on the atonement of Christ; and implies (1) Knowledge of it, as a fact and doctrine of scripture. (2) Approval of it, as adapted to our circumstances. (3) Personal reliance on it for salvation;-a "confident venture of our souls upon it. Secondly: The blessedness of trusting in Jehovah. (1) Nourishment." Planted by the waters." A Christian's source of strength is out of himself. (2) Stability. "Spreadeth out his roots." (3) Comfort. "Shall not see when heat cometh." "Shall not be careful in the year of drought." (4) Adornment. "His leaf shall be green." Beauty of the woods in early spring. "A Christian is the highest style of man." Tit. ii. 10; 1 Peter iii. 4. (5) Fruitfulness. "Neither shall cease from yielding fruit." What am I trusting in? EDWARD THOMPSON. SUBJECT:-The Christian's Obligation to a Holy Life. "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.”—1 Cor. vi. 19, 20. Analysis of Homily the Five Hundred and Twenty-fifth. THERE are three facts in the context which deserve our attention :-First: That sinners of every class are excluded from heaven. "Know ye not," &c. (ver. 19). Secondly: That sinners of every class have been changed. "Such were some of you," (ver. 11). Thirdly: That those who have been changed are under immense obligations to cultivate a holy life. This is urged in the verses preceding the text, and in the text itself. The text contains three facts: I. THAT THE CHRISTIAN'S BODY IS THE TEMPLE OF GOD. "What? know ye not that your body is the temple of the Holy Ghost?" The body is frequently called so. (1 Cor. iii. 16; 2 Cor. vi. 16; Eph. xx. 22). What does this mean? Three ideas are suggested:-First: Special connexion with God. God is everywhere; but He had a special connexion with the Temple of old. God is with all men, but He had especial connexion with a good man. "Thus saith the high and lofty One who inhabiteth eternity," &c. Secondly: Special consecration to God. The Temple was a place consecrated to worship. The good man's body is dedicated to God, with all its powers and functions. Thirdly: Special manifestation of God. Though the universe reveals God, yet, in the Temple of Jerusalem, there was a special manifestation of Him. The Shekinah beamed in the Holy of Holies. In the good man's body God is specially displayed:-there is more of God seen in a good man's life than elsewhere throughout the world. The text contains the fact : II. THAT THE CHRISTIAN'S BEING IS THE PROPERTY OF GOD. "Ye are not your own." What does this mean? (1) It does not mean that your personality is not your own. You will never be absorbed in God. (2) It does not mean that your character is not your own. Character is the creation of a moral being,—an untransferable thing. But it means that our existence is absolutely at His command; that He has a sovereign right to do with us whatever is pleasing in His sight. The reason of this is assigned. "We are bought with a price." Christ has redeemed us: He has laid us on the strongest conceivable obligation to live a godly life. Rev. xiv. 5. The text contains another fact : III. THAT THE CHRISTIAN'S DUTY IS TO GLORIFY GOD. "Therefore glorify God in your body and spirit, which are God's." What is it to glorify God? Not to make Him more glorious than He is-this is impossible-but to fulfil the end of our being. A holy mind is glorified in the realization of its ideals. St. Paul's Cathedral glorifies architecturally Sir Christopher Wren, inasmuch as it is the realization of his idea. Man glorifies God when he realizes in his life God's ideal of a man. All beings glorify God as far as they realize His idea of their existence. To glorify God may include two things :-First: That the human body be under the absolute government of the soul. The crime and curse of humanity are that matter governs mind; the body rules the soul. Secondly: That the human soul be under the government of supreme love to God. Love always seeks to please the object-always reflects the object -always lives in the object. Biblical Criticism. [Contributed to the Homilist by the REV. WM. WEBSTER, M.A., late Fellow of Queen's College, Cambridge, joint Editor of the "Annotated Greek Testament."] SECTION VII. ΟΝ ἀνέγκλητος, ἄμεμπτος. THERE are four words which are translated in the A. V. 'unblameable,' 'blameless.' Three of them may be regarded as virtually synonymous; the difference in their usage being very slight and scarcely perceptible. The fourth aȧvéykantos deserves especial notice from the illustration it presents of the forensic idea of justification. This compound adjective is connected with a verb and a noun which occur frequently in the Acts of the Apostles, and always with reference to a judicial process and indictment. The student will discover this at once by looking at Acts xix. 38-40; xxiii. 28, 29; xxv. 16; xxvi. 2, 7. The verb occurs once only in the Epistles. 'Who shall lay anything to the charge of God's elect.' Rom. viii. 33. i.e., Who shall act as accuser? Shall God the justifier? God who pronounces them just? The Apostle's sentiment is correctly combined with that of 1 John ii. 28, in the well known lines : "Bold shall I stand at that great day, This idea of a judicial process, involving forensic acquittal or condemnation, which is preserved in the renderings of ἐγκαλέω and ἔγκλημα, is lost in the translation of ἀνέγκλητος. 1 Cor. i. 8; Col. i. 22; 1 Tim. iii. 10; Tit. i. 6, 7. In the pastoral Epistles the meaning of the word is 'unimpeachable;' with nothing laid to the charge of those who were to be called to any office or administration in the Church; with nothing that disqualified them from performing the duties of a pastor. If in this case, ἄμεμπτος, ἄμωμος, ¿μμŋos had been used, the requirement would have been of so high a nature, that the work of the ministry must have been left undone for lack of duly qualified teachers. In 1 Cor. i. 8, where we read in the A. V., 'Who shall also confirm you to the end, that ye may be blameless in the day of the Lord Jesus Christ'; the reference which avéykantos has to the act of God the justifier is altogether lost. We may render it, 'Who will establish your present standing up to the end, with nothing laid to your charge.' In Col. i. 22, we read, 'To present you holy and unblameable and unreproveable in His sight.' The difference between the three adjectives in the original may be thus stated:-yious holy in the judgment of God; àμápovs with no stain on the conscience; aveykλTous without legal charge or accusation. It is remarkable too that in the exhortations given to saints to become holy, blameless, &c.; and in the numerous petitions for the entire sanctification of the people of God, the term ȧvéykantos (for which perhaps the nearest equivalent in one word is unimpeached') never occurs. In the mind of the Apostles, the faithful and beloved were 'safe from indictment' by God's act upon them in vindicating their cause, and claiming them as His. With reference to the other words we may say that ἄμεμπτος means free from defect, Heb. viii. 7; ἄμωμος free from blame, Rev. xiv. 5; while auάuntos means irreprehensible, Ph. ii. 15 ;—having the same relation to auapos as 'free from suspicion' bears to above suspicion.' VOL. X. 2 I The Preacher's Finger-Post. I. AS AFFORDING A GLIMPSE OF THE MORAL GOVERNMENT OF GOD. Here is a signal interposition displaying justice towards the oppressor, and mercy towards the oppressed. "Verily there is a God that judgeth on the earth". -a God that will avenge the wrongs done to His people. The mighty hosts of Egyptians in their pride of pomp and power, are as nothing before Him. Moral government is bound sooner or later, to crush the oppressor, and deliver the oppressed. (1) Moral government takes cognizance of SOCIAL SEPARATIONS. "The Egyptians whom ye have seen to-day, ye shall see them no more for ever."-Exod. xiv. 13. MOSES, the heroic leader of Israel, addressed these words to the assembled tribes as they stood on the shores of the Red Sea, and beheld Pharoah and his host approaching them, flaming with avenging wrath. "Stand still, and see the salvation of God," said Moses, to the agitated millions whom he was leading on to the land of promise. To dissipate their fears and brace their hearts with courage, he assures them that the Egyp-man's conduct. tians whom they beheld with their infuriated horses, their war chariots, and terrible weapons of destruction, would soon be utterly destroyed. "After that day they would see them no more for ever." This was true. For although the Israelites beheld the next First: Every day we see men morning the Egyptian host that we shall see "no more" dead upon the beach, they in this world for ever. saw them no more in their walking the streets of this pomp and their power, their great metropolis, what crowds fierceness and anger; they pass under our eye, once for saw them no more in this ever. How careful this world for ever. Let us look thought should make us in at the fact in three aspects :— our intercourse with men. (2) Moral government righteously visits man's conduct. The visitation though slow is sure. Let us look at this fact: II. AS ILLUSTRATING SEPARATIONS THAT ARE GOING ON BETWEEN MEN EVERY DAY. In |