divine predictions. There are, especially, two works predicted in the Bible, which sceptical men declare impossible-The entire evangelization of the world, and the resurrection of the dead. But the question is, has God predicted them? If so, the idea of impossibility is an absurdity. With Him, "all things are possible."

The other fact, which the circumstances before us suggest in relation to the moral firmness of these priests, is

II. THAT IT WAS SALUTARY IN ITS INFLUENCE. The firmness of these priests, there in the midst of Jordan, with the mighty waters piled above them, inspired the thousands of Israel to follow. Had one of these priests displayed, in that terrible situation, the least excitement or fear, would it not have struck a panic through all the assembled tribes, so that they would not have ventured to the brink? But seeing the priests standing sublimely calm, they were braced with courage to step into the fearful channel and pursue their way. "And the priests that bare the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground until all the people were passed clean over Jordan.'

This incident suggests two thoughts:

First: The force of human influence. All Israel now follows these men. Men are made to follow their superior brethren. The millions of every age follow the few.

Secondly: The philosophy of useful influence. The influence of these priests was useful now. Why? Because they were following God. Fidelity to God is the spring of useful

influence.

Brother, the Jordan of death is before thee. Cold, dark, and tumultuous. Take courage from the example of the brave men who, trusting in God, have stood firmly in its midst and crossed it safely. Follow them, who "through faith and patience inherit the promises."

Vol. III.

2 G

The Genius of the Gospel.

To some

ABLE expositions of the gospel, describing the manners, customs, and localities, alluded to by the inspired writers; also interpreting their words, and harmonizing their formal discrepancies, are happily not wanting amongst us. But the eduction of its widest truths and highest suggestions is still a felt desideratum. attempt at the work we devote these pages. We gratefully avail ourselves of all exegetical helps within our reach; but to occupy our limited space with any lengthened archæological, geographic, or philological remark, would be to miss our aim; which is not to make bare the mechanical process of scriptural study, but to reveal its spiritual results.

FOURTEENTH SECTION.-Matt. vi.

25-34.

The Secular and the Spiritual.

WE have already indicated three of those points of dissimilarity between the secular and the spiritual, which the passage under notice suggests. We now go on to notice the fourth and last, namely, that the one claims supreme attention, the other does not. This is the gist of the last ten verses. are commanded to "seek FIRST the kingdom of heaven,” &c. To "take no thought, saying, what shall we eat? or what shall we drink? or, wherewithal shall we be clothed?"

We

Is he,

What does the expression, "take no thought for the morrow," mean? Is man to be regardless of futurity? who is to live through all coming ages, to give no onward look? This would be contrary alike to our instincts and interests. We are made to look forward. As the traveller looks on upon the road through which he intends directing his steps, the soul wistfully looks to the probable futurity which awaits it. The streamlets issuing from the distant hills do not more naturally hurry to their ocean home, than the sympathies of the soul flow into the morrow. More than half our life is in the morrow; from it we derive most of our motives and our joys. Our ideal heaven is there. It does

not mean, therefore, that we are to be absolutely indifferent to the future, for we cannot; and Christ requires no impossibilities. Nor does it mean that we are to exercise "no thought" for the temporal supplies of the future. Selfpreservation and the Bible bind us to this. Were humanity to neglect this, one short year would terminate its earthly existence. We must sow in spring that we may reap in autumn. "But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel."-1 Tim. v. 8.

The idea manifestly is, take no anxious" thought for the morrow." "The passage in Phil. iv. 6." says Olshausen, forms a commentary on these words. There the apostle places the command, undèv μegiμvãτe—literally, be not anxious, i.e., “be careful for nothing," in connexion with the charge to pray to God for things necessary. Prayer, then, is the contrast of care, because man engaged in prayer commends his care to God. The natural man cares without praying; the brute, and the human being who has become brutal, care as little as they pray. Over-anxious thoughts for the temporal "things of the morrow," are all but universally prevalent. We see their brand marks in the saddened expression and the furrowed cheek of the thousands we meet in every walk of life. They agitate and distract the heart of society, they break the repose of night, they cloud the activities of day, they paralyze the heaven-soaring pinions of the soul and tie it down to earth, they undermine health and abbreviate the short span of life.

Christ here condescends to do what is certainly not his custom, as an ethical teacher;—gives a reason for his injunctions. He does not generally reason, but authoritatively asserts. He speaks "as one having authority." But here he deigns to enforce his commands by arguments. And there are five facts upon which he bases his arguments against SECULAR

SOLICITUDE.

First: That man's existence is superior to all the secular blessings he requires. "Is not the life more than meat, and

the body than raiment?" The "body,”—owμarı-means the corporeal frame-work, which is fearfully and wonderfully made-a world of wonder in itself; and the "life ”—¥ʊxý— the principle which animates this body, feels in the nerves, moves in the muscles, flows through the veins, propels and regulates every organ. The two terms designate man's being; and this being is greater than any of the secular blessings which it requires, "Is not the life more than meat?" &c. The interrogation is an emphatic expression of the affirmative. Yes, man is more precious than the productions of all lands, or the wardrobes of all kings. He is the steward, representative, and priest, of God on this earth -steward, for all earthly things are committed to his trust-representative, for he is the highest manifestation of God-priest, for on this earth he only can enter into the holy of holies in the great temple of the universe. One man is greater than this terraqueous globe, or the sideral worlds above. He can enquire into the history of the creation, he can rise in thought to his Maker and hold communion with him, and he will survive the dissolution of all.

Now, there are two thoughts which will show the force of the argument against secular solicitude, which Christ founds upon the superiority of man's existence. First, That man's being, which thus transcends in value all secular good, is the gift of God. Were we the mere products of chance, or did we merely spring out of the elements by the blind and resistless workings of nature, or were we even the forced workmanship of God, our existence, however great, would constitute no reason for expecting that God would supply that existence with all necessary good. But as our existence is not merely the creation of God, but His GIFT, that which He might have withheld, but that which He bestowed in the exercise of the infinite freedom of His love; there is a strong a fortiori argument that He who freely gave this, the greatest gift of existence, will bestow the minor gifts of supply.

The other thought which shows the force of the argument which Christ built upon the superiority of our nature is,

secondly, That this greatest gift of existence requires for its value, the other minor supplies. What would human existence be without "food" and "raiment?" Existence is only valuable to me as my native desires are gratified, and native powers developed, and native proprieties obeyed. Its value is in its complete maturity. Infantile existence is only potentially and prospectively valuable. The a fortiori argument here, therefore, is strengthened by the second thought, the certainty of the minor blessing following the greater. This appears more certain from the fact that the minor is indispensable to the worth of the greater.

Another fact, here, upon which Christ bases his argument against secular solicitude is :

:

Secondly: That this over-anxiety is utterly ineffective. "Which of you, by taking thought can add one cubit unto his stature?" This is figurative language, and it evidently means, Who, by the utmost anxiety, can add the smallest period to his age? Who can add one moment to his yearsone sand to the glass of life? Who would not prolong his life? What youth would not live to old age? What old man would not add to the number of his years? But to extend, by a fraction, the short "hand breadth” of life, is beyond the power of all. We spring up from infancy to manhood, we pass through the various stages independent of any volition or effort of our own, we are borne on by a power we cannot resist. Man may glory in his might, and by heaven's permission he may perform some wondrous feats. He may subdue cities, overcome kingdoms, and build up stupendous empires on the ashes of the brave: yes, and still greater works than these he may effect; he may originate thoughts that may move the intellect, thrill the heart, reform the institutions, and change the destiny, of mankind; but, notwithstanding all, can he either slacken or quicken his speed to eternity? Can he hinder himself from growing old? Can he prevent time from whitening his locks, wrinkling his brow, or stealing energy from his limb? Can he bring back to the withered cheek one faint tint of youthful bloom, or can he