which is lawful and right, he shall save his s Because he considereth and turneth away fro transgressions that he hath committed, he sh live, he shall not die." The terms righteous an here, are evidently not based on any covenanted such as those of the Jewish people to God; bu sonal character and actual conduct. We find 1 bally at least, the unmitigated language of the ol law: "This do and live." Should we adopt this of Scripture as our standard and test, all might se and easy upon the subject. But this facility is ceptive; we are met at once by the proofs of the and imperfect nature of all human deeds, and a to yield at once to Paul's conclusion that "By t of the law shall no flesh be justified." The quest arises, Has not the gospel in some degree mod austere demands of this law? Has it not substit it a gentler code, having more pity for the wea human purposes and efforts? If so, we must, in on this subject, lay by the ancient code; and according to the later and more lenient rule. Bu one will say: Surely the gospel cannot be mor able to sin than the law. Not more favorable, more lenient. "For the law was given by Mo grace and truth came by Jesus Christ." Of whic an apostle says, "By grace are ye saved throug and that not of yourselves, it is the gift of God." not appear then that we shall best follow the spirit gospel by endeavoring to conform our opinions to strictness of this ancient rule.

True, the beloved disciple seems to lay down th rule when he writes: "Little children, let no man you; he that doeth righteousness is righteous, ever is righteous;" from which it may plausibly be argue an immaculate life alone could entitle one to clai name of righteous. But he also writes, "My littl dren, these things write I unto you that ye sin not. if any man sin, we have an advocate with the F Jesus Christ the righteous. And he is the propitiati our sins, and not for ours only, but also for the sins whole world." Now we think that no one will d that John and his brethren might properly be called

Oul alive. n all his

Il surely wicked

elations,

on per ere, ver Jewish passage -m clear

ly de alloyed

forced

deeds

n then

eous.

Yet it appears they might have sins which would need an advocate with the Father. Can we not perceive here the spirit of a divine tenderness, which, while with one uplifted hand it averts the sweeping, merciless sword of the ancient law that strikes at all sin, with the other draws the sinner away from his guilty course, seeking by the sweet counsel of mercy to win his soul wholly to virtue? By the Apostle's language in this place, however, we are given clearly to understand that we can not distinguish the righteous as those who do not sin. Hence results the conclusion that the question before us is by no means to be decided wholly by men's conduct. We might bring many facts to confirm this view. For example, Paul, in Gal. vi. 1, gives directions in what manner the man who is "overtaken in a fault" is to be dealt with, plainly shewing that among the righteous, (for such must the members of those early churches be accounted,) there were sins; or in other words, that the righteous were not to be distinguished by their never doing wrong.

We find then, that we cannot practically establish the distinctive line between the righteous and the wicked, upon the outward acts of men. For, leaving the question whether the wicked ever do good acts, we have certainly ascertained that the righteous !sin, and are admonished, and as sons chastened accordingly. This view seems so abundantly sustained by the whole scope of the New Testament, that it would appear to be needless to argue the point further. Yet, as it may seem to conflict with the important rule given by our Saviour, when he said of men, "By their fruits shall ye know them," it may be proper to devote a moment to the consideration of the relation which the decision we have just announced sustains to this divine maxim. Let us notice, in the first place, the widely different purpose of the two propositions. The rule of our Saviour just referred to, is intended to teach us how to judge of others. The rules which we are searching for, are designed mostly to help us to decide a matter of more immediate importance to ourselves, namely, our own spiritual condition. They place us on that most important stand-point, to which the Scriptures are to a great extent adjusted, where we may carefully consider our own relations to divine truth. They lead us to consider the bearing 26

VOL. XII.

of the rules and doctrines of the divine word c hearts and consciences. One prominent purp this discussion may, it is hoped, subserve, is to subject more closely home to our people, and to ask ourselves, Have we entered into the k Christ, or are we still standing without?

We think that the test which we seek can be every man in his own heart. To the same view apostolic injunction: "Examine yourselves w be in the faith; prove your own selves." search out that deep ground in the heart on whi our professions, confessions, and confidence in gious state.

After so many preliminaries, let us now anno tinctly where we think this dividing line, which the righteous from the wicked, is to be found. I leading or prevailing intent of the heart; the attit speak, of the soul. It is defined in the following Paul: "Know ye not, that to whom ye yield y servants to obey, his servants ye are to whom whether of sin unto death, or obedience unto ri ness.' So when we determine within ourselves to to Christ and his doctrine, to make his law our life, and his example our pattern, we may the style ourselves righteous, and claim to ourselves ileges of that state, although we find at times th our members warring against the law in our and subjecting us, as momentary captives, not as servants, to sin.

When we speak, as above, of a determination to to Christ, we intend of course an abiding decision, a mere momentary resolve. We mean that this and remain the ruling motive and predominating the soul. We mean that the face shall be continu Zion-ward, and the soul be true to the deep influe Christian love.

The magnetic needle thus is true to the pole and more powerful influences nearer at hand, ma it to swerve; yet still it struggles to turn towards tre of its vital loyalty; and when the distracting su is withdrawn, returns trembling to point again t the pole, in obedience to its permanent inner law.

we find that this virtue exists in it, we do not hesitate to pronounce that it is a magnetic needle, in contradistinction to all common needles, even though it may be for the time deflected from the true point.

So the righteous man may be drawn away from his faithfulness to the Christian law; in the world's conflicting influences he may tremble, and waver, and cry for help; but when he settles it is on loyalty to duty, devotion to truth, faith in Christ, and love to God. And if a man finds this loyalty in his heart, he may appropriate to himself those messages of the divine word which speak to the righteous. Then may he place himself along side the early Christian, and join him in repeating these words, a meditation on which has led to the writing of this article:

Seeing then that we have a great high-priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need." Heb. iv. 14, 15, 16. But how can he hold fast a profession who dares not, even in his secret soul, to make one. He does not draw the gospel to his bosom, but holds it at arms-length from him. It is a great error of our denomination that we repudiate these Christian tests and professions. The mischief of this error is seen in the fact that a large number of our most amiable and devoted men and women, are placed in a false position, where they neither enjoy the privileges, nor attain to the ripeness, of Christian character, which is their proper due. It is painful to know that such persons often hesitate or are unable to give a definite answer when asked if they are Christians, or have experienced religion. Whereas if they did justice to themselves, and to that Christian truth in which they trust, and to which they are loyal, they should give a most decided or at least hopeful affirmative. Grant if you will that the current questions upon this topic are often deeply tainted with cant, and disfigured with misconceptions and formalism. Still beneath all this they contain the root of a question of the deepest importance. It is one which every person should be

ready to answer to every man that asketh a the hope that is in him, with meekness and fear. iii. 15.

The apostolic direction, that such hopes, reasons, are to be stated with meekness brings to mind another practical objection which among us to deter many of our best spirits attempt to decide definitely their spiritual sta religious state is often claimed, and its consequ more frequently its supposed consequences, are with such a tone of spiritual arrogance as to really religious mind. The ineffable airs of spiri tocracy with which a party, who style themse saints," lord it over another portion of God's which with whining pity they style "you sinner deed utterly repulsive to a mind which has trul the spirit of Christian humility and gentleness. deeply wrong ourselves if we permit this folly to us from enjoying, and professing, Christian co and hope, and giving our reasons therefor with n and fear.

Surely we may conceive that one should say in heart, or profess to the world, that he is in the of "God's dear Son;" that he has "passed fro unto life;" that he is "born of God;" that he ha fied his soul in obeying the truth;" without any pride, boasting, or arrogance. Indeed, is it not eas how these professions must inspire one, who righ ceives of them, with a more complete self renur and a more heartfelt humility. And are we prep say that none now may claim and appropriate t selves these primal expressions of our faith. Is it become impossible that any one should claim, excep the charge of arrogance, spiritual pride, or undue sion, that to him is fulfilled those words of our Sav profoundly deep in their meaning of spiritual he divine peace: "he will keep my words, and my will love him, and we will come unto him, and ma abode with him." John xiv. 23. Who woul formally to maintain such a theory? Who dares that the spiritual world has receded into some suc drear winter solstice, far away from God? And