to secure a likeness to God, and for this Christ met the hour of

agony.

But when we talk of the objects which engage the soul in that new condition for which it is indebted to the work of Christ, let it not be forgotten that it is not for our own souls exclusively, but for the souls of others, that our efforts are demanded. The value we affix to our own spiritual well-being is a certain measure of the value we attach to the souls of our fellow-men. If we feel little for the first, we will care little for the last. No one therefore can presume that he has been changed by the Spirit of Christ, and become a partaker of the benefits of the work we have been describing, who does not show by the zeal and liberality with which he spends and is spent for others, that he sympathizes with the Redeemer in respect to the danger and the value of the souls of other men. To work for them, to teach them, to suffer for them, to bear with them, to send the means of salvation to them; these are among the glorious objects of the new condition to which Christ's love has brought them. And in aiming to secure these, we are elevated— we become enlarged, and are made like to Christ himself: for these are the fruits of the travail of his soul.

And finally, of this new condition, to which Christ raises his people, in virtue of the value of his death and sufferings, consider its glory in respect not only to its objects, but its end. Its end is fulness of joy at his right hand, and pleasures for evermore. I must pause here for no one can grasp this mighty theme. Contrast, is the only means by which we can aproximate to any befitting conceptions of the glory which is yet to be revealed. What this earth is, that, Heaven is not. Here, is sin-there, none. Whatever elevation the understanding can reach in this life, is little in comparison with the mental scope which belongs to the perfection of our being. Whatever dignity we may attain, however famed for greatness or goodness, there is an honour of surpassing majesty in reserve for us who have begun to walk by faith. We are mean at our highest estate upon earth, for the littleness of sin will still cleave to us; but the lowest seat in glory is high as heaven. So likewise none of our present joys, however pure, are without alloy, for they are crossed and thwarted by the sins of others or our own sins. But who can tell what joy is reserved for those who are to sit with Christ upon the throne which he has raised in heavenly places?

Remember this, that the nearest approach we can now make to the condition of perfect blessedness, is through the medium of sanctification. To become more holy is the only way in which we can enjoy heaven before we reach it. To conquer sin, to become superior to its charms, to find that we are growing more earnest in our detestation of its seductions, to feel resolved not to be its slaves in any form; this is a condition of the soul, which as it is the best

earnest of heaven, so it is its best foretaste. All knowledge of God that comes not through the practical medium of purity, is a vain knowledge. To understand some things, we must be them. To understand purity we must be pure. Such only can see God. And now, dear brethren, what more shall I say? You are coming to testify that you believe these things. Happy are ye, if ye do them. If not in outward form only, but in spirit, you take your places here in the presence of Him who bore the pangs of the hour of atonement, in order that he might triumph over sin and death for you, you shall be conformed to his death. It is in vain that he endured the cross, so far as you are concerned, if you do not comprehend and feel that it is by a contrite and humble penitenceby a solemn and abiding reverence for law-by a deep and heartaffecting view of grace-by cherishing love to God and man, that you are to furnish evidence of being sharers in the grand results which he agonized to effect. Short of this you cannot know the love of God which passeth knowledge-you cannot benefit by this privilege.

The day which is to try all hearts is at hand; and to the mourning people of God, tempest-tossed and weary of sin, it shall be a day of triumph. Do you long for it? Is it to prepare yourselves to meet it is it to qualify yourselves for its inquests, that you come to the house of God, and take a place at the table of Christ? Happy humility! happy sorrow, which weans us from this life and makes us sick of sin, for here speaks the Comforter in mercy saying, earth has no sorrow which Christ cannot cure.

BY REV. ELISHA YALE, D. D.

KINGSBORO, NEW YORK.

CHARGES TO THE RICH.

Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 1. Tim. vi. 17, 19."

Them that are rich-that have abundance. Though we cannot define the term riches with any certainty, yet the term abundance will suffice for all practical purposes with such as candidly own the truth. To others we expect not to present a charge, even from God, with much hope of success.

Charge them that are rich. We say, as a judge of Israel once said to a king of Moab, "I have a message from God unto thee." And the command of God to us is, "whether they will hear, or whether they will forbear." "To you, O men, do I call; and my voice is unto the sons of men." The Lord hath spoken-Charge them that are rich. The Lord does not say, "Let them alone, for there is no hope." But he says, charge them-evidently to do them good, and call them to the noble and god-like work of doing good. Had he determined absolutely to destroy them, he would send them no warning. But inasmuch as he says, charge them, we may believe it possible that they may obtain mercy. The fact also that a few rich men have obtained mercy encourages the hope, that a charge to the rich may not be in vain. And the words of the Saviour encourage us still farther, as he says, "That which is impossible with men, is possible with God." Hope, therefore, a little hope there is, of reaching them that are rich in this world. Hear, then, hear ye that are in prosperity, for God has not passed you by: it is possible that your souls may live-barely possible-so that good tidings may reach even to you, the most inaccessible of all human beings, of whom the God of truth once said, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of God." Despair not, however, for "with God all things are possible.' He sends a message unto

you.

But the charge must be delivered in the name of the Lord; it must be heard and regarded; and then your souls shall live, and your riches shall be a blessing to yourselves and to the world.

CHARGE THEM THAT ARE RICH IN THIS WORLD,

1. That they be not high-minded. Lofty thoughts do not become men, who have nothing but what they have received. Nor

:

does pride suit the condition of those who come from the dust, and claim affinity with worms, and soon return to dust again. It is unfit to assume lofty airs in comparison with others, when even a beggar may be more highly esteemed among the holy angels. Be not high-minded. Was not the highest among the angels condemned for his pride? Were not he and his host cast down into Tartarus to punish their pride? Are not men cautioned not to be lifted up with pride, lest they fall into the condemnation of the devil? Let the rich, therefore, be not high-minded. You condemn pride in others condemn it also in yourselves. You know that humility is a precious gem, that sparkles with gentle lustre in every lowly bosom let it be so splendid in yours as to outshine all the gems of your riches. Be not high-minded, "but be clothed with humility." You will find this robe set very easy and pleasantly upon you, though it be not very easy to put it on and to keep it on at all times. When you look round upon your houses and lands, your flocks and herds, your attendants and equipage, and, at the same time, know the abundance of your silver and gold, or the securities which you hold for the same, how can you, without deep humility, forbear to say, "my hand has gotten me this wealth?" How can you forbear comparing yourself with others, and thinking more highly of yourself on account of your superior possessions? Will you not flatter yourself because of your means of distinction? Will you not be liable to spurn from you the applicant for relief? As did once a man of the house of Caleb, who said to the servants of David,There be many servants now-a-days, that break away every man from his master." How different was the conduct of the Prince of Uz, who said, "If I did despise the cause of my manservant, or of my maid-servant, when they contended with me; what then shall I do when God riseth up, and when he visiteth, what shall I answer him? Did not he that made me make him? And did not one fashion us? So do all the rich feel, when they are not high-minded. They consider themselves to be but dust and ashes, as Abraham said before God. They know that they are by nature children of wrath even as others. They know that all they possess belongs to the Lord, and that he alone maketh them to differ from others. And they know that they will soon lay their heads in the dust and to go to the world of spirits, as destitute and as naked as the poorest among mortals. They are therefore deeply humbled; and they are also jealous of themselves, lest they should be deceived by their abundance, and finally perish with their riches. To such, we know, the charge will be welcome, be not highminded. How much soever some of the rich may spurn at the charge, given them in the name of the Lord, or be disposed to say, Let every man mind his own business; such as Job will welcome both the message and the messenger. With such, there may be some hope of prevailing in the charges which follow. And though

it is painful to part with such as remain high-minded, yet we have little hope in regard to them, and fear that they will not hear till the voice of the Master shall say, "Give accourt of thy stewardship; for thou mayest be no longer steward."

Again-CHARGE THEM THAT ARE RICH IN THIS WORLD:

money "The rich

2. That they trust not in uncertain riches.-Every one as naturally trusts in something as a vine clings to a tree. And as various objects present themselves to our reach we are prone to entwine our affections around them and trust in them. As" answers all things," so are men prone to trust in it. man's wealth is his strong city." He has the means to build and to plant, to increase a profitable income and supply himself, his friends and dependants with all that money can purchase. If his fields bring forth abundantly, so that he has no place to bestow his fruits and his goods, he can pull down his barns and build greater. Then he can say, and he naturally will say, "Soul, thou hast much goods laid up for many years: eat, drink and be merry." This is one way to trust in riches. But how soon was it said to him, "Thou fool, this night shall thy soul be required of thee: then whose shall those things be which thou hast provided?" Does not such an example say to the rich man, Trust not in uncertain riches? Uncertain in this case, because the steward is suddenly put out of his stewardship, and leaves all his wealth unto others.

Another rich man "adds house to house and joins field to field," not so much for the purpose of furnishing a supply that he may eat, and drink and be merry, as for the purpose of accumulation. His insatiable desire increases with his means. And, as his object is not to enjoy, but to gain, he is like vessels always full, and always enlarging. All that he wants is not a supply, but a larger vessel. Of such an one Solomon says, "What hath a man of all his labor, and of the vexation of his heart, wherein he hath laboured under the sun? For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.' Trust not in uncertain riches. Uncertain in this case, because they do not allow a man to enjoy what he has for any valuable purpose, or to lay them out for any desirable end. "What profit is there, only in the beholding of them with his eyes?" Instead of trusting in uncertain riches the charge is, to trust in the living God. We are dependent, and, in the nature of the case, we must trust in something. When we withdraw our confidence in one vanity it should not be that we may confide in another. Therefore should the rich, as well as others, trust in the living God. In regard to all things, and also at all times, should every one trust in the living God. In him trust the care of the soul and all our spiritual interests. But in this connexion we are to regard