that would enhance the misery of this destitution and degradation. (1.) It was self-created. The man could blame no one but himself. There was the land before him; those fields would have yielded an abundance. (2.) It was unpitied. Who could pity him? Neighbouring farmers might say to him, Your land is as good as ours, and had you worked as we have, you might have had a crop as good. Such a man would walk the bleak hills of society and have no sympathy. So with the sinner. (3.) It was irretrieveable. There was no time to sow now,—it was harvest. He might work now; manure his land, put seed into well-prepared soil, but all would be of no avail. Nature said to him, in effect, I can do nothing for you; I could have helped you in spring; I gave you showers and sunshine. This will be an element of misery in the state of the unsaved. As nature has a specific time to help the agriculturist, Christianity has a time to help the sinner.

In conclusion, let me put the question to you-such as are putting off religion from some little idea of inconvenience; Why stand you here, all the day, idle? Know you not that it is a general law of the universe, that indolence brings ruin? Physical indolence brings physical ruin. Commercial indolence brings commercial ruin. Intellectual indolence brings intellectual ruin. Moral indolence brings moral ruin. My brother! what, though the temperature be not exactly congenial to thy feeling-still, go and work! The field cries for cultivation, nature offers to help thee. Work! and nature will warm thee with her glowing fires, strengthen thee with her vital energy, and reward thee with her munificent gifts. The soul, like certain plants in the Steppes of Siberia, can grow in vigor and stature, and blossom in beauty, though ice imbed its roots, and frosty winds bend its fibres, and mantle its foliage in sheets of snow.

SUBJECT:-Man on Earth.

"I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times," &c.Jer. viii. 6, 7.

Analysis of Homily the Hundred and Seventy-fifth. "THE proper study of mankind is man." For this reason the Bible is full of man. Humanity appears in every chapter of this divine Book. God speaks to man through man. The Bible presents to us man as existing in three localities, or spheres of existence.-Heaven: in Revelation, we have a vision of multitudes in the celestial world of perfect blessedness. Hell: Jesus shows to us the rich man in the depths of woe, crying for a drop of water to cool his tongue. And then it presents to us man on Earth, as a subject of discipline-a candidate for immortality. In this last scene he is to us, in this world, the object of great interest.

The text leads us to look upon man on earth, in three aspects:

I. AS THE SPECIAL OBJECT OF DIVINE ATTENTION. "I hearkened and heard," says God; a symbolic phrase, expressive of the deep interest which God took in the Jews at this critical juncture of their history. The Almighty, we may venture to suppose, takes an interest in all the creatures He has made. But, two things show that He takes a special interest in man on earth. (1.) The language He employs in the Bible. "As I live, saith the Lord,"

&c.

"Lo, these three years I came seeking fruit," &c. (2.) The provision He has made in the Bible. "Teachers," "Christ," &c. But why this special attention? Whilst it would be presumptuous for us to assign reasons for God's conduct, it is instructive to enquire what is likely to interest the Eternal Mind.

First We may imagine that man's spiritual infirmities on earth, would draw towards him the special notice of his Maker. The diseased child in the family invariably attracts most of its parent's attention and sympathies. May it not be so with God? This world is an invalid member of His great family.

Secondly: We may imagine that man's critical position on earth would draw towards him the special notice of his maker. This is man's seed time. Here he has practically to work out the problem, as to whether he shall live in hell or heaven.

Thirdly We may imagine that man's social influence on earth would draw towards him the special notice of his maker. Who can tell the influence, for good or evil, of one man on this earth? One may send thousands to hell or "turn many to righteousness."

These words present man on earth—

II. AS THE PROBATIONARY SUBJECT OF REDEMPTIVE DISCIPLINE. Under this system three things are required of him :

First Rectitude of language. "They spake not aright." What is the rectitude of language here referred to? Not, of course, a mere grammatical rectitude of language,—the mere placing of words and sentences together, according to conventional laws; nor yet a mere logical rectitude-the using of language in harmony with the law of reasoning; nor yet a mere veracious rectitude, -the using of words in strict accordance with our own thoughts and feelings: all this is important. But language may be right in all these respects, and yet morally wrong in the sight of God. Language morally right, must be language in conformity with moral truth. It must be the vehicle of thoughts, convictions, principles, and purposes, which are in perfect keeping with the will of God. Speech is a mighty organ, and should be always employed in the cause of truth.

Another thing required of him is :—

Secondly Contrition of heart. "No man repented of

his wickedness." God requires of all beings, who have the power of speech, rectitude of language; but of man, as a sinner, He requires more than this-He requires repentance, This is essential to his recovery.

Another thing required of man on earth is :

What

Thirdly: Self searching thought. "What have I done?" This is the question-a question most necessary, yet which man is most reluctant to put. He will ask questions about the stars of heaven, the history of nations, the doings of others. But the question, "What have I done?" have I done in relation to my soul-the universe-God? he does not ask. It was when the prodigal began to think, that he came to himself. These three things are connected as cause and effect. Before there will be right language there must be repentance; and before there will come repentance, there must be self-searching.

The words present man on earth :

III. AS THE WICKED ABUSER OF THE SYSTEM UNDER WHICH HE LIVES. There are two ways here specified in which he abuses it.

First Reckless obstinacy. "Every one turned to his course." Every man took his own way;-and the way of each was from God. The infidel his way; the drunkard his way, &c. "As the horse rusheth," (Job 39). Why is the noble animal thus so fierce? 66 Why paw in the valley," prance in tempest, and breathe fire? He does not think. Second: Unnatural ignorance. "Yea, the stork in the heavens," &c.

Observe two things illustrative of this :- (1.) These creatures have remarkable instincts suitable to the external circumstances of their nature. So have you. They have the instinct of perceiving coming changes, and the instinct of adjusting themselves to those changes. (2.) These creatures invariably render obedience to their instincts.-You do not. How unnatural!

SUBJECT.-Grateful Sacrifice.

"I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service," &c.-Romans, xii. 1—2.

Analysis of Homily the Hundred and Seventy-sixth.

I. THE CHARACTERISTICS OF GRATEFUL SACRIFICE.

First: It is personal. "Your bodies," i. e. yourselves: for in deliberate acts, it is the mind which enforces what the body obeys. Truth warns against all proxies in religion. To purchase masses, to build religious edifices, found hospitals and alms-houses, support benevolent institutions, and even to render bodily service, if without pure motives, are no true substitutes for heart devotion.

Secondly: It is fulfilled by life, not death. The sacrifice of our Lord commenced before he trod the way to Calvary. Ours, too, must be living; life in its fulness and energy, not life in its dregs; a sacrifice renewed every day, and better each time.

Thirdly: It must be holy. For devotion may be associated with impurity. The objects of Jewish sacrifice were the best of their kind; and the principle exists still, that the sacrifice must comport with the nature of him to whom it is offered. "Be ye holy, for I am holy."

Fourthly: It is reasonable. Not a positive enactment, not something arbitrary. It arises out of our moral relations, and would be a duty, even if prophets and apostles had never uttered or written the claim.

II. THE CONDITIONS OF ITS PRESENTATION.

First: Negative. "Be not conformed to this world: either as to its grossness; (Rom. xiii. 13; Ephe. iv. 18, 19; 1 Peter, iv. 3.) nor as to its false refinements (sentimental religion, foolish palliations of moral evil, wretched estimates of life, God, and the soul). These are antagonistic to true