reason everything and faith nothing. Hence we have had the rise of infidel philosophy in Germany.

Now a few thoughtful men, such as Pusey, and Hook, and Newman, were of great ability and of strong religious sentiment, looked abroad on the religious world-especially on Germany, the birthplace of the Reformationand they were shocked to see the spirit of infidelity so rife there, and also to see the virus of the plague inoculating the Protestant church in this land; an infidelity which was not to be sneered at or despised, for it was taught with considerable ability by men professing to be Christians-men of high integrity and character; and they revolved the question, How is it, that in Germany, the birth-place of the Reformation, which ought to be the great stronghold of the faith, we see such an absence of spirituality, and such an amount of infidelity? And then they appear to have been driven up to the conclusion, that these were but the legitimate and necessary results of the fundamental principle of the reformation.

Once

snap asunder the fetters of church authority, and admit the right of private judgment, and you have no security for the maintenance of true religion. Reason will be exalted and faith brought low. Such was the conclusion to which they came; and to avoid these deplorable consequences they determined to abandon the principle of the great Reformer, and again take refuge in church authority and sacerdotal infallibility. Hence the rise of Anglo-Catholicism in the Established

Church.

But it will be asked, whether, to those who ignore reason and exalt faith, the cross can be an offence? Is it not a fact, that such persons are wont to make a great deal of the cross -to glory in the cross? But their cross is not ours. They lose sight of the grand object of Christ's death in their veneration for the mere historical fact. The very essence of their system is externalism. Sacramental efficacy, priestly power, bodily macerations and genuflexions, altar ornaments, and such like, are substituted for the doctrine of the cross. God's simple method of justifying sinners by faith in the sacrifice of Jesus is an offence to them.

This is one aspect of the offence of the cross, which meets us at every turn. The desire to merge personal

responsibility in church responsibility, to make the corporate body do the work of the individual, and to cast the sins of the man into the bosom of the church, is meeting us everywhere. The crucifix is put in the place of the cross, and the church in the place of the Saviour!

Thirdly. There is another point. The want of faith in the ability of the cross to accomplish that which it proposes, and the substitution of other kinds of instrumentality for this purpose, is, if we mistake not, an offence of the cross. It requires no small amount of moral courage for us to go forth in these days, and, fulfilling our duty, maintain against all comers, that nothing but the cross of Christ can work out the regeneration of the world. Who believes this now? The clamorous demand for something new, the shaking and unsettling of old landmarks seem to indicate that many of us have become either ashamed of the cross, or distrustful of its power to raise the world to its true position.

The cross the great means of effecting this work! No, says one; a wellarranged system of national education, which will meet the necessities of the lowest class, this is what we need. This will soon convert our prisons into temples of industry, peace, and happiness; this will soon obviate the necessity for magistrates, policemen, and all officers of justice. Only get a grand system of national education, and you will soon secure the regeneration of the world. Now we are certainly not disposed to undervalue the blessing of education; but how teaching children to read, and write, and work the rule of three, can so change their hearts as to secure this result, we cannot just see. This reasoning proceeds on the assumption, that no person who has been educated is ever found in the presence of the magistrate or in the cell of the felon. Unhappily we know the contrary.

The cross make the world happy! says another. It is a mistake. Universal suffrage, the charter, free-trade, fair political institutions, these are what we need. We do not undervalue these. Some of them are, and the whole of them may be, very desirable, and may be productive of much good, and Christians and Christian ministers may legitimately strive for them; but, alas! were they possessed to-morrow, they

would still leave the root of the evil untouched.

The cross remove all the misery of mankind! Then you must make it less distasteful to the people. You must present it in a less bald and angular form. You must call in the aid of the æsthetic element in your public worship. Make everything attractive. Improve your architecture and your music. Have nothing to repulse men. So say we; but let it not be forgotten, that this pertains only to the externals of religion, that when you have done all this, there will still be an offence in the cross.

Preach the cross, says another. That is only one part of a minister's work; and if he rely on that, he will never lay hold on the masses of the people. He must sympathise with the political aspirations of the working classes. He must adopt a newer and a fresher style of presenting the doctrines of the cross. Antiquated methods will not do now. And in addition to this, he must be prepared to take his part in enlightening men's minds on other subjects than the Gospel. He must be found on the platform and in the lecture-room, and thus become a general instructor. Be it so. There is probably truth in all this. But it is just possible that there is secretly at the spring of all this anxiety for change and newness, a lurking want of faith in God's own instrumentality for converting the world. It may be, perhaps unconsciously, the offence of the cross which prompts it.

Now, brethren, it cannot be an uninteresting inquiry with us, How far can a man, who faithfully and fearlessly preaches the cross, with all its offensiveness, to the sceptic, philosopher, sentimentalist, educationalist, and politician, expect to be popular? If popularity be the result of moving masses of our fellow-men, making them hang with breathless interest on our lips, gathering crowds of people around us wherever we go, it will probably be found to depend on other things than simply preaching the cross preaching it. A well-trained mind, stored with the spoils of learning, a graceful elocution, a powerful and musical voice, deep earnestness and pathos, these will make a man popular in this sense with almost any subject; and in spite of the offensiveness of the cross he may preach it, and men will

or not

crowd around him, if not for his doctrine, yet for his manner of presenting it, and in spite of its offensiveness. But if this be the only kind of popularity which ministers can obtain, then the great majority of the present ministry may despair of ever being popular.

But the fair way of putting the matter is this: Can a man of average ability gather a number of people around him, and interest and instruct them, while he bears a faithful testimony to the doctrines of the cross, as he could do if his theme were more congenial to flesh and blood? Will the offence of the cross militate against his popularity to any serious extent?

Now looking at the subject per se, we should be disposed to reply in the affirmative. How can it be otherwise, when he labours under the disadvantage of having for his constant theme a subject which is offensive to the carnal mind? And yet when we remember that God has promised his Spirit in connection with the manifestation of his truth, we are disposed to say, that a man who is in earnest in preaching the simple doctrine of the cross, will, in a true and valuable sense, become popular. And we believe one reason why so many of us who preach the cross appear to see so little fruit to our labours is because we lose sight of this great truth-our absolute dependence on the Spirit. W. H. Doncaster.

THE SUPREME EXCELLENCY OF THE SACRED SCRIPTURES. "Take the sword of the Spirit, which is the

word of God."-EPH. VI. 17.

THE strong assertion of David, the warrior-saint, in reference to the sword of Goliath, "There is none like that," will apply with yet greater force to that spiritual weapon spoken of by Paul as a very important, yea, indispensable part of the Christian panoply. There is not merely a high value belonging to it, but it may justly be described as possessing a value that is supreme, and an authority that is preeminent; as a ground of appeal also, it is the first and the last, that which ought to terminate all strife and debate. This appears in many important points of view.

I. "There is none like it" as it respects the illumination of the under

310 standing and the conviction of the judgment.

When so much is affirmed of the Divine word, and such paramount importance attached to it, it is so done in its immediate connection with the Holy Spirit, from whom it originally proceeded, and who has graciously promised to accompany it by his omnipotent energy.

When we look at the Pagan world in ancient times, and when we regard its state now, we clearly discern what the world was, and what it is now without Divine revelation. It is true there were a few illustrious sages who wrote admirably on moral subjects, but it is by no means unlikely that these had received the reflex beams of Revelation, inasmuch as we know that "the world by wisdom knows not God," and of the populace in general it may be said to the very utmost extent, "Darkness covered the earth, and gross darkness the people."

In the very name of religion, and under the very patronage of their divinities, rites the most abominable and disgusting were performed; and thus is it now with the millions of Hindostan, and various other parts of the world. If our holy religion did nothing more than preserve us from this degradation, it would be much, but it effects infinitely more; it not only preserves from idolatry, and the vices consequent upon it, but it also leads to Divine illumination, holiness, and salvation. It answers questions which no other religion can possibly answer, both as it regards the nature of God and of our relation to him. What a bright and blessed view does it afford to us of the perfections of the Most High! How rational, and yet how sublime! How worthy of himself! How expressly adapted to the nature and necessities of man! What admirable doctrines, which the reason of man could never have discovered! What declarations, examples, promises, and precepts! "The testimony of the Lord is sure, making wise the simple." The illiterate peasant, or the child in the Sunday-school who has studied the word of God with prayer, will obtain far clearer views of Divine truth than all the illustrious sages and philosophers of antiquity who were destitute of revelation. Let us, then, bring everything of a religious character to this celestial light, lest we should walk after

the illusions of our own imaginations: to the law and to the testimony: if we speak not according to this word, it is because there is no light in us.

II. "There is none like it" to renovate the heart and excite the passions. God always appears to employ his own word in effecting the former of these purposes; accordingly we read, "Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.' "Being born again, not of corruptible seed, but of incorruptible, by the word of God, that liveth and abideth for ever." Generally, the Divine word, as its proclamation is heard or as it is read, produces this blessed change; but when it is effected by Christian intercourse, or the influence of reflection or affliction, some part of it is referred to or recollected, and thus, if not so directly and visibly as really, it becomes the instrument of regeneration.

Yea,

Were we to be asked what is the most important thing effected by it, we should unhesitatingly reply, that by which it becomes "the engrafted word, saving the immortal soul." Other effects may gratify and please, may even lead to the amendment of the life, but this, and this alone saves from everlasting death, and conducts to a blessed immortality. Alas! how many there are who have read this sacred book from childhood, and yet up to the present moment have not been conducted to the point referred to; the greatest and most important of all works still remaining undone. that very word which is expressly adapted and intended for life, by its mere formal perusal, operates in a completely different way, and leads to death, even as the same sun which melts the wax hardens the clay! What tears of blood are sufficient to shed for such! Will it apply to any of you? Examine yourselves, and that most devoutly and faithfully, to know "whether ye are yet in the faith." As we are the subjects of passions and feelings as well as of intellect, it is in a very high degree important that these should be engaged in the best and most sacred of all causes. Without this neither can we make progress in the Christian course, nor do good in our day and generation. How exceedingly desirable, how necessary, that these "sails of the soul" should be filled

III. "There is none like it" for the guidance and direction of the life.

But for this we should be left to the mere influence of reason and judgment, which, from the period of man's apostasy, have been insufficient and erroneous guides, oftentimes "calling good evil, and evil good," consequently, "If the light that be in us be darkness, how great is that darkness."

Even in the ordinary affairs of life we require a guide, how much more in those seasons of special and extraordinary difficulty which will, and must arise in passing through this world. Here we have an infallible guide in every case, however difficult and perplexing; for if we have not particular directions adapted to our circumstances, we have great general principles by which we may and ought to be directed. In addition to the lives of good men whose virtues were intended for our imitation, and of bad men, whose vices were intended for our avoidance, we have also the perfect example of the Son of God, who descended from heaven with all the loveliness of heaven's character, and who has, we have been assured, "set us an example that we may tread in his steps." In him every grace and virtue is drawn out and exhibited in a living form; in all doubtful cases (and such cases will arise) let us consider how he would have acted under these circumstances, praying for Divine direction, and determining to avoid the very appearance of evil," remembering that "whatsoever is not of faith is sin," and we have great reason to believe that we shall not greatly err. "The meek will he guide in judgment, and the meek will he teach his way."

66

In the works of moralists and others who have not received "the truth as it is in Jesus," we sometimes find much that is good, together with many valuable rules and directions, but they are utterly wanting in those great and powerful motives which are necessary

to give them effect, and without which, even though various duties should be performed, they possess no real virtue in the eyes of Him who "looketh at the heart," and "requireth truth in the inward parts."

IV. "There is none like it" to enable us to contend with our spiritual adversaries.

That we have adversaries, numerous, powerful, and malignant, who can doubt? They are far worse than those with whom David had to contend; and all that the sword of Goliath was to him, and much more, will this sword be to us. As he, when he looked at that celebrated weapon, was reminded of the interposition of the Most High, so are we assured by the word of the Lord, that" He who hath delivered in six troubles," shall "never leave, never forsake us.' In the description of the Christian panoply, given by the apostle Paul in his epistle to the Ephesians, after referring to those parts which are defensive in their character, he then expressly mentions this, the only one that is offensive, saying, "Take the sword of the Spirit, which is the word of God." We have only to peruse the temptation of Him who condescended to be "tempted, that he might be able to succour them that are tempted," to see the great importance of this part of the Christian armour. In every instance that he was assailed by "the wicked one,' ""the God of this world," whether he was tempted to distrust, to presumption, or to unholy ambition, he employed this heavenly weapon, and by it not only were the thrusts of the Prince of Darkness parried, but he was actually put to flight. Tempted souls, learn to imitate his bright and blessed example; like him, to watch, and pray, and fight, for then, and only then, with him will you triumph: "Take the whole armour of God, that ye may stand in the evil day, and having done all to stand."

V. "There is none like it" to impart rich and precious consolation. How greatly do we require this in a world of perpetual changes, of tribulations, and perplexities, of sin and of death. For want of it, many have sunk in the deep waters never more to rise; remembrance of their case should operate as beacons to us; may they not have fallen in vain! Would you be sustained and comforted amidst the unavoidable trials and afflictions of life,

the

so as to bear them with patient submission and holy magnanimity? This sacred volume is admirably and expressly adapted to produce this. It assures us there is precious and everlasting consolation in Christ, and reveals the blessed Spirit as emphatically "the Comforter; thus light is communicated amidst the thickest shades of darkness, and comfort amidst the deepest tribulation. It is the Christian, and he alone, that can understand the apostolic paradox, "sorrowful, yet always rejoicing."

That panacea which the ancients long dreamt of, and strenuously sought, but which they never found, has here been discovered and made manifest: "Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." Would you be happy, the desire of every rational being? seek, then, the precious blessing in the way of God's appointment: "Great peace have they that know thy law, and nothing shall offend them." "In the world" (said Christ to his disciples) "ye shall have tribulation, but in me ye shall have peace; yea, we are assured there is "joy as well as "peace in believing."

VI. "There is none like it" to prepare for death and a blessed immortality.

Were it not for the revelation of the Most High, death, and especially that of infants, would be one of the most inexplicable things in this world, and would appear, in some degree, to reflect on the perfections of the Divine character. In vain do infidels and semiinfidels attempt to explain it on the principles of mere reason; a darkness worse than Egyptian still rests upon it, which their utmost efforts cannot remove. One verse of the Divine volume effects infinitely more towards its removal than all their reasonings; it assures us, "The body is dead because of sin," but "the spirit is life because of righteousness." That which was lost by "the first Adam" has been more than recovered by "the second Adam, the Lord from heaven."

Death is exceedingly appalling to nature, and God answers very important purposes by making it so. But how is the mind reconciled to it, and sometimes more than reconciled, by the heart-cheering declaration, "Christ has abolished death, and brought life and immortality to light by the Gos

pel." To the believer in the Son of God, death is the gate of endless life. Christ has actually passed through that dark valley where this enemy of the human race holds a temporary dominion; by "tasting death for every man," he has extracted his sting, and converted him into a messenger of peace; he unlocks the fetters which confine the Christian to this terrestrial state, after which he ascends at once to his Father and his God.

In this sacred book a world of perfect and unsullied bliss is clearly revealed, and the way to it is no less explicitly declared; Christ is not only "the way" of acceptance to the Father, but also that which leads to everlasting life. Myriads are described as having actually entered that blessed region; "they have washed their robes, and made them white in the blood of the Lamb, and therefore are they before the throne." "The spirits of just men made perfect." "They are made like unto the angels," and associated with them in bliss. Seek, I beseech you, a preparation for that state of glory, "a meetness for the inheritance of the saints in light;" rest not satisfied until, upon Scriptural principles, you are enabled to say, "We know that we have eternal life."

If the Divine word be of such priceless value, ought it not to be diligently read and studied, with much prayer for the guidance of the Holy Spirit? Having felt its transforming and consoling power, ought we not earnestly to recommend it to others? Above all, ought we not sincerely and universally to obey its sacred injunctions? Never do we really evince that we believe it and feel its power, but as this is the

case.

"Be ye doers of the word, and not hearers only." "Blessed are they" (said Christ himself) "who hear the word of God and keep it."

Ross.

W. F. B.