To prepare the way, or to bear the nobler office of revealing the glory of the Lord? To be as the Assyrian, the rod of His anger, or as Jerusalem, the light of the Gentiles, to bear His salvation to the ends of the earth? Political studies by religious minds are fraught with equal interest and improvement. They are not, what a drivelling piety would insinuate, the mountain to which Satan would conduct us, but to which the Spirit leads us in the visions of God. We there, as Balaam beheld Israel from the mountains of Moab, see the kingdoms of the world, and their glory, and may there too, catch the spirit of prophecy, and bless, or curse them from thence. From thence we behold the star of Jacob, rising o'er the dark and agitated scenes beneath, like pity bending o'er the bed of death; yet, the harbinger of heavenly grace, soon to fill the world with bridal joys. "Be still!" when all around is whirling motionconfusion-ruin-when woes drop from the mouths of angel's trumpets-each successive blast big with heavier vengeance. All heaven is silent when they prepare to sound. It can antidate events-see them in their causes-interpret omens without failure-in beginnings, forestall conclusions. We are brought to silence by the sounds themselves. We are to pick the pearls of our wisdom, from the depths of the troubled sea-to interpret dreams, in their accomplishment -to read the labelled chariot, while moving at the full speed of its wheels-or to catch the ghostly hand, as it casts its mystic letters loosely upon the walls of palaces, and the monumental pride of empires, consigning them all to dust and shade. "Be still!" because profoundly stirredmotionless as a statue, facing the brightest sunshine, and the deepest shadows of the night alike—a fixed intelligence, adjusted by heaven's own hand,-piety on high in her observatory, aloof from fogs and clouds, with her eye so strong and steady, as to behold all things in God, and to

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detect the course of his Spirit, in the world's concerns, when those beneath, hear only the noise of the wings of His hosts, and the sounds of the dreadful wheels of His chariot, crushing beneath them all human glory-or are blinded by the dust they raise of falling and fallen kingdoms. "Be still!" as the hermit in his cave, though the great gulph of foaming waters lie just at his feet. "Be still!" as the great mathematician, who concentrated himself on his problem, till Syracuse was stormed, and the Roman sword was buried in his own bosom. "Be still!" as they who closely compacted, a mighty host, upon the Red Sea shore, awaited the uplifting of the all-sovereign rod o'er its flood— and the work which should show Jehovah's love and power, in the high way, walled by its waters, and paved by its adamant—where mercy and judgment held alternate sway— and were blended in the strains of the same eternal song.

(3.) "Be still!" This is the mood of faith, in full dominion. It swells into triumph in the first notes of the Psalm, "God is our refuge and strength." "Be still!" because secure. Nature thus is philosophy. All jeopardy appeals to the instinct of fear. It summons all the resources of man for his relief, and as "deep calling unto deep," utters its loud cry to heaven for help. Not to fear, is alike the property of the fool, and of the sage of the stoicism which makes a friend of necessity, and of the saint who puts his trust in God. "Be still!" for the church is safe, whatever befalls the world. The city of God posted on its own rock cannot be moved, though heaven and earth pass away. Its river glides calmly along the sacred vale, where she lies hidden from the world, and sheltered from the storm. Its fountain is God's throne-its streams are His Spirit-its draughts, life. Its course is not gorged by the fall of mountains, nor its waters drained off through the fissures of the earthquake. Earth's troubles never lash

it into waves, nor its maddened tides pollute its limpid streams. This is God's heritage-and the name of the city is exponent of its safety, and its renown, "Jehovah Shammah," the Lord is there.

"Be still." Such is the fiat of grace-such the work of faith. It is the fruit of knowing that He is God, and the qualification for deeper discoveries of the same all comprising truth. The hurry and restlessness of fear bespeak the absence, or the littleness of faith, as Israel, who, when beholding the frowning legions of his foes, like lions roaring for their prey, forgat the wonders of the land of Ham, basely quailing before an arm of flesh; or, as Peter, who saw the threatening waves, rather than Him who walked upon them, and bade him "come." Stillness reigns when Omnipotence is looked upon, and feeble, helpless man as breasted over with its shield, while his canopy is the cloud, infolding both the glories of vengeance and of grace. Faith, like its Author and Finisher, dwells on high, its divinity and its temple are, as those of the prophetic vision, "lifted up." Its foundation is deeper than the universe. Its range is the Infinite. It grasps the Nature which gives substance and agency to every other. It unites us with Christ, and thus grounds us on the Divinity. It unfolds to us a Father, and brings royal honours and treasures from above. To faith are secrets whispered, and mysteries opened—it holds cabinet privileges, as Abraham, "the friend of God." The course of the world is by the power of the Cross-and redemption's policy is everywhere, and in all things, paramount.

(4.) "Be still!" This is a precept for patient, painstaking application of mind to the interpretation of public events. It is contrary to haste in forming opinions, and settling conclusions. It is as remote from the scepticism, dark and negative, which believes nothing, lest it should believe too

much; as from a blind, impetuous, dogmatizing fanaticism which claims for itself the infalibility of an oracle. This stillness is a divinely humble, a truly philosophic temper, which observes accurately, collates extensively, and studies profoundly, the doctrine and language of facts. It is deep in the knowledge of man; deeper yet, in the knowledge of God. It has understanding in the visions of God, as unfolded by His providence, as well as by his Spirit. The dreams of Pharoah, the fortunes of Egypt, were revealed to Joseph; not to the princes of Zoan, or the priests of the nation. The visions of Nebuchadnezzar and of his successor, could not the wise men of Babylon interpret; but the thing was made known unto Daniel. This is certain, both from the testimony of Scripture, and of reason, that the principles of God's providence are unchangeable; and, that they are in universal operation, whether they can be detected, or not. The application of these principles, though clearly taught us, may be a difficult, and in many, instances, an impossible task, both from the extreme circumscription of our knowledge, and their involved connections, both with the past and future. Their very unity and comprehensiveness renders them, to use apostolic language, "unsearchable judgments," and, "ways past finding out." This fact is in fine keeping with the characters of prophecy, which are as true to the course of nature, and the methods of providence, as both are to the character of their glorious Author. Obscurity is in both the chief feature. "Clouds and darkness are round about Him." Full and lucid views are not given; partial light only is afforded-breaks now and then-glimpses of the face, and the chariot of Him, who rides on the heavens-intimations significantly dropped at intervals-oracles silent as those sent forth by the firmament-whose "line is gone out through all the earth, and their words to the end of the world"-speaking to all ears,

though heard only by a few. Prophecy doubtless teaches much, but conceals more. It lays before us a grand outline of government, but seldom regards details, or sheds light upon particular eras, or events. It hardly does more than give us results; dropping agencies, with their relations to time and place. It is like a picture, which composed of objects variously grouped, and of lights and shades artistically proportioned, is comprised within a few feet of canvass, though an entire district is brought under the range of the eye. Yet, is not the knowledge obtained from this source less valuable, because imperfect. The providence of individual life is overhung with the same obscurity, but with sufficient manifestation, to assure us of its reality, and to support faith in the perfect wisdom and goodness which govern our entire lot. But in order to an acquisition so enriching and delightful, a profoundly humble and prayerful intelligence is to be cultivated. Events have in them an inspiration, which only "holy men of God" can receive. The breath borne by the four winds of heaven, whether they come upon the broad valley of death to raise all into life; or whether they strive together upon the face of the deep, to evoke from it monster forms, to waste and depopulate the earth, animates only a prophet's soul, and a prophet's eye-or the wonder passes as an eclipse overspread with a cloud-the church loses a lesson-God a testimony-and the world a blessing.

The point to be reached by the process of a calm, contemplative piety, is not that of entire illumination, on the workings of providence, in the production and issues of great public events. It is otherwise stated in the text. "Be still, and know that I am God." This is the grand climactric science-the great light, on which the eye should settle, when darkness broods around. It is as a beacon fire blazing from a distant mountain top, at midnight; a sure