purify and exalt the undying soul, and to prepare it for an admission to the more elevated scenes and duties and the purer enjoyments of that "life and immortality" which he "brought to light."

The Christian then believes in Christ as a divinely commisioned being; he believes in him as appointed by God to be the Saviour of a sinful, degraded race of be ings. He regards him as sent to deliver, to save men from spiritual evil, and to bring them to the possession of spiritual good ;—and he blesses God who has given to mankind such a Saviour,--one so peculiarly fitted and qualified for a work in which brute force could not be applied. There is a beautiful fitness in the means employed to the end to be obtained. The object is to reach and to operate on men who are moral agents, and who, as such, are not to be made the subject of irresistible force. It is not by compulsion, but by persuasion that men are to be led to God, if they are led to him at all; their characters must depend on themselves;---that is, whatever divine impulses and aids may be afforded in man's salvation, and though those impulses and aids are essential to the work,---still they can only be of such a nature as may be resisted. It can only be by persuasion and discipline, by giving new light, and presenting new proofs of his amazing condescension, forbearance and love, that the hearts of depraved beings are to be a touched, softened and drawn towards God, without im pairing their freedom or their accountability. Such being the only means which can be employed in the case, it seems to me that there is a peculiar fitness in every

thing about the Saviour for attaining the end in view. There is something in the whole character of Jesus, in the greatness and spirituality of his views, in the fervor of his piety, in his touching sympathy with others' grief, in his fortitude under suffering, in his magnanimity in forgiving, in the bitter agonies of his death,---and more than all, in the thoughts that he was sustained and carried through all that he did and suffered by his unquenchable love for the souls of men,---there is some→ thing in all this exceedingly affecting, something calculated to attract and win men to him, something which cannot but make them admire and love him, and desire as the greatest of all blessings to be brought near to him and made like him, and through him near and like to God.

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But the Christian stops not with this general view of redemption. What was wanted by the whole, was needed by individuals, is needed by himself. What is true of the weakness and want of spiritual energy in mankind as a whole, he feels to be true in himself. He rejoices therefore in the gift of a Saviour, not only as mankind and society at large are to be enriched by it, but especially, and first of all, as it was given to be an invaluable treasure to himself. He is conscious that his own spiritual welfare, his own soul is the one thing important to him above all other things. He is anxious for others' salvation, but not as he is anxious for his own. He feels that for him the Saviour was given in vain, if he become not a Saviour to him individually. He knows in his own experience the strength, the degrading power of sin and

selfishness; he regards Jesus as sent to furnish him with strength and with motives to rise superior to that degrading influence; and he knows that he can no further regard him as his Saviour, and look up to him with confidence, than as, through his help, he has actually been delivered from it; so far as he is conscious of having received through the Lord Jesus a higher and more spiritual nature,---a stronger disgust and aversion to sin, and more ardent desires to attain to a fitness for the presence of God, so far he may rejoice that the great gift of a Saviour has not, in regard to himself, been bestowed in vain.

Such, in my apprehension, are the Christian's views in regard to the nature of the high commission with which Christ came charged by his heavenly Father. And they are at least sufficient, I should suppose, to distinguish those who hold them from infidels or ever so refined theists. These views are practical; they involve him who sincerely holds to them in the necessity of going further, and of receiving him whom the Father has given to be his Saviour, as one whom he is bound to honor and obey. To the Christian the Saviour comes clothed with authority. He sees in him the representative of his heavenly Father. He sees in all that he said and did, proofs of the divinity of his mission, as well as of the exaltation of his character. He loves to study the record of his discourses, his miracles, his sufferings and death. He feels his faith strengthened and confirmed by carrying himself back in imagination to the days when those wonderful events took place. It is a hu

man voice that he hears, but it speaks with the wisdom and authority of God. It is a human arm which he sees stretched forth,--but the power of God is seen in the works it performs. "Admiration and astonishment take possession of the humble observer. He believes fully that God is with that wonderful man. He submits himself to Jesus. He takes his place at his feet. He looks up to him with reverence. He listens to his instructions with an humble and docile disposition. He feels his littleness in his presence. He has no desire to dispute and cavil at what he cannot understand. He resigns himself to the heavenly guide, with a sacred determination to yield him unlimited deference and unqualified obedience. R. F. W.

THE YOUNG RULER OF JUDEA.

THE interview and conversation, which Jesus had with this individual in the confines of Judea, are related by three of the evangelical historians, Matthew, Mark and Luke. Matthew calls him a young man; Luke calls him a certain ruler; Mark omits to designate him by age or office, but records the picturesque circumstances of his running and kneeling to Jesus; while all agree in regard to his possession of great wealth. There can be no question, that the same person is intended by all, and that he applied to the Messiah with views of sincerity and uprightness, though with an im

perfect acquaintance with the requisitions of the gospel. The warmth and eagerness of his approach and inquiry, as well as his subsequent disappointment and sorrow, leave no room to doubt as for his motives.

It is remarkable, that this incident is recorded by each evangelist in the same connexion: they introduce it immediately after the mention of little children being brought to Jesus, his blessing them, and observing that of such was the kingdom of heaven. The principle of association, not chronological arrangement, seems to havė influenced each of the writers; and if we attend to this principle of their composition, it may aid us in arriving at their exact meaning.

What, then, was this young ruler's motive in coming to Christ, and inquiring what he should do to secure eternal life? Was he mocking the divine teacher ? Was he insincere in his application? Far be the imagination from one, whom he who knew what was in man viewed with affection! His motive was unquestionably good. He seems to have been impressed with the excellence of the instructions which Jesus had imparted, and disposed to become his disciple. The doctrine of immortality which the Saviour taught is suited to impress every considerate mind most deeply. In this doctrine the young ruler wished to be interested, and, what was infinitely more important, to know the way to secure a blessedness so unspeakable.

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Let us attend a few moments to the gospel record,

and ascertain the success of this young man's application. One came running, and kneeled to Jesus. His