e. bridegroom brini:;R home his bride. 3. There mis evei·y 1Jai·icty of pi·ovision. This b<>tc>kenrd thoughtful foresight and tender l\ffection. No needed good hl\d been oYcrk>okrd. The beneficent CrcRtor had furnishcd, not only tho necessaries or life, but cwry luxury. \Yhat~ver could please the palate, or gratiCy a taste, or invigorate the health, was there. These were pictures of he:wonly p;ood; for ns yet tho people could not appreciat.e the imperishable treasures of the spirit-hmd. 4. 'l'his inhe1·itance 1c>a~ w1p11rcha~er/ and unresei·ved. It made them, body and soul, debtors to God. Had the~· preferred to purchase it with money, they had nought of their own; they could not create the medium of bartc-r. They had not obt.ainrd it by the merit of obedience. They WC'1'e tho rrcipicnts of distinguished favour-pensioners on the Divine bounty. If il he said that they obtained the land by right of conquest, it must bo counter-said t.hnt the Lord had giYen them victory. The battle was the Lord's. IIerein God de- ~i~ned to conquer their proud spirits by the generosity of his love. 5. 'l'liis inheritance 11·a., 1wt the jii;al end. God had ulterior purposes of good yet beyond, towards the rc>alizntion of which this was a stepping-stone. His next design was to "establish his c0Yc11nnt with them." At present, they were reaping the fruit of their fathers' faith. 'L'his was n reward for Abraham's piety. If they should prove faithful, they too should be promoted to higher things. Canaan was not a home, but a school-house. II. 'l'IIE PASSAGE CONTAINS VALUADLE COUNSEL. Tho counsels of clear-eyed, venerable wisdom are more precious than pearls. 1. The counsel prescribes grateful recollection. Having received such measureless kindness, it would be the rankest Yillany to forget the Giver. Over the sunken rock of ingratitude a triple beacon st.ands: "Beware!" Give this murderous reef ample sea-room. Here many I\ gallant ship has gone to pieces. 2. The counsel directs suitable requital. "Thou shalt bless the Lord thy God!" But can man confer any blessing on his Maker? Can we add to God's wealth or enjoyment r In a sense we can. Dispositions are accepted as deeds. If we are not willing to give to God all we have, our hearts are base. We can bring him the wealth of our love. ,ve can bring him the music of our praise. We can bring him the devotion of our lives. Does his voice whisper to us from heaven, "It is well that it is in thine heart"? Does he smell the sweet savour c,f our sacrifice? 3. The counsel includes pmctical obedience. Obedience, if genuine, will be complete. It will embrace c,·cry known command. If we observe some commandments, and consciously neglect otliers, this u not obedience ; we are merely doing our own will. Whether we perceive the reason of the co=and or not, we shall honour it as our Lord's will-as our Lord himself. No matter what compliance costs, we will give it. Ours not to reason why. True ohedience is hearty, complete, perpetual. Ill. Tms PASSAGE INDICATES IMMINENT PERILS. 1. Wealth often leads to fleshly indulge1,ce. ,vith abundance in our possession, it is easier to indulge the appetites than to deny them. Yet the higher life can only be developed at the expense of the lower. " Flesh and blood cannot inherit the kingdom." 2. Wealth breeds self-sufficient pride. It serves to weaken our sense of dependence upon God. When from our visible stores every felt need can be supplied, we are prone to forget the unseen Giver. Most men may well thank God that the temptations of wealth dwell not under their roofs. "I:Iow hardly shall they that have riches enter into the kingdom of God!" Jn the bot-bed of riches, the flower of sweet humility does not thrive. 3. Wealth loses sight ef its own origin. It has a short memory for obligations. The millionaire soon forgets the days of poverty a.nd struggle-forgets the E'riend who succoured him in bis extremity-kicks away the ladder by which he rose. Riches naturally encumber and stifle the flame of religious feeling. 4. Riches beget in us false confidence. Like N ebucbadnezzar, we say, "Is not this great Babylon, that I have built?" We find . a delicious pleasure in bearing our own skill and sagacity praised, 'l'be tide of natural feeling sets strongly towards self-trust. 5. Riches tend towards idolatry. In the days of poverty we did not object to be accounted singular; but in the time of wealth we aspire to do as others do. It is arduous to have to think for one's self, to rely upon oue's own judgrnents, to pursue a course which men will ridicule. If others bow down to their own net, or rear a popular idol, we too must bow down and worship it. Wealth Las given us prominence, set us on high, and we must not risk our new reputation. It is easier to drift with the stream than to stem it. 6. Justice, with her balances and 1word, is always nigh. No man can defraud God, If the Amorites were thrust out OIi, VIII, 1-20,] TUE BOOK OF DEUTEil.ONOMY, 161
from tho lnnd because they he.d become flagrant idolaters, so alro shall the Israelite~ if they become votnries of i<lols. As the Hebrews conquered tha Ca11aanites so <lid tho Assyrinns vrmquish the llebrows. One law shall prevail for all. If we h~vo not boon overwhelmed in one disaster, we may be overtaken suddenly by another minister of ju8tico. Sin shall bear its own proper fruit.. Every nation and every individual shall" go to his own place." From the summit of earthly magnificence to the lowest pit of misery, there is often a single step. "I saw," says Bunyan, "that there was a wny to hell, even from the gate of the celestial city." "Ba not highminded, but fear." llichos make a slippery descent to ruin.-D.