Because it represents life in such a way as to make men call in question the doings of the Most High, making them, what Shakespeare ever avoids doing, lose sight of moral distinctions and sympathise with the criminal in his crime. There is such a thing as blood poisoning: there is what is more deadly even than that, where the very life-blood of the soul is poisoned at its very fountain, where its perceptions are perverted, its power of vision distorted, its nature corrupted. It is when, from whatever influence, there is admitted the suspicion that God can lead or bring a man into any circumstances whatever where it will be a necessity, and therefore not wrong, to do wrong. "Let no man say, I am tempted of God!"

The other feature I referred to is that which, from partial and one-sided scientific conceptions, takes the form of saying that man is but the child of his circumstances, of his age, of his inherited constitution: consequently has no moral freedom of action: consequently no responsibility or guilt or blame. This is taught or suggested in elementary class-books, it is filtering through the popular literature of the day. Strip it of its verbiage, and it means, "I am tempted of God." And the science that says that stands condemned before the bar of the common consciousness of man. Men know when they sin that the sin is their own, and theirs the sin of letting temptation near them as well.. When he has got away from all the moral darkening of fatalistic theories, and then faces the reality of things in the light of his own conscience, there is nothing which a man is more ready to accept than that which the apostle so broadly and so absolutely lays down. Every man is tempted when he is drawn away of his own lust.

Happy is he who can fall back experimentally upon the truth which keeps him from and above the evil meaning of "tempt," who knows the good meaning alone: "blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life which the Lord hath promised to them that love Him," for

1. It is a blessed thing to endure temptation, for thus he arrives at a true knowledge of himself.

2. Because he is thus quickened into a deeper and intenser spiritual life, making him more watchful, more thoughtful, more faithful.

3. Because he thus arrives at the perfection of his being, this perfection wrought out to finest issues through the very trials he has so triumphantly endured. "He shall sit as a refiner," &c. "Whom the Lord loveth," &c. "No chastening for the present,"

&c. "For our light affiiction," &c.

The truth is the antidote to error: the experience of the power of the truth is the grand preservative against the inlet or incoming of all evil: and let a man endure as seeing the Invisible and as hoping for "the crown of life," which is just the perfection of life, and he will not in any case turn the occasion of triumph into occasion of sin. Temptation to him will ever lead upward, never downward. Like Abraham, he will welcome God's temptations; in the strength of the Holy One he will repel the evil one's seductions.

GLASGOW.

PETER RUTHERFORD.

COOPERATION IN CHRISTIAN WORK.-The wicked and wasteful rivalries and competitions between sects that differ about non-essential matters will not always be tolerated. It will be necessary for the managers of the denominational machines to find a modus vivendi. The denominations may continue to exist for a long time, but they will be obliged to come to a better understanding, and not merely sing the praises of unity, but learn to unite in Christian work.

In promoting reforms of this nature, words are often things, and we beg to suggest a word which may help in the solution of this problem. Suppose we stop talking of union and of unity, and begin to consider the duty of coöperation in Christian work. This is the desideratum-coöperation. In town and city and mission field, Christians, the disciples of a common Master, ought to coöperate. Can they coöperate? Who will deny it?

When we come to speak of the methods of coöperation there is much to say. Here wisdom is wanted, but means will not be lacking to men whose hearts are set upon the attainment of the end. In the present number of the Magazine begins a short serial by Dr. Gladden, devoted to the discussion of methods of coöperation in Christian work. We think our readers will agree with us in regarding it as among the most suggestive, practical, and entertaining studies of the subject that have yet been made. It is to be hoped that "The Christian League of Connecticut" will serve as a model for similar movements in other communities throughout the country. The Century Magazine, November, 1882.

Germs of Thought.

The World as a Building.

Notes from memory of a Sermon Preached by the Rev. John Foster, at Frampton Cotterell, Sunday Morning, November 16th, 1834.—By C. GODWIN.

BEHOLD, THE JUDGE STANDETH BEFORE THE DOOR."-James v. 9.

THE thought of a Judge is at all times impressive, but to those who feel they are guilty and deserving of condemnation the thought of a judgment is peculiarly solemn. "Behold" is here placed to warn us of the nearness of the Judge. We are generally unwilling to think of Him, but it is certainly our duty to do so. Let you that are aged reflect, that before those whom you now see young around you shall have reached your years you will have appeared before your Judge. And let all of us think that before this building, in which we now are, shall have crumbled into ruins, we must all have stood before our Judge.

We may consider our text as describing a picture:- "Behold, the Judge standing before the door."

If there is a door there must necessarily be some building to which it belongs.

I-Let us then think of THE BUILDING.

The building is this beautiful world which we inhabit, the workmanship of a Divine artificer, everywhere displaying the wisdom of its Creator. Not as the atheist would assert, the product of chance. "In six days God created the heavens and the earth." What an interesting truth is this, for how small a change could even a great number of persons produce in the appearance of the world in that period, yet it was sufficiently long for God to form it out of nothing, with all that it contains. II.—This building IS PLACED IN A SUITABLE SITUATION TO RECEIVE VISITORS FROM OTHER AND DISTANT PLACES. From Heaven and Hell Visitants come to Earth.

III.-It contains NUMEROUS APARTMENTS, INHABITED BY VARIOUS CLASSES. The high and the low, the learned and the ignorant here dwell together. How convenient is this building

It

how admirably adapted to the condition of its inhabitants. How beautifully is it furnished, everything that can be required is here bountifully provided by the Master of the house. What a splendid lamp is it lighted by, constantly kept trimmed, and only passing away for a time to enlighten other parts of this same habitation. IV.—This building is CONSTANTLY UNDERGOING REPAIR. would soon be in ruins if the same power that created it did not constantly repair it. But beautiful as this habitation is now, it was once still more so. Imagination cannot conceive, or poetry paint, the beauties of this building before sin entered it. When man became polluted, his habitation became changed. Before the inhabitants rebelled against the Proprietor of the dwelling all was happiness and peace, but their disobedience was followed by innumerable evils:-disease and death, war and famine, the burning heat and the piercing cold, the hurricane and the tempest, are all the result of their transgression.

V. THE PROPRIETOR OF THE BUILDING DEMANDS A TRIBUTE FROM THOSE WHO INHABIT IT. We do not consider it improper in a person who has built and furnished a house, and constantly keeps it in repair, to require a rent from those who inhabit it; and shall we be unwilling to render to Him, whose habitation we dwell in, and upon whose provisions we are fed, that yearly, monthly, daily, and hourly tribute of worship and obedience which He requires of us?

VI. Let us now consider THE DOOR OF THIS BUILDING. With the doors of our usual habitation our associations are rather of a pleasing nature, they remind us of our liberty, that we are able, as we please, to go out or return. But the door of the building I have been describing we always dislike to think of. We are willing to examine every other part of our dwelling, but we never like to look on that side where the door is situated. But at this door we must all go out, and through it we can never return. I need not inform you it is the door of death. It is nearly always open, someone is always passing through it, and frequently many together. Many persons inhabiting this building are possessed of great wealth, power, and honour, but they do not belong to the individual, they are attached to the building, and

can never be taken from it; when their possessors pass through the door all must be left behind. When any person goes out of the door of his house he can be watched as he leaves it, but when any pass through the door of this building nothing is seen of them beyond it. We know nothing of the condition into which they are gone. How inconceivably great must be the distance they pass through in the short moment they are going through the door. When friends or relatives are passing through this door we can sometimes obtain clearer views of the prospect beyond than at any other time, except when we, ourselves, are entering its portals.

VII-I referred just now to the strangers who sometimes visited this building. In an early part of its history a MALIGNANT SPIRIT VISITED OUR DWELLING. He came (1) the worst of beings from (2) the worst of places, with (3) the worst of motives (4) upon the worst of business.

VIII.-But since that time THE MOST GLORIOUS OF BEINGS HAS VISITED OUR DWELLING. The Son of God dwelt for a time with man, and although opposed by the former visitor He finally triumphed over him. Other visitors, of an inferior order, upon different errands, are likewise constantly visiting our abode.

"Behold, the Judge standeth before the door." In vain shall we hope that length of time will so tire Him as to drive Him from His station. In vain shall we hope to pass without His noticing us. As we must all pass through the door, so we must all receive His award. As He is always standing before the door, so He knows all that is taking place within, and of which He keeps a strict account. How important then that we should know the means by which we can safely pass through the door; and that we be reconciled to, and on friendly terms with the Judge who is standing at the door.

IX.-When the PURPOSES for which this building was created are accomplished, when the number of beings whom God has predestinated to inhabit it are all passed away, this dwelling of ours will be destroyed by fire. Awful as is the conflagration which destroys a town or a city, who can conceive the terrors of that day when the earth and all that it contains will be burned up.

C