could be checked and defeated. This is seen only in the work of Christ. We have heard of no revolt in heaven since Christ undertook the work of redemption; may we not then entertain the presumptive thought, that the fuller development of the Divine character as seen in the work of Christ, and the mighty extensive influence which that work in its countless ramifications exerts, is the moral influence by which unfallen spirits have retained their integrity and the power of Satan has been circumscribed ? Christ, by His sacrificial work, redeemed fallen humanity, upheld unfallen intelligences, arrested the progress of evil, and defeated the designs of Satan. Seeing then, &c. "Ought not Christ to have suffered these things?"

V. TO TEACH THE SPIRITUAL UNIVERSE THE HIGHEST

AND SUBLIMEST LESSONS. It is quite wrong to suppose that the benefits accruing from Christ's death will be wholly confined to man. The inhabitants of the most distant worlds will receive lessons from the cross.

First: That perfect obedience is not incompatible with the highest and most intimate relations. Christ, as a Son, consulted every wish and desire of His Father's heart. If the Son thus obeyed, much more ought the creature. The cross and the throne will ever be the sublimest homily against disobedience created intelligences can study.

Secondly: That self-sacrifice is the highest development of benevolence. The cross and the throne will ever be the sublimest homily against selfishness which created intelligences can study.

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Thirdly That self-humiliation is the highest development of greatness. Christ's appearance in heaven as Redeemer, in the aspect of a slain Lamb, in the midst of the throne, will be a living illustration of the principle laid down by Him on earth, and of universal application. "He that humbleth himself shall be exalted." The cross and the throne will ever be the sublimest homily against pride created intelligences can study.

Fourthly: That unruffled meekness is the highest development of power. Seeing then, &c. "Ought not Christ to

have suffered these things?"

In the Apocalypse Christ is represented as having the power to open the great book and to break the seals thereof. That book we conceive to be the revelation of the Father's purpose in the great work of human redemption.

Out of

that book, as the great Teacher, Christ will ever instruct the intelligent universe. As the ages of eternity roll by, page after page of that mighty book will be turned over, opening up some new display of the Divine perfections, and reflecting some new glory from the central point of the Godhead; calling forth from heaven's harpers, higher and more melodious strains, and from heaven's choir, sweeter and deeper swelling hallelujahs, exhausting eternity itself before the finis be reached. The full glories of the cross will never be revealed, the full joys of the atonement will never be realized, the full intensity of Christ's love will never be apprehended; they are exhaustless springs, and as such will continue to swell up and to flow on, increasing, expanding, and deepening, the gratitude, the admiration and the rapture of heaven's inhabitants, until heaven itself shall become an unfathomable ocean of gratitude, of glory, and of joy.

B. PREECE.

SUBJECT:-Human Depravity, Disclosed by God to His

Servants.

"Why dost thou shew me iniquity?"-Habak. i. 3.

Analysis of Homily the Four Hundred and Ninetieth.

THREE things here are worthy considering :

Study the

I. THE GREATNESS OF HUMAN DEPRAVITY. terms in the context: "Iniquity," "Grievance," "Spoiling and Violence," "Strife and Contention," &c. They indi

cate-Moral disorder.

Man, at war with himself, with

his fellows, and with his God.

OF MAN'S

II. THAT GOD DISCLOSES THE GREATNESS DEPRAVITY TO HIS SERVANTS. First By the records of history. Secondly: By the revealments of society. Thirdly: By the reflections of conscience. In these, and such like ways, God shews to His Servants iniquity; "that man's heart is deceitful," &c.

III. THAT THE PURPOSE OF GOD IN DISCLOSING THE

GREATNESS OF HUMAN DEPRAVITY TO HIS SERVANTS IS A

SUBJECT OF REASONABLE ENQUIRY. "Why dost?" &c. Try to answer the Prophet's Why. First: Negatively. (1) Not for sport. When David sinned, some blasphemed. "Fools make a mock at sin." Prov. xiv. 9. (2) Not for imitation. "When thou sawest a thief," &c. Psal. 1. 18. (3) Not to encourage pride and boasting. Isa. lxv. 5; and Luke xviii.

11.

(4) Not to furnish us with the means of damaging our neighbor. Rom. xii. 17, 19. (5) Not to supply material for mere talk. Were half the spiritual energy, dissipated in talk about the failings and vices of others, spent in prayers for their souls, it would be better for us and for them. (6) Not to drive us to despair of human improvements, &c. Why then? Secondly: Positively. Partly perhaps for our own sake. To alarm us, to humble us, to embitter sin to us, to endear Christ to us, to excite us to more spiritual watchfulness and prayer, to try our faith, and hope and love, and to discipline and train us for heaven. "Do good, hoping for "Be not weary, nothing," &c. 22 &c. "There remaineth a rest," &c. Partly for the sake of others. To stir us to pity them, to pray for them, and to put forth every effort to save them. Matt. xviii. 15, 17; James v. 20. Lot in Sodom; 2 Peter ii. 7, 8. Paul at Athens; Acts xvii. 16. Peter at Jerusalem; Acts ii. 14, 23, 36. Christ and the multitudes; Matt. ix. 36. The time is short. Opportuni

ties are slipping past. Death, judgment, and eternity are

near.

"Whatsoever thy hand findeth to do," &c.

Thirdly :

For His own name's sake. To shew the justice of God in the moral government of the world; to shew the greatness of Christ's love in redemption; to shew the might of the spirit in the regeneration and sanctification of the soul; to shew that the gospel is the true and only means for the salvation of the world.

Finally, let us imitate God's patience. If God bears with sinners, we should bear with them. Let us inspire more of the Spirit of Jesus, "who, when he was reviled," &c. Let us never weary of laboring for the good of men. "We pray you, in Christ's stead," &c. "I am not ashamed of the gospel," &c. "Let the wicked forsake his way," &c. Isaiah lv. 7—13.

W. FORSYTH.

SUBJECT:-Man made Subject to Vanity.

but

"For the creature was made subject to vanity, not willingly, by reason of him who hath subjected the same in hope."-Rom. viii. 20. Analysis of Homily the Four Hundred and Ninety-first.

FOR creature-man, human nature, mankind- -see Mark xvi. 15; 2 Cor. v. 17; Gal. vi. 15; Col. i. 15—23; Heb. iv. 13. Also, compare verse 23rd. Compare vanity with sufferings, in verse 18th, and with corruption, in verse 21st. It designates the condition of mere nature. Man, as far as we know, is the only intelligent creature who is subject to vanity. This is not his proper condition. He was not subjected to it immediately on creation, but afterwards. I. MAN IS MADE

SUBJECT TO VANITY.

First: In the frailty of his body and its subjection to death, and in the precariousness of his life. Gen. ii. 17. He is lowered to the sphere of animal nature, and becomes a part of the fluctuating physical system. This degradation to nature was an appropriate punishment of his offence, which involved a preference

of nature to God. If then, says the Maker and Lord, thou choosest nature, take it-" dust thou art, and unto dust," &c. Secondly: In the unsatisfactoriness and uncertainty of his pursuits. They are unsatisfactory in their nature and in their transitoriness; and uncertain on account of liability to accident. Eccles. v. 15, 16. II. MAN UNDERGOES THIS SUBJECTION UNWILLINGLY. It was not a pleasant change, from a body preserved in independent vigor and immortality by the efficacy of the Tree of Life, to a mortal body,

from gardening in Paradise, to ploughing a stubborn and comparatively barren soil with an unapt wooden share. It is not pleasant to be unable to form far-reaching plans certain of fulfilment. So reluctant was our forefather to the change, that compulsion was necessary ;-" So He drove out the man. III. THIS SUBJECTION WAS A CONSEQUENCE OF THE DIVINE PERFECTION. It was rendered necessary by Divine justice and wisdom; it was executed by Divine power. IV. THIS SUBJECTION IS ALLEVIATED BY HOPE. Redemption through Christ was the hope of the fathers, founded on God's promise." The seed of the woman," &c. It is our hope now. First: It is a hope of deliverance from vanity, to a state answerable to the rank of "the sons of God." This deliverance is called "the redemption of the body," and "the manifestation of the sons of God." The redeemed state will be one of freedom, and of glory. Man's constitution and pursuits shall be raised above nature, and made immortal, independent, and imperishable. "The children of the resurrection shall be as the angels of God." Our present suffering becomes a "suffering together with Christ," preparatory to our being also "glorified together." The second Adam will restore to His brethren the Tree of Life; Rev. ii. 7. Secondly It is strengthened by the spiritual renovation which is the pledge of its fulfilment. Redemption begins within. The first enemy to be destroyed is sin, "the last" is death.

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