"

THE INCARNATION.

"Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that, hath suffered in, the flesh hath ceased from sin."-1 Peter iv. 1. THESE Words contain four suggestive facts

I. THAT CHRIST SUFFERED IN HUMAN 66 NATURE - he suffered in the flesh," ie., in human nature. His sufferings in the flesh were (1) greatcorporeal, social, mediatorial. (2) Ignominious poverty, obloquy, persecution, crucifixion.

II. That Christ suffered in human nature FOR MEN. "For us." (1) He suffered from men. All his tortures came from the hands of men, though they were under the direction of God.,, 66 Him being delivered by the determinate counsel and foreknowledge of God," &c. (2.) He suffered for men. All loving beings in a world of suffering must suffer vicariously, and the amount of their suffering will be measured by the purity and the depths of their love.

III. That Christ suffered in human nature for men, WITH A SPIRIT, WHICH MEN SHOULD

CULTIVATE. "Arm yourselves likewise with the same mind"

· τὴν αὐτὴν ἔννοιαν — the same idea-the same mode of thinking. What was Christ's great Thought, or Mind, in his suffering? (1.) Profoundly religious. The thought of the great Father was the dominant thought in his soul. To his will He was resigned, to his purpose He consecrated Himself. (2.) Self-denyingly philanthropic. He "pleased not, himself." He was disinterestedness

is the spincarnate. This

which He has laid all men under obligation

to cultivate.

"Arm your

selves," &c.; "Christ hath suffered for us, leaving us an example that we should follow in his steps; who when hé was reviled, reviled not again," &c.

IV. That the possession of the Spirit by us which inspired Christ in his sufferings

IS THE POWER TO DELIVER US

FROM MORAL EVIL. "He that hath suffered in the flesh," that is, suffered in the same spirit as Christ suffered, "hath ceased from sin." Just as the mind of Christ enters us, takes possession of us, and grows within us, do we free ourselves both from the dominion and the consequences of sin. On the other

hand, he that "hath not the spirit of Christ, is none of his." In vain is it for you, my brother, to expect that what Christ did for you in the neighbourhood of Jerusalem eighteen centuries ago, will be of any avail whatever to you unless that same mind which led to his sufferings, inspired Him under them, and was expressed by them, be in thee as the very soul of thy soul. It is "the law of the spirit of life in Christ Jesus that alone makes men "free from the law of sin and death." "If Christ be in you, the body is dead because of sin."

THE RIGHT USE OF THE RESIDUE

OF OUR TIME.

"That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God."-1 Peter iv. 2.

THE text states what is the grand design of Christ's mediation in relation to man, as indicated in our present sketch. It may be regarded as a succinct expression of our duty in relation to the residue of our earthly life. Another year is closing, and our life hastens to the point when all our material relationships will end for ever. How is man to spend "the rest of his time"? The text answers the question negatively and positively.

"Not to

I. NEGATIVELY. the lusts of men!" This does not mean that we are to neglect our bodily interests, and not provide the food, raiment, shelter, exercise, and all the divers conditions of physical health and comfort. Sufferings inflicted on the body for the sake of the soul are a folly and a crime. He who violates the laws of the body, as truly sins against God as he who violates the laws of his soul. But it is the lusts of men that we have to eschew. What are the lusts? Animal instincts grown to a dominant force. Animal instincts should be subordinate to the soul; but the soul has the power to nurture them to sovereigns, and this power, alas, it employs. The brute has not this power. Whatever animal desire has grown to dominion is, in the sense of the Sacred writers, a "lust." And how many of those desires have attained to this regal sway! Lusts rule the world-"the lust of the flesh, the lust of the eye, the pride of life." Let the residue of our time be spent in overcoming those lusts that war against the soul-"for the world passeth away, and the lust thereof."

II. POSITIVELY. "To the will of God." This implies 1) That God has a will. 2) That God has a will concern

ing men. (3) That God's will is revealed. What is the will of God concerning man? We shall mention two or three things distinctly specified. First: It is his will that we should believe in Christ. "This is the work of God that ye believe on him." (John vi. 29.) "This is the commandment of God that ye believe in his Son Jesus Christ whom he hath sent." (1 John iii. 23.) Secondly: It is his will that we shall be purified from sin. "This is the will of God, even your sanctification. (1 Thess. iv. 3.) Thirdly: It is his will that we should cultivate a practical gratitude for all the blessings of life, "for this is the will of God in Christ concerning you," &c. (1 Thess. v. 18.) Fourthly: It is his will that every man shall be saved. He is not willing that any should perish. "He will have all men to be saved." (1 Tim. ii. 4.)

CONCLUSION: Let the remainder of our life, then, while on earth be to the will of God. "The world passeth away and the lust thereof, but he that doeth the will of God abideth for ever."

SARAH'S FUNERAL: THE TRAN

SITORY IN HUMAN LIFE. "And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, I am a stranger and a sojourner with

you give me a possession of a burying-place with you, that I may bury my dead out of my sight."-Gen. xxiii. 3, 4.

THIS chapter presents to us a most touching narrative on the death and burial of one of the most interesting women that figure on the page of history. Sarah being the wife of Abraham stands as the mother of that people of whom, as concerning the flesh, Christ came, "who is over all God blessed for ever." Abraham's conduct in treating with the sons of Heth for a grave for Sarah, as recorded in the context, reflects great credit upon his character. Many noble attributes stand out conspiciously in this solemn transaction. There is (1) Great self-possession. Though his heart was bleeding, yet with what a calm dignity he negotiates with these men. for a burying place! There is (2) Great social command. One cannot but be struck with the remarkable influence which Abraham had with the men in whose land he was but a stranger and a sojourner. "Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead: none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead," &c. Those heathens had eyes to see and hearts to feel the

attributes of goodness which the patriarch exhibited in their midst. There is good, as we have elsewhere shown, in, heathendom. There is (3) Great independency of soul. Did Abraham grasp at the offer of the land as a gift which these heathens so generously made? Not he. He had no avarice in his soul. "And Abraham bowed down himself before the people of the land. And he spake unto Ephron, in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there." But the text brings to our notice the, transitory in human life. And this is a subject especially suitable at the close of another year. It suggests

th

I THE TRANSITION CHARACTER OF PERSONAL BEAUTY. It would seem that Sarah was a woman possessing great personal, attractions. The Egyptians were struck with her beauty. (Gen. xii. 14.) Abraham had felt her charms, but the object which was once so beautiful in his eyes had now become loathsome, and he seeks a place to bury her out of his sight." The transitoriness of personal beauty shows

First: The folly of those

who pride themselves on their personal personal attractions. The symmetrical form, the fair complexion, the expressive features, the rosy hue, the fascinating look, the dignified bearing, the graceful agility, what are these? Merely as the flower of the field that unfolds its beauty only to be scorched by the sun or blighted by the wind. It exposes Secondly: The absurdity of forming the closest alliances in life on account of personal charms. He who loves another on the ground of physical beauty, has no lasting foundation for his affection.' That must fade. Moral excellence is the grand reason for love. Moral beauty needs never fade. "Beauty is but a vain and doubtful good,

A shining gloss that fadeth suddenly;

A flower that dieth when first it 'gins to bud;

A brittle glass that's broken presently;

A doubtful good, a gloss, a glass, a flower, Lost, faded, broken, dead within an hour. SHAKESPEARE. The text suggests

II. THE TRANSITORINESS OF MATERIAL RELATIONSHIPS. Many years had Sarah lived with Abraham, she was the wife of his youth, she had been the partner of his sorrows and joys; close and strong were the ties that bound their hearts together..

But here is the disruption of all those ties. All the physical relationships which unite us on this earth are dissolved in death. They: "that have wives will be as though they had none." In eternity, they never marry nor are given in marriage. Spiritual relationships consisting in a common love for a com

mon

cause and a common God, is the only relationship that will survive death, and flourish in the eternal hereafter. Let us cultivate this, especially with those to whom we are closely related by the ties of nature, that we may meet and mingle with them in the world to come. The text suggests :III.

THE TRANSITORINESS

OF WORLDLY DISTINCTIONS.

Sarah was a wealthy woman. Flocks and herds in abundance, and numerous attendants to execute her commands. But all that was now required for her, was just sufficient earth to bury her body out of sight. The greatest monarch will require no more; the poorest pauper will have no less. "As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand." (Eccles. v. 15.) We brought nothing into this world, and it is cer

tain we can carry nothing out. This should teach us. First: The folly of either getting or claiming respect, on the ground of mere secular distinctions. Wealth is no part of ourselves. All that we have of the earth was here before we came, and will be here when we have gone. Secondly The folly of setting our heart upon worldly objects. A pagan moralist has said: "Thou are a passenger, and thy ship has put into anchor for a few hours. The tide and the wind, serve, and the pilot calls thee to depart, and thou art amusing thyself, and gathering shells and pebbles on the shore, till they sail without thee."

"The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye; return, come."-Isa. xxi. 11, 12.

THIS is a detached prophecy, it stands alone, having no connection: either with what precedes, or what follows. The subject of it is called the "burden." word not unfrequently used by the prophets to designate their message, literally their messages were often burdens,

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