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of men, and they are converted by the sight, and glorify their Father which is in heaven. But it is easy to insinuate, when men are malevolent, that those who triumph through meekness have affected the meekness to secure the triumph.

8. Here a very large subject opens upon us, to which I shall but allude. Those who surrender themselves to Christ in implicit faith are graciously taken into His service; and," as men under authority," they do great things without knowing it, by the Wisdom of their Divine Master. They act on conscience, perhaps in despondency, and without foresight; but what is obedience in them, has a purpose with God, and they are successful, when they do but mean to be dutiful. But what duplicity does the world think it, to speak of conscience, or honour, or propriety, or delicacy, or to give other tokens of personal motives, when the event seems to show that a calculation of results has been the actuating principle at bottom! It is God who designs, but His servants seem designing; and that the more, should it so happen that they really do themselves catch glimpses of their own position in His providential course. For then what they do from the heart, approves itself to their reason, and they are able to recognize the expedience of obedience.

How frequently is this remark in point in the history nay, in the very constitution of the Church! Jaub, for instance, is thought worldly-wise in his dealigs with Laban, whereas he was a "plain man," simiy obedient to the Angel who "spake unto him in a ream," who took care of his worldly interests for him and protect [S. D.]


him against his avaricious kinsman. Moses, again, is sometimes called sagacious and shrewd in his measures or his laws, as if wise acts might not come from the Source of wisdom, and provisions were proved to be human, when they could be shown to be advisable. And so, again, in the Christian Church, bishops have been called hypocritical in submitting and yet opposing themselves to the civil power, in a matter of plain duty, if a popular movement was the consequence; and then hypocritical again, if they did their best to repress it. And in like manner, theological doctrines or ecclesiastical usages are styled politic if they are but salutary; as if the Lord of the Church, who has willed her sovereignty, might not effect it by secondary causes. What, for instance, though we grant that sacramental confession and the celibacy of the clergy do tend to consolidate the body politic in the relation of rulers and subjects, or, in other words, to aggrandize the priesthood? for how can the Church be one body without such relation, and why should not He, who has decreed that there should be unity, take measures to secure it? Marks of design are not elsewhere assumed as disproofs of His interference. Why should not the Creator, who has given us the feeling of hunger that we may eat and not die, and sentiments of compassion and benevolence for the welfare of our brethren, when He would form a more integral power than mankind had yet seen, adopt adequate means, and use His old world to create a new one? and why must His human instruments set out with a Nothing is safe

purpose, because they accomplish one?

Revelation such an interpretation. As the expe

dience of its provisions is made an objection to their honesty, so the beauty of its facts becomes an argument against their truth. The narratives in the Gospels have lately been viewed as mythical representations from their very perfection; as if a Divine work could not be most beautiful on the one hand and most expedient on the other.

The reason is this: men do not like to hear of the interposition of Providence in the affairs of the world; and they invidiously ascribe ability and skill to His agents, to escape the thought of an Infinite Wisdom and an Almighty Power. They will be unjust to their brethren, that they may not be just to Him; they will be wanton in their imputations, rather than humble themselves to a confession.

But for us, let us glory in what they disown; let us beg of our Divine Lord to take to Him His great power, and manifest Himself more and more, and reign both in our hearts and in the world. Let us beg of Him to stand by us in trouble, and guide us on our dangerous way. May He, as of old, choose "the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty"! May He support us all the day long, till the shades lengthen, and the evening comes, and the busy world is hushed, and the fever of life is over, and our work is done! Then in His mercy may He give us a safe lodging, and a holy rest, and peace at the last


Invisible Presence of Christ.

"The kingdom of God cometh not with observation; neither shall they say, Lo here! or, Lo there! for, behold, the kingdom of God is within you."-LUKE xvii. 20, 21.

HAT our Lord announced came to pass. The


Kingdom of God came; it filled the world; it took possession of the high places of the earth; but it came without observation. All other kingdoms which have come, have sounded a trumpet before them, and have challenged attention. They have come out with a

The four following Sermons, on the safety of continuance in our communion, are not addressed, 1, either to those who happily are without doubts on the subject, 2, or to those who have no right to be in doubt about it. Doubts are often the punishment of existing neglect of duty. Persons who make no efforts after strictness of life, who do not live by rule, who do not attempt to know themselves, to correct their faults, to keep out of temptation, to resist evil, and to deny their wills, must not Le surprised if they are unsettled and restless, and have no encouragement to seek an intellectual remedy for difficulties which may be assigned to grave moral deficiencies. That there are such persons, the author makes no question at all; at the same time, he is bound to add that he is not alluding to any with whom he is personally acquainted, though of most of these more of course might fairly be required than they have Litherto effected. On the other hand, where persons are in no perplexity on the subject, the discussion contained in these Sermons may be, for

sword, and with a spear, and with a shield. They have been the ravenous beast from the north; the swift eagle, or the swarming locusts. "A fire devoured before them, and behind them a flame burned. The appearance of them has been as the appearance of horsemen, and as horsemen, so did they run; . . . and the sound of their wings was as the sound of chariots of many horses running to battle '." Such has been the coming of earthly power; and a Day will be, when that also will have a fulfilment, and find its antitype in the history of heaven; for when our Lord comes again, He too will come with a shout, "with the voice of the Archangel, and with the trump of God." This will be with observation; so will He end, but so did He not begin, His Church upon earth; for it had been foretold, "He shall not strive, nor cry, neither shall any man hear His voice in the streets; a bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory".

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And that noiseless, unostentatious coming was rendered still more secret, because, in spite of His own assurances, men would not believe that it would be secret. The Pharisees asked for a sign from heaven. They would not believe He could come, unless He came with a show; they looked out for a temporal prince, with a sword of earth; and thus, through the unbelief of men, He was as a thief in the night," and He was


that very reason, simply of a disturbing character, and should be read with the caution exercised in opening the work of a Christian Apologist, who is obliged to state painful objections, or to make extreme admissions. in the process of refuting his opponents.

Joel ii. 3, 4. Rev. ix.

2 Matt. xii. 19, 20.

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