The feet being exposed to injuries, a pair of brass boots are given to protect them. It would not have answered any good purpose to protect the head, oftentimes, unless the feet likewise were provided for. If the feet were wounded, the soldier could not stand to fight the foe; neither could he pursue him if conquered. The greaves simply prompt obedience to the Captain's commands; with this, rough places become as plain, and the crooked as straight. we wrestle not against flesh and blood, | ment to the Savior, and that Christ, merely, but "against principalities, his Captain, acknowledges him for a against powers, against the rulers of true soldier. the darkness of the world, against spiritual wickedness in high places.' "Wherefore," on this account, "take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand." There are two kinds of armor, offensive and defensive; one to attack the foe, the other to protect ourselves. It is remarkable that but one weapon is mentioned by the Apostle as belonging to the offensive kind, viz.: the sword; all the rest are defensive. Among the Grecian warriors there were at least nine different weapons with which they assailed their enemies, yet the Apostle thinks that for the Christian this is enough. The Captain of our salvation has provided us with all that is necessary for the Christian warfare. Is our head exposed to the assaults of the devil? He has furnished us with a "helmet" to guard it; this is called, in another place, the hope of Salvation. This good hope prepares the soldier for the warfare, upholds him in it, and brings him off a conqueror. Is the heart liable to be pierced? There is a breastplate provided to protect it; it is the breastplate of Righteousness; this is a consciousness not only of his own sincerity, but also of his favorable acceptance with God. He feels that he is honest in his profession of attach The girdle is given to keep the rest of the armor in its place, and to strengthen the loins. "Truth" accomplishes this for the Christian soldier. By this he discovers who are his enemies, their mode of attack, and the best way to resist them. A shield also is provided; it is called the shield of faith, by which he is able to quench all the fiery darts of the evil one. Finally, a sword is put into his hands; with this he is to inflict deadly wounds on all his foes; it is called the Sword of the Spirit, because the Word of God was inspired by the Holy Spirit. "Wherewithal shall a young man cleanse his way but by taking heed thereto according to thy word?" By the clear instruction, by the powerful motives, and by the glorious encouragement of the Word of God, the Christian soldier puts all his foes to flight. Strait is the gate, and narrow is the way, which leadeth unto life, THE gate contracted, here is brought to view, The first object presented in the group is a reformed drunkard. See! he has thrown away strong drinks; he is determined to agonize-to enter in at the strait gate. Many tipplers seek to gain admission, but it will not do; over the gate is written, in char He can not enter, for the gate is small; J it is impossible for him to get through | saved who seek honor one of another, the gate or passage. "All our right- and not the honor which cometh from eousness," which we may bring with God only." us when seeking salvation, "are as filthy rags;" and the more we have of them, the more impossible it will be for us to enter the strait gate. Man, in order to be saved, must feel himself to be a sinner; he must feel his poverty, and like the man seen in the engraving, must get down on his knees, in order to enter into the gate" Enter ye in at the strait gate; strait of life. St. Paul, when a Pharisee, had a large load of self-righteousness, but when he became a Christian he discarded it; he desired to be found in Christ, saying, "not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Partly in the background is one who has fallen from the narrow way. This represents a lover of money; one who has committed "guilts, great blunder," and who is now a laughing-stock for devils. They that will be rich fall into temptations and a snare, which drown men in perdition. O, that men were wise! O, that they would attend to the words of Christ: "Ye can not serve God and mammon; verily it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God." The last depicted is one who is carrying worldly honor and glory; who foolishly thinks he can love God and the world together. No man can serve two masters of opposite interest. "How," said Jesus, "can ye bel Perhaps it was on one of those beautiful evenings of surpassing loveliness, seen only in the Holy Land, that the Blessed Redeemer delivered his unexampled lessons of benevolence and wisdom from the mount made sacred by his presence. Then Jesus opened his mouth and taught them, saying, is the gate, and narrow is the way that leadeth unto life, and few there be that find it." By which words the Savior would have us to understand the nature and requirements of Religion. Its nature that it consists in a change of heart. Its requirements— that we do justly, love mercy, and walk humbly with the Lord. Hence, by the "strait gate" we may learn that compliance with the first table of the Law is intended, viz.: Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. By the "narrow way, obedience to the demands of the second table is enjoined, viz.: Thou shalt love thy neighbor as thyself; or, as it is expressed by the Savior, more copiously, "Therefore, all things whatsoever ye would that men should do unto you, do ye even so to them." As no man can love God, as required, without a change of heart, so neither can any one do unto others as he would they should do unto him unless he first love God; for "he that loveth not his brother abideth in death." Ye can not serve God and mammon. Matt. vi: 24.-A doubleminded man is unstable in all his ways. James i: 8. SEE the professor laboring, but in vain, Here is seen a man staggering under two heavy burdens; a globe, which represents the world, and a cross, that represents the Christian religion. His knees totter, and tremble beneath the cumbrous load. The cross is the badge of his profession, which he holds, or rather drags along, with his left hand; this shows that religion is only a secondary concern with him. The world has risen and obscured his sight; Too late he learns, with deep regret and pain, In his right hand he carries the globe. The right hand being the most dexterous, shows that the practical part of his life is employed in securing the world, notwithstanding his profession. He has succeeded sc well that the globe has got uppermost, It monopolizes his attention, and controls his movements. It has turned his feet from the narrow way; it has hid from his view the glorious light | of the heavenly city. In going down hill, the cross slips out of his left hand; he stumbles over it, and falls; the globe falls upon him, and grinds him to powder. The double-minded man is unstable in all his ways; sometimes he is seen among the disciples of Christ, then again he appears following the course of this world. He takes no comfort in religion, and none in the world. Every thing connected with him is double; a double curse rests upon him wherever he goes. True Christians are ashamed of him; the ungodly despise him; he is a laughing-stock for devils; his own conscience reproaches him; his own family upbraids him; and a double punishment will be the portion of his cup forever. This emblem needs but little illustration. It shows the folly and end of a double-minded man. The fabled Atlas, who carried the world on his shoulders, attempted nothing, accomplished nothing, compared with the man who labors to secure both this world and the next; he has two souls, or minds, which govern him by turns; but in the end the worldly principle The mad prophet Balaam is a reprevails. His folly consists in trying markable instance of double-mindedto do what is in itself absolutely im- ness. In profession, he would be a possible-what no man did or ever can prophet of Jehovah; in practice, he do. God himself has separated the followed and "loved the wages of world from the cross; what God hath unrighteousness." Despised by the separated, no man may bring together; the nature of the Gospel forbids such union. Its influences, doctrines, precepts, objects, tendencies, and final issues are all opposed and contrary to the principles, maxims, practices, and interests of this world. In the Gospel, provision is made to renew the heart, and to enable man to set his affections on things above, not on things on the earth. The cross is as much as any man can carry, let him have as much grace as he will. If any doubt remains, Christ, the great Umpire of all disputed claims of this kind, has pronounced the decision: "No man can serve two masters;" "Ye can not serve God and mammon." people of God, to whom he was a stumbling-block; despised and reproached by Balak for his indecision, he died under the weight of a double curse, and left his name a proverb of reproach and shame. Choose you this day whom ye will serve. Joshua, xxiv: 15. How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him. 1 Kings, xviii: 21. I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. So, then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. Rev. iii: 15, 16. |