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spirit, which is the source of the irreverence of the age, consists in a forgetfulness of GOD, even in religion, and therefore, in looking to impression rather than truth. It finds a place in Ministers, in reading the prayers, in preaching, in conversation. It is seen in a higher regard paid to the pulpit than to the altar. In setting preaching above the Sacraments, for that arises from looking to man rather than to GOD. This is, in fact, that which we would condemn in the spirit of the age respecting building of Churches, distribution of the Scriptures, and the like. Not things of course in themselves to be reprehended, but in the mode and tone which characterizes religious actions in the present day. There is a want of fear. The same may be said, when right conduct is pursued, having for its end rather to set a good example to men, than to obtain favour of God, which is a species of what Holy Scripture calls hypocrisy. The numerous schemes of education which are abroad partake of the same earthly character, and the futility of them is of itself a proof of something wrong. They are founded on the idea of education consisting in knowledge, whereas it consists rather in affording right pleasures and pains. They are vain attempts after something different from that path which God has marked out, which is obedience to Parental, and Pastoral, and Episcopal authority, whereas these commence in breaking one of these ties. Hence the disunion which prevails; each has a prejudice, each a system, each an opinion, while the centre of union, the key-stone, is lost. It was very well for heathen philosophers to be forming schemes of education and systems of politics; and if human wisdom could have effected any thing, they had far better chance of success than we. We have it revealed from Heaven, that there is no way of wisdom, but that of obedience and the Cross. What else can be right education, but that which consists in entering more fully into the privileges of that kingdom of Heaven which is among us? of what little value is any knowledge, excepting so far as brings us into this invisible but eternal world? This is the consideration which makes us unwilling to expose the sacred things of GOD. Not as if we enviously withheld a boon that has been in any degree freely given to ourselves; but that with a due sense

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of its value, GOD has ever connected a reverential modesty in imparting knowledge for the very nature of Christian knowledge necessarily implies a desire to communicate, while it regulates itself by the laws of true wisdom. Such a desire will ever show itself, in a forbearance towards the errors of others, allowance for their unavoidable ignorance, and aptitude to teach, arising from watchful endeavours to do them real good.

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We may well suppose that the knowledge of CHRIST can scarcely be better described than by those many descriptions of the pursuit after wisdom, and the way in which she discloses herself to them that seek her. It is the fear of God throughout which is the only access to her; "the fear of the LORD is the beginning of wisdom :" "the fulness of wisdom is the fear of the LORD:"" the crown of wisdom is the fear of the LORD;" come unto her as one that ploweth and soweth :" "he that is without understanding will not remain with her. She will be upon him as a mighty stone of trial; and he will cast her from him, ere it be long. For Wisdom is according to her name, and is not manifest unto many. . . . . Put thy feet into her fetters.. bow down thy shoulder, and bear her, and be not grieved with her bonds. Come unto her with all thy whole heart, and keep her ways with all thy power. Search, and seek, and she shall be made known unto thee; and when thou hast got hold of her, let her not go. For at the last, thou shalt find her rest." All these expressions, and such as these, may range themselves as comments and lessons around that one great truth—a subject worthy of our most thoughtful contemplation, viz. that CHRIST Crucified was exposed to the view of all mankind, CHRIST Risen only seen by a few witnesses chosen of God.

11. Summary of the whole subject.

All that has been observed of our LORD's conduct may suggest to us much respecting our own condition, as now living in this His dispensation of grace. That the meaning of the kingdom of heaven upon earth, and the Evangelical revelations may be said to consist in this; that God is (as when revealed in the

flesh) infinitely near to us, and that if we discern Him not, it is our own fault. It is as if heaven itself were not a local change, but that the invisible FATHER, and Son, and HOLY GHOST, and the Majesty of heaven were around us, and with us, and that we might have this truth disclosed to us, after some ineffable manner, if we will bow our heads to that lowly portal. This reserve by which God discloses Himself, in all natural and revealed religion, proves the entrance to be narrow and confined. That it is not by speculative inquiry, nor learned research, but by deepest humiliation of soul and body, that we must feel after Him, and expect pain and trouble in doing so, knowing that He is " a consuming fire," and therefore will burn up what is human about us, as we approach Him. Infinitely happy if we may do so at any cost. That sensible good of all kinds dims and obscures the due perception of Him: that every step towards it is contrary to our natural tendencies, for to know God is entirely a matter of faith; which is to the spiritual life what breath is to the natural life, the beginning of it, and co-extensive with it; of which it may be said, "when Thou takest away their breath they die, and are turned again into their dust."

That our position is, after some indescribable and transcendent manner, analogous to that of those who saw our LORD in the flesh; that this knowledge, which is the reward of obedience, has the effect of bringing men into some intimate connexion with Himself, would appear from the descriptions which are given of it. For unto him that will keep His commandments, and act up to His sayings, JESUS CHRIST will be as mother, and sister, and brother. Which, and many other like expressions, imply being brought into some mysterious consciousness of His Presence. Obedience itself is quickened and enlivened by CHRIST'S Presence, without which, it could not be, and therefore is often called faith or love, as being that in man by which he apprehends Him, in opposition to the human understanding. Revelation has supplied us through the whole of our moral probation with living means, a living way, and a living end. The end is Personal, and the means also a living Person. The yearnings of our nature after knowledge, the yearnings after love, here find their object :

the friendship and the wisdom, which the heathen philosopher considered as the end and perfection of the practical virtues, and most needful for the soul's rest, are here combined,-combined in one living object of affection, Personal, Human, Divine.

Such reflections should encourage in us habits of reverence, reserve, and fear, as considering the awful dispensation under which we walk. We may observe how much there is in this principle to withdraw us from the world, and from the busy excitement that prevails. Every messenger that comes from the world in these evil times, may well cause the Christian to feel as did the prophet, "when he settled his face stedfastly" on the messenger, and then turned aside "and wept."

As GOD has declared Himself not to be in noise and tempest, but in the still small voice, so has He shown Himself in all His manifestations to mankind. In the older dispensation He was ever as One who, in disclosing, hideth Himself. When our LORD appeared on earth in His incarnation, He was still ever as one who, ever desirous to manifest, yet in love for mankind withdrew Himself. The same was ever the case in His Church in its purest and best days; it was ever (as in faint imitation of her LORD) a system of reserve, in which the blessings of the Kingdom were laid up, as a treasure hid in a field. And such is still the system of the Church throughout all her ways; GOD dwelleth in secret, and by faith only can be discerned. Faith is the key to His secret treasures. All that is directed to the eye of GoD will in some measure partake of this reserve. which, all the ways of the world, of human expediency, all systems and practices that look to man, will be marked by an absence of this reserve. As far as we look to GOD we shall have this; as far as we look to man we shall have it not; and as far as thoughts of man are allowed to enter into the sanctuary and worship of God, our conduct will be marked by an absence of this reserve. The world knows not God, and cannot know Him; so far, therefore, as we know Him, so far also, the world also will not know us, and will not understand our ways, and our words. So that from the very nature of the case, this reserve becomes necessary and unavoidable. If we make those secrets

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of God known to it, we shall injure ourselves, by bringing the gaze of the world into the secrets of GOD, and His holy place; and injure others also, for those things which they cannot understand, they will not reverence. If we wish to do good to the world we must not look to it, but unto God; our strength must be in secret where GoD is; the bad instruments of the world (such as the daily periodical) must not be ours; the platform is not our strength, nay, even the pulpit itself is not our chief strength, in these we must yield to others if they wish it: but our chief strength must be the Altar; it must be in Sacraments and prayers, and a good life to give efficacy to them; and in secret alms to the poor to buy their prayers, which have great power with Gon. Our strength must be in secret where God is. If others have recourse to thoughtless controversial disputations, we must leave such to them, and endeavour, ourselves, to learn the truth, and our obedience shall be their light. Remembering always, that this reserve of Holy Scripture, in which every thing that is good must be now, more or less, concealed, is ever calculated to lead on our thoughts by a necessary connexion to that great manifestation, when there is "nothing secret that shall not be manifest;" neither any thing hid that shall not be known and come abroad, when He who now "seeth in secret, shall reward openly" those that wait for Him.

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