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BY THK REV. W. JEFFERS, D.D. Iil I If? LECTIJEE. THE CHERUBIM. The Oheruhim luis been a frequent occasion of intense curiosity in the Cliiistian Church, as well as a constant criuKC of gieat perplexity. It presents itself, to every ie;i(l(U' of the Bible, as a subject of great interest, and one which uui.st have a medniny of great iniportance in religion. 'Y\w cherubim are exttuisively and variously employed in the Divine revelatiou, so that it is proliable an explanation of this syn»bol would serve as the k(;y to the other, and abun- dant, syuibolism of the Holy Scrijitures. As it re[)resents the Divine Providence in souu; of its most remaikable int(M"positions, in the history of the true religion, its expla- nation would greatly aid in the understanding of the history of I'rovidence, and also in tlie intiM'pr(;tation of ];>ro[)hecy. A very remarkable addition has been given to the interest of the sultject by the extraordinary eainesLness and labour which the learnii\g and philosophy of this age, more than any preceding age of the world, are devoting to the study of ancient religions — especially to the coinjtaraiive study of ancient religions — and, more particularly, to the ■111'. I '1 6 LECTUEIK. I ■: 1> M K.^ comparative Htiuly of the traditions and ni/inbofs of anciont religions. And, just as the critics have been J,'iving the Iiil)l<) as fr« (! a liandling as any other ancient books, so, now, writers on the religious symbols of anticjuity, on these scul]>tured hieroglyphics of ancient religions, are freely treating the cherubim of the Bible as belonging to the same Hiyle of teaching as those heathen symbols. It may even be bttid that the chief interest of the comparative study of ancient religions terminates in our bible , and the chief aim, though the unprofessed and perhai)S unconscious aim, of the study of ancient sculptured ligures of lieathenism is to ascertain the origin, and posssibly lessen the sacredness, of the cherubim of llovolation. It will best answc r the i)urposo of the j)resent lecture to treat the subject in two distinct and ditlercnt lights. FiKST, let us consider the general idea ni/7nbo/ized in the cherubim, i>i its various forms, in the Uible, conjiicii^g our- selves to the Jiible ; and titeii, the special meaniiKj of these forms in the several jdaccs. Skcondly, the relation of the cherubic symbols to the symbolic compound aninuil jiyures of other ancient reliyions. I. — The Use of the Cherubim in the Service op Divine Revelation, i.e., in the 11(»ly Scriptures. It is quite safe to say, as many have renuvrked with despaii", that there has been a greater diversity of view on this subject, on the meaning of the cherubim, than on any other matter of Scripture interpretation. Almost every commentator, almost every writer on the subject, produces some peculiar solution of his own. It is evident that all these disagreeing solutions cannot be the true solutions ; it is even LF(vrURF. poHsiblo tlmt none of tluMn arc. Anion;; tlio rest, sonio k'arne«l writerH havo stranj^dy held tlio cluMiibiin tol)e a roprosenta- tion of tho Holy Trinity ! others hold that tho chern^iin roproHont tho powers anil forces of nature ; others, that they represent the aitr'ibntcs of the (iodhead ; others, that they repHiSont the future (j/ori/ieil hnnutniti/ — the ideal pei-feeted man ; hut the geniiial vinw of (Christian writers, and of the readers of the Bi)»le, has Ijeen, that the cherubim are (DKjeh, or some superior ordr'r of ami^ids, always in attendance before the throne of God. Two of th'ise views luive been strongly advoc.ited : the view that sees in them the (ittrihntes of God, and that which regards them as onycls. The deriva- tion of the W(ird "chcru)) " is quite uncertain, and affords no Iielp whatever in the intcrjui tation of the synd)ol. How can we accept the view that tho che'-ubim rej>re- sent the attributes of Jehovah ? (Jod rides upon the cherub ; would it not bo unmeaning to say Crod rides uj)on His attri- butes, which ar(; Ifimself ? Or that His throne, His chariot, ui)held by the cherubim, rests on His attril)utes, when He Himself is above the chariot \ But the other idea, that a cherul) is 'an angel, from its being generally entertained, recpiires more consideration. Here we are at once confronted by tho Second Comnuind- ment, and by the Scriptures throughout, which forbid making iituujes, even the likeness of anytldng in lieaven or earth, or in the waters under the earth. It would be as ])ositive a violation of this law to attempt to make a likeness of ang(ds, as it would to attem])t a likeness of God. Now, since the figures of the cherubim were placed over the ark in the innermost Tem[»le, and were j)ic- tured on the veil and walls of the Temple, they could not have been designed to represent angels, nor any other per- LKCTl'UK. wl^H'l sonal heiugH. Thoir l)eing coniiKjimd fi^'ures, coinposiMl of tluj |mitH of (lilhront aiiiuialM, proviiH tliiit tlioy could not bo intondod to i('i)n .sent any one pcMsonal nature. A conchi- Huo proof of tlu! sanio thing is, tho freedom with which tho form of tho compound liguio was vlianycd on each occasion. Truo, we know nothing of tho foim of those wliich guaiidcd tho tree of life at Kilea. And w(! only know, of those in the Teiiiplo, that they had each two wings, and a lace looking toward tho JNIercy Seat. Uut Jsai.Ui saw tho 8era[)him, which undoul>t(!dly helong to the same kind <>t synihol, each with six wings. The cherul»im in I'^zckiel hail each four wingB. Tho living creatures (nut " Ijeasts ") in lievelation liad each hij" wings. Kzekiel's living cieatures had each, on tlui whole, the likeness of a man, l»ut each had four faces- -that of a man, a lion, an ox, and an i agle ; while the living creatures in John had each one^'Ad^, — lespcctively that of a lion, a calf or ox, a man, and an eagle. Now, these great changes in the torm anon a cJierub, and diiljlij: yea, he didjhj upon the wings of the vnndy Hero the powers and forays of nature are j)lainly indicated ns beinij the cherub. Tii the 28th chapter of Ezekiel the King of Tyre is told that he was " the anointed cherub that covereth ; and, I have set thee so: thou wast upon the holi/ vionntain of (jlod ; thou hast walked up and down among the atones ofjirey But now the King of Tyre is told : ** Thou Juist said I am a God ; I sit in the seat of God ; — therefore I will cast thee as profane out of the mount of God, and I ivUl destrojj thee, O covering cher\dt,froni the midst of the sto7ies of/ire." Cei tainly, here a king, 'onunanding all the power of a mighty nation, is sj)oken of as a cherub. No matter in what precise liistorical sense the word is used in this case, a national power is here represented in the character of a cherub. Thus we see the two terms of our dtsHnition sustained : the powers of nature and of nations are included in the idea of the oherubim. It is as from His cherubic chariot that Mo.ses represents God de- livei-iug His people from Egypt: " I'he Lord came from tSinai, and rose vj) from Seir unto them." " He shined forth from Mount Varan, and lie came forth ivith ten thousand of I/is saints. Front His right hand v;ent afenj law for them. And tlie.se expressions of Moses are sublimely expanded ))y Habak- kuk : '* God came from Tema.n, and tlie Holy One from Moiait Paran. His glory covered tlie Iteavens, and the earth was full of His praise. And II is brightness was as the light; He had horns coining out of His hand : and there was the hiding of His poujer. Before Him ioent the pestilence, and burbling coals went forth at His feet. He stood, and measured the earth: He beheld, and drove asunder the nations; and the everlasting mountains were scattered : the perpetual hills did as l,i;< TIUK. 11 lie bow." " W'ls Tlnj urrath (Kjdinut thr fieri, that Thou d'uht ride tipoii Thi}ie horses and Thij chariotH of ndlvution ?" Hero the Diviiu) chariot is Uorne on by liorsos — h simple luetjiphor of agency, who take the plnce of the chenibiiu ; l)ut the general syniholisni is of the same kind. When Nvo observe the Iiisloriad uccafdons on which the cheruliini are introduced, wt; more clearly see their symbolic meaniuij. Thev are always, and onlv, used in the service of religion and righteuusuess ; anol. It gives a plain and instructive view of what took place. And then, which is more impoitant still, understanding this account of the event at FAvix as merely symbolical, and this account coming so close after the account of the creation, will make it easy to conceive that the work of creation aho was seen in a vision. \Wi cannot conceive how such a subject as creation coiihl be |)resent*'d to the mind of the inspired writer, except as shown in a vision ; for no man saw tlu' work of creation, which was outside of all human ideas or experience. But if the creation was eyhil)ited in a vision, then the six days of creation are meiely the d;iys in the vision — days which serve merely as symbols of the i)eriods of crea- tion, however long they might have been. Thus we remove com])letely the whole geological ditliculty ivsjtecting the six days; for the days or hours of a vision may vei'V well represent indeiinite i)eriods. And then, this simple interpretation of the days having satiisticjd the demands of geology as to time, the Bible account of the order of the work of creation is sustained by geology. The order of the work of the successive days of the vision harmonizes wonderfully with the order of the pe- riods of geology. This is a most valuable argument to prove that the Bible account of creation must hare been a divin<^ revelation. How covdd so profoundly true an account of tlie order of the Creator's work be given by any man at that time, or at any time before geology became a science ? 16 LECTUKK. II. — The Cherubim in their Relation to the Sculptured ►Symbols of other Ancient Heligions. There were the Griffins, with the body ami feet of a lion, ami the head and wings of an eagle or vulture, inhabiting the mountain regions norih of Armenia, and in Northern India, who fulfilled for the gods the olHee of guardians of the hidden treasures of those mountainous and mysterious re- gioDs of the earth. There were the Sphinxes : thoho of Greece, with the head and face of a woman, the body, feet, and claws of a lion, and the wings of a bird ; those of Egypt, with the head of a man and body of a lion or bull, and without wings, guarding the ai)proaches to the ten) pies and sacred i)laces, whole avenues of them, of great length, being found in some places ] the Assyrian Sphinx also, with the face of a man, the body of a lion, and the wings of an eagle, guarding the approaches to the palace and the throne. There were the winged bulls and lions of Assyria, Baby- lonia, and Persia, many of them of colossal size, and appear. ing to answer at once as symbols of guardianship and as ornaments of the buildings. Then there were the innumerable compound forms in which parts of several animals were combined to form a single sculj)tured figure ; these were found, in endless variety, in most of the ancient nations. Especially did India abound, as it still does, in a vast variety of compound forms. The prolific genius of ancient Egypt and Nubia, for seven hun- dred milfji along the Nile, [)roduced an infinite diversity of such figures. And in some of the temi)les of the Nile, admirably sculptured human figures are still seen, represent- I.KCHHK 1 ing gods, .some of them exceeding forty feet in lioight oven in the sitting posture. The ancient lieuthen used great freedom in varying the forms of their oltjoct.s of superstitious reverence. 'J'he gods them.selves are rej)resented in various forms; even the same gods in ditlerent shajjfs in ditferent countries, and in the same country, according to the nature of the benefits sought from them, or the department of luiture in whicli they weie supposed to exercise their })o\ver. We cannot tell how far the ancient heat'^en attributed ]/ersona(ifi/ to these various tigures ; or how far tliey used them as merely .symbols of the departments and powers of nature; nor how far the learned ditfered from the multitude in their view.s. Doubtless they wer? regarded, to an extent, us having significance as symbols of nature. But, even in that ca.se, the part.^ and powers of nature were theniseliws regarded as personal beings ; for sonu? god was believed to be everywhere in every separate de})avtment of nature. !n their view the symbolical and personal ideas were indefinit< ly blended and confounded. We must beware of thinking that the meaning tve. are able to put into those ancient hiero- gly[>hics of superstition, to be the same as the meaning which the ancient heathen themselves actually did see in them. Comparative studies, during the })resent age, have been the strongest propensity, and the most prominent feature, of learned investigation. Searching for principles of develop- ment, such as are common to different (lej)artments of nature, or of history, seems to be the one hoi)e of a large propoi tion of the inquirers after — shall I say, after truth — or rather, inquirers, often, after what they would like to find to be truth? Because it is a fact that manv investigators set out und(T the bias of some preconception or some foregone con- i ■ 18 LKCTUKK sW elusion. Already 'ye see coinpamtive Htiulios to have lod to many valiiablo jji-actical results, and to much oxj^lanatory light ; as well as to some presiimi)tuou8 theories, and to much logical imbecility. Certainly the studies in Compai'ativo Anatomy and Physi- ology have shed a vast light upon animal organization and animal iunctions; but they by no m(;ans }>iove all living bc'ings to have come from one or four primitive and exceed- ingly Him[)l() organisms ; or rather from unorganized lumps of living n)atter. The conii)ardtive studies in the historv of civilization have produced a modem science of history. They have likewise produced some theories of social and political development — theoiies that can never be i>roved. For human nature, with its freewill, must ever ])resent liu- manity to the historian as in a kaleidoscope, continually inidergoing endlessly vaiying transformations, and these very much unpredictable and unaccountable. Conij)arative ]>hllologi/, the comparative study of the dill'erent languages and dialects of antiquity, has been fruitful in results which are both instructive and wonderful. JNIany of these inquirers seem to be seeking their goal in reaching some religious or anti-religious result, some solution of doubt or dissolution of faith ; and some learned men are now studying to find a theory of the origin of religion by a comi)arative study of ancient etymology. The comparative study of ancient religions seems to have a s})ecial fascination for many scientific antiquarians. And peculiarly valuable lielp is hoped for, towards a philosophical history of religion, from a study of the innumerable forms of compound animal figures em})loyed in the service of ancient heathen religions. Further assistance is expected from those recently discovered ancient inscriptions and LECTUKK. rclicH, which have ineserved Komo very early tnufitiom aiiiong the heathen, of tlie earliest events of liil)le history, — such as creation, the tree of life, the first sin, the Sal»i)ath, and the deluge;. Many writers on tluwe suhjects evidently have a twofold purpose. 'J'h<*y hoped to he able to induce the world to accept these two ideas : jii'.st, that the Bihlo and Moses have borrowed their synihols from the heathen, es{)eciallyfroui the Egyptians; and, secoudly, that all religions, ours among the rest, are mere natural developments — hoth in their origin and changes — therefore, of course, not super- natural. It is plfiin that boih of these i)urposes are antago- nistic to the idea o^ a Divine revelation. As to the traditions of anti(piity, a calm comparison of the earliest chapters of the Bil)le with all the recently re- covered ancient inscrijjtions, is all that is nec(!ssary. Jt would convince us that the JUble gives the true historical account of tho.se earliest events, and that the inscrii)tions are the super- stitions corru})tions of the original traditions. At the same time, thes(; corru[)ted traditions alford strong corroboi'ation of the historical truthfule.ess of the Bible. But did Moses borrow the cherubim from tho Egyptians ? It is enough to say, that the Egyptians had not the cheru- bim. What Moses did in the Tabernacle, and what God did in the visions of the prophets, was to use symbols to express religious ideas — a way of presenting religious ideas which was then in universal use among the na- tions. The Bible did not borrow tho symbols of the heathen, for those it employs are its own creations. Above all, the meaning of the symbols is altogether dift'erent from that of the ancient heathen symbols ; it is quite in opj)Osition to their meaning. The Bible symbols rej)resent God, who is Creator of all, ruling over men and angels, and ir ITT 30 LE( TURK. using naturo as his instrument ; in oi>position to tlio multi- tudinous pantheon of false gods seen in tiieir sacred carved iiiuigfs ; thes(5 gods are almost ind»'[»<'nd«.'nt of each other, and their collective sway did not amotmt to anything lik(^ a moral government oi- a patcMiial I'rovidenco. Yea, the cherubim of the Bihie show all nature actively engaged in the service of the one (iod, and in the cause of righteous- ness ; in oj)position to the superstitious and corruptir)g meaning of tii(! heathen syml)ols. Thus God used the language of syniholism so as j)artly to conceal, and jiartly to reveal the future, in the service of p)Oph< cy ; and thi.s mode of teaching the heathen used also. lUit the revel a i ion con- sisted in the doclnnes,i\ni (riit/is, tho doclr'uuil fads and events, the morals, the futiir'itij, revealed in the Jjihle, and expressed in its symbols, which weie altogether dillerent from heathen ideas, and altogether new to the world, b( cause they were from (Jod. The compound aninuiis of the heathen are not related to any providence ; but those of the Bible bear uj) the chariot of Jehovah. But even heathen ideas are superior to modern materialism. With those the spirit of the gods was in the carved ligure, or in the part of nature it represented ; but the materialist shows nature as a chariot with its cheru- bim, but without Jehovah — a chariot and horses flying wildly through space- a horrible thought, which banislies life, thought and purpose from the su[)reme power in nature, leaving it fatherless and heljdtss, and (le})riving man of a soul — abolishing the very idea of right, and extinguishing all the meaning and lioi)e of hunum life. Neither does the (ieveloi)nu'nt theory— that of a merely natural oriijin of all religion, as against the idea of a revfohil relujion — receive any hel[) from the ancient car veil tiguies oi superstition. The com}>arison of the cherubim with heathen compound figures never can contrilmte such an argument. LECTUUi: 21 11 es 1)1 lltUcli Lent. It is impossihln to concoivo such n sy.Htoin of tnith us the nil)le contiiiuH, such suMiino truths as tlic choruhini toacli, as IxMut' (U!Voh)i)ncl out of any form of ancient h«nithenisni. And then, as t) a natuial ])roi,a'ess of spontaneous religions, from low an•) LKCTUUK. Hi n YoH, dear fiiendH, tlio law is uTiiv('i>)iI. All HpontanoouH lifo t(!ii(lK to the wildornosH stHtc. lAtft to it, tlin Ji(>l(iH will Hoon piodufo only tlio wild forest growth ; tlie <^!ird(!n will l)(!coiMon 3 laws super- uce no . The ►eism. uul the , works, mgs hy laws for les, i. e., of hiws ordering s special this nerforni- ew and filing of forth in |ering of Lord ; \e ste2)s" le chain (de up of all our li of the let day," is like the way to Solomon's great throne of gold — by steps ; each stej) to the throne was lion-guardt-d, both to right and left. So God " compasses our path." " He besets us be- hind and before." " If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." Jacob obeying his father and mother leaves home for Ilaran. Henceforth Jje is to seek his own fortune. He starts out into life empty-handed, and yet rich in his father's ])le.ssing. Hated of liis wronged brother, and fleeing for his life, he is led not in the way of men, but aside where he may most likely meet with God, and learn a lesson in Pro- vidence. When the sun is set he is found alone. Ho lies down to sleej) on a pillow of stone. Ah ! that jiillow would have made many a man with less force of character home-sick. Still it is better to begin life with a hard I'illow and end with a soft, than to V)egin with a soft and end with a hard. But what sweet dreams, what subliu'o visions came to him — come to us all — on pillows of stone j The hardest lots in life nre often the most favoured — richest in Divine revelations, Jacob sees a ladder reaching from earth to heaven, with angels, God's messengers, asceiidiug and descending. Heaven and earth are closely conneetrd. God cares for His children. Tiiat ladder was a super- natural law — the new manifestation of an old law, a law old as creation. From the top of that ladder, above that law, came a voice — not the voice of law, but of the Law- giver — " I am the Lord God of Abraham thy father, and the God of Isaac ; . . . Behold I am with thee " — not only over the world, but in the world ; not a God afar oM', but nigh at hand — " and will keep thee in all places whither- soever thou goest, and will bring thee again into this laud ; 28 SERMON. for I will not leave thee until I have done that which I have spoken to thee of." This is the point ; " and will keep thee in all places whithersoever thou goest " — all the years of thy waiting for Rachel ; all the years of thy working for a grasping, scheming, unscrupulous Laban ; all the times of danger when pursued by an outwitted, disappointed uncle, or when threatened by an armed and angry Esau. The promise of God's Providence was fulfilled to the letter. Some object to so comprehensive an inter])retation of Pro- vidence. They assent to a general, but not to a particular Providence. Grod orders, they say, the important steps of life, but leaves man to himself in the unimportant ones, as quite beneath God's dignity and quite within man's ability. They farther say, that a good man is sometimes put out of his providential path by the wicked devices of bad men or the blunders of good men. But those holding this view are ready with the solace, God will overrule all these things for good. True, this teaching of Divine sovereignty is rich in comfort to God's ti-oubled child. But is not the Scrip- ture teaching this : the Lord directs all the ways of a good man ? Is not a man's most peaceful place the path of Providence 1 Yes. Has God not promised to his child perfect peace ? Yes. Will it not be most to God's glory for the num to be in the path of God's Providence I Yes. How then can we escape the conclusion of the argument — God will always keep the good man in His providential path 1 But, says one, I could accept that but for this fact, the existence of a rival power in the earth — the jjower of the "prince of this world." We admit the personality of this prince, even Satan, Vve admit a thoroughly organized Satanic kingdom. " For we wrestle not against flesh and blood, but against principalities, against powers, against the SERMON. 20 good rlory Yes. Iient — lleatial s fact, er of ity of lauized ill and Lst the rulers of the darkness of this world, against spiritual wickedness in high places." But hi no sense iloes the rivaliy of iSrttan signify equality of jiosition and power ; it is the rivalry of rebellion, ami a rebellion in check. Satan is in chains, Wiio chained him, and who holds him in " ever- lasting chains, under dai'kness, unto the judgment of tlie great day]" God. When God was numifested in the flesli, the devils recognized ia Him their Master. " Tliey saw IJim afar oil', and ran and worshipped Him." 'J'ho seventy returm-d from their mis.^ion " with joy, saying, Even the devils are subject unto us through thy name." *' Behold, I give unto yon power to tread on serpents and scorjtions, and over all the power of the enemy ; and noth- ing shall by any means hurt you." " God is able to subdue all things unto Himself." The mildew may blight ; the drought, wither ; the frost, ctit ; the fire, consume ; the Hoods drown; the winds, over- throw; robbers, despoil; disease, devour ; death, destroy; darkness, utter darknebs may be set in the })ath ; familiar frit.'nds may sit down in the distance because of the great- ness of the suflerer's grief; they may misinterpret and reproach ; woman, wife, the last * to judge harsh judg- ment " nuxy misinterpret Providence, turn temptress, and tell her husband to curse God and die. And yet in all this Job sees God's gracious Providence. His eye rests not on fire and tem})OSt, not on Sabean or Chaldean, nob on disease or death. He looks beyond these things ; beyond hellish hate and jwwer. He sees only God — *' God over all ; " God in all ; "God all and in all." "The Lord gave, and the Lord hath taken away ; blessed be the name of the Lord." (2) God's pari is performed efectnaUj. " The steps of a i- 30 SERMON. I ':\ goofl man nvo. ordered," or, as the margin roads, " est'ihli'shed by the Lord." ** He will not suffer thy foot to be moved." This establishing of onr ste])S does not mean irresislihle in- fluences of Providence. Whore there is not responsibility in the child, thei'e may, there must be, force on the parent's pai't. I lead, my boy, five years old, down to the market- place. He has his own notions. Something in the crowd attracts his attention. He turns that way. He pulls hard at my hand. I resist him. I hold him back by foice. He thinks, it may be, that his father is unkind. He does not see the evil before him ; I do ; therefore the child is not responsible, but the father is ; hence it is lawful to use force in keeping my irresponsible child in the right way. That child glows u[) to years of understanding, therefoie of responsibility. 1 teach him " the good and right way." I tell liirn of its ])k'asures and ])onaltios. T reason, I per- suade, I warn ; bnt I never more use force. A good man is a freeman. God, in all his orderings of life, honours that freedom. He will " guide us with his eye." He will load us by the hand. He will curry the weakling ; but he will never take a man who has the use of his limbs and push him along his i)roper path. Again, this effectual ordering of our steps does not mean freedom Jrom mysteries. Sometimes God makes our way straight before us — leads us " in a plain path because of our enemies ; " and sometimes He makes our way crooked and lea Is us in a mysterious path because of our enemies. The natural route from Egypt to Canaan was due north- 9a,st, a straight line , but almost from the start God leads T.iael by a way they knew not; He turned them about .iixr!.';; due south, towards Sinai; and here they dwelt for iij»rly forty years. Why? Because the Philistines, who SKHMOX. 31 had boon gatlioring jiowf-r for rentiiries, dwolt on tlie diroct rotite l)y tlin borders of Ciiuajin. Isr.iol, ojipiossod tor centuries — slnvos, not soldiers — was utterly untit to fifflit the Pliilistines ; hence, to save tlieiu — to hiing tlieni most surely to the T/ind of Promise — dlod makes their way strange. Sometimes our* way is mystei-ious, l)ut would be eleai' if we would study it in tlio light of our relationships. Men may build detached houses. Clod never makes detached men. " We are members one of anotlier." " Look not every num on his own things, but every man also on the things of others." " Bear ye one another's burdens, and so fidfil the law of Christ." We are to suifer losses, bear j)ain, even lay down life itself for others. Joseph's life, from liis selling into slavery to his coming forth from the dimgeon — twenty year.s — is an utter mystery. " Indeed I was stolen away out of tlie land of the Hebrews ; and here also have I done nothing that they should put me into the dungeon." Joseph has not yet learned the breadth, the significance of family and national relationships. Now he is trying to solve the problem of life by studying it solely within the narrow circle of himself Hereafter his vision widens. Famine brings the nations nearer. His brethren come to him for bread. With liberal hands he fills their mouths. He saves their lives ; and light breaks in uj)on the mystery of years. It was all of God for others' good. " And Joseph said unto them, As for you, ye thought evil against me ; but God meant it unto good, to bring to ])ass, as it is this day, to save much people alive." Again, there are times when our path is mysterious, study it how we may and when we may. In vain do we search for the silver lining in life's cloud. " God brings rrr^^ 32 si; KM ON. al. the blind by a way that they know not ; antl h'ads them by a way thoy liavo not known." Those are " times which tlio Father hatli |)nt in his own power" — "jutlgnunits past linding out." " Who is among yon that I'eareth the Lord, that ob( yoth tiic voice of his servant, that walketh in darkness, and hath no light ? let him trust in the name of the Lord, and sta} n[)on his Ood " Again, the eftectual ordering of our steps does not mean freedom from dil/irvlties. Sometimes dilliculties liave their origin in our own (!rrors of judgnumt. A man may be good, yet lacking in know- ledge ; a lack of knowledge leads to an error of judg- ment ; and an error of judgment leads to a wrong action ; and then theie is collision with somebody or something. God sometimes corrects us in our judgment, l)ut oftener in our conduct ; for the simple reason it is easier, and more effective, to reach most nuni in their actions. Balaam wants to go to Balak. God says No to his judgment; but his heart is entangled with the glitter of IJalak's gold : ** A gift blindelh the seeing of tin? soul " ; he is not fully con- vinced. The first messengers having failed in their mission to him, Balak " sends princes more and niore honourable." Balaam ought to hold no conference with them ; but he opens his door to them ; bids them tarry all night, whilst he inquires farther of (Jod. He will not be convinced in his judgment, and so (Jod will correct him in his conduct. " Go with them !" says God. Now Providence sets to work to hinder this would-be false step. An angel with a drawn sword stands in the way. The as.s has a clearer vision than the master ; it is often so. The brute sees the angel, crowds against the wall, and crushes Balaam's foot. One would think that was enough to bring him hi:kmut no ; so " porvcrso is his way " that li. The angel h^ts him get into a narrower path wliero lie can turn nf-ither to the right nor left: then overthrows l)oth man ami beast. It is ail extreme measure, but eirectual ; Balaam is c )rrecte(l ane are lawfully subject. The lea .er may err as wtdl as t!ie led. Joshua is a good man aud wise, else Clod had never placi^l him over his j)e(>[)le. And yet Joshua did not know all things, lie did not know tliiit Achan was a thief; that the " accuised thing" was buried in the tent right before his eyes. His judgnu-'ut not being fully inf )rnKid, ho made a wrong move in wending liis soldiers against Ai. Yet the.se men were in their provi- dential })ath ; for they were acting under lawful authority. God made use of the leader's blunder to place the.se soldiers where he wanted them. The great end God had iu view was not the overthrow of Ai, but the casting out of Acliaii ; not the destruction of the enemy, bub the cleansing of Israel. And his mode of doing this, and of impressing upon his peo])le the evils of Achau'.s guilt, was to send them again.st Ai to suiler defeat. Their failure was their success ; their defeat was their victory. Again, sometimes a good man's ditUculties have their origin in the wicked devicea of b ul men. God gives this guarantee to every one whom He guides ; " nothing shall by any means hurt you " ; that is, nothing can injure our real interests, lie will not sufter Saul to kill Da\ id ; but fie lets him try as hard as he can ; Saul's javelin grazes David's body. He will not suffer so much 2* 34 SKUMON. jiH tlio .siiioll of (ii'(^ to coriio n)tou iIh; Ihildow contVsHors in tho corrupt courtH of I5al»vlon ; l)iit he lots tlie King hind thcMu, and throw tliciii into the midst ot" tlio Ijurning fiery i'nrnaco. lie will not sufhsr tin; 'lions to do Daniel any manner of hint, hut ho lets His jierseuutors east liini into the den, and seal tho stone against, the door. Dilheulties there are, and dillicultieH there vill he, until wc; have fought the good tight, and finished our course. Our souls will he ** n)uch discouraged because of the way ; and yet tlie cloud of His presence shall go with us." H>: shall give his angels charge over thee to keep thee in all thy way." (.j) God's part is j^erfurtne.d of love. "He" — God — " (lellijliteth in his" — a good nnm's — " way." " God taketli pleasure in His j)eople." " TIuhi shalt be called Heiihzihali, for the Lord delighteth in thee." God is love. Love cannot be self-contained. It mu.^t unfold in flower and fruit. Man is the otfsi>ring of love. The making of man was the neces- sary outcome of God's nature. The child sins. He may be saved. The Father's nature remains the same after sin as botbie — alldoving. God can no more deny Himself the act of redemption than He can deny Himself the act of creation. The gift of His Son is the necesyity of His luve. Mark, the necessity did not lie in any pressure arising frouj outside circumstances, but it was the inward })ressure of God's own infinite, everlasting love. " For God SO loved the world that He gave His only begotten Son, that wlioso- ever believeth in Him should not perish, but have ever- histing life." Man, made, redeemed, must now be guided. Only one Hani can guide him— His Father's hand. That Father's love is still the same.' Because of love He must guide his child. God can no more deny Himself tlie act of Providence in guiding His child, than He can deny Him- .SIMJ.MON. ;55 S'^If tlio act of I'otliMiiption or croiition. It i'm, llicvot'oro, till! lu'cessity of God's luitni-f to lake ihilii^lit in tlio way of ji good limn. How prono iiumi uro to li.ii'^'aiii with (iod foi- luciul, for guidiiiico, f'l- i)rott!etion. Tlioy would deal with Him as tlioy d(!Hl witli one another — oii a t'omiiicicial basis. 'J'hcy woidd lurasuie evciy sorvieo from God's hand l»y soiue oqiiivalciiit from their own. " And Jacol> vowed a vow, saying, If (Jod will 1)(> with m(!, and will keoj) mo in tho way il)at 1 go, and will give me l)read to oat, and raiment to |)ut on, so that I come again to my father's lioiise in peace; then shall the Lord Ik; my God: and this stone, which I liave set for a jtillar, shall l»e (iod's house : and of all that Thou shalt give nu?, I will surely giv(! the tenth unto Thee." Jacob has been much praised fur this vow. Some have seemed to see in it the portiait of a [)erfe<'t man. And why] Bficause they have studied this picture under the jllamour of Christian surroundiuL's and Christian settings — under the softening, and mellowing, and liallowing light of Christian character — the character of a "just man." ]>ut study it as we ought, in the shadows of distant centuries, in the shadows of the grasping Jewish character, in the shadows of tho well-known character of .Facob, and what liave we? — a shrewd, business transaction on Jacob's })art. The bargaining with Ids brother at Beersheba was .something of a piece with his bargaining with liis God at Jiethel. True, he showed his belief in God, in God's Providence ; but, at the best, he gave evidence of a low estimate of God, and of a low tyj>e of religious lite on his own part. God acce})ted his vow% and covenanted with him. Why ? Because of tlie vow] because of the pillar lie promised to set up ] because of the tithes he engaged to give ? No. r ' 36 SKKMDN. Ciod would not bIcKS liini iih ho (Itsiitnl without thoHo things, but lie (lid not hicss him hccausf (>f thcsi! tliinj^H. God iTniemhoifHl thoso tirncts of i^noninci! ; tiicso tinirs of the worUl'H infancy. God n inonhoicd thnt Jacob, thou«^h ■well on in years, was still mostly wlint a piirtial, am- anibitious m(*thrr h;id mado him — a f-lirewd, scltisli, business man. (Jod l)oro uith these things, and blessed him because of Himself, His own h)ving nature ; He blessed him beca\iso he delighted in his way. "Arise," Moses, "take thy journey belore the peojde, that tliey nniy go in and jiossess the hind which I sware unto their fathers to give unto them. And now, Israel, what doth the I^ord thy God require of thee, but to fear the Lord thy (jlod, to walk in .dl His ways, and to love Him. and to serve the Lord thy God with all tliy heart and witii all thy S(,ul." Do not think to buy your blessings by your givings. " Bidiold the heaven and the heaven of heavens is the Lord's thy God, the earth also with all that therein is." I will keep you, and guide you and bring you into the land flowing with milk and honey, not because of your gifts and sacrifices. " To what purpose is the multitude of your sacrifices unto me?" lam full, " Only the Lord had a delight in tliij fatJiers to love them." II. Man's Part. '* A good man." Our part in Provi- dence is set forth in this ])hrase. The word ''good" is in italics. It is not in the original. The tianshitors supplied it lest an idea in the original should esca})e the unlearned reader. The original has the one word man. It means here one valiant for the truth. The text fieely reads thus: " The ste})S of a man valiant for the tiuth are ordered by the Lord." This is the man, and the only man, whom God guides. Let us study this man. (1) lie knows it is not in himself to succeed. God has ■ t.' also )ney, )ose uU. ovi- is in )lie(l Li- ned leans liiis : a by God SKUMON, til nmdo soiiK! grout nu^i, now and tlion a Saul head and hIiou1(Ums lii;,di('i' than IiIh tVUows ; liut (Jod n('\('r inad«! a man sullicit;nL ol liiiiis(dr, capaldc of ordt'iing his own Wiiv. '• 1 hi! way of man is nut in hiinsolf ; it is not in man that walk(!th to diicot his hti'ps." liaLionalisin ri'ditlv named is iri'atioiialisni. When a man has found that out, he has taken the first <^reat st(*i> towaids securing the orderings of ProudtMietj. When Jaeoh's kIiujw shiank, tlirn he wrcsth'd l>est. When ho reulizetl liis weakness, tlieu ho crieil out, " 1 will not let theo go, except thou bless ino." It was the cri|»|il('d man who coiujuered and became a prince. Guo would make a proplM^t of Jeremiah. TIh! timid, humble man is overcome with a sense of his own insutriciency. " Ah ! Lord Goil I behold, I cannot pipeak ] J am a little child. Then the I^ord put forth His liaiul, and touched luv mouth. And tlu> Jjord said unto me, Behold, 1 have put my words in thy mouth. See, I have this day set thee over the nations, and over the kingdoms, to root out, and to pull down, and to destroy and to tlirow down, to build and to })lant." Solomon has been crowned king. He is young anl tender. A heavy burden is laid upon his shouldeis. At the very threshold of res])onsibility he wisely goes u[) to Clil)eon to sacritice to God. His givings are full of promise ; he gives generously — one thonsaud sacrifices are laid on (iod's altars. lie has a quick and rich reward. ' Go ft m "i! the Lord." " I thank Thee, Fatlier, Lord of I:eavon and earth, because Thou hast liid these things from the wise and prudent " — those wise in their own eyes--** and hast revealed them unto babes." *' Out of tlie mouth of babes and sucklings Thou hast ordained strength because of Thine enemies ; that Thou niightest still the enemy and avenger." (2) 2^he man valiant for the truth does all he can himnelf. When we are weak, just out of bondage, babes in Christ, God says, ** Stand still, and see my salvation." Our provi- dential way is opened \\\^ — the dark waters are divided ; wo pass over dry-shod ; Pharaoh is overtlirown ; and all, without our striking one blow. The lone Elisha with his fearful servant may nob strike a blow against the great Syrian host that has come up against them in the city of Dothan ; God smites the enemy with blindness. But to David, full of youthful fire and vigour, skilled in the use of the sling ; burning to do battle for the truth ; to him God says, Smite ! Tender woman's hands, unused to such work, may not touch the stone at the door of the sepulchre ; God sends an angel to roll it away. But when strong men, the hai'dy sons of toil whose work it is, gather about the grave, to them the Master says, " KoU away the stone !" Providence will never do for us what we can do for our- selves. If I have the use of my limbs, God will not carry me. If I can sow the seed, and grind the grist, and bake the bread, God will not send an angel to me with cake and cruse as he d'd to Elijah in the wilderness. The valiant man, the hero, the conqueror, sweats his brain and bows his back to the burden ; lie puts his hand to the plough, and sets his face as a flint. He does with his might what- soever his hand findeth to do. Paul appeals unto Ctesar ; and unto Ctesar he shall go. SKKMON. 39 )ur- Lrry lake md lant >W8 bat- go- Thoy have not been long out at sea before a tei)ij)0.stuoua wind, called the eiiroclydon, l)ur.sts upon theni, Tiu-y were exceedingly tossed. Unable to control the ship, tliey let lier drive. Neither sun nor stars appeared for many days. No small tempest lay on them. All hope that w»^ .should bo saved, says Luke, was then taken away. God, as in the days of Job, seems to have given the winds into the hands of Satan ; He will let him try whether or not he can sink the ship that Ifis providence is piloting. When the sailors have realized their utter helplessness, when they have givtn up the ship, then God sends his angel. " Fear not Paul : thou must be brought before Ciesai'." God orders their way — makes their goings sure. What do they do 1 Hit down with folded hands waiting for favouring winds to waft them to Rome 1 No; they go to work with a will, not the energy of des[)air — there is no energy in despair — — but with the energy of hope. They work intelligently as well as energetically. They lii^hten the ship ; they sound their goings ; tlnjy watch for an opening landwards ; the coming of day discovers a creek ; they are minded, if it be [)0ssible, to thrust in theshij); they take up the anchors, and loosen the rudder bands; they hoist the mainsail to the wind, and make towards shore ; they run the ship aground ; the ship goes to pieces, but the sailors are saved, Paul stands before Ctesar. God guaranteed them a safe voyage, but they had to work their jtassage. Through all the storms — the drivings and tossings of life — (iod assures us of safety, but we must work cnit our own sal- vation. ** We are labourers together with God." (2) lite man valiunl for the truth trunts in God. " In Him we live, and move, and have our being." The true man realizes tnat relationshij); he has faith in it as a blessed 40 SKRMON i I fact ; and believing in it, his way is established by God. He becomes a conqueror. " This is the victory that over- cometh the world, even your taith." " Wiio is she that looketh forth as the morning, fair as the moon, ' v as the sun, and terrible as an army with banners 1 " She that Cometh up from the wilderness leaning on the arm of her beloved." " Without me ye can do nothing." " Tlirou2;h Christ which strengtheneth me I can do all things." *' Not by might " — army — " nor by power, but by my Spirit saitli the Lord." " When He the Spirit of truth is come He shall guide you into all truth " — truth of wisciom, truth of strength, truth of victory. " Tarry ye then " — trust — " until ye be endued with power from on high." " Ye shall receive [)Ower after that the Holy Ghost is come upon you." *' Said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield ; but I come to thee in the name of the Lord of Hosts, the God of the armies of Israel whom thou hast defied." David con- quers Goliath. The stripling slays the giant. " In the name of our God we will set up our banners." Nahash, tlie Ammonite, comes up against the men of Jabesh-Gilead. He sends them a terrible message, " 1 will thrust out all your right eyes, and lay it for a re])roach upon all. Israel." Swift-footed messengers go for Saul of Gibeah. He is coming in, at eventide, from following after the herds. What aileth the people that they weep ] They tell him the news from Gilead. He is valiant for the truth. The Spirit of God comes upon him. Go back, and say to the men of Jabesh- Gilead that by this time to-morrow they shall have help. In the morning watch Saul is in the midst of the host of the Ammonites ; he slays right and left until not two aie left together. " By my Spirit, saith the Lord." i i SKUMON. 41 ling ^eth roiu roa lesh- elp. It of are Samson, coiisecrateil to Ciod, valiant for the triitli, goes down to tho vinoyaid« of Tininatli, A young lion in tho l)iide of its .strength roars against him. The Si)irit (^f the Loi'd comes upon him mightily, and he rent him as ho would liave rent a kid ; " and he had nothing in hin hand." " By my Spirit, saitli the liord." Again, three tliousand men of Judah hind Samson and deliver him into the luvnds of the Philistines. His foes come upon him with a shout. Tho Spirit of the Lord comes mightily upon him, and h(j bursts his cords as though thev were " flax burnt in the fire." Who can bind a man valiant for the truth i What powcu' in earth or hell can keep him down uj)on wliom the S[)iiit of God is come ? The cords of false brethren shall be loosed from liini " wliose hands are made strong by the hands of the mighty God of Jacob." Kings may bind, but the King of kings will break the bands of the brave confessors of the truth. Samson seizes the jaw-bone of an ass — *' tliat the excellency of the power may be of God " — and fclays heaps upon heaps, a thousand men. "By my S[)iril, saith the t^ord." Once more : Samson has sinned, and Samson has suf- fered. He has fallen into the hands of the Philistines ; ihey thrust out his eyes ; they use him to make sport. Samson has repented ; lie is again valiant for the truth. The loss of outer, material sight seems to have quickened the inner and s})iritual vision. Like tlie prophet in Horeb, who shuts out the material, — the "might," the " i)Ower" — by wrap- })iiig his P'antle about his head, so Samson, with this world shut out by the mantle of blindness, comnumes with the " still, small voice " as never before. " O Lord God, remem- ber me, I pray Thee, and strengthen me, I pray Tiiee, only this once, O God." The Spirit of God comes upon him. Pie seizes tlie pillars of the temple. He bows himself witli all 'lit I f 42 SERMON. his might. The house of Dagon falls, and with it the swarm- ing, mocking multitude of the Philistines — three thousand men and women. And so shall every idol temple, and every idolatrous system, fall before men valiant for the truth. " Happy is he that hath the God of Jacob for his help." " The Lord shall reign for ever, even thy God, Zion, unto all generations. Praise ye the Lord ! " -^i OFFIC'ERM FOR INNO-NI. PresiOc,it,--M^. E. a. Stafford, B.A., Ottawa. Vice.Prcsident,~liy:x. W. W. Ross, Hamilton. ^.c,-e^«r^ rrm.s-nr.r,-REv. A. M. Philmps, B.D., ('l.atl.an, Lecturer for 1881,-1,^, Alex. B.uxs, D.D., LL.I)., n,,, ,,„ / m.c/.cr/o. i,S".7,-R,v. E. B. Rvckman, D.D., Gu Ipl. 11 "FEIiTOWM." Rev. S. S. Nelles, LL.D . . ., , Rev. N. BiTRWASH, S.T.D p f '"■^'■ Rev. W. Jefpers, D.D ^"^'"■- Rev. S.U Rice, D.d;;: ^"t^^^ Rev. J. Elliott, D.D . . ,1 ,^'' itE\. E. H. Dewart, D.d TV Ekv. A. BuRxs, D.D., LL.D ;"''!;'■ Rev. W. W. Rcss . . f'"^ rianiilton. XoTE.--For tlio prcscrilKM Course of Reading for - IWlowshin" iil'ply to the Secretary-Treasurer. ^ '^ .1 lE * m ^ MEMBEllS ENROLLED SINCE ORGANIZATION, MAY, 1H77. LONDON CONFERENCE. Ames, Rt'V. "Win. Ijiidgiuaii, Rtv. W. Brock, Rl'v. Thos. liuriKs, Rev. Alex. D.D.,LL.D. Jjuins, Rev. Roljt. Culvert, Rev. G. W. Clark, Rev. Geo. C(.bl), Rev. Thos. Colling, Rev. Thos., B.A. Cornish, Rev. Geo. H. Edwards, Wev. W. W. Fallis, Rev. J. G. Eoote, Rev. Jas. G. Freeman, Rev. J. W., I'.D. Graham, Rev. Jas. Cxvav, Rev. Jas. GrilUn, Rev. \V. S. Gui'st, Rev. Jos. Gundv, Rev. J. R. Hall, Rev. 11. M. Hamilton, Rev. C. Hannon, Hev. .las. Harper, Rev. Ceeil, M.A. Hawkins, Rev. Chas., R.A.* Henders, Hev. K. C. Henderson, Rev. Wm. C, M.A. Hodson, R.'V. J. M., 13.A. Hunter, Rev. J. E. Lsaac, Rev. J. R. Jackson, Rev. T. W. Kay, Rev. J. Lanceli'V, Rev. J. E. Langtbrd, Rev. Alex. Leith, Rev. T. B. I Mitchell, Rev. (}. A., B.A. Morrow, Re\. (J. R. I :kIcCiilloch, Rev. A. M. I McDonagh, Rev. Wm. I Barker, Rev. Wm. R., M.A. Penhall, Rev. Wm. ! Phillii)s, Rev. A. M., B.D. Bhilp, Rev. John, M.A. Phil]), Rev. Jos. Rice, Rev. S. I)., D.l). Rigshy, Rev. W. Ross, Rev. W. W.,M.A. Ross, Rev. J. S., B.A. Russ, Rev. A. E., M.A. Ryckman, Rev. E. B., D.l). Saunders, Rev. J., M.A. Scott, Rev. J., M.A. Sellerv, Rev. S., P,.D. Shilton, Rev. J. W. Smvlie, Rev. R. Statford, Rev. C. E. Staples, Rev. S. G. Stevenson, Rev. E. B., B.A. Stewart, Rev. J. Sutheiland, Rev. D. G., li.D. Swann, Rev. F. Teskev, Rev. E. Wadd'ell, Hev. R. H., l?.l). Wakefield, Rev. J. Ward, Rev. Jos., B.A. White, Rev. Jas. 11. Williams, Rev. J. A., D.I), Williams, Hev. Wm. Wilson, Rev. J. * Deceased 1; ■ma LIST OF MEMBERS. TORONTO CONFERENCE. fill-. ' I Addison, Rev. P. Bark well, \h-v. J. H., B.A. BuiruHs, Rl'V. E., M.A. Bell, llc-v. J. \V., li.D. Jilackstuck, Kfv. W. S. Boddy, Rev. Jus. Hiowii, Rl'V, (Icoi'go. Buius, Rfv. R. N., Ji.A. Burwash, Rev. X., S.T.D. HuiWllsll, Rt;V. X. S. CuMil.l.fll, Rev. T. W., P..L). Chaimian, J. A., ]\I.A. Clarksuii, Ri-v. J. Ji., M.A. Culk'u, Rev. TIkjs. Crnule, Riv. Fred. W., B.A. Dewait, Rev. E. H., D.D. Edmisdii, Rev. T. J., li.l). Edwards, j^ev. Fred. Fergus(jii, Rev. T. A. (Jreatrix, Rev. V>. (}. Ureeiie, Jiev. J. Harper, Rev. E. B., D.I3. Hewitt, Rev. U. AV., B.A. Hill, Rev. L. W. Howell, Rev. J. E., M.A. Hunter, Rev. W. J., D.U. Jellers, Rev. W., D.D. Jeflery, ]{ev. T. W. Johnson, Rev. J. 11., ^I.A. Jolnison, Rev. F. Laird, Rev. J. (1. Luiril, Rev. W. H. Legate, Rev. Thos. Lewis, Rev. E. D. Liddy, Rev. Jas. Lloyd, Rev. W. W. Manning, Rev. T., B.A. McAuley, Rev, S. McCanius, liev. D. N. McCarroll, Rev. J., M.D. MfClung, Rev. J. A. McDonald, Rev. D., ^I.D. M(d-)ougall, Rev. J. McLean, Rev. J. Nelles, Rev. S. S., LL.T). Philp, Rev. S. C, Jr. Rotter, Rev. A. Potts, Rev. J., D.D. Rol)son, Rev. K. Rose, Rev. S. P. Robison, Rev. M.* Rupert, Rev. E. S., M.A. Scott, Rev. W. L. Sliorey, Rev. S. J. Steele, Rev. T. P. Stewart, Rev. A., B.D. Stewart, Rev. J. W. Sutherlan.l, Rev. Alex., D.D. Washington, Rev. (Jeo., M.A. Wilkinson, Rev. J. M., B.A. Wilkinson, Rev. R. C. Withrow, Rev. \V. H., M.A. Workman, Rev. Geo. C, M.A. MONTKEAL CORFERENCE. Allen, Rev. Jas., B.A. Clnnvn, Rev. S. D. Crooksluinks, Rev. S. Eldridge, Rev. G. S. Elliott, Rev. J., l).D. Flanders, Rev. C. R., B.A. Deceased. Franklin, Rev. B., B.A. Hanson, Rev. Chas. Hardie, Rev. Alex., M.A. Jcdinston, Rev. H., B.A. Lucas, Rev. D. V., M.A. Madge, Rev. W. W., B.A. ).l). I. A. A. IM.A. LIST OP MEMBERS. Mansell, Rev. T. J. McRitchii', Rev. Geo. Siiiitli, Ri-v. W. T. ^I)ailiiiK', Rc-v. W. 11., B.A. Stairord, Rev. E. A., B.A. AVehster, Rev. J. Williams, Ri-v. T. S. Wils<.ii, Rlv. J., R.A. Wintur, Rev. D. London Coideiviice G8 niend)er3. Toronto " 03 " Montivid " '2\ Total 152 Deceased 2 Present memberslii]) 150 N.B. — All niejnljers wlio pay tlu-ir animal IVe of $1 will lie presented with a copy ol' the "Annual Lecture and Sermon. "