inspired, then, was no element to be nijected. Proving them could only mean learninj! to put due value upon them, partly in comparison with other Divine gifts. Ordinary teachingii have not all the true ring or composition. "0 holy simplicity I" exclaimed Huse, when he BRW an aged devout woman throwing a fagot on to hie burnin:• pile. But our ea.feguard is not a holy simplicity, believing all that we have heen tolii by good men; it is rather, in dep<'ndence on the direction of God, the exercise of an independent judgment. That is the sheet-anchor of our Protestantism. We reject the claim of the Roman Catholic that we are to accept of things because they are taught by the Church, because they have been ordained by oouncils, because they have even the support of the apo11tolic Fathers. The thing to be deplored is that much of our Protestantism is traditional, no unreasoning acceptance of belief. With regard to opiuions which Jl&ll~ current iti society, we are not to accept of them because they are popular, because they an, well-sounding, because they are associated with particular names or parties; but we are to have a Divine insight into them as true or falt1e. With regard to what is presenteJ for the regulation of our conduct, there is evil as well as good presented for our acceptance. And evil is not presented to us as evil ; it takes specious forms-even Satan puts on the garb of an angel of light. We have need, therefore, to be on our guard; we have need to have onr senses exercised to discern good and evil. Let us inquire, regarding HD action or course of action, whether it is fitted to yield not simply a present but a solid and lasting satisfaction, without regrets in the future,; whether it is according to right principle and conducive to strength of character, and fitted also to be beneficial to others. "If we discerned ourselves," says the apostle, "we should not be judged." Let us be just with ourselves, that we may escape.the consequences or a false judgment. Let us impartially apply the tests now,as those to whom they are to be impartially and convincingly applied at the day of judgment. XII. DUTY IN VIEW OF THE RESULT OF PROVING ALL THINGS. 1. On ehe one hand to hold fast the good. "Hold fast that which is good." It is implied that we are not to be always proving. .As a result of our proving, we find out that which is good. It is a duty we owe to that which is good to hold it fast, and not to let it go. If we have found the Bible to be the Word of God, let us hold it fast. Let us take it as nutriment to our BOuls. Let it be the test by which we try things. "To the Law and to the testimony: if they speak not according to this word, it is because there is no light in them." If we have satisfied ourselves as to the claims of Christ as our IJi vine -teacher, let us hold him fast; let 118 take his teachings into our being, and let the confessing of Christ be that by which we try tbe spirits, not persons, but rather the spirit by which individuals, communities, institutes, systems, are animated. If we have satisfied ourselves that Christ has made full atonement for onr sin, let us hold that truth lasi as central, let w; take all the comfo1t there is in it, and let it be the test of loyalty to Christ. If we have found out what a good life is as commended aud exemplified by Christ, e.nd as put to the proof by ourselves, let us hold it fast as what bas ~eld us up in the past, as what bas held up the good in all the generations, as what ~ll hold us up until we obtain an immutable standing in heaven. And let us not, with a false toleration, think that any life can be good which wants the j1:reat theistic, and especially the great Christian, elements. 2. On the otl~r hand eo abstain from evil. "Abstain from every form of evil" The old translation is indefensible here. The words should not have formed a verse by themselves; they should have been added on to the former words. In view of the good and evil that a.re separated in the proving of things! we are on the one band to hold fast that which is good, and on the other band to abstain from every form of evil If anything is yet undetermined to our mind, our duty as already laid down is to find out its true nature. If, after examination, it is of a doubtful nature, or seems to be bordering on evil, our duty certainly is to abstain from it. But the duty laid down here is different from that. It is our duty with regard to what we have aun.d out to be one of the ma.ny forms of evil Having found it out to be evil in reality, let UH not hesitate about our course, let us abstain from it, let us refuse to taste it even as we would not take poison, let us turn away from it as from that which is alien from our being and fit~ only to work our de!!truction.-R. F. •
Ver11. 23---28.-Prayer. L PliYD FOB THB 8ANO'l'll'IOATIOl!l' o• TBII Tnl!ll8A-
WlilU Nil. "And tlie God of peace himself sanctify you wholly; and may your oH. v. 1-28,J 'l'HE FIRST EPISTLE TO THE THESSALONIANS. 129