to feel towards the Creator. It seems most probable that Jesus referred to the hasty oaths of common conversation, and would inculcate that simple purity of speech which a sense of the Divine presence inevitably begets. But the principle laid down is fairly applicable to judicial oaths. It may not be obligatory to refuse these, when made with a due feeling of their solemnity; but in themselves they come of evil, and imply the legitimacy of falsehood when our statements are not confirmed in this way. To the honest man they make not a particle of difference, and all his serious words are spoken as in the presence of God. It would, therefore, I think, be more in accordance with the mind of Christ to abolish these oaths entirely, and to enforce the speaking of truth by adequate penalties for false testimony. This, however, is a question which affects most men to a very limited extent, and what they need is to remember always to preserve a reverent simplicity of speech, and never to sully their lips with language which can offend the Holy One.

Finally, a few words must be said about the possession and accumulation of riches. In some of his teaching Jesus seems at first sight to attach a special

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merit to poverty, and to condemn the possession of wealth. For instance, in the parable of the Rich Man and Lazarus we are told nothing of the characters of the two men, but only of the contrast between the luxury of the one and the penury of the other. But we must correct this first impression by some other considerations. To have insisted on a life of poverty as in itself meritorious would have been opposed to the view which he maintained in regard to asceticism; and it does not appear that even in the earliest times the Church demanded a renunciation of wealth as a condition of membership. The point of the parable referred to seems to be simply this: that the relative position of men may be completely reversed in a world whither we cannot carry our material riches. It is one illustration of the statement that there are last who shall be first, and first who shall be last, and of the truth that the conventional judgments of earth are widely different from the judgments of God. It is nevertheless undeniable that Jesus recognized a spiritual danger in the possession of wealth. Then, as now, it sometimes alienated brothers, making the possessor hard and selfish, and exciting the covetousness of the needy;

1 Luke xvi. 19 sqq.

and yet it is no lasting property, but at any moment death may invade the lordly mansion, and carry off the naked soul to the land where only spiritual wealth is reckoned. And, again, abundance of this world's ease and comfort is apt to soften the mind, and make it indisposed to encounter hardship and self-denial for the sake of others. "How hardly shall they that have riches enter into the kingdom of God!" and yet with God's help it is possible,2 and many rich men have entered and rendered invaluable service. But does not Jesus expressly forbid his disciples to lay up treasure on earth ?3 Yes; and the reason given for the injunction will explain it: "Where your treasure is, there will your heart be also." Wealth is a relative term, and it is largely its possession that distinguishes the civilized man from the savage. All the arts of life, the cultivation of the mind, and the progress of society, are dependent upon it. If we seek the kingdom of God, it will be added to us, and we shall

1 Luke xii. 13 sqq. It deserves especial notice here that Christ does not say a word against the brother who had the inheritance, but rebukes the covetousness of the one who thought he had been wronged.

2 Mark x. 23 sqq.; Matt. xix. 23 sqq.; Luke xviii. 24 sqq. 3 Matt. vi. 19 sqq.; Luke xii. 33 sq.

gather around us an organization suited to our advanced intelligence, and expressive of the higher and ideal elements of our thought. Nevertheless, it is not to be our primary object, but to come in, as it were, by the way, so as to minister to our inward growth, and afford larger opportunities for our beneficent activity. The man whose only passion is to be rich is among the meanest of his kind, and is often tempted on to deeds of rapacity and cruelty that make the conduct of a footpad respectable by comparison. But so long as the mind enlarges in due proportion to the increase of riches, and the heart's treasure is felt to be the intellectual and moral power which no thief can steal or moth destroy, then, if in the pursuit of our duty wealth accumulate, we shall use it as a holy trust from God, and be grateful for the increase of opportunity which it brings.

We have now sketched, in the barest outline, the principles of Christian ethics, and the nature of the duties which result from these principles. In conclusion, we must refer to the doctrine of a future life, and its law of retribution. On this subject the earliest teaching maintains a reverent reserve, and does not profess to describe with any minuteness what passes

behind the veil. The imagination is indeed appealed to through bold and striking figures; but it is obvious that these are only the popular symbols of what eye has not seen or ear heard, and we must be content to fall back on a few great principles, which are enunciated with unmistakable clearness.

That Christianity proclaimed the doctrine of immortality with extraordinary power is a familiar fact. Even to those who had already accepted that doctrine, it seemed that the Gospel had brought life and immortality to light, through the confidence that Jesus himself had passed into the eternal realm, and was there the known centre of affection and hope, the embodiment and norm of that life with God which his disciples aspired to attain. That future life, however, was not severed from all connection with the present, but carried the aims and efforts of this world to their legitimate result. The inwardness of real righteousness did not abrogate the obligations of duty or put an end to responsibility, but rather made more evident the consequences of virtue and vice, and changed punishment from an arbitrary infliction into the inevitable result of evil choice. The destruction of the soul's highest powers was itself the direst penalty of sin; fulness of life was