allow us to be so exposed to evil, and to suffer His laws to act without interruption and failure. Whatever view we may take of Paradise, the serpent, and the Tree of Knowledge, there is nothing so profoundly true as that sin instantly seeks and finds ingenious excuses for its commission, and practically lays the blame on the character and arrangements of God Himself. Adam said, when accused, "The woman Thou gavest to be with me, she gave me of the tree, and I did eat." Eve said, "The serpent beguiled me, and I did eat." The sentiment of rebellious complaint against God is well described by Milton, who represents Adam saying:

"O fleeting joys

Of Paradise, dear-bought with lasting woes!
Did I request thee, Maker, from my clay
To mould me Man? Did I solicit Thee

From darkness to promote me, or here place

In this delicious garden?

II. It should stimulate to use more vigorously our existing opportunities of gaining good. Some advantages have, in the course of time, been considerably diminished, or entirely removed, the neglect or imperfect improvement of which creates unfeigned regret. It is among the certainties of our knowledge that had we been more aware of our privileges, and more diligent in the acquisition of learning and spiritual habits, we might have been better fitted to serve Christ and our fellow-men. Some one asked the Rev. Robert Hall if, when at Bristol, he saw much of Mrs. Hannah More. He at once felt that his partial attention to this distinguished authoress had deprived him of much advantage, and he exclaimed, with regret at his loss, "Surely I am more brutish than any man, and have not the understanding of a man!" The mention of the name of Robert Hall reminds the writer of an incident in his early experience. When once passing through Leicester, he was resolved, if possible, to hear one who in the circle of his hone was considered almost superhuman in thought and oratory. The Baptists had, before the appearance of Hall, enjoyed the services of many excellent and honoured ministers of the Word, but he gave a publicity and lustre to their communion which it never had before realised. Having traversed the streets of Leicester, the writer found himself in Harvey Lane, and discovered that it was the evening for the weekly service. He entered the chapel, and heard with wonder this distinguished preacher of the Gospel. His words flowed with ease, his countenance was lighted up with a mild radiance, and his whole appearance was that of strength and dignity. The hearers were not very many, but in the lanes and streets were hundreds who passed their time in vacant staring, and idle and useless talk. It has ever appeared that such neglect was a large loss to those who disregarded such opportunities of gaining wisdom for this world and the world to come. It may be that some were wise after the event, and knew that there had been " a prophet among them."

If such oversights are discovered in our past life, it becomes us to seize and utilise present advantages with eagerness and diligence. Despair is no part of our duty. Sentimental regrets are cheap and flattering, confessions

of past faults are pre-eminently dangerous, unless followed by vigorous resolu tion to do better for the future. Spiritual activity carried on in hearty reliance upon the Son of God will scatter numerous delusions, obviate the causes of future regret, enable us to redeem the time, and possibly retrieve, in some measure, the losses of the past.

III. Post-mortem wisdom ought to prompt merciful consideration for others. It is generally confessed that a sense of our own mistakes disposes us to look with some patience upon failings which are serious, and more injurious than our own. This is very necessary, as the faculty of condemnation is usually in great vigour; and occasionally there are irritating circumstances in the conduct of others which provoke emphatic censure. There is no need to swing to the other extreme, and palliate the faults we observe and regret. It is simply weakness, in such cases, to call "darkness light, and light darkness," and to ignore the boundaries of right and wrong. It is sometimes an immense vexation to see a youth at school, who has the first assistance the land can supply, wasting his time in frivolity, and only ingenious in deception and being clever against himself. It is a lamentable thing to behold a modern "prodigal son" abusing his wealth, and turning the gold and silver which might be ministers of beneficence into demons of swift destruction. It is deplorable to behold one who enters the marriage-state with heedlessness and perversity to reap the harvest of a life-long misery, and feel the incessant upbraidings which spring from a foolish choice. It is well to consider our mistakes in the past, and ourselves, "lest we also be tempted," and fail like others. St. Peter probably remembered that fearful night when Christ was alone, and there was no voice to plead for Him before the unjust judges, none to vindicate His innocence, and attest His unwearied love to the Jewish people; yet there was one that, in a spasm of fear, denied Him with oaths and curses. His memorable fault would incline him to deal gently with those who had yielded to the force of temptation. He came forth from failure, repentance, and restoration, to counsel those who were struggling against evil; like an Alpine climber trying to ascend, yet often slipping back, needed the enencouragement and advice of one who had passed through a special experience. To none could more wisely be given the charge "Feed my lambs" than to one who had failed, and been restored by "the Shepherd and Bishop of souls."

IV. It supplies a warning against unwise delay to repent and believe. There is a general impression that those who have long been acquainted with Gospel truths, but have not heartily believed them, have a vague resolution to decide for Christ and themselves at some future and convenient time. If this be so, it reminds us that there is nothing so perilous as such a design, if design be the proper word for so delusive a state of mind. It assumes that the future will be as we, in our self-love, may arrange its successive events. The scheme may probably take this shape after many years of ardent worldliness, increase of wealth, growth of respect and honour, there will be the calm placid evening of life, when the sun will set without clouds, wind, or hurricane. Then there will be a meek surrender of the soul

morrow.

to Christ, through repentance, and afterwards a peaceful transit to the heaven where are gathered those that have lived martyrs' lives and died a martyr's death. Against all this imaginary outline, it may be said that there is a Supreme Will, which has the ordering of the future, and instead of a long and prosperous life, may settle the affecting question of our probation toHabits of delay and excuse may from threads of silk become bands of iron, and the heart may become firm as a stone, as hard as a piece of the "nether millstone." It was the wont of preachers in former days to represent the wicked as dying with pangs of remorse and loud outcries for mercy. Such cases seldom occur. Most men die as they live; and those who see numerous deaths in hospitals discern very little difference between the deaths of the righteous and the wicked. Asaph said of the ungodly, “There are no bands in their death, and their strength is firm." The approach of death is the advance and triumph of disease, which often numbs the brain, closes the avenues of the senses, and makes thought, prayer, and resolution almost an impossibility. Apart from the shocking folly of giving all the vigour of life to the world, and offering the ruins and débris of our existence to the Son of God, who died in inexpressible sorrow for us, the danger is immeasurably great. It is not for us to limit the Divine mercy; and it is not for us to renounce our common-sense in the questions of religion. There is one alarming example in Scripture which shows us how God looks at a worldly life. Our Lord speaks of a man whose ground brought forth plentifully, and who proposed to pull down his barns and build greater. He never thought of pining orphans and distressed widows. He never considered the question of the tithes he had to pay to priest, Levite, and the poor. He did not devise liberal things, and propose to offer in the temple-courts the sacrifices of the "firstlings of his flock and the fat thereof," where he would bow, and with profuse gratitude would confess that all things came from God, and of His own he had given Him. No! he luxuriated in the prospect of self-indulgence. Eternal Justice sent the stern ministers of retribution to treat him as a felon, because he proposed to rob God all his life, then to die and be buried with all the signs and ceremonies of social respectability. Such an example presents post-mortem wisdom in its deepest and most awful aspect.

V. It urges the need of prayer for the gift of Divine Wisdom. True godliness is often described as wisdom, and signifies the adaptation of means to ends, so that there shall be a noble life here, and a kind of natural transition to a higher life at the termination of our earthly pilgrimage. James urges us to seek wisdom, with the encouragement that the "Father of Lights" will bestow the gift without upbraiding us with our past errors and mistakes. There are many other parts of Scripture which encourage and justify prayer for this blessing. Certainly there are some occasions in life when it is preeminently necessary—when we should hail some voice from heaven, or some sign from the Urim and Thummim, to settle the anxious questions which press upon us. No such communication shall we receive. Indeed, during the time of the Jewish Law oracular responses and voices from heaven were only vouchsafed when there was a national crisis, or the anxiety of some

eminent servant of God made such direction specially needful. It is scarcely possible that a Hebrew would ask questions, and receive answers, that related to such personal and family affairs, as whether he should return to his home in the North through Samaria, or by the east of Jordan, whether he should betroth his daughter to such a neighbour's son, or whether he should sow his field with wheat, barley, rye, or cummin. He must betake himself, as we must, to the ordinary methods for gaining Divine direction. This we shall obtain by prayer and seriousness, which tend to produce a healthful state of mind. Then we shall keep before us the will and glory of God, the relative worth of things present and future, and exercise a caution which looks fore and aft lest there should be deception and regretful mistake. It is one of the invaluable effects of true godliness that it brings us into the society of the wise, who often diffuse an influence too subtle for language to express, and too precious to be exchanged for any earthly wealth. To choose "the good part," as Mary did, is the first and most necessary act of wisdom; and then it may be confidently hoped that the love of God, which has drawn us to sit with Christ in heavenly places, will watch over our career below, supply us with wisdom that is profitable to direct, and crown our course with the enjoyment of that Tree of Life which makes wise and happy for evermore. J. S. BRIGHT.

The Discipline of the Conscience.

THE Apostle Paul makes much of conscience. No word which relates to human duty stands out more prominently in his speeches and writings; and when he does not use the word itself, it is often quite plain that he is speaking of conscience and dealing with it.

He makes much of it for himself. "Men and brethren," he says in his speech to the council, "I have lived in all good conscience before God to this day." Writing to the Corinthians, he says, "Our rejoicing is this, the testimony of our conscience that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward." "I thank God," he writes to Timothy," whom I serve from my forefathers with pure conscience." Above all prejudice, or inclination, or passion, or sense of interest, he had enthroned conscience in his soul as the vicegerent of God.

He makes much of it for others. He tells Timothy that "the end of the commandment is charity out of a good conscience;" he charges him to "hold fast faith and a good conscience;" and in the same epistle he counsels the deacons to hold "the mystery of the faith in a pure conscience." He declares it to be his great aim in all his work to deal with the conscience : "Commending ourselves to every man's conscience in the sight of God." Of all calamities he deemed none greater than a perverted conscience. He speaks very solemnly and with the strongest disapproval of some who had "their conscience seared with a hot iron," and of others whose "mind and conscience were defiled."

Arraigned before the Roman governor Felix, at Cæsarea, and accused by his enemies the Jews, it was part of his defence, "And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men." Every word is expressive. He "exercises himself "-puts himself under discipline, into training; he does this "always;" his endeavour is that he may have a conscience not just silenced but "void of offence;" and this not only "toward God" but also "toward men." No doubt these words were put on record, not merely that we might know what kind of. man Paul was, but that we might adopt what he thus says as the ruling principle of our own life.

There is first to be noted the comprehensiveness of the endeavour. It is possible for us to have a one-sided conscience; and separating what are called religious duties-the duties we owe immediately to God-from those which we owe to men, we may deem the one all that is required, and suffer ourselves entirely to neglect the other. There have been men who have done this, and there are such men to-day. One makes a conscience of his religion, such as it is, attending scrupulously to its minutest observances, but attaching very little importance to what he owes to men. Another thinks only of what he owes to men, and takes scarcely any thought of what he owes to God. Now there is to be no such selection or preference as this. We are to seek to have a clear, pure, approving conscience toward both God and men.

Duty to God and duty to men are always more or less closely interwoven, and whatever we owe to men is pre-eminently due to God; for it is His authority which renders it binding, and we are to give account of it to Him. Still there is a clear distinction. Conscience toward God requires that we love Him, that we worship Him, that we reverence His Word, that we regulate our whole life by respect to His will, and that the great aim of all we do is to promote His praise. This is "conscience toward God." On the other hand there must be "conscience toward men - conscience impelling us to the faithful discharge of every duty which we owe one to another. We are to make a conscience of everything-a conscience of domestic duties; and husband and wife, parents and children, masters and servants, must bring conscience to bear on everything involved in their respective relationships. We must make a conscience of business; and behind the counter, and in the market, in every matter of bargain and sale, and in all that concerns the mode in which our business is transacted, our rule must be not interest, or convenience, or the practice of others, but conscience. We are to make a conscience of citizenship, discharging every trust in the spirit of a manly independence, and obeying every law of the State which does not contravene the law of God. In one word, we are to bring conscience to bear on everything which our fellow-men have a right to expect from us, and which God has commanded us to do.

Good old Thomas Fuller says in his own quaint and racy style : 'There be five kinds of conscience afoot in the world. First, an ignorant conscience, which neither sees nor saith anything, nor beholds sin in a soul, nor repents of it. Secondly, a flattering conscience, whose speech is worse than silence