and the Supreme Ruler. Were there no Providence to help them break the iron bands holding them down and wearing day after day, and year after year, deeper and deeper into their limbs, they could have no hope of deliverance. Attentive, believing disciples even, so unsuspicious are they of the disadvantages and weakness of outward circumstances, so much are they like the rest of mankind in supposing that great possessions neither encumber or hinder men, when they are called to the loftiest life, and noblest services, are astonished to hear their Master declare how hard it is for those who have riches, or have been most favored by the world, to enter into the kingdom of God, and exclaim: "Who, then, can be saved?". Even they, when thus taught, so little do they know of the spirit and aim of their Guide, confess that they have come to doubt that any portion will be led to good. They do not understand the condition on which good is finally to be reached. Nor do they understand the nature or character of the good towards which under the divine power, they are tending. They themselves are hoping and praying too much for worldly favor and advantage. They, even the chosen ones, in their blindness, are looking forward into the future, for a change in worldly affairs, for an earthly throne, on which their chief will sit to rule the people; for riches which they shall enjoy; and for seats on the right hand, and on the left hand of their king in the place of authority and power. And so they wonderingly and imploringly ask, "Who, then, can be saved?" Did they comprehend the teachings of their Master, they would not in this way question him.

True to his own idea, he answers them, that with men it is impossible to deliver him who is a slave to the world from his low and miserable condition, but with God it is not; for with him all things are possible,implying that this work is very much more difficult with men than with God, and that with God's help the most obdurate breast can be moved and won to goodness. The expression of the Saviour is idiomatic in character, meaning that the work is more difficult with one party than another, just as the expression, "Heaven and earth shall pass away, but my word shall not pass away," means, not that heaven and earth will pass away, but that heaven and earth will sooner pass away than the word of Christ; or just as the expression, "I will have mercy and not sacrifice," means, not that sacrifice will be unacceptable to God, but that the spirit of obedience will be more acceptable to him than the outward form.

The Saviour's answer to the question of his disciples, followed his previous discourse to the young man and themselves. And it explains why the condition of salvation is so high and strict; why he requires men in order that they may enter into life, into the purity, nobleness and freedom of his Gospel, to drink in and to abide by his uncompromising spirit, and to consecrate and devote themselves and their all to the universal God, to the Father of their spirits. This answer implies that God predetermines an end which men do not always foresee, an end for his human offspring, so great and good, so grand and glorious, which they, in their worldliness do scarcely dream of as attainable.

It is a spiritual end. It is a high destiny of their souls. It is their holiness, their spiritual union with himself at last. It implies, I repeat, that God fore-appoints such an end for his offspring; and this is its implication it explains why the great first law of God: is, that his children should love him with all their heart; why they should obey him with unchanging and everlasting fidelity; why they should be devoted to him with individual love.

Had not God in his eternal councils ordained that the end of man should be to glorify God, and enjoy him forever, he would not have sent his Son into the world to teach us, or to show us the way to this exalted termination. As this is the end towards which we are being led, we see the grand reason why the Gospel does not minister to worldliness; why it requires us to rise up and keep ourselves above the world, while we are in the world; why it commands us to conform only and wholly to the pri mary spiritual law written on the page of the Bible, and on the tablet of our heart. And, too, as this is the end which God has decreed, we discover why it is that we fall into the pits of trouble and sorrow, whenever or wherever we deviate or wander from the true course of life. There can be no moral health, no moral strength, no moral freedom, no moral delight and happiness, no progress in eternal life, here or any anywhere, but in the way of heaven for which we were created. Our energies cannot play with ease in any other path.

Finally, in all our thoughts and feelings, in all our

conduct, we should obey the law of God, as the only true and holy law. So shall we avoid moral degradation and misery; for this law cannot be disobeyed with impunity. I need not ask you to test what I say. So shall we attain spiritual life and peace; for the law of God is perfect, converting the soul, and building it up into a new and beautiful form. So shall we gain a reward that will be a real reward, a condition of purity and nobleness which will outlast all outward thingswhich will survive the wreck of matter and the crush of worlds, for it will be a condition of the undying soul. So shall we walk and labor with God, for He is a Spirit, and His work a spiritual work. So, with his aid, shall we go forward in the lofty way of purity and peace, for he leads his children in this way. So shall we, at length, reach the sublime degree of moral perfection, for, with the assistance of Him who is infinite in holiness and goodness, and who is Almighty in power, it is within the bounds of possibility for us to advance to so exalted and blessed a state. With ourselves alone this would not be possible; but with God it is; for all things are possible with Him. He can and will perform for us more than we can ask or think. And he has been but poorly instructed, but meagrely furnished with Christian proofs and confirmations, who cannot put his trust in God, and believe that he will conduct all things to the best and most satisfactory issues.

DISCOURSE XXXI.

THE HOPE OF THE RIGHTEOUS.

PROVERBS XIV. 32.

THE RIGHTEOUS HATH HOPE IN HIS DEATH.

These words belong to an antithetical passage, and their full force is felt only when they are considered in connection with their antecedents. These are, "The wicked is driven away in his wickedness."

In the light of the Christian religion we may properly accept the whole passage, of which the text is but the. latter clause, as teaching impressive and salutary les

sons.

"It is strictly true that "the wicked is driven away in his wickedness." He does not need any punishment "He worse than this. The most terrible outward locality or picture of the imagination, is but a symbol of the condition of his heart. He is driven away in his wickedness." He is as far from God as he is sinful. In character he is far away from the Father and the Saviour. He does not enjoy their companionship. In a peculiar sense he is without God and without hope. And in this state of destitution he must remain till he