one loves duty supremely, the other loves self; the one will sacrifice life for duty, the other duty for life. The reason of their cowardice was want of faith in God who had promised to deliver them: had they believed his word they would not have been afraid. The disciples in the storm of old were afraid because they did not believe. "How is it that ye have no faith?" Observe (2) their ingratitude. "And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?" Is this spiteful taunting and bitter reproof a suitable return to Moses for the wonders he had achieved for them under God? Observe (3) their apostacy. "It would be better for us to serve the Egyptians, than that we should die in the wilderness." They show a disposition here to give up all that had been gained for them, to throw away all that had been done for them, and to go back into their miserable state of vassalage. Thus the difficulty brought out into sunlight the miserable disposition of these people.

Secondly: Look at the influences of difficulty upon Moses. "Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to day." In the presence of the difficulty he rises into the majesty of the hero. Amidst the tauntings of the men for whom he had hazarded his life, the rattlings of the chariots and the furious shouts of Pharaoh and his hosts, with the frowning mountain on either side and the rolling ocean before him, he stands before them with sublime firmness, and says, "Fear ye not," &c. He might have taunted them; he might have said, why are ye such mean cowards, why do ye not believe in Jehovah, why taunt me who have risked my all for you? But not a word. Thus difficulty always tests and exposes character-the false and the true come out to the light.

Here we have→→

"The

III. DIFFICULTY IN DUTY DIVINELY OVERCOME. Egyptians whom ye have seen to day, ye shall see them again no more for ever. The Lord shall fight for you, and ye shall

hold your peace." It was so. They were delivered, as we find from the subsequent verses. At the command of Moses the tribes move onward, his brave words inspired them with a temporary courage. They approach the margin of the sea. It is a critical moment. The suspense is intense. The mystic pillar, which had hitherto gone before them, recedes, and goes between Israel and the Egyptian hosts. The dark side mantles their enemies in midnight. The bright side throws its radiance over Moses and his charge, and gleams on the billows through which they have to pass. Moses now stretches out his hand, and the waters divide, and a dry path is formed. The Israelites advance, the waters divide, and on each side consolidate as walls. The Egyptians, with a fatal recklessness, still pursue them. On they go, until the whole are between the mighty waters. For a short time all seems favourable; the waters retain their wall-like position. But now the chariot wheels begin to move heavily; slower and slower they move. At length they stand still. Terror strikes into their hearts they would retrace their steps, but cannot. "Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians." This is their cry, but it is too late. Their doom is sealed. Israel's heroic leader stretches forth his hand, and the piled mountains of water fall back into their channel, and Pharaoh and his host are engulfed. One loud shriek of mortal agony rises from the drowning millions, and all is over. The morning dawns, the chosen people are safe on the other side, the waters roll as usual, and the waves, as they break upon the shore, bear one Egyptian corpse after another, clutching in their stiffened hands the implements by which they sought to destroy the men of God. "Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously the horse and his rider hath he thrown into the sea," &c. (Exod. XV. 1—19.)

Thus it is ever ultimately with all difficulty in dutyit is overcome. (1.) The nature of moral progress shows

this. The conquest of one difficulty increases the capacity of the soul to conquer another. And thus on. (2.) The promises of God's word insure this. Satan is to be put under our feet. We are to overcome as Christ overcame. We are to become more than conquerors.

SUBJECT: The good, in relation to their Spirit, their God, and the Universe.

"All things work together for good to them that love God, to them who are the called according to his purpose.”—Rom. viii. 28.

W

Analysis of Homily the Seven Hundred and Forty-Fifth,

ITHOUT offering any preliminary remarks upon this chapter, which is a triumphant hymn, every part of which is gloriously suggestive, I shall at once exhibit the class of persons referred to in the text. Who are they? They are called by different names in the New Testament"disciples," "saints," "children of God," &c., &c. They are the truly good. These words present the truly good. I. IN RELATION TO THE SPIRIT OF THEIR LIFE. "They love God." Love to God is the differentia of their spiritual being. But what is this love? It is not a passing sentiment. In the hearts of most men, perhaps, there comes up at times an emotional love towards the great Father. Love to God, however, only becomes virtuous when it rises into a permanent predominance. There are three kinds, or rather three forms of virtuous love towards God. (1.) Love of gratitude. This is awakened by the contemplation of his wonderful favours. (2.) Love of esteem. This is awakened by a view of his moral excellences. (3.) Love of benevolence. This is awakened by a belief in the universal goodness of his purposes. In relation to man these forms of love may exist separately. We may feel gratitude for kindness where we cannot feel esteem for excellence. We may have esteem for excellence where we may have no gratitude, simply

because no favours have been shown. And we may have both where we have no benevolence, simply because the grand purpose of the object's life may not seem good. But in relation to God, love takes these three forms. His favours are infinite, and therefore gratitude is supreme. His character is absolutely perfect, and therefore moral esteem is supreme. His grand purpose is good, and good only; and there is the wishing well to all his plans and aims. Love, religious love, thanks Him for what He has done, adores Him for what He is, wishes. Him well for what He is pursuing. Its prayer is, "Thy will be done on earth as it is in heaven."

There is no good man, whatever his crced, Church, profession, sentiment, who has not this love as a dominant power at the fount of all activities.

These words present the truly good,

II. IN RELATION TO THE CONDUCT OF GOD. First, He has "called' them to love. How does He call men to love Him Not by force. Love cannot come by commands and penalties. He calls men to love by exhibiting the loveable in Himself, by exhibiting his mercies to awaken gratitude, his perfection to awaken esteem, his benevolence to awaken a hearty goodwill. This He does. (1.) In the phenomena of nature, how loveable God appears in the forms and operations of the universe. In all nature God calls men to love Him. This He does. (2.) In the dispensations of life. In all the events of our mortal life, from the cradle to the grave, He appears before us as an object to command our affections. This He does. (3.) In the biography of Christ, here we have his kindness, his perfections, and his benevolent designs. Thus He calls us to love Him. He who shows us the most loveable gives to us the strongest call to love. God shows the loveable to man in a degree infinitely higher than any creature in the universe can do. Secondly: He has "called" them to love according to his purpose. "Who are the called according to his purpose?"

Whatever He does through all ages, He purposed doing from the beginning. He does not act fitfully, or by caprice, but by predetermination. From the beginning He purposed calling his intelligent creatures to love Him. All the arrangements of nature, the machinery of his government, and all the revelations of Himself, show this. The Gospel is his especial call to man as a sinner to love Him. And how exquisitely adapted it is to generate in depraved souls the affection.

These words present the truly good

III. IN RELATION TO THE WORKINGS OF PROVIDENCE." All things work together for good." (1.) All things are working. The animate and inanimate, the material and spiritual, the great and small, the proximate and the remote, all things are in operation. There is nothing stationary. God moves, and the universe moves. (2.) All things are working harmoniously. "They work together." The universe is a system of co-operative forces. A manufacturing machine in operation looked at in certain parts, appears all counter-action, wheels running in reverse directions; but viewed from the point where the result of the whole is developed, an harmonious co-working of every part is demonstrated by the exquisite fabric that is rolling out. What seems counter-working is in reality co-working. The notes that seem discordant blend with sounds which we are too deaf to hear, and chime melodiously with the whole piece. (3.) All things are working harmoniously for good. The co-operation is not for evil, but for good, and good only. If evil come it is not intentional, it is accidental, it is not by the necessity of things, it is by the freedom of souls. (4.) All things are working harmoniously for the good of the good. "Those that love God." This is a point, and Paul says we know" it. How do

we know it?

First: From à priori reasoning. On the assumption that the Creator is benevolent, we are bound to conclude that He would direct all to the happiness of those that love Him. It