all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. v. 10.) But the apostle joins with this "We labour, that, whether present or absent, we may be accepted of [or, acceptable to] him."

As in the parable of the Pounds, all who take the place of servants will be judged as such. The unprofitable servant said he knew his master was a "hard" man; yea, more, that he took what did not rightfully belong to him; and he was afraid, and went and hid the talent in the earth. All a tissue of excuses, to cover up his unfaithfulness; but it shews how man, and even those who profess to be God's servants, may regard their Master in heaven. All is hard work to the slothful, and it is wicked to charge injustice to God. So he is called a slothful and wicked servant, and is consigned to the outer darkness, where there is weeping and gnashing of teeth.

But the faithful enter into the joy of their Lord, a rich compensation, surely, for any little service we can do here for that One to whom we owe all we have, and all we are, though nothing is little done for such a Master. "Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." (1 Cor. xv. 58.)

CORRESPONDENCE.

8. "T. H.," Port Glasgow. The subject of the Lord's agony in the garden is so solemn, we feel our words must be few. The distinction betwixt His bearing our griefs and carrying our sorrows in Isaiah liii. 4, and His atonement for us in verse 5, is most clear. But to make His agony in the garden any kind of mere human fear of dying, or death then, in the garden, and that He was answered in being saved from dying in the garden, would be a most serious mistake, and would greatly tend to take away the true, awful character of bearing the wrath of God due to us. Whether in Matthew, Luke, or John xviii., it was the one and same cup of awful wrath against sin that was before His soul. That the angel took it away is untrue. In Luke the terrible agony came after the angel strengthened Him. (Luke xxii. 4345.) And in John the cup is still before Him, after the agony and prayer in the garden, as he rises strengthened to meet all that was before Him. It was on that cross, on which He voluntarily offered Himself, that the awful cup of divine wrath against sin must be drunk. He must suffer and rise again. It is remarkable, that in these days, all theories are welcome to men, that lessen the true loathsome character of sin, and the true awful character of the cup of wrath, infinitely loathsome to the Holy, Holy, Holy Jehovah Jesus. But He must, and did drink it on the cross. 'I live by the faith of the Son of God, me, and gave himself for me."

who loved (Gal. ii. 20.)

"THE REVELATION OF JESUS CHRIST."

WHEN the church had so sadly failed, as we see by the later Epistles of 2 Timothy, 2 Peter, Jude, and 3 John; and thus, when the perplexities of the last day had set in, how exceedingly blessed to have "The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass." We fully admit that great mistakes have been made in attempting to explain this book. And perhaps one mistake above all others has been the source of all other mistakes; that is, the omission to carefully notice the division the Lord Himself makes as to the contents of this blessed book in the 19th verse of the first chapter. He said to John, "Write the things which thou hast seen." That was evidently what he had then seen up to. that moment in chapter i. 1-18. Then, " and the things which are." The things that are, as we shall see, occupy chapters ii., iii. The things that then marked the condition of the seven assemblies in Asia. And these, seen prophetically, describe the whole history of the professing church to the end in seven successive epochs, or states. Then "and the things which shall be hereafter," or after these; that is, the things that shall take place after the close of the entire history of the church on earth.

Thus there is first, the introduction; then Christ as seen in the midst of the churches. Secondly, The whole history of Christendom so long as it is recognised.

Thirdly, What will take place after the close of this period in which the church is gathered. Now is it not most gracious of our God, to give His servants the very revelation of all this, in relation to His Son?

We would not then assume, or seek to explain, but rather in lowliness of mind, seek to understand all, in His presence, who has thus been pleased to reveal them. It is evident, however, that if we try to apply the things that should take place after the gospel period, as though they belonged to the period in which we live, we cannot possibly understand them. The Lord guide us in our meditations by the Holy Spirit.

If we then just read the book, we find in chapter i., the Lord, not as Saviour here, but as Judge, clothed in judicial robes, walking in the midst of the churches. And, as we have seen, how He divided the subjects of the revelation.

In Chapters ii., iii. the successive but complete history of the church downward to the end.

In Chapters iv., v. what will take place in heaven after the church is no longer on earth. In Chapter iv. The creation-claims, and glory of the Lord.

In Chapter v. the redemption-claims, and glory of the Lamb.

In Chapter vi. what will take place on earth after the church is gone and is seen in heaven. The Lamb begins the judgments by which He will take possession of the inheritance. The clouds grow dark, the storm gathers. But!

Chapter vii. is a parenthesis in which God reveals His gracious, and hitherto unknown, purposes of grace, even in the midst of most fearful judgment.

Chapters viii., ix. The seven trumpet blasts of judgment; first on the circumstances, and then on the persons of men.

Chapter x. Time to be no longer prolonged, the period of dates, or of the end begins. (Dan. ix.-xii.)

Chapter xi. Three years and a half of Jewish history run on to the end; the sounding of the last angel. This closes the direct line of prophecy.

Chapter xii. Reveals the sources and character of this world, and its opposition to the Christ of God, and His people Israel.

Chapter xiii. The Roman empire appears on earth again: its terrible persecuting character. Chapter xiv. A general outline, or synopsis, of the seven great events.

Chapters xv., xvi. Preparation; and the pouring out of the wrath of God upon the earth. Chapter xvii. The full-blown character of