resurrection of the dead, he feared that John had risen from the grave; though he despised the idea of hell as a fable and a bugbear, he felt within him all the horrors of Gehennathe gnawings of the "worm that dieth not," the scorchings of the "fire that is not quenched." Yes, men may try to believe that there is no state of existence beyond the grave; they may write upon the sepulchre, "Death is an eternal sleep; "but conscience despises these flimsy pretences, and bursts through them like a river rushing through a mound of sand, or a roaring lion through a spider's web.

H.

SUBJECT: Moral Goodness Greater than the Mightiest Endowments.

"Notwithstanding, rejoice not, that the spirits are subject unto you, but rather rejoice in this, that your names are written in heaven.”— Luke, x. 20.

Analysis of Homily the Ninety-second.

THE words remind us of three facts:-

First. That God confers upon some men extraordinary endowments. These extraordinary endowments are, sometimes preternatural, and sometimes constitutional; that is, they are sometimes something that is superadded to his nature, and sometimes something that is the inherent attribute of his nature. Elijah, Moses, and the apostles, are examples of the former; Plato, Shakspere, Milton, are examples of the latter. Although the age of miraculous endowments has departed for eighteen centuries, yet, amongst every community, in every period, there are found men endowed with powers which enable them to effect with facility that which their compeers would not dare attempt. In politics, literature, and religion, there have always been a few who have ruled the others by their superior abilities. It is as impossible for an ordinary pen to write the Paradise Lost, as it would have been

for one of the humble Israelites to have done what Moses did The works of some men in every age

with his mystic rod.

are miracles to the many.

Secondly: That there is a tendency in the possessors of extraordinary endowments, to rejoice immoderately in them. The apostles were now elated with their superior powers; "they returned again with joy, saying, even the devils are subject unto us," &c. There is a universal proneness in man to rejoice in whatever distinguishes him from his neighbours. The wise man glories in his wisdom, the powerful man in his might, the rich man in his wealth.

Thirdly That moral excellence is a much higher cause for joy, than the most illustrious capabilities. Jesus tells the Seventy not to rejoice in their extraordinary achievements, but to "rejoice that their names were written in heaven." The ancients had the names of their citizens written in a book. Whose name was found on this general register was of course entitled to the protection of the state and to all the privileges of citizenship. In allusion to this custom the religious are spoken of in the scriptures as having their names written in the book of God. The idea is a vital connection with the Divine empire-spiritual citizenship, or in other words, moral goodness. Jesus probably meant, rejoice not in your great powers, but in your moral principles; not in what you have, but in what you are; not in doing great things, but in being great. The question which involves the point of the text is, why is moral excellence a higher cause for joy than the mightiest endowments?

I. BECAUSE MORAL GOODNESS IS THE HIGHEST END OF RATIONAL EXISTENCE, WHICH THE MIGHTIEST ENDOWMENTS

ARE NOT. To promote truth, rectitude, holy love, is the highest aim of the Creator, and to possess them in perfection, is the highest end of the creature. He who has these has reached his true destiny.

But great endowments are not ends; they may conduce to goodness, but they often conduce to evil. Judas had them. "Many will say to me in that day," &c.

II. BECAUSE MORAL GOODNESS IS AN OBJECT OF PRAISEWORTHINESS, BUT THE MIGHTIEST ENDOWMENTS ARE NOT so.

Moral excellence implies thought, choice, resolution, effort. Virtue is not a gift, it is an achievement. It is a race-battle -building-cultivation. The attaining of it, therefore, is to some extent, a matter of praise-worthiness. But in great endowments there is no merit. If you have greater physical force, intellect, or genius, than I have, no thanks to you-no blame to me. We had no choice nor effort in the matter. We cannot "make one hair white or black."

III. MORAL GOODNESS GIVES HIGHER INFLUENCE OVER MIND, THAN EXTRAORDINARY ENDOWMENTS GIVE. The influence which true goodness exerts upon souls is (1) more profound and (2) more salutary than that of mere genius or talent.

IV. BECAUSE MORAL GOODNESS OBTAINS A HIGHER IN

TEREST IN THE UNIVERSE THAN EXTRAORDINAY ENDOWMENTS.

It qualifies its possessor, 1. To discover higher attractions in the universe. Goodness is a new eye and ear to the soul; bringing to it beauties and harmonies unknown to others. To form higher alliances. Angels and God become companions on this ground, and on no other.

2.

V. BECAUSE MORAL GOODNESS IS MORE ABSOLUTELY OURS

THAN EXTRAORDINARY ENDOWMENTS. Moral goodness is the life of the soul-the blood of the inner self-the stamina of moral manhood. But unusual endowments are not so.

The greatest blessings, brother, are placed within the reach of all. In the material economy, wealth, which is not indispensable to being, or even well-being, is only for a few; but air, light, water, necessary to both, is for all. So, great endowments are only for the few, but the blessings of moral goodness are free to all. The feeblest intellect-a child, can love God. THEN COVET EARNESTLY THE BEST GIFTS.

SUBJECT:-The Perfection of Humanity.

"For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel."-Col. i. 5.

Analysis of Homily the Ninety-third.

THE Context suggests that the interest which good men feel in each other is peculiar, and profoundly devout. First, it is peculiar. Wealth, position, talent, genius, learning, are the reasons why men ordinarily feel an interest in each other. Not so with Paul. He felt an interest in the Colossians on account of their "faith in Christ Jesus," "their love for all the saints," and the "hope which was laid up for them in heaven." Paul's grounds of social interest are assuredly the most philosophic. For, apart from "faith in Christ Jesus," "love for the saints," and a "hope laid up in heaven," what is man? Is he worth associating with? Secondly, it is profoundly devout. How does he show his interest for the Colossians? In talk which is common and valueless? No, in prayer. "We give thanks to God," &c.

The text leads us to offer two or three remarks on the perfection of humanity.

I. THAT THE PERFECTION

THE FUTURE OF OUR HISTORY.

OF HUMANITY BELONGS TO

It is an object of hope; and
Our perfection is not in the

hope is a prospective emotion. past: read history, from the fall downwards to yesterday, as a proof. It is not in the present: look about, and within you. Man, everywhere, in the past and present, is imperfect. In his body, what infirmities! In his understanding, what darkness! In his social relations, what conflicts! In his character, what development of evil! In the future-the blessed future, is our perfection-corporeal-intellectual-social-moral.

This fact serves two purposes. First, to reconcile the events of human history with the Divine goodness. If there be no perfection for humanity in the future, I see but little of Divine goodness in the existence of humanity here. Where is the goodness in calling millions into a life of imperfection and suffering, only to be extinguished for ever in the midnight of the grave? But, with a future perfection, I see goodness in all. The fact serves, secondly, to reconcile us to our trials. "I shall be satisfied," said the Psalmist, "when I awake, with thy likeness." For "I reckon," says Paul, "that the sufferings of this present time," &c.

II. THAT THE PERFECTION OF HUMANITY HAS A RELATION TO A CERTAIN LOCALITY IN THE UNIVERSE. The

hope is laid up in heaven. Heaven is a place as well as a state. First, this is implied in the existence of happy creatures. The idea of finite beings involves the idea of place. Secondly, this is taught in the scriptures. It is called an "inheritance," a "paradise," a "holy city." There is, somewhere, in the great universe of God, a local happy home for the good-vast, beautiful, and glorious— where body, intellect, companions, and character, will be perfect.

III. THAT THE PERFECTION OF HUMANITY IS TO BE OBTAINED IN CONNEXION WITH CHRISTIANITY. There is but one system on earth that can make men perfect; and that is "the word of the truth of the gospel."

"Whereof

First Christianity reveals this perfect state. : ye heard before in the word of the truth of the gospel." Secondly: Christianity subjectively prepares for this perfect state. It brought forth "fruit."

Fellow disciple of Jesus, a bright future awaits us. Our region of memory is cloudy, our present sphere is tumultuous, but our realm of hope has blessings and beauties which no poesy can exaggerate. Hail to the happy future!