eclipse all earthly things? Do we see spiritual things in its light? Is it a discovering, melting, transforming glory? If so, the Comforter has had to do with us, as the glorifier of Christ. If we can say "LORD," with dependence on His sacrifice, delight in His person, and desire for His glory, it is by the Holy Ghost. (1 Cor. xii. 3.) And such teachings are not only evidences that we belong to Christ, and are one with Him, but they are earnests of that flood of light and fulness of joy which will be realised when we shall see Him as He is, study His excellencies, review His history, and trace His love in the light of glory.

3. We do well, further, to consider these words as a promise yet to be pleaded. No doubt the party who were gathered together "with one accord in one place," pleaded it, and it was made good to them. But, doubtless, after this they still presented it on the knee of prayer, in order that further discoveries of the glorious person, infinite atonement, and exhaustless fulness of Christ might be made to them. And if we have realised this in some measure, we shall assuredly desire continual and increased unfoldings of the glories of the Saviour. The apostle panted constantly to "KNOW HIM." Most of his prayers for the Church are an expansion of this promise, "He shall glorify me." For the Ephesians he prayed "that the Father of glory would give to them the Spirit of wisdom and revelation in the knowledge of Him," and again, "that they might be strengthened with all might by His Spirit in the inner man,' ,"" that Christ might dwell in their hearts by faith," and that "they might know the love of Christ that passeth knowledge." For the Thessalonians he prayed, "that God would fulfil all the good pleasure of his goodness, and the work of faith with power; that the name of our Lord Jesus may be glorified in you and ye in him, according to the grace of God, and of our Lord Jesus Christ." We do well to ponder these prayers, and earnestly to plead them, and thus we shall realise this blessed experience, and reflect the glory of Him, on whom we believingly and lovingly gaze.

4. We may consider these words as a prophecy yet to be accomplished on a grand, yea, universal scale. It must first be fulfilled in the Church, called out to be a people for God's name. In each believer Christ will be glorified, and at His coming He will be glorified and admired in all that believe. Then the whole Church shall be presented to Himself without spot, or wrinkle, or any such thing. The bride of Christ shall shine in His beauty; and fully realise that her beauty, being, and blessedness are all derived from Him, and all dependent

on Him. Nor shall there ever come a change or failure; but the full power of the Spirit, of which the earnest is now realised, shall uphold the redeemed in their glory for ever and ever.

Then will come the wider triumph of the Holy Spirit's power. "All flesh shall see the salvation of God." The prophecy of Joel, which began to be fulfilled at Pentecost, shall receive its full accomplishment. But first, there will be a withering of all creature glory; the wind of the Lord will blow upon it, (Isa. xl. 7,) in order that there may be "a ceasing from man, whose breath is in his nostrils." (Isa. ii. 22.) All things will be shaken into a chaos-like condition, (Isa. xxiv. 19, 20,) and then, as of old, (Gen. i. 2,) the Spirit of the Lord will renew all. In the physical and moral world His renewing power shall alike be felt; and "times of refreshing shall come from the presence of the Lord." Then Christ will be glorious to all human eyes, "the desire of all nations." "Men shall be blessed in Him, and all nations shall call Him blessed." God will be universally known and loved; and all shall be the result of the power of the Spirit glorifying the Lord Jesus.

5. Till then let each believer consider these precious words as setting before him a pattern to be imitated. The apostle gloried in the thought that in the great work of witnessing for Christ, and spreading abroad His glories, they were co-operating with the Holy Spirit. Those who opposed the Saviour, and tried to hinder His servants, were justly accused of “resisting the Holy Ghost." What an honourable service the first! what a horrible crime the second! and still many are found on both sides. The Holy Spirit has many instruments, and so has the evil spirit. Antichrists, and their followers, have been numerous in all ages, though "THE ANTICHRIST " is yet to come. Principles are now working everywhere in Christendom, which will ripen into the grand confederacy against the Lord, and against His Christ, (Ps. ii. 2;) and there is no security against the threatening danger, no real preservative from joining the ranks of the enemy, but the presence of the Comforter glorifying Christ. "As many as are led by the Spirit of God, they are the sons of God," and no more. All others, whatever their knowledge or profession, have no root, and will in a time of temptation, such as is coming on the earth, fall away to the Antichristian side. Seek, then, the leadings of the Spirit, who always guides to Jesus. Seek the fellowship of the Spirit, who always speaks of Jesus. Seek the help of the Spirit, who can make Christ crucified the power of God. Ponder the fact, that "the sufferings and death of Christ in our room and stead form the grand argument by which the

Spirit of God influences the human will." Only the Spirit of God can enable us practically to judge that, "if One died for all, then were all dead: and that He died for all, that they who live should not henceforth live unto themselves, but unto Him who

died for them and rose again." If we judge thus, and act thus, we shall become even now in some measure what Paul so exultingly called Titus and others, "the messengers of the Churches," and "THE GLORY OF CHRIST." Surely, surely, the wonders of redeeming love, and the revelation of coming glory, should animate all who believe the one, and hope for the other, to conquer sloth and selfishness, and constrain them by communion with the Lord and consecration to His service, to seek grace, that they may be the mirrors to reflect, and the instruments to sound forth the glories of "THE GLORIOUS ONE."

ART. VI.-READINGS IN FIRST CHRONICLES.

CHAP. VI. 1-30.-THE TRIBE OF LEVI.

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WE have remarked on a former chapter that the conviction must often arise in the mind of one who reads these genealogies, that there is a deeper meaning and a wider application lying hid in them than we at present perceive. Perhaps this may developed by Israel's future restoration, when the prophetic words regarding the tribes shall be accomplished. It is said that there is found growing at Culloden, on the field where the battle was fought, a blue flower, that never appeared till the soil had been wet with blood. The seeds had been deposited and were lying under the earth, waiting the touch of this new and strange moisture, and then the hitherto unsuspected flower shot up its petals. So it may be with these genealogies when Israel's tribes return, and when they enjoy the latter-day showers of blessing.

But apart from prospective uses, and apart even from positive lessons, these genealogies possess a peculiar interest. All of us may have looked upon some picture of the ancient city Corinth, with its few majestic columns; or upon some sketch of the old temple on the promontory of Sunium, where the lonely pillars still stand in their place all round the temple walls, the pale moonbeams casting a melancholy light over all. these columns speak of former days! How venerable they seem, not so much in themselves as because of the past which

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they represent. It is even thus we feel in regard to the names in such a chapter as that we now enter upon the names of Levites and Priests. These names are venerable; they are representatives of men who, each in his day, stood prominent in tabernacle or temple, accomplishing the service of God amid the thousands of Israel.

THE LEADING Men among the pRIESTS.-(VER. 1-15.)

Ver. 1.-"The sons of Levi; Gershon, Kohath, and Merari."

Why is Levi the tribe that follows Judah and Reuben? Because it was the tribe that, in a certain sense, belonged to all the rest; this gave it prominence, and made it fit that it should here take its place in the midst of all the rest, although Levi had no lot, or portion of land, like the other tribes.

The name of Levi's eldest son is written here and elsewhere Gershon, which means "Expulsion," as if his father had some reference to the circumstances that forced Jacob to leave Mesopotamia. But it is written Gershom, ver. 16, perhaps as a softer name, implying an idea not very different, "Stranger here." Kohath, again, means "Assembly," or "Gathering," referring, it may be, to the prospect of a family circle which Jacob and his sons were forming in Canaan. But Merari, Bitterness," tells of sorrows and trials.

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So, then, the private history of this priestly and sacred tribe turns out to be one as full of human suffering as others. They began with "expulsion" and " bitterness" while forming their new settlement. They learn to sympathise with their fellows; a priest must have the feelings of those whom he represents; and we see that Levi has enough of sorrow from the very first, to teach him sympathy. Ministers of Christ, who set forth the only Priest, Christ Jesus, find that they are thus dealt with: "Whether we be afflicted, it is for your consolation and salvation; or whether we be comforted, it is for your consolation and salvation." (2 Cor. i. 6.)

Ver. 2.-" And the sons of Kohath; Amram, and * Izhar, and Hebron, and Uzziel."

Though not the eldest, Kohath is taken first, because the high priest was to come from his line. And in his case we see the Lord's sovereignty, inasmuch as He does not go to Gershon, the first-born, but to his brother, when conferring the highest honour.

Amram is "High people," according to some; suggesting the father's hopes of Israel's destiny, and his family's share Why "and" is omitted here we cannot tell. It is inserted ver. 18.

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therein. But there is another sense of the word: Kindred of Him who is high," (Gesenius,) as if his father rejoiced in the peculiarity of Israel as Jehovah's people. But perhaps Furst's view of the name is, after all, the true one-“ A servant," or one who serves the people; a singularly appropriate name for the ancestor of the priests.

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Izhar means "Fresh oil," one who is shining and gladsome; a name of hopefulness. Hebron means Conjunction," or "Joining together;" but to what circumstance this name makes reference we have no means of ascertaining. It may have been the case that the city Hebron had something to do with it; and that city seems to have got its name because made up of several separate towns that form one. Uzziel is, "God is my strength."

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Ver. 3." And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar. Some have interpreted Aaron as meaning "Mountain-like," that is, eminent; others understand the word to mean lightener," corresponding to the Roman Lucilius.—(Furst.) As to Moses, we all know why that name was given-" Drawn out of the water" (Exod. ii. 10)—a circumstance that greatly strengthens our theory in regard to these names, viz., that they all had reference to circumstances existing at the time, and affecting the family or the individual. It may be that Aaron's name, if it have reference to ,"mountain," was given by his father by way of expressing hope that Israel would soon leave the low, flat plains of Egypt, and exchange them for the promised hills of Palestine. If " Enlightener" be the true meaning, Amram may have had reference to the deliverance from their darkness and bondage.

,מֵרוֹם

Miriam's name may mean "Unhappy," or "One embittered," (Furst,) referring to the bondage of Egypt which was now so deeply felt; though it might perhaps be connected with Din, "elevation," intimating her parents' hopes of being lifted up. If, however, we take the former etymology, (and it is the one usually adopted,) let us notice how interesting the name becomes. In its after history, this name emerges into the well-known Mary; for the Mapiau of the Septuagint is the same as the Maplap of the New Testament. It is the name of Mary, "mother of Joses," Mary, "sister of Lazarus," Mary Magdalene," Mary, "who bestowed much labour upon us," Mary, "mother of John, whose surname was Mark," as well as the ever-memorable name of Mary, the mother of Christ. She, too, like Miriam, began in trouble; she had to pass