But note further that the Great Teacher calls attention to the perishable character of a certain kind of religion, and contrasts it with a religion which is incorruptible and abiding. "If the salt have lost his saltness," -and the salt of Palestine, when exposed, soon loses its virtue,—"wherewith will ye season it ?" Under such circumstances, it was fit only for the dunghill. A religion consisting only in external observances, in ceremonial rites and outward forms and services, is equally worthless. Mere ritualism loses its saltness. "Have salt in yourselves:" that is, let your religion be inward, a religion of the heart. I do not intend to say that ritualism, because inconsistent, is altogether incompatible with true spirituality. History teaches the contrary of this. Among the nearest and dearest of the disciples of the Lord Jesus have been men and women, members of the Roman Catholic Church. Thomas à Kempis was such a one. Among the many choice sayings he left behind him is this,- "That man only is poor in this world, who liveth without Jesus: and that man only is rich, with whom Jesus delights to dwell.” The two Bernards were pre-eminently spiritual men, often on the Mount of Transfiguration, within the bright cloud, listening to the voice from heaven, and holding loving converse with the glorified Redeemer. We too much forget that there were pharisees as well as publicans among the friends of Jesus. Nicodemus, no less than Zacchaeus, was loved by the Master. And yet Jesus never ceased to point out the dangers lurking in the religion of the letter,-in a religion which lays stress on forms and ceremonies. "Ye have made the commandment of God of none effect by your traditions," said Christ to those who placed the traditions of the fathers on a level with the writings of the prophets. And He proceeded to show that pollution and purity belonged to the thoughts and to the affections; that to wash one's hands while the heart remains uncleansed is a mockery of God. Striking at the very root of mere ritualism, he taught, "God is a Spirit: and they that worship Him must worship Him in spirit and in truth." The religion of Jesus Christ is spiritual, has its seat in the heart. Because of the tendency of the ritualistic, and it has ever tended to the destruction of the spiritual, the loss of that which God values, the Lord bids us, "Have salt in yourselves." Generally, they who make much of ceremonies make little of Christ. When too great a stress is laid upon the outward, the inward is apt to be neglected. Remember then that "the sacrifices of God are a broken spirit and a contrite heart;" that God is not to be "worshipped with men's hands, as though He needed anything;" that "with the heart man believeth unto righteousness." "The Spirit giveth life." "Have salt"-reconciliation to, and friendship with God-"in yourselves."

This personal and spiritual religion is the salt of life. When a man is no longer at enmity with God, but sees in Him a Saviour and a Friend-when he trusts and loves God, believing the promise of His grace, and holding fast to the good hope as to the anchor of his soul— when the sacrifice of Christ has brought salvation, and the Spirit of the Son fills him with the confidence of a child-when he adds "the salt

of the covenant of his God" to every religious act, he learns the lesson of my text, that Spiritual Religion is the Salt of Life.

Fellowship with God, a persuasion of the faithful friendship of the Almighty, preserves the soul of the believer and saves it from despair in the time of trouble. Afflictions are not necessarily beneficial. 'Why should ye be stricken any more?" asks God of a seed of evil doers. "Ye will revolt yet more and more." But when the trouble comes to one reconciled to God, it exerts a different influence upon him. What was it that kept alive the soul of Job as messenger after messenger told his evil tidings, the last bringing the sad news that his seven sons and three daughters had perished in a day? It was his confidence in God, the reverence and love he bore to his Divine and Almighty Friend. "The Lord gave, and the Lord hath taken away: blessed be the name of the Lord." In the case of Job, spiritual religion was the salt of life, and so he maintained his faith and integrity: "In all this Job sinned not, nor charged God foolishly." Be this religion ours! Then we shall say,

"Though dark my path, and sad my lot,
Let me be still and murmur not;

Or breathe the prayer divinely taught:
Thy will be done."

The virtue of this spiritual religion to keep our heart pure is seen in times of temptation. You cannot escape conflict with moral evil. The world is full of it. The tempter prowls our streets, is found in our markets, dogs us in our journeys, and looks over our shoulders when we sit down in our counting-houses. God's house is not unvisited by him. The temple was a den of thieves, and our temper and conscience are often tested in the assemblies of the saints. There is no home so holy but the dark shadow of sin sometimes falls upon it. Eden and the wilderness were alike the scene of temptation. If we have not "salt in ourselves," if our faith in the love and power and presence of God be not kept alive, how can we successfully resist the devil and come off conqueror? Judas had not this salt. And he fell. Poor wretch! He went out and hanged himself in despair. Young man, if you have not spiritual religion in your heart, you too are in danger. Only faith in a loving God can save you from overthrow on the battle-field of life. Joseph had salt in himself. In vain beauty wooed and passion pleaded. "How can I do this great wickedness, and sin against God?" said the youthful believer. And his purity was preserved to the glory of God and his own good. Would that all of us had this salt in ourselves! We should find that, as it maintained the spiritual piety of Daniel in a heathen court, so it would be in us the antidote of corruption, we should withstand in the evil day, and, having done all, stand.

Spiritual religion, like salt, makes all things health-promoting. Food without salt engenders disease. Salt the food, and it builds up a goodly frame and makes it strong. Religion performs this office for all things not directly and necessarily included in it. Many are the gifts

of God, and all of them are designed to benefit us. "Every creature of God is good." But the provision made for our well-being by infinite love is frequently perverted and becomes a snare. Wedded love is among the best of earthly blessings. And yet Solomon was thereby enticed from the service of God, and fell from the heights of wisdom to the very depths of folly. Wealth was a good to Abraham. I need not tell you how gold has tempted men, from Balaam to the covetous trader who sells his soul for gain, and barters away his conscience for hard cash. But mix spiritual religion, which is the salt of life, with all you do, and all things will work together for your good. You will find if, whether you eat or drink or whatsoever you do, you do all to the glory of God, the joys and sorrows of life, its prosperity and adversity, will alike minister to your good. You shall sing with Pearce,— "All I meet and find assists me,

In my path to heavenly joy,

Where, though trials now attend me,
Trials never more annoy."

Everything, "sanctified by the word of God, and by prayer," will sustain and strengthen you, be the means of building you up upon your most holy faith. And thus you shall be preserved till you are presented faultless before your God.

Then came the

I hope none of you will realize the least difficulty in understanding the primary application of this text. John had said to the Lord, "Master, we saw one casting out devils in Thy name, and he followeth not us; and we forbad him, because he followeth not us." The answer was, "Forbid him not." The apostles had done wrong. This man believed in Jesus-" is on our part," said the Master. warning against offending" one of these little ones that believe in me.” The Great Teacher seems to me to say to His disciples, "Be not too curious in demanding the claims of others to do works in my name. Do not question their right in my name to cast out devils. Have salt in yourselves, and have peace, instead of contention, one with another," The lesson is still needed. How prone we are to judge harshly the men that follow not us! We doubt their sincerity, dispute their discipleship, and, so far as we can, forbid them to exercise their ministry. We may be right and they wrong,-it is possible that we hold the truth and they error. But then, if they are only "little ones in the kingdom, we must not offend them. "Look to yourselves," said the apostle John. "Examine your own selves "-"Who art thou that judgest another man's servant?" said the apostle Paul. salt in yourselves, and have peace one with another," is the word of Jesus. Are you reconciled to God? Do you believe in the Infinite Love? Are the promises of God yea and amen in Christ Jesus to you? Is there the salt of spiritual religion in your hearts? Be sure you are right with God. Be at peace among yourselves. Live in concord with other churches. And the God of holiness and of peace shall be with you and greatly bless you!

Accrington.

"Have

THE WAY TO PROSPER.

TO DEACONS AND INFLUENTIAL MEMBERS OF CHURCHES.

THE Holy Spirit is exhibited to us as "the Spirit of grace and supplication, as making intercession for the saints according to the will of God, and with groanings which cannot be uttered." Those, then, who live without prayer, and also those who neglect it on any occasion in which it is their duty, are despising, or at least slighting, the express command, the gracious promises, the condescending invitations, the awful threatenings, and the glorious character of Jehovah, revealed in its most interesting forms. How vast the importance attached to prayer by professing Christians of almost all denominations! What strong expressions do they employ on this subject, especially from the pulpit, and at the public meetings of their religious societies! How solemnly do they profess their entire dependence on the blessing of God for success in their various undertakings, and the futility of all their efforts unless He accompany them with the influence of His Spirit! and how earnestly, apparently at least, do they exhort one another to abound in prayer! and what confidence do they express, that, if the Churches would, so to speak, put forth their strength, and perform their duty in this particular, visible, glorious success would be realized! It is also generally allowed, that while "the effectual, fervent prayer of a righteous man availeth much," special importance may well be attached to united, social prayer, and hence to what are called prayer-meetings. If a Church should be found whose members entirely neglect these, all would immediately conclude that it must be in a languishing condition that its piety and usefulness were at a very low ebb.

Now, what might naturally and rationally be expected from all these

premises; from all these promises, commands, and threatenings, and examples contained in, the word of God; from all these allowed principles and solemn exhortations and avowed convictions and hopes? Might it not be confidently concluded that prayer meetings would be crowded; that efforts, and, if necessary, sacrifices, would be made by all truly pious persons, in order. that they might enjoy those privileges, and unite in those fervent appeals to the God of heaven; that so they might share in the blessing that would be secured, and in the honour of the good that would be effected? Could it be thought possible, reasoning merely from allowed principles, from public professions, and from what consistency evidently requires, that there would be any members of churches, especially any deacons, who are scarcely ever seen at prayer-meetings from the beginning of the year to the end of it; and that they would be left to the minister, to a few pious females and aged persons, and to two or three males, who generally engage in prayer, without whom the devotional exercises could not be carried on? not this, however only too exact a representation of what is actually the case in many churches ? and if so, must there not be something radically wrong, at least very defective, in the religious state of these persons ? To all to whom these remarks will apply, and especially deacons and the more influential members of churches, I would affectionately address the following considerations.

Is

Have you not left your first love? Was it thus with you when you first felt the power of Divine truth, and gave yourselves to the Lord, and then to His people by joining the Church? And was your love too