All true strength of soul arises from connection with God. (1) Love is strength. The stronger the love of a soul the more strength it has. But no love so strong as that which is fastened upon infinite perfection. (2) Determination is strength. The stronger the purpose of a soul is the more invincible its energy; but no purpose so strong as that which has the full concurrence of the reason, the conscience, and the heart. Such a purpose must be directed to the service of God. (3) Hope is strength. The soul full of hope is full of" energy. It rises buoyant under trial, it conquers difficulties, and braves perils. No hope so strong as that which is directed to God. No strength like the strength of soul; strength of body is good, strength of intellect better, but strength of soul is the highest good. II. IT CHANGES THE UNPROPITIOUS IN CIRCUMSTANCES INTO BLESSINGS. "Who, passing through the Valley of Baca, maketh it a well, whose rain also maketh it pools." Geography has not fixed the site of this valley; it seems, however, to have been a perilous pass on the way to Jerusalem. Its name literally means the valley of weeping. But this valley-a scene of drought and danger becomes a scene of refreshing waters. The spiritual idea suggested is, that souls possessing true moral strength can turn the most unfavoura ble circumstances of life into blessings, make the dry and barren Bacas of life fresh and fruitful. Paul and Silas made their dungeon a Paradise. Godly strength transforms Bacas into Edens, Paul did this; here is his experience: "Though sorrowful always rejoicing," &c., &c. III. IT SUSTAINS A PROGRESS IN THE JOURNEY OF LIFE. "They go from strength to strength." "From company to company" it is in the margin. If this is correct, the reference undoubtedly is to the bands that were formed by friends and neighbours in setting out to Jerusalem. Christ Himself was once a member of one of these bands that journeyed to Jerusalen to the feast of the Passover, when his parents missed Him. But some consider the phrase should be rendered, "They go from one halting - place to another." These pilgrims had their halting - places, places where they rested their weary limbs, and refreshed their exhausted frames with food. Whatever be the best rendering, progress is the idea. "They that wait upon the Lord shall renew their strength; they shall mount 'Every one of them in Zion appeareth before God." Every one in the various companies who went forth with a true soul, appeared in the Holy City. No one perished by the way, none cut off by wandering banditti, none devoured by wild beasts, none wandered back-each went on until He appeared before God in Zion. So in a higher sense will it be with all true souls who derive their strength from God. Their feet shall stand within thy gates, O Jerusalem." They shall see Him as He is." Let us seek this strength. "Wherefore, gird up the loins of your minds; be sober, and watch to the end, for the grace that is to be brought to you at the revelation of Jesus Christ." "Be steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know your labour shall not be in vain in the Lord." FALSE RELIGION. "Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow."-Isa. 1. 11. THESE words suggests three thoughts concerning the false religions of men : I. MAN CREATES THEM. "Ye have kindled the fires." What are they? There are at least five false religions that prevail in Christendom, and under the name of Christianity. First: The religion of creed. The religion of thousands is nothing more than a form of words-mere verbalism. A sound creed is essential to a sound religion, but is not itself a sound religion. Secondly: The religion of moods. What were once called "frames" and "feelings," constitute the religion of many. Desires for heaven, dread of hell, sensuous sympathy with Christ's sufferings, these are the religious "sparks." Thirdly: The religion of ordinance. A constant and rigorous attention to all the prescribed rites and ceremonies of churches constitute the religion of others. Fourthly: The religion of proxyism. Many are depending upon the services of priests. The priest is the light of the soul. Fifthly: The religion of merit. All these are false religions prevalent amongst us, as man is the creator of them. "Ye have kindled them," not God. II. HEAVEN ALLOWS THEM. "Walk in the light of your Oh, fierce in its condemnation on itself for neglecting the study of the religion of Christ, and cherishing its own miserable delusions. Thirdly: there is the "sorrow" of black des pair. All hopes of improvement gone. Brother, no religion will beam on with increased radiance up to and beyond the grave for ever, but the religion of Christ, which consisteth not in "meat and drink, but in righteousness, and peace, and joy in the Holy Ghost." THE SON OF MAN. "But that ye may know that the Son of man hath power on earth to forgive sins."-Matt ix. 6. 1. THE RELATION OF THE SON OF MAN TO THE EARTH. It was the scene of his nativity-the development of his character-his sufferings and death-his ascension. The following illustrations show his relation to the earth. He is called the Branch of the Lord, the True Vine, the Rose of Sharon and the Lily of the Valley, the Tree of Life, Bread of Life, Rock, Door, Way, Shepherd, Lamb, Pass over, the Light of the World, &c. III. MISERY FOLLOWS THEM. "This shall ye have of my hands: ye shall lie down in sorrow." Death will put out all false lights from the soul. Who shall describe, nay, who shall imagine, the “sorror" that follows the extinction of all the religious lights of the soul. What utter darkness! First: there is the "sorrow" of bitter disappointment. All the hopes cherished, blasted for ever. The sandy foundation has given way amidst the tempest, and the whole edifice has tumbled to pieces. Secondly: There is the "sorrow" of poignant remorse. The soul First: To his atoning sacri II. THE RELATION OF FORGIVENESS TO THE SON OF MAY fice. "And without shedding of blood there is no remission of sin." (Heb. ix. 22.) Secondly: To his exaltation and intercession in heaven. "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." (Acts v. 31.) III. THE RELATION OF FORGIVENESS TO TIME. "But that ye may know that the Son of man hath power on earth to forgive sins." This leads us to notice, first: The preciousness of time. Secondly: That forgiveness is not obtainable in eternity.-JOSEPH JENKINS. THE FALL AND THE RISING. "Behold, this child is set for the fall and rising again of many in Israel."-Luke ii. 34. I. THE NATURE OF THIS FALL. First: It is a fall from the side of Jesus. Secondly: It is a joll through neglect and unbelier. Thirdly: It is a fall without hope of recovery. II. THE NATURE OF THE RISING JOSEPIL JENKINS. ing have all they that do his commandments." (Psa. iii. 10.) Thus it appears a good understanding is tantamount to practical godliness. II. THE USEFULNESS OF A SOUND INTELLECT. The greatest benefactor is the man of a good understanding. A man whose mind is well enlightened; impartial, religious, and practical." The thoughts of such men as these are the seeds of the world's best institutions, and most useful arts and inventions. The man of good understanding is the most useful in the family, in the neighbourhood, in the market, in the press, in the senate, in the pulpit, everywhere. Such a man "giveth favours." His ideas break the clouds of human ignorance, and quicken the faculties of dormant souls. First: No favours so valuable as mental favours. He who really helps the mind to think with accuracy, freedom, and force, to love with purity, and to hope with reason, helps the man in the entirety of his being. Secondly: No one can confer mental favours who has not a good understanding. An ignorant man has no favour to bestow on souls. "Ignorance is the curse of God; knowledge the wing with which we fly to heaven." (SHAKESPEARE.) Let us, therefore, cultivate a sound intellect, enlightened, impartial, religious, and practical, that we may give to our race the highest favours. "I make not my head a grave," says Sir T. Browne, in his quaint way, "but a treasury of knowledge; I intend no monopoly, but a community in learning; I study not for my own sake only, but for theirs that study not for themselves; I envy no man that knows more than myself, but pity them that know less. I instruct no man as an exercise of my know ledge, or with an intent rather to nourish and keep it alive in mine own head, than beget and propogate it in his; and, in the midst of all my endeavours, there is but one thought that dejects me that my acquired parts must perish with myself, nor can be legacied among my honoured friends." (No. CI.) THE WAY OF TRANSGRESSORS. "But the way of transgressors is hard."-Prov. xiii. 15. I. The transgressor has A WAY. How shall the way of a transgressor be described? There are three general features that characterize the way of all transgressors. First: Practical atheism. From beginning, to end God is not practically recognised; He is not as a practical power in the thoughts of any of the pilgrims of this way. None of them like to retain Him in their thoughts. Secondly: Practical materialism. The things that are seen and temporal, are the great dominant and influential powers: the spiritual universe is practically ignored. Thirdly Practical selfishness. To every walker on the road self is everything; the centre and circumference of life. The interests of others, the claims of God Himself, are all subordinate to self gratification and aggrandisement. Such is the way of the transgressor. Truly a broad way. II. The way of the transgressor is HARD. Though it is a popular way, a way which millions go, it is not altogether an easy way. First: It is a hard way, in the sense of difficulty. Every step is a "kicking against the pricks." The traveller's own conscience, the moral sense of society, the institutions of nature, the whole current |