me' (Gal. ii. 20). It implies also growth. A living Christian must be also a growing Christian. Life is necessary to growth, and growth is the result of life. They who are acquainted with Christ will not be content with what they have already attained, but 'forgetting the things which are behind, and reaching forth unto the things which are before, will press toward the mark for the prize of the high calling of God in Christ Jesus' (Phil. iii. 13). And with all this there will be fruitfulness as the evidence of growth; bringing forth much fruit to the glory of Him who has made us to be His own. Reader, does the religion which you profess possess these marks? Does it spring from personal knowledge of Christ? Is it living, growing, fruitful? If so, then may you rejoice in the divine assurance that He who hath begun a good work in you will perform it until the day of Jesus Christ' (Phil. i. 6).

CHAPTER IX.

THE EVER-LIVING SAVIOUR.

'And at His feet I fell, like one o'ercast

With death's dark shadow; when His gracious hand
He reached forth, and strengthened me to stand;
And gently said, "Fear not!" (as in days past
When on His breast I leant): "The First, The Last,
Behold in Me, whom hell's confed'rate band
Could not retain within their gloomy land;
Death and the grave I spoil'd, and all aghast

Have led them captive in; wherefore now in heaven
I reign as God, the Prince of endless life."

'And He laid His right hand upon me, saying unto me, Fear not; I am the first and the last: I am He that liveth, and was dead; and, behold I am alive for evermore, Amen ; and have the keys of hell and of death.'

As we approach the close of this glorious vision, which was displayed before the eyes of the wondering disciple in his island prison, we learn how John was cheered by Christ, and all his fear dispelled. He who had fallen at his Lord's feet as dead, unable to look on brightness so dazzling, was aroused from his deathlike trance by feeling his

Saviour's right hand laid upon him, and hearing the soothing words addressed to him, 'Fear not.' That same hand, which had just before been seen holding in it the seven stars, is now felt by John as placed on himself. He who is their exalted

Head is thus found to keep and sustain His Church, not only collectively but also individually. Each member of that church is carefully tended by Him. All are equally dear to Him. None are forgotten by Him. Christ is thus presented to us in a precious relationship as the Comforter of His people. This the voice of prophecy had foretold that He would be. Of Him it was predicted, ‘A bruised reed shall He not break, and the smoking flax shall He not quench' (Isa. xlii. 3). He raises up those who are cast down-He carries His lambs in His arms-He giveth power to the faint, and to them that have no might He increaseth strength-He beholdeth His people with the eye of pity-He has had given to Him the tongue of the learned, that He should know how to speak a word in season to him that is weary (xl. II, 29; 1. 4).

Sweet must the words now spoken have appeared to John, refreshing to his alarmed soul, like dew on the parched grass. They may perhaps have reminded him of another period in his history when his great fear was removed in a similar way;

when on Galilee's lake at the fourth watch of the night, he, in company with the other Apostles, saw what they supposed was a spirit walking on the sea. Then did they cry out through fear, which was dispelled only by the calm-producing words, 'Be of good cheer: it is I; be not afraid' (Mark vi. 50). Similar is the command He gives to all His people now, 'Fear thou not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness' (Isa. xli. 10). Fear not, little flock; for it is your father's good pleasure to give you the kingdom' (Luke xii. 32). God would not have His children afraid of Him. Until rid of fear we cannot approach Him, as He encourages us to do. 'Perfect love casteth out fear' (1 John iv. 18). Important is it for our own comfort and guidance to seek the probable reasons of the Apostle's fear now, and to inquire how such was then calmed by what Christ now said and did. First, it arose from want of right knowledge of the person who addressed him. The like glory he had not before seen, except on the mount of transfiguration. Overawed by it, he failed to recognise Him in whose presence he then was. Want of right views source of error, and

of God are often a fruitful

cause fear. To many God may have now to say,

'Thou thoughtest that I was altogether such an one as thyself, but I will reprove thee' (Ps. 1. 21). Until we know Him as He has revealed Himself, as our God, loving and caring for His people, we shall tremble when He is thought to be nigh. Christ therefore comforts His servants here by declaring who He was: 'I am the first and the last,' as if He would say now, as He before declared by the prophet, 'Before Me there was no God formed, neither shall there be after Me' (Isa. xliii. 10). Thus does He show forth His Deity, and establish His superiority over all, beside Him there being no God. Thus does He show John and all His people in every age, how great their privileges are; that they have not in their need and alarm to do with man like themselves, but with none other than the Everlasting God, the Creator of the ends of the earth, who fainteth not, neither is weary. Almighty power is enlisted in their defence. Secondly, John's fear would doubtless arise from a sense of sin, and consciousness of his own unworthiness. This was not peculiar to him. He had been present when Peter, alarmed from a similar cause, cried out to Christ, 'Depart from me, for I am a sinful man, O Lord' (Luke v. 8). The sinner ever shrinks from the presence of God until he knows that his sins are blotted out, his transgressions forgiven, and that he is privileged to look on