the power of the air" is ever at work around us, and his aim is to foster all the remaining elements of depravity in the heart. Thus it is that there is a liability in the hearts even of the regenerate "to serve wood and stone."

To try for happiness

in materialism. "Wood and stone" govern depraved souls everywhere. The devil's great wish is that men should endeavour to get their "bread"

their happiness — out of "stones." Our subject leads us to look on the Paganism of the heart—

SHOULD

II. AS AN EVIL AGAINST WHICH THE GODLY STRUGGLE. Here is the injunction: "And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen." A complete deliverance from this spirit will ultimately come to the good. How?

First By the growth of heavenly sentiments. The more our virtues multiply and grow within us, the more power they will get to rid us of all evil, to crush every vestige of Paganism.

Secondly: By closer fellowship with the Divine. The nearer we live to God the closer our communion with His truth, His holy Son, and blessed Spirit, the more shall rise above all that is worldly and material.

we

Thirdly By a moral conquest over spiritual foes. We have "to wrestle against prin

cipalities and powers," and when, by God's grace, we shall have trodden Satan under our feet, we shall be freed for ever of all evil.

Fourthly: By a translation into the heavenly world. At death we shall be delivered from all evil tendencies; and then "that which cometh into your mind shall not be at all that ye say, We will be as the heathen," &c.

DEATH A SENTENCE.

"We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead."-2 Cor. i. 9.

THE apostle here refers to some particular event in his life. Whether that event was the danger to which he was exposed at Ephesus (Acts ix. 25), or at Lystra, it is impossible to determine with certainty. It was, undoubtedly, some afflictive event that made him feel that death was very near him. He felt sentenced to death. The words have a universal application, and we shall use them as such. They lead us to regard death—

I. As a SENTENCE. sentence of death." tence of death is

"The The sen

of the body would have taken place had man sinned or not, one thing is clear that the form in which it appears to him is everywhere regarded as the penalty of sin; and man's own conscience, moreover, attests its justice. The

sentence

Thirdly: Is irrevocable. Throughout the whole history of the race there are only two exemptions from death recorded. It matters not how pure the character, how useful the life, the sentence stands unrevoked and unrevokable. Death, then, is a sentence, universal, just, irrevocable. The text leads us to regard death

II. As a sentence IN MAN. "We have the sentence of death in ourselves."

First The sentence of death is in man's body. It is born with him, and it continues to work within until the organization falls back to its original dust. It works with every heaving breath and beating pulse. "The moment we begin to live we all begin to die."

Secondly: The sentence of death is in man's mind. There it dwells as a dark thought spreading a gloom over the whole of his life. It haunts the memory, it terrifies the conscience. It is in us, we cannot get rid of it. No science can expel it from the body, no reason can argue it from the soul. The text leads us to regard death

III. As a sentence in man

for USEFUL ENDS. What are the spiritual uses it is designed to answer?

First Nontrust in self. "Not trust in ourselves." There is a self-reliance that is a duty and an excellence. But there is a self-confidence that is sinful and ruinous, and man everywhere is fearfully liable to this. Now the sentence of death tends to check this. It makes man feel his frailty, his utter insufficiency to preserve his own existence, his absolute dependance upon God. Human pride and arrogance would soon turn the world into pandemonium were it not for death. Thank God for death; it keeps down the arrogant spirit of humanity.

Secondly Devout trust in God. "But in God that raiseth the dead." Man's well-being is essentially dependant upon trust in God. Under its influence alone the soul can get true strength and satisfaction.

CONCLUSION.-Let the work ing of death within us and around us, lead us to "trust in him that liveth for ever."

SKETCHES FROM GENESIS (XIII.)

HAGAR AND ISHMAEL IN
DISTRESS.

"And Abraham rose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, (putting it on her shoulder,) and the child, and sent her away,' &c.-Gen. xxi. 14-21.

I THINK that there are two truths very clearly taught us in this narrative.

IS

I. THAT HUMAN LIFE HIGHLY ESTIMATED IN HEAVEN.

Not a few treat life as a plaything, its value not rightly estimated by them; the slave owners looked at it solely from a mercantile point of view-a thing to be purchased and sold. Those who waste away their time in indolence and sin do not realize the sacredness of life. God looks upon it as a sacred thing, and gave commandments that it should not be wilfully destroyed. In this, the same as in many other instances, the divine and human standards differ.

1. It is not valued according to the locality in which it is placed. Hagar had been

driven from Abraham's house, no longer under the protection of the one whom God had promised to bless, but a poor wanderer in the wilderness, houseless and destitute. Some people attach great importance to life if it be connected with mansions and palaces: there are certain localities in London and in other large towns where the rich would never dream of dwelling, because their dignity I would be lowered in the estimation of their acquaintances. The true value of life is independent of localities; God hears the cry of suffering and distress from the wilderness as soon as from the palace.

2. It is not judged according to social standing. A bondswoman, and bondswoman driven from her master's house,

had no social standing whereby she could expect aid and assistance; still God hears her cry. Social standing is a great element in human society, and is much thought of by many; the people of India suffer greatly owing to caste: this has not disappeared from our country, with all our boast of freedom and equality; the Gospel has not penetrated the heart of society deep enough yet to convince them that the life of the poor is as valuable as that of the wealthy. The cross has demolished all distinctions, and all come from the same origin, "God hath made of our blood all nations of men to dwell on all the face of the earth." As such He cares for all, whatever their position in society may be.

3. It is not judged according to the human standard of usefulness, Hagar and her son had been sent from the place where they might be useful, now in the wilderness, what could be accomplished by them? Man would reply, "nothing; it is life thrown away." But God thought otherwise, and His purpose was, that that lad should be the head of a numerous and powerful nation. It is no wonder that we are at times grieved and pained, when unable to perceive the object and the usefulness of certain dispensations, because our standard of usefulness is not the same as God's.

POWER IS MANIFESTED, SUSTAINING AND SUPPORTING LIFE,

1. At times this power seems to come unexpectedly. The preservation of life in this instance was not in accordance with the general rule; it was an exception; so that the supernatural appears more distinctly than in the ordinary events of Providence. The unexpectedness of this voice from heaven, and the showing of the well, must have filled their hearts with gratitude to God unexpected recoveries from illness, sudden, miraculous escapes from death, and such things, direct our attention to the fact that we are indebted to God for our life, and not to any exertions of our own.

2. It is manifested when all earthly resources fail, "And the water was spent in the bottle." Man's resources to support life are soon exhausted; the agriculturist can prepare the earth, and cast in the seed; when that is done, all that man can work in connection with

the forthcoming crop has been accomplished: it is God that giveth the increase. It is when He sends forth His spirit that the face of the earth is renewed.

3. This supernatural power is generally exerted in conjunction with human efforts. "Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink." She had to go to the well, the water did not come to her; God does His work, and we must do our own; all that we have to do is to do the right, leaving the results in God's hands,

Conclusion: The higher our estimate of life, the greater glory we give to the Author of life. If the natural life be so valuable in the sight of heaven, how much more so is that life which is the fruit of the Son's death? Uckfield.

CYMRO.

First: Here are the elements of a prosperous life. What are they? (1.) Humility. What is humility? Not weakness. There are those who are sometimes considered humble who are too infertile in nature to grow ambition. They have just power enough to crawl, they have no wings to fly. Not servility. There are those who are destitute of self-respect, who are mean and cringing in their instincts and habits, like Uriah Heep in David Copperfield." Not sanctimoniousness. There is a deal of mock humility both in the world and in the churches: humble speeches throbbing with pride; humble dresses covering hearts beating with vanity and ambition. The poet says

"There are some that use Humility to serve their pride, and seem Humble upon their way, to be prouder At their wish'd journey's end."

The following anecdote was given by Robert Newton, the celebrated Wesleyan preacher. "An instance of this (false humility) was lately mentioned to me by the Deacon of a Christian Church. One of the members was indulging freely in this strain; 'What a poor short-coming creature I am!' This minister sighed and said, 'Indeed you have long given me painful reason to believe you.' Whereupon the member, being taken at his word, replied in a tone of anger, Who told you anything about me? I am as good as you. I will not come to hear you any more; I will go somewhere else.' And so he did." For examples of true humility from Scripture see below.* (2.) Reverence.

* Abraham (Gen. xviii. 27); Jacob (Gen. xxxii. 10); Moses (Exod. iii. 2, iv. 10); Joshua (Jos. vii. 6); Gideon (Jud. vi. 15) David (1 Chron. xxix. 14); Hezekiah (2 Chron. xxxii. 26); Manasseh (2 Chron.

"Fear of the Lord." The word "fear" here is not to be interpreted as representing a particle of the slavish and the servile: there is no terror or alarm in it. It is the fear of love. If there be aught of dread in it, it is the dread not of suffering but

of wrong. The expression means godliness. The two things, humility and the fear of the Lord, are indissolubly associated. "A little boy was tempted to pluck some cherries from a tree which his father had forbidden him to touch. You need not be afraid,' said his evil companion, for if your father should find out that you have taken them, he is too kind to hurt you.' 'Ah,' said the brave little fellow, 'that is the very reason why I would not touch them for though my father would not hurt me, yet 1 should hurt him by my disobedience.'

Secondly: Here are the characteristics of a prosperous life. What is the prosperity? (1.) Wealth, "Riches." Sometimes secular riches attend religion. "Godliness is profitable unto all things." But these riches are of the lowest kind: the real riches, the wealth of holy thoughts, lofty sentiments, high hopes, are ever connected with genuine religion. (2.) Dignity, "Honour." True spiritual excellence will always command the honour and confidence of all consciences both in this world and the world to come. It receives honour even from God. (3.) Life. Not mere ex

Xxxiii. 12); Josiah (2 Chron. xxxiv. 27); Job (Job xl. 4, xliii. 6); Isaiah (Isa. vi. 5); Jeremiah (Jer. i. 6); John the Baptist (Matt. iii. 14); Centurion (Matt. viii. 8); Woman of Canaan (Matt. xv. 27); Elizabeth (Lukei. 43); Peter (Luke v. 8); Paul (Acts xx. 19).