 2, and the beautiful finished creation which God pronounced "very good" (ver. 31). Yet the materials for that faultless temple came out of that dark moral chaos. Wondrous Worker! Gracious Indweller! What a dignity does this imply in the Church of God (1 Cor. iii. 16)! What holiness does it call for (2 Cor. vi. 16-18)! And what a power for blessing does it include! Blessings from the Spirit should flow from one member of the body to the rest, that so the increase of God may be produced (Eph. iv. 15, 16, 1 Cor. xii. 7, Rom. xii. 4, 5); and the whole body be "edified in love." Blessings from the whole Church should come on the world, bearing a testimony, holding forth the word of life, gathering out a people for God's name, and at the same time diffusing an influence which may tell on society beneficially in many points of view. Such was the Church at Jerusalem, and in many other places, as planted by the apostles.

The proclamation of the gospel of salvation, is a part of the work of the Holy Spirit through the Church. There He dwells as in a temple of living stones, built together, and to be perfected in glory. This proclamation is to them that perish foolishness; but to them that are saved it is the power of God (1 Cor. i. 18), issuing in the gathering out of stones for the temple. The preparation, therefore, for the indwelling of the Spirit, is the cleansing of the temple by the blood of Christ; and thus Pentecost had an immediate connexion with the work of Jesus on the cross, and the Spirit has come to dwell in the Church on the ground of the blood of Christ. As the result, a family relationship has been established which was not seen of old. In Paul we see living streams of affections manifested in his care for the Church, all in connexion with this dispensation, and the indwelling of the Spirit. This was produced by his own individual relationship being made known to him by the Holy Spirit, as a child of his heavenly Father; thus the Spirit is known as a spirit of adoption, and the children of God are taught to say, "Abba, Father." We do not see the spirit of adoption in Old Testament saints; we see wondrous communion with God, but not the spirit of adoption.

Now the world knows nothing of all this; and, consequently, the adopted children of God are called to strangership in the world, and citizenship in heaven. We are the present companions of a rejected, absent, and unworldly Christ. This should be the attitude of the Church; but, alas! "how has the gold become dim, and the most fine gold changed!" Worldliness has pervaded, and does still pervade, the Church, and many among believers take not the high standing to which they are called. Our great comfort is, that the Lord Jesus has not failed, neither will He. He still "hath the seven Spirits of God." He will build the temple, and bring forth its headstone "with shoutings of Grace, grace unto it." He will not lose one of His sheep in the cloudy and dark day, and will still fulfil all His promises to each individual believer, and to every company of but two or three who gather together in His name.

In the anticipation of a coming day, when the full energies of Satan will be put forth (2 Thess. ii. 6, 7), let us prize more than ever the promise of the presence of an infallible Teacher, and an almighty Helper. Let us seek grace not to grieve Him, but to yield ourselves to His divine impulses, to be moulded and employed as seemeth Him good.

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ART. III. THE NAME OF THE LORD.

No one reads the Scriptures with attention without being often led to stay and think over the signification of the names given to individuals. Adam, "Earth;" Abel, "Vanity;" Seth, Appointed;" Noah, "Rest," are all familiar to us; nor less so are Abraham, "Father of a multitude of people;" Isaac, "Laughter;" Jacob, "Supplanter," changed into Israel, “ A prince with God." This custom of giving significant names was almost universal in those ancient days; so much so, that we might learn much of a family's history, if we knew the meaning of the names assigned, as in the case of the twelve patriarchs. Hence it was that the name became in a manner synonymous with the person and his characteristics. It came, in short, to denote what you knew about the person as marked and notable. It even passed over into the sense of "person," as in Acts i. 15, Rev. iii. 4.

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We can thus understand an Israelite's thoughts when he spoke of the Name of the Lord." He did not mean one specific designation only, but all that could be predicated of Him. He did not mean only such a name as Jehovah," or "Shaddai "but these and all other descriptions of God, combined into one idea. This combination of ideas, brought together from a vast variety of appellations, is what is meant by "the NAME of God."

Being a combination of ideas, it admitted of addition according as light increased, according as their knowledge of God was enlarged by new revelations, or fresh manifestations. "The NAME" might in Job's days convey comparatively little, compared with what was known of God by David; yet Job and David worshipped the same Jehovah. And in the apostles' days," the Name" might have a fulness and fragrance, and a richness, far beyond what was known to Job and David; still, it was the same God, the very same, and no other. the bud had unfolded in the gospel summer-day. This Orb of Light had risen above the horizon, and had poured forth a flood of beams from its now visible globe, instead of merely shooting up, now and then, one and another straggling ray to scatter the mists of early dawn.

But

Let us try to trace "the Name" from early days, and see it gathering to itself more and more significance and attractiveness as years rolled on; and let us then stand still on the borders of opening eternity, to wait for what shall be revealed when "He shall appear."

GENESIS iv. 26.-"Then began men to call upon the Name of the Lord.” In the days of Enos, the first mention of the Name occurs, simply because now it was that men being more numerous, they formed themselves into a little assembly to speak together of what had been their theme in their families. It is Mal. iii. 16 realised in these early days. They thought of the Name of their God, knowing Him as Creator, and as the Promiser of the Woman's Seed; and is not this the rudimental form of the truth? For "who is he that overcometh the world, but he that believeth that Jesus (Woman's Seed) is the Son of God?" (the great Creator). Something of Adonai, "Lord,” Elohim,* God," and Jehovah, was even then known; Adonai signifying "Lordship;" Elohim signifying “A combination of powers and properties that command awe;" and Jehovah expressing "He that has being"-in whom is the seat and source of being of every kind. On this God they thought and meditated; of Him they spoke, and Him they worshipped. Their religion was not close study of what was in themselves, but of what was in Him.

Genesis xii. 8.—" He built an altar unto the Lord, and called upon the Name of the Lord."

Again the same occurs, chap. xiii. 4. Abraham, after the days when men at Babel had in vain sought to "make to themselves a name" (chap. xi. 4), and after God had spoken of making His servant's "name great," delights himself in what he finds in his God. We may imagine his thoughts of the God of Enos, and of ascended Enoch, and of miraculously-saved Noah, as he stood at that altar, adoring the Holy One who, approached by atonement, speaks unto him as a friend, and yet remains "Jehovah, Most High God, Possessor of Heaven and Earth" (chap. xiv. 22).

Genesis xvi. 13.-" She called the Name of the Lord that spake unto her, Thou God seest me."

Hagar returns home; tells the astonishing meeting with the Angel of the Covenant. It was "God who liveth and seeth” (Hai-roi), thus condescending to one in low estate! Add this idea to all former ones contained in "the Name!" Her son's name (ver. 15) had in it one thought; but how much is in the name of her God?

*

:

has an etymology that speaks of power, comprehending in it all others, and calling for worship. is from the verb "to be;" as Isaac is formed by the initial particle I, from the verb to laugh, I-saac-so Je-hovah, from the verb to be. It speaks of God in His innermost being: the inmost nucleus of His essence (Hengstenberg), the most characteristic of all characteristics.