exercise in a spiritual life, or he is an anomaly in the universe. (7) But while the Psalmist thus recognizes the need of a Revelation, he sees also the necessity for Divine grace to apply the message of that Revelation to his own soul. It is not enough that the Creator has promulgated a spiritual code; the heart of man must be divinely indoctrinated with its precepts. (8) He seeks this grace by prayer. He did not give himself up to vain speculations, as to how the doctrine of Divine grace may best be reconciled with our consciousness of freedom; but he just laid hold on the proffered hand, content to take the boon to himself and leave the mystery with God. The awakened soul no more restrains prayer, because unable to solve its metaphysics, than a hungry man refuses food, because unable to satisfy himself about the action of the pancreas. (9) In conclusion we remark, that to Man, in his changing moods, and of Deity in His varied manifestations, Creation has many voices. While to a soul rejoicing in God's favor all nature is jubilant, it is not the less true, that to a soul panting for the glorious hereafter "the whole creation groaneth and travaileth in pain together until now." Looking at the universe as a stupendous whole, we are confounded at our insignificance, and are amazed that this obscure and outlying province of Earth should be constituted, in some sort, its moral metropolis. "When I consider thy heavens, the work of thy fingers *** what is man!" But, on the other hand, when we examine the exquisite care and love displayed in all the varied existences, animate and inanimate, rational and brute, where with this our Earth is freighted, a loving trustfulness springs up within us whispering-"If God so clothe the grass of the field," &c. When from His storm-shrine the Almighty rebukes Job for his rashness, the tribes of animals and phenomena of nature are introduced to teach man his littleness, his feebleness and his ignorance. But when Jesus would lead His followers to repose on the beneficent arm of their Heavenly Father, He tells them that they are "of more value than many sparrows." Thus has the great temple of nature an oracle for every pure and reverent soul, which, in prayerful musings, turns"To that cathedral, boundless as our wonder, Whose quenchless lamps the sun and moon supply ;- There, amid solitude and shade, I wander Through the green aisles, and stretched upon the sod, E. J. J. SUBJECT:-The Creator, and the Sin of His Creature, Man. "These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself; but I will reprove thee, and set them in order before thine eyes."-Psalm 1. 21. Analysis of Homily the Three Hundred and Sixty-ninth. THESE words lead us at once to consider certain facts in the Divine conduct in relation to the sins of men. We learn from the passage :— OF I. THAT HE FULLY OBSERVES THE DEVELOPMENT HUMAN SIN. "These things"-the evils indicated in the previous verses-"hast thou done." He knew that these sins had been committed. That He does observe sin is clear. (1) From His nature. He is the ALL-PRESENT, and the ALLSEEING. Ps. cxxxix. (2) From the declaration of the Bible. "He that planteth the ear shall he not hear?" &c. Ps. xciv. 9-11. (3) From the universal consciousness of sinners. All sinners feel that God knows their sins. Their remorse, their confessions, their forebodings, all indicating that this is their feeling. (4) From the retribution that has overtaken sinners even in this world. Achan, Ananias, &c. "I know thy works." Though sin may be committed in the darkest midnight in profoundest secresy, God observes it; and "the hidden things of darkness will one day be brought to light." We learn from the passage: II. THAT HE, FOR A TIME, FORBEARS WITH THE ENORMITY OF HUMAN SIN. "I kept silence;"-I did not launch my thunders, &c. Full retribution does not follow sin at once on this earth. Judgment is delayed. (1) The spiritual improvement of humanity requires this. If adequate retribution followed at once every sin, not a human being would have one moment to "repent and believe the Gospel." The first moral act being sinful would hurl to hell. The reason He forbears is, that He is "not willing that any should perish," &c. (2) The mediation of Christ explains this. Why under the government of a righteous God does not punishment follow sin at once? Did it not do so among the angels in the first great rebellion? The interposition of Christ explains it. Mediation is but one short mighty prayer; which is-"spare it a little longer." The Divine government of our world is mediatorial. Men here, are dealt with, not on the ground of their own character, but on that of Christ's mediation. The continuation of man's existence on this planet, the scene of so much beauty, goodness, and pleasure, is to be referred to the mediation of Christ. But this form of government will not always continue. The "kingdom will be delivered up," &c. We learn from the passage : - III. THAT HE THOROUGHLY UNDERSTANDS THE REASON OF HUMAN SIN. "Thou thoughtest that I was altogether such an one as thyself." In some respects we are like God;-we could form no conception of Him unless there were some points of resemblance. But the evil of man is, that he should act as if God was "altogether" like himself." Sinners act as if they thought that because they can conceal their sins from others, they can from God. Men can and do hide their sins from others. They can so adorn their corrupt natures with pious professions and external moralities as to pass for great saints amongst men. Sinners act as if they could thus impose upon Omniscience. (2) Sinners act as if they thought that because they have no deep impression of the enormity of sin, God has not. To the sinning millions sin is a trifle-a thing to be sported with. "Fools make a mock at sin." Because they think lightly of it, they are prone to think the great God does SO. But to Him it is a terrible enormity. It is the "abominable" thing He hates. The doom of fallen angels, the judgments that have fallen on humanity through all ages, and above all, the crucifixion of Christ, show that sin is an awful thing in His sight. (3) Sinners act as if they thought that because they overlook the little in the great, that God does so. Sinful men are influenced by their ideas of great and small; they overlook small matters in concerns of greater importance; they consider the poor pauper nothing to a mighty empire and they foolishly ascribe this feeling to God. (4) Sinners act as if they thought that because their tardiness in carrying out a purpose often arises from the want of a greater interest in it, it is so with God. "Because sentence against evil works," &c. (5) Sinners act as if they thought because they become indifferent in the course of time to those who have offended them, that God will do so. done us an injury, we may, at first, feel indignation, but in the course of years that indignation settles down into perfect indifference. It is not so with God. The sins of years do not destroy His intense interest in us. "Turn ye, turn ye, Why will ye die?" We learn from the passage:: : Towards men who have IV. THAT HE WILL ASSUREDLY AWARD PUNISHMENT FOR HUMAN SIN. "I will reprove thee, and set them in order before thine eyes." God will not always keep silence. "Though a sinner live an hundred years and his days be prolonged," &c. (Ecc. viii. 11-13.) There is a day of judgment coming. "The son of man will come in his glory," &c. Then "we must all stand at the judgment-seat of Christ," &c. "In that day God shall bring every work into judgment, with every secret thing, whether it be good or evil." In this very Psalm we have a magnificent description of this terrible day. "Our God shall come and shall not keep silence," &c. (3-7.) In this day God will set their sins in order. (1) In order as to their real character. Every sin will be seen in its true enormity. (2) In order as to their terrible influence. The evil of each sin will be seen in the ruin it has brought upon souls. (3) In order as to their true desert. Every sin shall find its adequate punishment. Brother, the conclusion of the matter is this:-Sin must be punished or pardoned. There is no alternative. If pardoned it must be on this earth and through Christ. There is no alternative. The Son of Man, hath "power on earth," and only on earth, "to forgive sins." "Through this man is preached unto you forgiveness of sins," &c. Here then is pardon : Pardon for infinite offence! and pardon Through means that speak its value infinite! "Bound, every heart! and every bosom burn, SUBJECT:-Self-hood. "But let every man prove his own works, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden."-Gal. vi. 4, 5. Analysis of Homily the Three Hundred and Seventieth. THERE are three things in these verses pertaining to SELF:self-scrutiny-self-joy-self-responsibility. Let us give a brief examination to each. I. SELF-SCRUTINY. "Let every man prove his own work." Man's tendency to prove the works of others, and to neglect |