bringing themselves under the curse, by thus subjecting themselves to the law; for justification on that ground was impossible; for "the just shall live by faith." And the law is not of faith. A christian does not live by what he doeth, but by faith in Christ, and by what Christ has done. He who thinks to add to his security in Christ, by that which he himself doeth, is in danger of getting off from the rock to trust to a moving quick-sand. How important is it to the stability of our souls not only to be well assured that redemption alone is to be found in the blood of Christ, even remission of sins, but that the life we have received is only nourished by faith in Him from whom we have received it. Jesus is "the bread of life," and "the water of life," and "the light of life." All our springs are in Him. "If when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." Jesus lives for us, even as He died for us. Surely "the just shall live by faith."

The third place in which this oracle is referred to is Heb. x. 38; and in this connection it is more directly in harmony with its context in the prophet, and the emphasis is on the word "faith." "Now the just

shall live by faith: but if any man draw back, my soul shall have no pleasure in him; but we are not of them who draw back unto perdition: but of them that believe to the saving of the soul. Now faith is the substance of things hoped for."

Dark and dreary was the season when Habakkuk saw his burden. Every thing appeared out of course; "the law slacked, and judgment not going forth." Had God then given up the moral government of the

world?-such was his appeal to the Lord Himself. The answer to his appeal was, that more terrible things were in store; a mighty conqueror and oppressor was to be raised up against God's rebellious people, but "his mind should change and he should offend, imputing this his power unto his god."

The truth bursts on the prophet, that "the Lord had ordained them for judgment, and established them for correction;" but still there is the difficulty, that “He who is of purer eyes than to behold evil" should allow the wicked to devour the man that is more righteous than himself, and that the wicked should so have it his own way, as if men were fishes for him to catch in his net and do with as he liked. Can the righteous God allow this-allow, as it were, men to deify their own power? (See chap. i. 14-17.) The prophet in reply to his arguing is told to "write the vision, and make it plain upon tables, that he may run that readeth it." Present circumstances were to be read in the light of the vision of the glory of God. The vision of that glory was "for an appointed time; but at the end it would speak, and not lie." It would not disappoint those who waited for it. It might tarry, but still the word is, "wait for it; because it will surely come, it will not tarry." And then follows the an nouncement: "Behold, his soul which is lifted up is not upright in him; but the just shall live by his faith." In this connection the emphatic word is faith contradicting appearances, faith the substance of things hoped for. It is faith looking at the things which are unseen. (2 Cor. iv. 18.) This faith results in calm composure, holy joy, and peaceful triumph. (Hab. iii. 17-19.)

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Those addressed in the epistle to the Hebrews had, in the early days of their confession of Christ, endured a great fight of afflictions;" but they had been supported in "holding fast the confidence and the rejoicing of the hope." (Heb. iii. 6.) Things had not changed, the confession of Christ still necessitated the cross, continuous and perhaps increasing trial might endanger relapse, for acquiescence in worldly religion (Judaism) would be deliverance from present trial. Their circumstances were very similar to that of the prophet; righteousness suffering, worldliness triumphing, with a prospect of increasing darkness. The apostle does not say, Write the vision; but, "Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise." They were still to suffer on like the prophet; but they too were to look at the present trial in the light of the coming glory. But there is this happy difference, it is no longer a vision to be waited for, but a person; it is not a distant future ;-though it tarry, wait for it; but, "For yet a little while and He that shall come will come, and will not tarry." His coming, and His coming alone, would bring the expected deliverance; the place of the church is that of endurance up to the end. His coming would place righteousness in the ascendancy; then a king would reign in righteousness. The coming of the Lord Jesus will solve every question; His manifestation will bring every thing to light. "Now the just shall live by faith," not by sight; we do not judge according to appearances, but we judge righteous judgment; for the Holy Ghost Himself, the Spirit of

judgment" (Is. xi.), enables us to judge of all things with reference to the Lord Jesus Christ. As truthdoers we come to Him as "the light," and form our judgments accordingly. The blessed hope set before us, even the coming of the Lord Jesus Christ to receive us unto Himself, enables us to see present things in a light in which no other can discern them. How important is faith in this connection, that is, in connection with our hope. But the danger is great of drawing back and subsiding into the religious decorum of the day, forming our standard by the conventional religion or morals of the day, instead of by our hope. Solemn indeed is the word, "If any man draw back, my soul shall have no pleasure in him." Our God is a jealous God, and is especially jealous of our being turned aside from the honour that cometh from God only, which is Christ in us the hope of glory, to something of present honour. May we join with the apostle in uprightness of heart, saying, as it is our privilege, "We are not of them who draw back unto perdition, but of them who believe (but of faith*), to the saving of the soul. Now faith is the substance of things hoped for." May we exult with the prophet, "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength, and He will make my feet like hinds' feet, and He will make me to walk upon mine high places."

* See Greek.

HIMSELF.

THE following are the passages in the New Testament where the word Himself occurs with reference to the Lord Jesus. What a rich cluster of the fruit of the land do they present! "An exceeding and eternal weight of glory!" What bread to strengthen our hearts! What wine to cheer us! Let us mark also the beautiful variety of the appellations of our blessed Lord, embracing many of His choicest names connected with these verses in which Himself is mentioned. We have for instance Christ-Jesus-Christ Jesusthe man Christ Jesus-Jesus Christ-our Lord Jesus Christ-the Saviour the Lord Jesus Christ-the Great God and our Saviour Jesus Christ. The Son-the Son of God-the Lord-the Lord of Peace. May the Lord give us a relish for the sincere milk of His word; and thus lead us to Himself!

Christ Jesus-He cannot deny Himself. (2 Tim.ii.13.) Christ Jesus-made Himself of no reputation. (Phil. ii. 7.) Humbled Himself, and became obedient unto death, even the death of the cross. (Phil. ii. 8.)

Christ pleased not Himself. (Rom. xv. 3.)

Christ loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Eph. v. 25, 26.)

Christ hath loved us and given Himself for us. (Eph. v. 2.)