it is the bondage of the man.

(3) Morally, all are dis

tressed invalids. Sin has enervated our spiritual faculties, deadened our sensibilities, sapped our moral constitution and works death within us. We are moral paralytics. (4) Morally all are distresed mariners. We are sailing on an ocean of depravity, with an atmosphere surcharged with tempestuous elements. Of ourselves we have no chart, compass, or pilot rightly to direct us, often the tempest breaks on us and we are confounded; we seem to "mount up to the heavens," and "then go down again to the depths," and cry "Lord save or we perish." It should be noted that the worse feature in these cases of moral distress is that the subjects are not conscious of their condition. It is not so in the physical cases. Here we have—

II. Men EFFECTUALLY DELIVERED by the mercy of God. All the distressed ones before us are effectually delivered. The distressed travellers are not only extricated from their difficulties, but they are led "forth by the right way that they might go to a city of habitation." More "He satisfieth the longing soul, and filleth the hungry soul with goodness.” The distressed captives have not only their chains broken off but they are broken to pieces. He "brake their bands in sunder." They are not only taken out of the dark dungeon, but the gates that confined them are broken to pieces. "He hath broken the gates of brass and cut the bars of iron in sunder." The distressed invalids who were near unto the gates of death," have not merely their life preserved, but He "sent His word and healed them." The distressed mariners are not only saved from a watery grave but conducted "unto their desired haven.” Two remarks are suggested concerning this effectual deliverance. First: It came just in time. Each had reached the extremity. The lamp of hope was

แ

all but extinct and black despair was settling on the soul, when mercy came to the rescue. Men's extremity is God's opportunity, says the old proverb. It is ever so. Abraham and Moses are examples. Secondly: It came after the prayer. Each in his distress "cried unto the Lord." Man when conscious that his life is in imminent danger, always involuntarily cries to God, the Eternal for help. This he does often despite of his creed, as the infidel Volney did in a storm. This fact in human nature implies certain intuitive beliefs such as the being, the personality, the presence, and the entreatability of God. God listens to the cries of His distressed children. Here we have

III. Men URGED TO ACKNOWLEDGE the mercy of God. After deliverance from each case of distress there comes the exclamation, "Oh that men would praise the Lord for His goodness and for His wonderful works to the children of men." The language implies two things First: That the mercy of God is generally unacknowledged. Each lives by mercy, lives in mercy and yet how few of the race practically and devoutly recognise the fact! The world's eye is closed to that hand of mercy which sustains it. Secondly: That the acknowledgment of this mercy is an urgent obligation. "Oh that men." This "Oh"

is the outburst of the Divine heart. There is an infinitude of earnestness in it. The Eternal is never earnest about trifles. Why is this duty so urgent? (1) Because a proper recognition of God's mercy is essential to the extinction of the evil in man. The mercies of God are

the renovating forces of the soul. (2) Because proper recognition of God's mercy is essential to the generating of good impressions.

HOMILETIC GLANCES AT THE GOSPEL OF ST. JOHN.

[As our purpose in the treatment of this Gospel is purely the development, in the briefest and most suggestive form, of Sermonic Outlines, we must refer our readers to the following works for all critical inquiries into the author and authorship of the book, and also for any minute criticisms on difficult clauses. The works we shall especially consult are:-" Introduction to New Testament," by Bleek; "Commentary on John," by Tholuck; "Commentary on John" by Hengstenberg; Introduction to the Study of the Gospels," by Westcott; "The Gospel History," by Ebrard; "Our Lord's Divinity," by Liddon, "St. John's Gospel," by Oosterzee; "Doctrine of the Person of Christ,," by Dorner; Lange; Sears; Farrar; etc., etc.]

No. CXVII.

Christ's Method of Preparing His Disciples for His

Departure.

"THESE THINGS HAVE I SPOKEN UNTO YOU, THAT YE SHOULD NOT BE

them the plan for departure, that He was going to the Father, they are mute on the

subject and are overcome with

:

sorrow on their own account

when they ought to be glad." Ver. 6.-" Because I have said these things unto you sorrow hath filled your heart." "The sorrow was reasonable, but the word filled implies that it was excessive and reprovable. But He goes on to express with a

stronger emphasis the consolation He had already proffered, namely, the coming of the Comforter.

Ver. 7.-" Nevertheless I tell you the truth," &c. Prominence is

given to the cheering results of His departure, as also to that departure itself. "For if I go not," &c. "The expression here becomes sublime, it is endued with ghostly severity and heroic boldness." Lange.

HOMILETICS :-These verses furnish us with a specimen of Christ's method of dealing with His disciples. Observe :

I. CHRIST FORETELLS HIS DISCIPLES OF APPROACHING EVILS NOT TO TERRIFY THEM BUT TO STRENGTHEN THEM.

The evils which He here foretells as approaching were indeed tremendous. Tremendous-First: On account of the injuries they would sustain. Here is--(1) Banishment from the synagogue. "They shall put you out of the synagogues." Their most sacred associations were connected with the synagogues, and to be shut out of them would imply degradation and loss. (2) Destruction of their life. "Whosoever killeth you." "Skin for skin all that a man hath will he give in exchange for his life." Martyrdom is the culmination of all physical sufferings. Not only were the evils tremendous on account of the injuries they would sustain, but-Secondly :-On account of the spirit which inspired the men who inflicted them. "Whosoever killeth you will think he doeth God service." No passion in the human breast is so strong when excited, so savage and so cruel as religious fanaticism.

Take Saul of Tarsus as an example. It maddened him, it gave him an intense thirst for blood, he breathed out slaughter, and thought he was doing" God service." But these tremendous sufferings are here foretold, not in order to alarm or distress them, but in order to encourage and strengthen them. "These things have I spoken unto you that ye should not be offended."

They were foretold
them that
that they

in order-First :-So to prepare should not be surprised, and at their wits end. To be forewarned is to be forearmed. Secondly:-To establish their confidence in Christ when they came. When they came, instead of having their faith shaken in their Master, it would be deepened and strengthened with the assurance that He was Divine, because, cognisant of the future.

II. CHRIST REPROVES THE DEFECTS OF HIS DISCIPLES NOT WITH ANGER, BUT WITH TENDERNESS. Their defects seem to have been twofold. First:-An apparent indifference to His departure. "None of you asketh Me, whither goest Thou?" His departure to Him was a sublimely solemn event, both in His history, and in the history of the race, and yet they did not seem to have any deep concern in it. Secondly:-A sadness on account of His approaching absence. They seemed to be sorry on their own account that He was going to leave them. He had been with them for three years, and so long as He was with them they knew they would be well protected. But now when He left them what would become of them? "Sorrow hath filled your heart." In this reproof there seems not only the utter absence of all anger, but a spirit of deep and touching tenderness. It is as if He had said, why don't you ask Me concerning the scenes into which I am going? If you did I would tell you and give you all information. Don't be so sad, there is no just cause