nay, infinitely more more even from t knows that it will be transient; but beyond this, to him it presents a deeper knows the laws of light, and the laws soul which gave it being. He has link laws of the universe, and with the invi God; and it brings to him a thrill of aweof a mysterious, nameless beauty, of w did not conceive. It is illusion still; filled the promise. In the realm of spirit of the soul, it is the same. All is illus look for a city which hath foundations; the promise is fulfilled. And such was Canaan to the Israelit doubtless, it was delusion. They expo their reward in a land of milk and l were bitterly disappointed, and expressed pointment loudly enough in their mur Moses, and their rebellion against his But, to others, as to Abraham, Canaan wa illusion which never deceived, but fo before as the type of something more real taking the promise literally, though the tents, and could not call a foot of land th not its beauty theirs? Were not its tre and glorious pastures, and rich olive-fields, the enjoyment of those who had all in C its milk, and oil, and honey, could not be e exclusiveness of appropriation? Yet ove and beyond this, there was a more blesse of the promise: there was a city which tions-built and made by God-toward anticipation of this Canaan was leading Kingdom of God was forming in their souls, forever disappointing them by the unreal, and teaching them what is spiritual, and belongs to mind and character, alone can be eternal. We will illustrate this principle from the common walks of life. The principle is, that the reward we get is not the reward for which we worked, but a different one-deeper and more perma nont. The merchant labors all his life, and the hope which leads him on is perhaps wealth. Well, at sixty years of age he attains wealth;-is that the reward of sixty years of toil? Ten years of enjoyment, when the senses can enjoy no longer, a country-seat, splendid plate, a noble establishment? O, no! a reward deeper than he dreamed of. Habits of perseverance, a character trained by industry-that is his reward. He was carried on from year to year by, if he were wise, illusion; if he were unwise, delusion; but he reaped a more enduring substance in himself. Take another instance: the public man, warrior, or statesman, who has served his country, and complains. at last, in bitter disappointment, that his country has not fulfilled his expectations in rewarding him, that is, it has not given him titles, honors, wealth. But titles, honors, wealth-are these the rewards of welldoing? can they reward it? would it be well-doing if they could? To be such a man, to have the power of doing such deeds, what could be added to that reward by having? This same apparent contradiction, which was found in Judaism, subsists too in Christianity. We will state it in the words of an apostle: "Godliness is profitable for all things; having the promise of the life that now is, as well as of that which is to come." Now for the fulfilment: "If in this life only we have -- hope in Christ, then are we of all men m Godliness is profitable; but its profit, sists in finding that all is loss; yet i teach your son. You will tell him tha good all men will love him. You say is the best policy," yet in your heart know that you are leading him on Christ was good. Was He loved by al tion as he, your son, is like Christ, he w by the many, but by the few. Honesty i policy; the commonplace honesty of the may be, the vulgar honesty which go than paying debts accurately; but tha Christian honesty of a life which in eve ing witness to the truth, that is not the in life, the reward of such a life is th you were right in teaching your son t him what was true truer than he could It is better to be honest and good; bette know or dream; better even in this life; much as being good is better than having in a rude, coarse way, you must express th on a level with his capacity; you must s in a way which he will inevitably inte: The true interpretation nothing but ex teach. And this is what God does. His promi though illusive; far truer than we at first be. We work for a mean, low, sensual h the while He is leading us on to a spiritual unfathomably deep. This is the life of live by faith, and not by sight. We do that all is disappointment-the dreary cre mentalism; but we preach that nothing here is disap pointment, if rightly understood. We do not comfort the poor man by saying that the riches that he has not now he will have hereafter, the difference between himself and the man of wealth being only this, that the one has for time what the other will have for eternity; but what we say is, that that which you have failed in reaping here, you never will reap, if you expected the harvest of Canaan. God has no Canaan for His own; no milk and honey for the luxury of the senses; for the city which hath foundations is built in the soul of man. He in whom Godlike character dwells has all the universe for his own. "All things," saith the apos tle, "are yours; whether life or death, or things pres ent, or things to come; if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.” VII. [Preached June 23, 1850.] THE SACRIFICE OF CHRI 2 CORINTHIANS v. 14, 15.- "For the love of Christ because we thus judge, that if one died for all, t and that he died for all, that they which live sho live unto themselves, but unto him which died again." Ir may be that in reading these vers have understood them in a sense foreign apostle. It may have seemed that the a thus:- Because Christ died upon the therefore all must have been in a state death before; and if they were asked w are to be elicited from this passage they "The doctrine of universal depravity, straining power of the gratitude due to I to redeem us from it." There is, howeve place, this fatal objection to such an in that the death here spoken of is used in cally opposite senses. In reference to literal; in reference to all, death spiritu the thought of St. Paul, the death of Christ viewed as liberation from the power of ev He died, He died unto sin once;" and aga is dead is freed from sin." The literal de one clause, means freedom from sin; the spi |