is the true sacrifice. By degrees they came to see that the sacrifice was but a form-typical; and that it might be superseded.

Compare this psalm with Psalm L.

They were taught this chiefly through sin and suf fering. Conscience, truly wounded, could not be appeased by these sacrifices which were offered year by year continually. The selfish coward, who saw in sin nothing terrible but the penalty, could be satisfied, of course. Believing that the animal bore his punishment, he had nothing more to dread. But they who felt sin to be estrangement from God, who were not thinking of punishment-what relief could be given to them by being told that the penalty of their sins was borne by another being? They felt that only by sur render to God could conscience be at rest.

Learn, then, God does not wish pain, but goodness; not suffering, but you yourself— your heart. Even in the sacrifice of Christ, God wished only this. It was precious not because it was pain; but because the pain, the blood, the death, were the last and highest evidence of entire surrender. -Satisfaction? Yes, the blood of Christ satisfied. Why? Because God can glut His vengeance in innocent blood more sweetly than in guilty? Because, like the barbarian Zaleucus, so long as the whole penalty is paid, He cares not by whom? Or, was it because for the first time He saw human nature a copy of the Divine nature; the will of Man the Son perfectly coincident with the will of God the Father; the Love of Deity for the first time exhibited by man; obedience entire, "l unto death, even the death of the cross"? Was that the sacrifice which He saw in His beloved

Son wherewith He was well pleased? Was that the sacrifice of Him who, through the Eternal Spirit, of fered Himself without spot to God; the sacrifice once offered which hath perfected forever them that are sanctified?

2. Last step,-Spirit of Liberty. Thy free spirit,—literally, princely. But the translation is right. A princely is a free spirit; unconstrained. Hence, St. James, "the royal law of liberty."

Two classes of motives may guide to acts of seeming goodness: 1. Prudential. 2. Generous.

The agent of the Temperance Society appeals to prudential motives when he demonstrates the evils of intoxication; enlists the aid of anatomy; contrasts the domestic happiness and circumstantial comfort of the temperate home with that of the intemperate.

An appeal to the desire of happiness and fear of misery. A motive, doubtless; and of unquestionable potency. All I say is, that from this class of motives comes nothing of the highest stamp.

Prudential motives will move men; but compare the rush of population from east to west for gold with a similar rush in the time of the Crusades. A dreama fancy; but an appeal to generous and unselfish emotions; to enthusiasm which has in it no reflex consideration of personal greed. In the one case, simply a transfer of population, with vices and habits unchanged; in the other, a sacrifice of home, country,

all.

Tell men that salvation is personal happiness, and damnation personal misery, and that goodness consists in seeking the one and avoiding the other, and you

ill get religionists; but poor, stunted, dwarfish, —

asking, with painful self-consciousness, Am I saved? am I lost? Prudential considerations about a distant happiness, conflicting with passionate impulses to secure a near and present one; men moving in shackles," letting I dare not wait upon I would."

Tell men that God is Love; that Right is Right. and Wrong Wrong; let them cease to admire philan thropy, and begin to love men; cease to pant for heaven, and begin to love God: then the spirit of lib erty begins.

When fear has done its work, whose office is not to create holiness, but to arrest conscience, and selfabasement has set in in earnest, then the Free Spirit of God begins to breathe upon the soul like a gale from a healthier climate, refreshing it with a more generous and a purer love. Prudence is no longer left in painful and hopeless struggle with desire: Love bursts the shackles of the soul, and we are free

VIII.

[Preached March 2, 1851.]

OBEDIENCE THE ORGAN OF SPIRITUAL KNOWLEDGE.

JOHN vii. 17. -"If any man will do his will, he shall know of the doo trine, whether it be of God, or whether I speak of myself.”

THE first thing we have to do is to put ourselves in possession of the history of these words.

Jesus taught in the temple during the Feast of Tabernacles. The Jews marvelled at His spiritual wisdom. The cause of wonder was the want of scholastic education: "How knoweth this man letters, never having learned?" They had no conception of any source of wisdom beyond learning.

He Himself gave a different account of the matter. "My doctrine is not mine, but His that sent me." And how he came possessed of it, speaking humanly, He taught (chap. v. 30): "My judgment is just, be cause I seek not my own will, but the will of the Father which hath sent me."

That principle whereby He attained spiritual judg ment or wisdom He extends to all. "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." Here, then, manifestly, there are two opinions respect ing the origin of spiritual knowledge:

1. The popular one of the Jews: relying on a cultivated understanding.

2. The principle of Christ, which relied on trained affections and habits of obedience.

What is Truth? Study, said the Jews. Act, said Christ, and you shall know. A very precious princi ple to hold by in these days; and a very pregnant one of thought to us, who during the next few days must be engaged in the contemplation of crime, and to whom the question will suggest itself, How can men's lives be made true?

Religious controversy is fast settling into a conflict between two great extreme parties: those who be lieve everything, and those who believe nothingthe disciples of credulity, and the disciples of scepticism.

The first rely on authority.

Foremost among these, and the only self-consistent ones, are the adherents of the Church of Rome: and into this body, by logical consistency, ought to merge all — Dissenters, Churchmen, Bible Christians - who receive their opinions because their sect, their church, or their documents, assert them, not because they are true eternally in themselves.

The second class rely solely on a cultivated under standing. This is the root-principle of Rationalism. Enlighten, they say, and sin will disappear. Enlighten, and we shall know all that can be known of God. Sin is an error of the understanding, not a crime of the will. Illuminate the understanding, show man that sin is folly, and sin will disappear. Political Economy will teach public virtue; knowl edge of anatomy will arrest the indulgence of the