(xiv. 15). When the cities of the Levites were allotted them, we find the same thing again (xxi. 43, 44). It is not so in detail; the whole extent of country is given to Israel, and each tribe has his share; the portion, therefore, which fell to each tribe was given them in full right by the Lord Himself. Their borders were marked out, for the Spirit of God takes notice of everything in distributing the spiritual inheritance, and gives to each according to the mind of God. There is nothing uncertain in God's arrangements. But we find that not one tribe drove out all the enemies of God from his inheritance, not one realised the possession of all that God had given him.

Judah and Joseph take possession of their lots; we know that they always remained chief amongst Israel, fulfilling thus the counsels of God as to royalty for Judah, and the birthright which fell by grace to Joseph (xv. xvi. xvii). The Tabernacle of God was also set up in peace (xviii.); but, once at rest, the tribes are very slow in taking possession of their portion: too frequently the history of God's people. Having found peace they neglect His promises; nevertheless, as we have seen, the Spirit of God did not fail to point out to the people in detail all that belonged to them.

The cities of refuge are appointed (xx.); that is, the land being the Lord's, provision is made that it may not be defiled, and for the return of every man to his inheritance, after he had fled from it for a time, because of killing some person unawares.

The establishment of the two tribes and a half on the other side Jordan gave rise to difficulties and suspicions; nevertheless, these tribes were faithful at heart. Their position had done them harm, their self-seeking having somewhat marred the energy of their faith; still faithfulness to the Lord was found in them.

Finally, Joshua sets the people in the way of warning -under curse, or under blessing, according to their obedience or disobedience; and then recapitulates their history, telling them that their fathers had been idolaters, and that the people around them were so still.

But the people, not having yet lost the sense of the

power of God, who had blessed them, declare that they will serve the Lord alone. They are thus placed under responsibility; and undertake to obey, as the condition of their possessing the land and enjoying the fruit of God's promise. They are left there, it is true, in peaceable possession of it all, but under the condition of obedience, after having already allowed those, who should have been utterly destroyed, to remain in the land; and when, from the outset, they had not at all realised that which God had given them. What a picture of the Church ever since the days of the Apostles!

There is yet one remark to be made. When Christ shall return in glory we shall inherit all things, Satan being bound. Now, the Church ought to realise, by the Holy Ghost, the power of this glory. But there are things, properly called heavenly, which are ours, as being our dwelling-place, our standing, our calling; there are others which are subjected to us, and which are a sphere for the exercise of the power that we possess. Thus the limits of Israel's abode were less extensive than those of the territory to which they had a right. Jordan was the boundary of their abode, the Euphrates that of their possession. The heavenly things are ours; but the manifestation of the power of Christ over creation, and the deliverance of this creation, is granted to us. It will be delivered when Christ Himself shall exercise this power.

Thus the "6 powers of the world to come were deliverances from the yoke of the enemy. These were not things proper to us; nevertheless, they were ours.

• So called, I doubt not, because they were samples of that power which will entirely subdue the enemy when Christ shall appear.

HEBREWS xi. 29 -32.

By faith they passed through the Red sea as by dry land: which the Egyptians as saying to do were drowned. By faith the walls of Jericho fell down, after they were compassed about seven days. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets.

No. XI.

DAVID SERVING HIS GENERATION.

"For David, after he had served his own generation by the will of God, fell on sleep." Acts xiii. 36.

It is truly wonderful to mark the controlling power of God over agents the most unconscious and unwilling, so as to render them subservient to the effectuating His own counsel;. "howbeit in his heart he thinketh not so," But it is equally important to see, when God has, from time to time, raised up special instruments for the work He has to be done, such instruments have ever manifested that both the wisdom and power they have is derived from God. So long as they have acted in their proper sphere they have succeeded; because they have acted in faith. "The Lord of Hosts is wonderful in counsel and excellent in working." Such considerations give great present calmness to the believer: God has given to us "the spirit of a sound mind." We know that God has a counsel, and it shall stand, although he tringeth the counsel of the heathen to nought; we need not feel ourselves as though God could not carry out his own counsel without our plans or assistance. "Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him knowledge, and showed to him the way of understanding?" In the rich grace wherein God has abounded toward us in redemption, he has "abounded toward us in all wisdom. and prudence." He has left no contingency to be vided for by the wisdom and prudence of his saints: their power of serving him is faith. Hence, says the Apostle, whom his adversaries would charge with acting from policy, "Our rejoicing is this, the testimony of our conscience that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have

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had our conversation in the world." But it is one of the results of the fall that man affects creative power, and rejoices in the works of his hands; but that which he makes is like himself, even without continuance. He may strive to perpetuate that which he vainly conceives he has originated; but God knows the thoughts of man that they are but vain. That only can stand which God both originates and perpetuates. On this point, as well as others touching the pretensions of man, God will come to an issue with man. To those who know redemption, the issue has been already joined, and the result is, that no flesh can glory in His presence; but he that glorieth can only glory in the Lord: "Jesus Christ the same yesterday, and to-day, and for ever." He alone can "bear the glory," who is able to say, "I am the first and the last," "the Alpha and the Omega," "the beginning and the end." The essential glory of His person is the security for effectuating His work. All real subordinate ministry flows directly from Him. He has ascended up on high, and "he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers," and he still gives them, according to his own sovereign will. He has not left the ministry for the building up of his body to depend upon succession, as the Aaronic priesthood; or on the schools of philosophy, as in ancient times; or on universities or academies, as in our day; or on popular choice, as in the case of the seven deacons recorded in the Acts; but directly on Himself. In giving such gifts of ministry he has not given to them the responsibility of devising means to perpetuate his work: He works in them, and "with them;" and they only work healthfully as they hang upon Him, and fill up that place in the body which he has asssigned to them for its present service. Hence in their ministerial capacity, as well as their capacity as Christians, they alone" stand by faith."

The analogy afforded by the history of Israel is very striking. After the death of Joshua, God was pleased to act by the extraordinary ministry of Judges for four hundred years. "Nevertheless the Lord raised up judges, which delivered them out of the hand of those 'that

spoiled them; and yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them; they turned quickly out of the way which their fathers had walked in, obeying the commandments of the Lord, but they did not so. And when the Lord raised them up judges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge; for it repented the Lord because of their groanings, by reason of them that oppressed them, and vexed them. And it came to pass, when the judge was dead, that they returned and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way." When the men of Israel would have perpetuated their blessing after their own thoughts, in the case of Gideon, one of their judges, Gideon, refused their offer. "Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you." Gideon had fulfilled his mission, and served his generation. God had wrought by Gideon to bring Israel to depend on Himself, and Gideon sought to answer the same end. On the other hand, the prominent failure of Samuel, otherwise so remarkably blameless, was the attempt to perpetuate his own mission in his sons: "And it came to pass, when Samuel was old, that he made his sons judges over Israel..... And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment." This led to the people's desire for a king: "Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations." Samuel may have seen more distinctly than Gideon that such a request was the rejection of Jehovah himself as their king; yet he had vainly thought to perpetuate good government through his sons, whom God had not called to that ministry.

Among many instructions afforded us in God answer