unfailing joy, "to see the children walking in the truth." Let us pray the Lord to give us more sympathy; we want to have the Spirit leading us to this.

It is only here that the word "Church occurs in St. John's writings. And we find that he had honoured the Church in the place that belonged to her, by commending Demetrius and his companions in the ministry of the gospel to the hospitality and fellowship of the Church. But now he finds he can trust the Church no longer, and he gets his relief in the personal individual grace of this "beloved Gaius." He had honoured the Church at a distance; but he was disappointed. "Diotrephes, who loved to have the pre-eminence," had got in, and John has to fall back upon that which can never fail, upon "truth and love" in the "beloved Gaius."

As he leads us to "the elect lady" in the former epistle, so here he leads us to the "beloved Gaius ;" and from that day forth the question has become one of individual, personal concern.

If the "candlestick" has failed, we are to cultivate "truth and love" in our own souls and among brethren. Thus the Spirit of God now teaches us to find relief and rest. Amidst the wreck and ruin of every thing around, may He knit our souls together in "truth and love;" may He keep our souls in the doctrine of the Father and the Son!

Do we not thus happily see, that when the Church failed there was a turning to the individual grace and brotherly love that was still in the saints? And as this is an irregular and disorderly state of ecclesiastical things, John shows that personal grace still survived, and was the relief, when the soul might thus be wearied by all things around.

These two epistles thus gently breathe one spirit. The "lady" was cautioned against receiving certain ones; "Gaius " was exhorted to receive certain others. Both, in

VOL. III.

their several grace, were used by the apostle or elder of Jesus. And both epistles, as I have already observed upon the second, close with the expression of a hope that these lovers of each other "in the truth" would soon see each other "face to face," till which time, much that might be added shall therefore be deferred. And so with Jesus. All has not been told out; having reached John, nothing is to be added with "pen and ink." The spirit of revelation, as it were, has ascended back to heaven. The volume of written inspiration is closed. The paper and the ink is filled up and exhausted. John was the last to use it. But, as we know, that which is now "seen through a glass darkly" shall be seen "face to face," "that which is now in part shall be done away, and that which is perfect shall come."

And may we, beloved, always be ready-ready in the spirit of our minds to meet Him-longing with the desire of our hearts to see Him "face to face." Then shall we learn many further precious unfoldings of His heart, and our joy shall be full.”

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And till then may we ever come together as "elect ladies," and as "beloved Gaius," each heart full, and kindling the love one in another! Amen.

SOME CONSECUTIVE REMARKS

ON

THE CONTENTS OF THE EPISTLE TO THE COLOSSIANS.

The profound character of this epistle consists in its being, in the first chapter, a concentration of the epistles to the Thessalonians, Ephesians, and Philippians, presenting the person of Christ substantially, to faith, in relation to the subjects of all these three epistles. The second chapter is to teach us the exclusiveness of Christ. The third is the

highest practice of the condition brought in by this. The fourth contains some practical exhortations. The current of it is full and highly practical.

It has been a question among critics, whether this epistle preceded or followed those to the Ephesians and Philippians. Those to the Thessalonians are acknowledged to be prior. This, and the two former, were written during St. Paul's first captivity. The difference would be, that, if written first, the former epistles (with the introduction of the subject of those to the Thessalonians) would be a development of these; or, if written after, a throwing of their subjects together, with Christ more distinctly introduced. But, whether written before or after, we see the goodness of God, showing us very emphatically, that holding the Head in all things, and for all ends, will ever be the sum of blessing to the Church.

Verses 1 and 2. As there is something peculiar in the opening address of every epistle, so there is in this-a -an apostle, by the sovereign will of God. Timothy is "the brother." They might have stood together as "servants" (or slaves) of Jesus Christ, as in the epistle to the Philippians; but not as apostles. But Timothy here is (implying special designation to the Colossians) "the brother."

The diversity in the method of addressing them from that in the other epistles is manifest, and in all, with definite purpose, in the spirit, is most generally taken, in the writings of Paul, substantively, as saints. It is used alone in the epistle to the Philippians, with bishops and deacons, manifesting the subjection to order, and consistency of the whole body as such.

In the Ephesians, it is to the saints at Ephesus, having the distinctive character of the word, and believers in general; but this is (i.e. the address to all believers) not as manifest as in Corinthians. We have in the epistle before us the separation of saints, and separation confessed; and also believing brethren, as in the epistle to the Ephesians. In

the Philippians, the saints, and none other; and the subjection of the body and its order. We see this distinctly, from the first action of the gospel, by the hands of the apostles. After the death of Ananias and Sapphira, the people greatly magnified them, but no man durst join themselves to them; but, at the same time, multitudes, both of men and women, believed. They wondered at the power. They acknowledged the righteous exercise of discipline, and rejoiced in the grace proclaimed; but kept aloof in fear, and thus were not subject to the rule which God vouchsafed, nor to one another in the fear of God. Among those with the apostles, there was fellowship under their teaching, prayer, breaking of bread, and confession of the Lord. The others are mentioned as believers, but aloof in some degree or measure, suffering assuredly loss, by missing all that the Lord intended in blessing, by their being together under Him; and peculiarly as the object of His care as representing His body, and in faith of the Spirit (not only as in individuals, but) as in the body of Christ. The table expressed all. The epistle to the Thessalonians is addressed to the Church, or assembly, in that fullest corporate character and confession. And in what blessing! "In God the Father," as said to none else-"knowing, beloved of God, your election." The apostle seems more warmed to them than to any other body (except though, in another way, the Colossians). He addresses them, joying in the manner of their reception of the word of God, sympathising with them in the righteous judgment that should place them both in the rest of glory. The salutation of the epistle we are considering is the usual one-❝ Grace and peace.”

3-5. "The God and Father of our Lord Jesus Christ" is the Church-name of Christ. Subject as the obedient man to God. The Son of the Father. Bringing the children of the Father in Him into the obedience of God. All is fulness in this epistle.

Thanksgiving is offered by the apostle (since he heard of the faith and love to saints, or the saints at Colosse) for the hope laid up for them in heaven.

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We have again here the peculiar fulness of this epistle; the hope which they had heard in the word of the truth of the Gospel from Epaphras, who was a minister of this fulness, and though the gospel of grace was much; this was the grace of God" in truth, embracing all that grace which was in Christ. And it is said that they had acquaintance with it. No wonder that he to whom it was committed, to make the fulness known, should have his heart drawn out to the Colossian assembly, bearing as it did its excellent fruit, and increasing continually.

6-11. For this cause, and on this ground, he prayed and made petition to God, that, in order that they might walk worthy of the LORD, they might be filled with the knowledge of the will of God, in all wisdom and spiritual understanding; bearing fruit, and increasing in acquaintance with God.

The result of what they should receive on his petition to God, was acquaintance with God. Experimental knowledge of God, through intelligent fulfilment of his mind under Christ. An habituation of walk and service in subjection to Christ and His word, was to work this. This order is deeply to be observed. In Ephesians, the knowledge of the Son of God comes through the unity of the faith wrought through a true course of church action in the Spirit; and so in the epistle of Peter, "growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ." But this goes beyond them all. IT IS ACQUAINTANCE WITH GOD: first came knowledge of God's will in spiritual understanding; then practice, and thereby true acquaintance.

What a solemn occupation for the soul! But in this walk, what practical proof and experience was required. The walk here contemplated is in face of the enemy; and the power of the glory to which suffering was attached was to sustain it in