sitteth on the throne, and from the wrath of the LAMB: for the great day of His wrath is come; and who shall be able to stand?"

It would be too wide a field, to comment in succession on each instance in this book in which, in different aspects and varied connexions, we are brought into contact with the Lamb. In tracing through, from the fifth chapter to the end, "the Lamb" is ever in the ascendancy.

The song of Heaven is, "Worthy is the Lamb that was slain" (v. 6-13.) It is from the face of Him that sitteth on the throne, and from the wrath of the Lamb, that the men of this world seek to hide themselves in

fear (vi. 15, 16). The palm-bearing multitude, before the throne, have "washed their robes and made them white in the blood of the Lamb" (vii. 9-14). It is the Lamb that feeds them and leads them (as a shepherd) "to living fountains of waters" (vii. 17). It is the blood of the Lamb that answers all the accusations of Satan, as the accuser of the brethren day and night, on high (xii. 10, 11). It is in the book of life of the Lamb slain, that the names of the faithful are found written amidst the corruptions of the beast (xiii. 8). It is the Lamb, also, on Mount Zion with the sealed-ones, whose honour and privilege it is, to "follow the Lamb whithersoever he goeth (xiv. 1-4). Again, whoever worships the beast or his image, and receives his mark in his forehead or in his hand, will be tormented in the presence of the holy angels and in the presence of the Lamb (xiv. 9, 10). It is the song of Moses and the song of the Lamb, that is sung with the "harps of God," by those who, in victory over the beast, stand on "the sea of glass" (xv. 2-4). It is against the Lamb, that the beast and the ten kings make war; and the Lamb shall overcome them; for he is "King of kings, and Lord of lords' (xvii. 12-14). It is the marriage of the Lamb, that strikes the note of joy in heaven; and to be called to the marriage supper of the Lamb, is the mark of honour and blessing then (xix. 7-9). And, after the seals are loosed, and the trumpets are blown, and the vials poured out, when Satan is bound and the clangour of earth's judgment is hushed, it is "the bride the Lamb's wife," that is the

wondrously glorious spectacle on which the Apostle is called to gaze (xxi. 9). They are the twelve apostles of the Lamb, whose names are in the twelve foundations of the "holy Jerusalem, descending out of heaven from God" (xxi. 14). Of this city the Lord God Almighty and the Lamb are the temple, and "the Lamb is the light thereof" (xxi. 22, 23). There is to be no inhabitant in this glorious city" whose name is not written in the Lamb's book of life" (xxi. 27). And, onwards, "the river of the water of life" flows out of "the throne of God and the Lamb" (xxii. 1). And finally, there is to be no more curse, because the throne of God and of the Lamb are to be there (xxii. 3, 4, 5).

These are but brief and desultory notices of the wondrous character and claims of Him who in heaven is seen as "the Lamb." A suffering victim here on earth, now hid for a season in heaven, but about to be brought forth in full investiture of heaven's glory; and in vindication of His claims, no place to be allowed for any that refuse to bow in homage to His name. "I beheld, and I heard the voice of many angels round about the throne and the living-ones, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." The scattering and confusion, and sorrow, and death, that sin has brought into the universe of God, admit of no remedy but in redemption. And accordingly the Lamb's title to the glory and praise of restored creation is founded in this. "They sung a new song, saying, Thou art worthy to take the book and to open the seals thereof; for Thou wast slain, and hast redeemed us to God by Thy blood." This estimate of Heaven of the Lamb's worthiness and the preparations on high to enforce His claims, cast a dreadful shadow over

the ease, and glory, and power, and security of the world! "Redemption"-alas! the world knows not the meaning of the word! And as to "the Lamb," its whole peace hangs only on the abeyance of His claims!

"the mar

While the main subject of this book is the presentation and enforcement of the claims of Christ to universal homage, and to universal power, as the suffering Lamb, there is that which gleams forth, as it were incidentally in the vindication of His glory. Far away from the scene of conflict, and before the Lamb comes forth sitting on the white horse," as "King of kings, and Lord of lords, in righteousness to judge and to make war," there is seen in the peaceful courts of heaven, riage of the Lamb," and, it is added "his wife hath made herself ready!" For his glory cannot be asserted, and another not be with him in the scene. That " we may be glorified together," is the strange word of scripture! The joy must begin on high, before the glory is displayed below. From heaven the Lamb comes forth to redeem the inheritance, and to take possession of His glory; and "when Christ who is our life shall appear, we shall appear with Him in glory."

And how does this teach the heart of one who knows the espousal of the church to Christ, how little it has to do with all the busy aims of men; and how little reason it has to covet the world's wisdom, power, or glory, which are but the usurped rights of Christ; while another Lord and Prince is owned. It is not the earth in the power of redemption yet, and yielding its willing homage to the Lamb; but it is the world which made the Lamb a suffering Victim, and still retains its opposition to His claims.

A FRAGMENT.

D.

"The unity of the body is so great a truth, and is connected collaterally with so many other truths of deep and vital moment, that we need not wonder (in a day of so much ignorance of Scripture and worldliness as the present) if the Enemy should succeed in leading many to deny and pervert it. "A holy unity in the Spirit," and such it is, can be denied in more ways than one. Readiness of separation, may mark in some the self-will of the flesh, which can never apprehend either the holiness or the unity of the Church of God, or the Spirit's presence with the body. Worldliness in others may appreciate union, for according to the world's motto (and motto for the day) "Union is strength: " but the largeness of its tolerance will, before God, amount to unholiness; and the presence of the Spirit it must, surely, practically deny, for it sees Him not, nor knows Him. If Satan be more immediately at work, there will be a holiness according to the letter of Scripture, perhaps, admitted; but unity will be so put as to shut out grace, or truth, or the Holy Ghost. A basket of good fruit, however precious, is not the emblem by which the church's unity could be illustrated; but the branch-a fruit-bearing-is rather the picture. In vain will man essay to make that: God and God alone can do it."

No. XXII.

SOME THOUGHTS ON READING THE OPENING CHAPTERS OF THE ACTS OF

THE APOSTLES.

MIGHT not this part of the Divine Testimony-The Acts of the Apostles-be called the Actings of the Holy Ghost? What interest this Book is clothed with as opening to us the dispensation or economy of the Lord the Spirit which we may term the dispensation of resurrection in contrast with the dispensation of the flesh which preceded it. Man is wholly set aside as to any capacity or good thing in him. The name of Jesus, wonderful and mighty, and the presence and power of the Holy Ghost, are the absorbing themes. God is thus exalted, and becomes all in all. In fine, it may be said, that to the Saints-to the Church-the Divine Name (the Father, the Son, and the Holy Ghost) is duly proclaimed; and the mysteries of the faith (now alas! so lost or forgotten) are revealed. Our Lord Jesus spoke to His disciples of the operations of this blessed Spirit - the "other Comforter," as told to us in John's Gospel-and of further development of the Spirit's power and acting, which the few weak ones around Him could not then bear (John xvi. 12, 13), but which the day of Pentecost and its results made manifest. He had spoken to Nicodemus (John iii) of the regenerating power of the Spirit, connected even with Jewish or earthly things, in contrast with heavenly things (see ver. 12). He had declared to the poor Samaritan sinner at the well (iv. 10, 14), that He was the Giver of living water, which was to be, in those who received it, "a well of water springing up into everlasting life." But He revealed further and deeper truth, when He spoke by promise of a future thing connected with His glorification (vii. 37), "If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the

Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet, because that Jesus was not yet glorified." Here we find not only the well springing up to refresh and cleanse, but further, its streams flowing out for the benefit of others; the Divine thought and arrangement evidently as to ministry during this dispensation, by the power of the Holy Ghost acting down here through the members of the body, witnessing to them, as He does, the resurrection, Lordship, and glory of Jesus, as the Head at the right hand of God. The Lord unfolded more still to the disciples, as we well know, in chapters xiv. to xvi. of this Gospel; and two points might be mentioned in passing on:-One (which, indeed, we are learning our need of), that blessed declaration and promise, that the other Comforter would" abide with them for ever," notwithstanding all the failure and ruin which, as in everything entrusted to man, shortly began. Compare Haggai ii. 5-a precious word spoken in that low state of Israel, "According to the word that I covenanted with you when ye came out of Egypt, so my Spirit remaineth among you; fear ye not." And let us heartily justify God, and say, "Yea, let God be true, but every man a liar; that Thou mightest be justified in Thy sayings, and be clear when Thou judgest (Rom. iii. 4). The other truth, which may be alluded to is practical (compare John xvi. 7. 11. with Acts ii, 1st Cor. xii., Ephes. iv.). If it was expedient that Jesus should go away, that the Paraclete, the other Comforter, might come to form, and dwell personally in, the Church, and to in-dwell in each member of the body; and being there, to be the power to convince the world of sin, it is very manifest, that the objects of this amazing care and blessing, or believers in the Lord Jesus, ought to have a conscience void of offence. The Saints truly are responsible to walk in the Spirit, because they have got the Spirit; and to maintain a good conscience, as Paul insists upon, both for himself, and as exhorting and beseeching others."

a Should the reader wish to follow this subject, he can consult, amongst many passages of Scripture, Acts xx. 17, etc.; xxiv. 16.; Rom. xii.; 1 Cor. ix. 20-27.; 2 Cor. i. 12.; Ephes. iv. 1-3.; and chap. v.