dicts in nature what he has written in revelation; but illuminates and confirms it. I have to-day been trying to commend the unselfish and altruistic character of the Christian's life, in the light of the life, character and teachings of Christ. I find similitudes in nature of what is taught in revelation. I see that the trees of yonder richly fruited apple-orchard do not grow and ripen their beautiful and fragrant fruit for themselves, but for the good of those who cultivate them. The sunshine, the showers, and the breezes of summer spend their treasures in nourishing the trees which yield their strength and vigour in maturing fruit. They do not so for themselves. They even slacken their hold upon the apples as they ripen, that they may more easily be gathered, to sustain the life of others. The clouds, which bear on high the sprayey vapour which tempers the atmosphere, sometimes encurtain the western horizon with their ample folds, and look at sunset like great mountain ranges of burnished gold. Sometimes, again, spreading themselves along the heavens in black and scowling fury, threaten all below with their artillery of lightning and thunder. But the clouds are not meant for ornaments of beauty, or symbols of terror in the heavens above us. They are great reservoirs of moisture from which are poured, on the thirsty earth beneath, irrigating showers, refreshing rains, and gentle dews. All things that live-plants and animals-share in their bounty. They exist not for themselves. Nor again does the glorious sun, which rules the day in the heavens, and rolls round the sky in his grand orbit, ever cease to pour forth floods of light, heat and energy, to enlighten, warm and

L

energise all things that live. Like the beneficent Creator, who ever scatters, ever bestows blessings, and like Him is still unspent, he runs his race not for himself. Once more, and I regard this illustration as the most suggestive of ethical truth, which I am able to adduce. Its facts may be found in the history of our happiest families. The hour in which a new life is announced in a family is always an occasion of deepest interest. The new born babe is on many accounts an object of special concern. First, it is utterly helpless, dependent, hungry and exposed. It can make no shift for its own life. If not fed, it must perish of hunger. If not clothed, it must perish of cold. If not cared for, its life will soon cease. It falls first under the eye, and into the hands of its parents. No creature born into the world is so helpless and dependent at birth as the human child. A chick, as soon as it escapes from the shell, begins to run about and seek food. But the infant, though of so much greater possibilities and nobler destiny, is altogether helpless and dependent. Yet nature, through the parents, especially the mother, opens a sphere of helpfulness to it, teaching them to live not to themselves, but for their child. Its very helplessness evokes their sympathy and secures for it nature's supply of food, protection, and continued care. you see the educational path along which nature herself leads the parents. Even a savage mother in her untutored way affords proof that nature did not mean that people shall live to themselves. No doubt motherhood in Christian homes, where all is done that taste, skill, and affection can do, to make life's dawning joyful and happy, is more

In this

cherished than in a semi or wholly uncivilised condition. Yet it is only in lives which follow the teachings and example of Christ that the highest ideal of unselfish and altruistic life is reached. Thus nature from the drapery of her clouds, from the glow of her sun-beams, from the abundant fruits of her fragrant orchards, from the deep wells of parental sympathy and love lifts up her voice. responsive to the unselfish and altruistic notes of revelation and affirms, "None of us liveth to himself." We fondly hope the day has dawned in all Christian lands, when it may be said of them as great communities and nations, "None of us lives to himself."

"For us to wicked men betrayed,

Scourged, mocked, in purple robe arrayed.
He bore the shameful cross and death,
For us at length gave up His life.

For us He rose from death again;
For us He went on high to reign;
For us He sent His Spirit down
To guide and fit us for the crown."

WEBB, from Latin.

XIV

CAIN THE FRATRICIDE-COLD AND

SELFISH

"And the Lord said unto Cain, 'Where is Abel thy brother?' And he said, 'I know not; am I my brother's keeper?'"-GEN. iv. 9.

"The Lord is King, child of the dust,

The Judge of all the earth is just ;

Holy and true are all His ways,

Let every creature speak His praise.”

GUILT has a casuistry of its own, by which it justifies itself, and throws over its faults, the mantle of reason. In its defence it cannot employ an honest logic, it therefore invokes the aid of a pliant and specious sophistry, which, if failing to establish its innocence, may yet give its cause the colour of justice and right. Hence it is ever ready to deny or palliate its enormities, and to defend or explain on recognised and honourable principles the motives of its actions and the course of its conduct. So strong is the fear of punishment inhering in guilt, that we may doubt whether there is any baseness of falsehood to which it has not power to drive the guilty. Hence we can hardly suppose that the man who has committed one crime, has stolen his neighbour's goods or taken away the life of a fellowman, will scruple in order to justify himself, to deny his crime, or to violate another law to hide it. Not at all. In the face of truth, right, and

conscience, even in the face of the Omniscient, he will not hesitate to assert his innocence and defend himself. Thus when the Lord says to Cain, "Where is Abel thy brother?" Coolly and sullenly, he replies, "I know not "-though fresh from the murder of his brother, his hands still reeking with his blood, the image of his mangled body still before his eyes, his ears full of his dying groans and unavailing prayers for life— the whole scene of horrid fratricide engraven as with a pen of iron on, and clinging as a leprosy to, his soul, he coolly but falsely answers, "I know not." Not only does the murderer answer falsely, but with a daring the father of lies could not surpass; he puts the heartless interrogation to his Creator, "Am I my brother's keeper? Am I his guardian or in any way responsible for his safety?" Nay, is he not the object of thy especial regard and favour? If any ill has befallen him, why did not his benefactor and keeper foresee, and prevent it? What cold-heartedness and hardihood in this reply of Cain? It disowns all responsibility of one person for another. As his answer, "I know not," is a falsehood, so his interrogation, "Am I my brother's keeper? assumes a false principle. It assumes that man is not responsible for his fellow, or brother man. If the assumption of non-responsibility for our brother man is correct, then there is no wickedness in Cain's words. But if it is false-as it is -then the fratricide is responsible for a care of his brother while he lived, and is now held responsible for the life he has taken away.

Let us on this occasion briefly consider this principle of our keepership and responsibility, as