itineracies are given, and they shew that the preachers seldom failed to secure an audience. In the Mission press, the printing of the Old Testament in Oriya, for the Calcutta Auxiliary of the British and Foreign Bible Society, has proceeded to Isaiah xvi. For the same society there have been printed 4000 copies each of the Book of Psalms and of the Book of Proverbs. 4000 copies each of the Gospels of Mark and Luke, and 3000 copies of the Acts of the Apostles, have been printed for the Bible Translation Society. During the year 39,500 tracts also have been printed. These facts speak for themselves. The Mission is a prosperous one, and deserves the hearty and liberal support of the public."

IPSWICH, QUEENSLAND.

OUR correspondent states:-"Since I last wrote you, the West Street Baptist church in Ipswich has received six to its fellowship by baptism, and three have been re-united

to fellowship. Our branch churches have also been proportionately blessed. We have also opened two other preaching places, at one of which there is now a church formed of ten members, including the preacher, who has received a unanimous call to take the oversight of them, to which he has consented, and is now serving them acceptably. They have also decided to commence, with as little delay as possible, the erection of a suitable place of worship for their future services, towards which noble efforts have been and are still being made. Mr. Gerrard received a unanimous call from the above brethren to visit and open them as a church on the 24th of Sept., to which he readily responded. This church will be situated at a village called Goodna, between Ipswich and Brisbane, the capital of the colony of Queensland. There is also another preaching place opened in connection with this little church about three miles distant, at which Mr. Gerrard preached to a full house on the day above named; and we rejoice to hear that there is also some signs of fruit for their labour."

BERHAMPORE-G. Taylor, Dec. 22. CUTTACK-J. Buckley, Dec. 23.

CUTTACK-W. Hill, Dec. 14, 15. PIPLEE-Miss Packer, Dec. 9.

In the preceding words our Lord is laying down the principles and laws, and explaining the relations, of "the kingdom of heaven." He declares the state of heart suitable for the reception of that kingdom to be, deep "poverty of spirit" and sorrow for sin. It proceeds in meekness, in righteousness, in mercifulness, and in purity to take possession of the soul. It exhibits its presence in peace-making among men, and is very often attended with persecution from the world. Christ then proceeds to state the part which the subjects of this kingdom have to take in the world. They are the "salt," and the "light" of the world. Its salt, that by their pungent religious life and spirit they may make men feel the truth and reality of God's kingdom in their hearts-by the preservative quality they possess influence society and save it from utter impurity and corruption. Its light, that they may shine before men with the pure lustre of truth and goodness, each in his own sphere setting before the world the reflection of the heavenly Father's character that men may glorify that Father "who is in heaven."

VOL. LXXIV.-NEW SERIES, No. 27.

The

From this view of the kingdom we are led to another-its relation to the Old Testament dispensation and Scriptures. Notions were abroad that Christ had come for the purpose of destroying "the law and the prophets." It was needful, therefore, to declare His intention in reference to the Old Testament Scriptures. "Think not that I am come to destroy the law and the prophets." Christ had a higher object in view than destruction-fulfilment. old was to pass away; not, however, by being destroyed, but through being incorporated, in its spirit, with the new. Its forms might perish; but its spirit, its divine laws, its eternal principles would live again in the new kingdom. Its fulfilment was its resurrection to new life, new power, new glory. And for this reason. The Old Testament contained the revelation of God's law-the eternal truths of His will-imperishable things"For verily I say unto you, till heaven and earth pass, one jot, or one tittle shall in no wise pass from the law, till all be fulfilled." This fact furnishes the ground upon which the following declaration is

based-"Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." So far from destroying the law, Christ increased the obligation to observe its very least moral requirement. Its merely temporary ordinances, its feasts and fasts, its sacrifices and services, would pass away, as the outside leaves open and drop away when the bud expands and the flower opens; as the husk opens and falls away from the ripened fruit at the appointed time, so these merely external and temporary things fell away when "the fulness of time was come.' That which these symbolized and signified would not, could not pass away. The forms and ceremonies of the Mosaic economy

were the shadow of good things to come." But there could be no shadow without the corresponding substance. The reality was there, waiting only for the fuller light, and the true and believing heart to reveal it-and therefore this inner spirit, the truth which was enshrined in the Old Testament economy, was brought out only the more clearly and fully in "the kingdom of heaven."

All that the sacrifices, observances, and regulations of the ceremonial law represented, is met in Christ and His kingdom. The sacrifices represented the fact that propitiation was needful and made available by God. And this is consummated in Him who was priest and sacrifice for us. And so in every one of the Mosaic institutions the truth, the fact, it represented lives in the gospel.

"Christ is the end of the law for righteousness unto every one that believeth."

But not only is it true in reference to the ritual, but also in a more manifest way in connection with the moral law. This has not been, and cannot be, abrogated by any dispen

sation that may succeed its promulgation. It may be fulfilled in a greater degree than ever before. Its true spirit may be more distinctly revealed. The heart of the law may be made visible. But never can it be destroyed, or its obligations set aside, for it is the eternal unalterable code of God. It is this higher spiritual development of the law which our Lord gave us in His life and kingdom. He taught us that its essence, end, and fruit, is love, both to God and man. He illustrated it-in His laws embodied itin His life fulfilled it-in His death honoured it. So that "one jot or tittle cannot fail till all be fulfilled."

The Scribes and Pharisees had, by a vicious interpretation of the law, given erroneous and misleading views of its obligations. They divided it into two classes of duties -positive and moral. The one class was of supreme, the other of indifferent importance. The first could, on no account, be neglected; the second might be with impunity. The latter class were "the least commandments." But Christ overthrows such a view of the law as this, and such an unrighteous explanation of its obligations. So far is this from the truth, that our Lord declares everything in the law must be obeyed. And though every statute may not rank equally with every other in point of importance in some respects, yet all are of equal authority, and of eternal obligation. The Saviour was thus striking a blow at the spirit then so prevalent, and not unknown now, of drawing very fine distinctions between what is absolutely binding and what is of secondary moment, what it is necessary to attend to in order to salvation, and what may be neglected, and yet the hope of life eternal be indulged. The Jewish Rabbis made these distinctions in reference to the law. Christ says this is wrong, sinful trifling. All must be fulfilled-not in the letter, but in the spirit. "Who

soever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven."

Nor does this teaching apply less forcibly to the disciples of Christ in their relation to the law of Moses. That law, with all its moral requirements, still holds sway. "I came not to destroy, but to fulfil"-not only in Himself, but also in us His disciples. Its statutes are sanctioned anew in Christ and His laws, and our righteousness is to include obedience to what were called its least as well as its great commands. "Except your righteousness shall exceed the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of heaven." There must be a higher, because more spiritual and minute regard to the great principles of the law, and a superior righteousness as the result, if we would enter into "the kingdom of God.".

Nor can we fail also to see that this declaration, and the principle it enforces, applies to the whole round of commandments which the Saviour has given to us. He who regards as of little importance any one of the laws of Christ, who disregards it systematically, and teaches men so, shall be the least in the kingdom of Christ; whilst he that obeys and teaches the least of them shall be called great in that kingdom.

And here let us observe in passing, the exercise of that tender mercy which is so marked a feature in the teachings and work of the Saviour. He does not say, "he who fails to keep the least as well as the great commandments, shall be cast out of the kingdom," as so many of His professed followers do now; but "he shall be called the least in the kingdom of heaven." To whom is not this a wise and kind provision? Who has not failed to keep some of the "commandments," and has taught men so? Woeful day would it have been for us if it had been

written, "shall be cast out," instead of be called "least in the kingdom of heaven." It leaves room for us, though so imperfect. Nevertheless there is no encouragement of laxity. On the contrary, there is incentive to diligence and zeal. Neglect of the least commandment makes a man little in the kingdom of heaven, whilst obedience to all stamps a man as truly great.

I. The true estimate of duty in Christ's kingdom is that no duty, however small it may seem in itself, is either insignificant or unimportant. Some of the commands given by our Lord may seem to us, with our limited vision, and small knowledge of results, of little practical consequence. But an answer is suggested at once to this. We cannot judge. If He has commanded, there is a "needs-be" somewhere. There is an important end to be served, a good to be gained, a service to be rendered, a reward to be secured, and a higher Christian virtue to be attained thereby. He would not have required it, had there been not importance attaching to it-and He is wiser, more holy, more discerning than we.

And yet, there are those to be met with who do make the distinction between important and non-important Christian duties, and who act upon it too. We have heard of those who hold, that faith in Christ, and obedience to Him in the general tenor of the life, are highly important duties; but the duty of baptism is treated as insignificant. Others place in the same class the command as to the Lord's supper. "This do in remembrance of me," is looked upon by many as one of the least commandments, and its neglect is attended with less compunction than many other, but not more authoritative commands. Nevertheless this is a false estimate. Least and great duties we may call them, but they are all equally binding

and equally important as laws to be obeyed. Christ's authority makes the smaller as well as the greater duties of our holy religion significant and obligatory.

And it is equally the same with those more private duties which the Saviour enjoins. Many a one who would be startled to hear the duty of public worship, or social prayer, or devotion to Christ, treated lightly, would be convicted, not only of treating indifferently, but of neglecting the private study of the Scriptures, the daily cultivation of the spirit of unworldliness, of charity, of liberality, or forbearance. All these would be acknowledged to be Christian duties; but that we regard the neglect of them so leniently, often, is proof enough that only a lax view of their importance prevails. Now let us bring our view to the standard Christ sets up, the general notion of duty to Christ's view-the general judgment as expressed in practice to our Lord's practice and we shall be struck with the difference. "Whosoever shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven."

See how Christ looked upon and acted with regard to these minor duties, if so we may call them. Nothing was so small as to escape Him. When the hour of His public consecration was come, He did not regard the initiatory rite as insignificant. One would have said, "He needed it not." So said the Baptist. But not so the Saviour. "Thus it becometh us to fulfil all righteousness."

That is the only correct view. There is nothing unimportant in "the kingdom of heaven," any more than there is anything unimportant in nature or providence. The tiny star is a world of light when we understand its size and relations. The little flower, the smallest insect, the tiny bird that glances with burnished wing through

the leaves of the tree, the microscopic creatures that dance in the drop of water, the grain of sand on the seashore, and the mote in the sunbeam, are not unimportant, for they have a place and a work in God's great economy, small as they are. Apparently the smallest are often the most significant events in history, being the roots from whence spring gigantic results-the overthrow of kingdoms, or the establishment of empires the destruction of immense evils, or the upspringing of innumerable blessings to the world. We cannot judge of what is great or important here. How much less in the kingdom of heaven! Beware, then, of calling, or even tacitly encouraging, the thought that anything Christ requires is unimportant. Whatsoever He demands, is right, necessary, and good. Let us look at each duty in the light of this declaration of our blessed Master, and then we shall measure each duty aright.

II. But we have also the true measure of character in Christ's kingdom. It is this, the doing and teaching of the least as well as the greatest of Christ's commands constitutes true greatness. "Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Attention to the smallest Christian duty, both in our obedience and teaching, will give us true nobility of Christian character. An obedience that observes only the general duties of the word of God, those that stand out prominently and are observed by all, is not of a superior order. Indeed such obedience is very incomplete, and therefore not great. True greatness is seen in a due regard for the greatest things combined with a proper estimate of the least things. A man of true nobility of mind and character treats nothing as unimportant, but gives everything, even the least things, the measure of notice they