gate of the rich man, thankful for the crumbs which fell from his table. Life, doubtless, sometimes appeared long to him, and painful; but the last of his wearisome days and comfortless nights came at length-he, too, died; and angels, who are ministering spirits sent forth to minister to the heirs of salvation, conveyed his emancipated spirit to the abodes of the blessed : in life he had received his evil things, but now he is comforted. "Blessed be ye poor, for yours is the kingdom of heaven."

In attempting some illustration of this first of the beatitudes, we shall endeavour, in the first place, to ascertain the character described by our Lord,"the poor in spirit." There are two interpretations of this phrase to which it may be proper briefly to advert before we notice that which appears to us to be correct. Some have interpreted it of poverty literally, and others of voluntary poverty. A word or two on each.

As to the first interpretation, that by "the poor in spirit" we are to underɛtand the poor literally, it should be remarked, that poverty is not, in itself, a blessing. No man can be pronounced blessed, nor can it be said that he is in the way to blessedness, simply because he is poor. Many moral evils are often found to grow up in connexion with a state of great poverty. It is a soil in which many vices become rank and luxuriant. We often find there, not only a spirit of envy, censoriousness, and discontent, but also of avarice and pride. The scriptures, especially those of the New Testament, attach no importance to mere outward circumstances as such. Our situation in life is nothing, and it avails nothing to our best interests, apart from the state of mind which we cherish in it. This remark should be borne in mind in the interpretation of our Lord's words in the sermon on the plain, when he speaks, not of the poor in spirit, but simply

of the poor with whom he contrasts the rich, saying, "Blessed be ye poor,. woe unto you rich." In this passage it is evident, from the uniform tenor of scripture, as well as from the experience of every day, that our Lord does not and cannot refer to the outward condition, apart from the state of mind which is cultivated in it. Not the poor simply, but those who, while poor in estate, are rich in faith, and patience, and piety, are blessed; not the rich merely, but those who trust in uncertain riches, are the miserable.

But yet it must be confessed that we are much the creatures of circumstances. These frequently exert a prodigious influence on our characters. Hence it is that riches are so often represented in scripture as attended with great moral danger. Through the blindness of the human mind they have a powerful tendency to induce affection for them, and confidence in them. When riches increase, men find it hard not to set their hearts upon them; when they abound, it is difficult not to trust in them.

The gospel, too, as it wears a benevolent aspect towards mankind in general, does so especially towards the afflicted; and poverty is an affliction. Jesus mentions it as one of the evidences of his Messiahship, that to the poor the gospel was preached. And the apostle Paul states the fact in the following striking language ::- "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence.”

It is of importance, however, to remark once more, that wealth is a talent; it is a talent with which some are especially entrusted; and it would prove a great blessing to themselves, as well as the means of extensive good to others, if they felt the responsibility connected with it, and laboured, as wise and faithful stewards, to employ it for His honour who had committed it to their trust. And on the other hand, poverty, though in itself an affliction, is no real evil to men if while poor they are content with such things as they have; if they are patient, submissive, resigned to their lot as that which supreme wisdom and goodness have assigned them; if they are neither ambitious of great things themselves, nor envious of those who possess them; if, through their afflictive lot on earth, they are the more assiduous in laying up for themselves treasures in heaven; and if the abundance of their joy and their deep poverty abound unto the riches of Christian liberality, so that to their power, and beyond it, they are willing of themselves to do what they can for God and for man, and frequently do more than the best of their richer brethren-giving even all they have.

But there is a second interpretation to be noticed; it is, that by the poor in spirit we are to understand those who are poor, not of necessity, but voluntarily; those who choose to be poor for the kingdom of heaven's sake; as many of the primitive Christians did, who not only took joyfully the spoiling of their goods when the ruthless hand of persecution confiscated and destroyed them, but who also, having possessions of houses or lands, sold them and brought the prices of the things which were sold and laid them down at the apostles' feet, so that distribution was made to every one according as he had need; and as the young ruler would have done, had be obeyed the Lord's command when he said to him, "Go and sell all that thou

hast, and give unto the poor, and thou shalt have treasure in heaven." Respecting this interpretation, I would remark that voluntary poverty is in itself no virtue; that it is laudable only in proportion to the purity of the motive in which it originates, and the excellence of the end which it is designed to promote. If men voluntarily submit to poverty and want from a spirit of pride and vain glory, if they do it under the influence of disappointment and vexation, or if they do it in a Pharisaic spirit, to be seen of their fellow men, to establish their own righteousness, and to merit the kingdom of God, it is a vain oblation, a worthless sacrifice; no true enjoyment can be connected with it, no real blessedness can flow from it. But if it be done to dry up some of the most prolific sources of pride, ostentation, and vanity, to cut off the occasion of luxury and conformity to the world, and solemnly to devote all to the service of God and to the good of men, it is a sacrifice acceptable to God through Jesus Christ. Circumstances may occur to render this desirable, and even necessary; but to do it uncalled would indicate a state of moral unsoundness. We are required to cultivate and improve our talents (and wealth is a talent), as well as to consecrate them to the service of God. We should use them as stewards, not as proprietors, and render them subservient to the divine glory and the best interests of our fellow creatures. It is when we act thus that we act nobly; it is then that our life is a continual sacrifice, sending up clouds of sweetest fragrance which ascend even to our Father's throne.

These interpretations are frequently adopted by certain classes of religionists; but they are evidently not correct. What, then, is the true interpretation? Our Lord, I conceive, is speaking of a state of mind, not of any outward condition; and that state of mind appears

forsake those who put their trust in him. Such are the characters whom our Lord first pronounces blessed-the poor in spirit; they are those who are sensible of their spiritual poverty, who are conscious of their destitution of the highest knowledge, of the best wisdom, of righteousness, and of inward strength; and who, sensible of their own wretchedness and unworthiness, are glad to avail themselves of His grace in whom all fulness dwells.

These characters are exceedingly humble before God; they feel that they are not worthy of the least of all the mercies, and of all the truth, which he has shown

unto them. They also esteem others better than themselves; while they look upon themselves as the chief of sinners, they feel that they are less than the least of all saints.

This state of mind does not depend on outward circumstances; it is compatible with affluence and ease on the one hand, and with poverty and want on the other; but it is incompatible either with a spirit of complacency in wealth, or of discontent in poverty. In Job we have a beautiful instance of genuine poverty of spirit, in the midst of the greatest abundance and of the deepest distress.

ABOUT two years ago, the pastor of a village congregation, lamenting the spiritual destitution of several populous districts in the vicinity, said, in the course of his address one Lord's day morning, "Young men the villagers around are perishing; go and preach to them the gospel." A young man who had not long become a member of the church was present and heard the appeal, and, under the blessing of God, it was enough. In the afternoon of the same day he went forth and came to a hamlet about three miles distant, whose inhabitants lived in total darkness and without any means of religious instruction. Old and young, they were alike ignorant of the way of life. They were addicted to the lowest vices and most ridiculous sports. The sabbath day, as is usual under such circumstances, was spent, with here and there an exception, in folly and sin. But what could he do? His knowledge was scanty, his experience of spiritual life was recent, and his resources were limited. He had neither

VOL. X.-FOURTH SERIES.

education, nor money, nor influence, and the people were ignorant, rude, and wicked. He deliberated. He thought that if they knew what he did, little as that was, their condition would be improved and their life more happy. He therefore resolved to tell them what he knew of Jesus Christ and what he felt of religion, and to labour in every way possible for their spiritual well-being. He saw several cottages untenanted; he therefore applied at once for the use of one of them, free of rent, for a school and preaching room, until such time as it would be required for a dwellinghouse. The application was successful. He announced his intention in the neighbourhood, and fixed the time when he would commence his operations. Meanwhile, however, much had to be done; the house must be cleaned and aired, benches, rails, pulpit, books, &c., must be provided. And he stood alone. He was not sure of the sanction of any one. He mentioned the project to some who were ready for every good work, and they

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commended and encouraged him; and soon the necessary aid was secured. In conjunction with one or two others whom he enlisted in the cause, he commenced operations. The materials were of course rough and unruly, for no kind hand had ever applied the chisel to remove any of the protuberances. That which would have deterred many was an additional motive for him to act; for he himself had been a rough and ungovernable lad. There was a prospect of usefulness, though a remote one, and, encouraged by this, the young men went on, the originator becoming the superintendent of the station, and taking with him each sabbath one or more to aid him both in teaching, and preaching the word. He did not meet with all the encouragement he might have expected; some of the people insulted and annoyed him and his fellow labourers greatly. On one occasion, on a dark night, they were stoned for some time, but happily escaped without much injury. Although a stone struck him, this young soldier of Jesus Christ was only the more determined to persevere : ignorance of God and of his word was the cause of that opposition which, therefore, served to deepen his impression of their claims, and to bring to light fresh materials for conquest. But that was not all. Christian friends blamed him. Elder brethren thought him forward, and even presumptuous, and predicted the certain failure of his scheme; yet, constrained by the love of Christ, and of precious souls for whom Christ died, he went on, notwithstanding every opposition.

The result of two years' self-denying labour is gratifying. In the school there are about ninety children and young persons in regular attendance, many of whom are able to read well, and some to write a little. They have established a small loan library, which, though it is by no means adequate to the growing desire of the school and

congregation, is doing good. The behaviour and external appearance of the children, and, indeed, of the entire neighbourhood, are greatly improved; swearing, gambling, sabbath profanation, intemperance, and the like, are far less frequent than formerly. What a blessing, even in a temporal point of view, does the introduction of the gospel into that place appear! Generations yet unborn will call him blessed who had mercy on them in their low estate !

Could they have a school-room instead of the cottage, much more good would doubtless be done both in the school and congregation; for there can be no additions to either until a larger place of meeting be obtained. Through the preaching of these brethren, too, much good has been effected. Several are hopefully converted to God; eight have been baptized on a profession of faith and received into Christian fellowship by a neighbouring church, and there is a prospect of further additions ere long. A large district in that locality is regularly furnished with tracts, which in most cases are gratefully received. What will be the ultimate issue of these "works of faith and labours of love," we cannot conjecture; but surely enough has been realized to compel us to say to these servants of the Lord, Thank God and take courage.

Are there not young men in most of our churches who might "go and do likewise?" Dear brethren, this sketch is written in the hope that some of you will be induced by it to go forth in the name of the Lord to rescue your fellow creatures from ruin! Have compassion on the multitudes within your reach who perish every year "for lack of knowledge," that knowledge which you possess! The humble reception of the truths of the gospel has made you happy, and it would make them happy likewise; but how shall they believe in Him of whom they have not heard, and