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because they were preachers and teachers, because they appealed to the reason and the conscience; and strange to say, though the arm of force seems as if it could do all things, the sovereignty of mind is higher, and the strong and the noble quail before it.

3. Once more. We know that philosophers of this world are men of deep reflection and inventive genius, who propose a doctrine, and by its speciousness gather round them followers, found schools, and in the event do wonderful things. These are the men, who at length change the face of society, reverse laws and opinions, subvert governments, and overthrow kingdoms; or they extend the range of our knowledge, and, as it were, introduce us into new worlds. Well, this is admirable, surely, so vast is the power of mind; but, observe how inferior is this display of intellectual greatness compared with that which is seen in Christ and His saints, inferior because defective. These great philosophers of the world, whose words are so good and so effective, are themselves too often nothing more than words. Who shall warrant for their doing as well as speaking? They are shadows of Christ's prophetical office; but where is the sacerdotal or the regal? where shall we find in them the nobleness of the king, and the selfdenial of the priest? On the contrary, for nobleness they are often the "meanest of mankind;" and for selfdenial the most selfish and most cowardly. They can sit at ease, and follow their own pleasure, and indulge the flesh, or serve the world, while their reason is so enlightened, and their words are so influential. Of all forms of earthly greatness, surely this is the most

despicable. One sorrows to think that the soldier is by his profession but a material and brute instrument; one owns that great defect in earthly royalty, that it is worshipped without worshipping, that it commands without obeying, and resolves and effects without suffering; but what shall we say to men like Balaam, who profess without doing, who teach the truth yet live in vice, who know, but do not love?

Such is the world: but Christ came to make a new world. He came into the world to regenerate it in Himself, to make a new beginning, to be the beginning of the creation of God, to gather together in one, and recapitulate all things in Himself. The rays of His glory were scattered through the world; one state of life had some of them, another others. The world was like some fair mirror, broken in pieces, and giving back no one uniform image of its Maker. But He came to combine what was dissipated, to recast what was shattered in Himself. He began all excellence, and of His fulness have all we received. When He came, a Child was born, a Son given, and yet He was Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Angels heralded a Saviour, a Christ, a Lord; but withal, He was "born in Bethlehem," and was "lying in a manger." lying in a manger." Eastern sages brought Him gold, for that He was a King, frankincense as to a God; but on the other hand myrrh also, in token of a coming death and burial. At the last, He "bore witness to the truth" before Pilate as a Prophet, suffered on the cross as our Priest, while He was also "Jesus of Nazareth, the King of the Jews."

And so His Apostles after Him, and in His likeness, were kings, yet without the pomp; soldiers, yet with no blood but their own; teachers, yet withal their own disciples, acting out in their own persons, and by their own labours, their own precepts.

And so, in after-times, those Saints and Fathers to whom we look up, have joined these three offices together. Great doctors they have been, but not mere philosophers or men of letters, but noble-minded rulers of the churches; nor only so, but preachers, missionaries, monastic brethren, confessors, and martyrs. This is the glory of the Church, to speak, to do, and to suffer, with that grace which Christ brought and diffused abroad. And it has run down even to the skirts of her clothing. Not the few and the conspicuous alone, but all her children, high and low, who walk worthy of her and her Divine Lord, will be shadows of Him. All of us are bound, according to our opportunities,-first to learn the truth; and moreover, we must not only know, but we must impart our knowledge. Nor only so, but next we must bear witness to the truth. We must not be afraid of the frowns or anger of the world, or mind its ridicule. If so be, we must be willing to suffer for the truth. This was that new thing that Christ brought into the world, a heavenly doctrine, a system of holy and supernatural truths, which are to be received and transmitted, for He is our Prophet, maintained even unto suffering after His pattern, who is our Priest, and obeyed, for He is our King.


Faith and Experience.

"The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."- -I SAM. xvi. 7.

HE among the sons of Jesse, whom Samuel thought to be the destined king of Israel, was of imposing countenance and stature; not like David, a youth, ruddy indeed, and handsome, but one whom the Philistines might despise. Samuel and Goliath, a prophet of God and a heathen giant, both judged by what met their eyes. Samuel, when he saw the manly form and face of Eliab, said, "Surely the Lord's anointed is before Him." And God answered him, "Look not on his countenance, or on the height of his stature, because I have refused him, for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." And Goliath, when "he looked about and saw David," "disdained him, for he was but a youth, and ruddy, and of a fair countenance." And to him David answered for himself; "The Lord saveth not with sword and spear, for the battle is the Lord's'." Even then, as

1 1 Sam. xvii. 42. 47.

in the latter days, the weak were strong, and the strong weak; the first last, and the last first; the mighty cast down from their seat, and the humble and meek exalted.

And much more now, when the Most High has hid Himself beneath a servant's form, and after ascending into heaven, sent His Holy Ghost as our invisible Guide and Comforter, now, far more than before, do we require to be warned, not to judge by what we see, but by what God has said. When His word and His outward world are at variance in the information they convey to us, it is our bounden duty to trust the revealed word, and not the visible world. Not that sight is not His gift, but that He has demanded of us as Christians, as a sort of poor return for His love to us, that when these two informants, one natural, the other revealed, oppose each other, we should trust for a little while the latter,—for a little while, till this world of shadows passes away, and we find ourselves in that new world, in which there is no contradiction between sight and hearing, but absolute unity and harmony in all things, for He is the light of it. But till then, it is our very profession, as children of the kingdom, to walk by faith not by sight. And hence many warnings are given us in the New Testament, against our forming absolute judgments of men and things, from what we see; to "judge nothing before the time, till the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God." Again, St. Paul says, "Do we look on things after the outward appearance? if any

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