interests and aimA, The poorest labourer in the cause of gospel truth is a" fellow" with the Archbishop of Canterbury, even a fellow-labourer of Christ, and fellow- fobotirer with God himself, Evangelical writers, however, apply the language to Obrist, without much critical examination and without hesitation. They do this mainly on the ground that Christ himself quotes the passage, on the night in which he was betrayed, as an illustration of what was immediately awaiting him. "Then Raith Jesus unto them, All ye shall be offended because of me this night: for it is written, 1 will smite the Shepherd, and the sheep of the flock shall be scattered abroad" (Matt. xxvi. 31). He does not say that the prophecy referred to him, but merely that the passage was about to be illustrated in his history. The Shepherd was to be smitten, and the sheep scattered. This, indeed, is a common fact in the history of the world; when the leuder is gone the fold is scattered. Christ was, indeed, about to be smitten -smitten to death, not by the "sword" of Divine vengeance, as is impiously held by some, but by the wrath of his human enemies. "Awake, 0 sword." "These are wordR," says an old orthodox expositor, "of God the Father giving orders and com- mission to the sword of his justice to awaken to his Son." It is the sword of justice that he may die as a criminal on e.n ignominious tree; awaking to smite him, not with a drowsy blow, but with a mighty one." Dr. Watts has the same idea- " The Father plunged his flaming sword In 'bis a.toning blood." From all such representations of the benign God of the universe, and the Infinite Father of love, my reason and heart revolt as from a monstrous creed or cursed blasphemy. However, I am not going to debate either the question whether the words were intended for Christ or not, or, if they were, the accuracy or otherwise of the interpretations thus given. Our point is that God often brings sufferings on a people by striking down thei-r leader. There are few greater calamities that can befall a people than when nations lose their she.pherds and leaders, or when Churches lose their pastors. Even when families lose their heads the loss is incalculable. 2. The dispersion of the flock. ThiB comes to most communities when the true leader is taken away. The removal of a leader in a family-a parent-often leads to a scattering of the children. So with the leader in a Church-the pastor; and so with the leader of a nation. When the shepherd has gone, ·the flock is scattered, and the scattering is a great evil. Unity is strength e.nd harmony; division is· weakness and disorder. When communities are broken up and dispersed, the various members often place themselves in antagonism with each other, and rivalries, jealousies, and envyings run riot. 3. The ruin of multitudes. "And it shall come to pass, that in all the land, saith the Lord, two parts therein shaJ be cut off and die; but the third shall be left therein." Probably this refers primarily to the destruction oJ two-thirds of the inhabitants of Judrea by the Roman arms, and the famine or the pestilence and other destructive influences which are the usual .:oncomitants of all wars. Thus the afflictions of the great majority of the human race, here represented as the two-thirds of a community, come upon them as the retribution of justice-the Divine sword here invoked. They are not disciplinary, but penal. The victims do not morally improve under them, they grow worse. They are "cut off and die." II. BRINGING REMEDIAL DISCIPLINE TO A FEW. "And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my Name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God." The very calamities which were penal and utterly ruinous to two-thirds of that population were morally disciplinary and improving to the remaining third. In the one case they were the strokes of the "sword" of justice. In the other the calamities were but fire in the "pot of the refiner." Just as the refiner purifies his silver and his gold by fire, God iu mercy spiritually improves his people by the trial and the sufferings which he inflicts. 'l'hese, taught by the purifying influence of trio.ls: 1. Pray and are heard. "Shall call on my Name, and I will hear them." 2. Are accepted of God as his people. They acknowledge their relationship. "I will say, It is my people: and they shall say, The Lord is my God." CoNcLUSION. Amidst all the difficulties connected with this passage, this doctrine atands out in sublime prominence-tliat ajftictions wliich are penal and de5tl'llctiue ta THE BOOK OF z-recHARIAlt. [ctt. x:1v. l"-21.
ihe ,nany are remedial and merciful to the few. All experience shows this to be true. Two men stand before me. Both &re equally afflicted with similar sufferings. The one writhes, murmurs, and rebels under his afflictions; he becomes intensified in his <?nmity to God. Like Pharaoh, his heart is hardened; he dies & rebel, and is lost. The "sword" of justice has struck him. The other becomes spiritually thoughtful, repentant, resigned, humbled, and devout. The "fire" has purified him, and like Dand he says, "It is good for me th&t I w&s afflicted," and like Paul, "I glory In tribulation."-D. T.