who find it, not to the difficulty of connecting faith and works, but to a Divine frugality in the dispensation of the gifts of grace.

Such are some of the elements of that state of mind which, when scientifically developed, assumes the shape of Calvinism; the characteristic error, both of the system and of the state of mind, consisting in the assumption that there are things external to the mind, whether doctrines or influences, such, that when once presented to it, they suspend its independence and involve certain results, as if by way of physical consequence; whereas, on studying the New Testament, we shall find, that amid all that is said concerning the inscrutable decrees of God, and His mysterious interposition in the workings of the human mind, still everywhere the practical truths with which Revelation started are assumed and recognized; that we shall be judged by our good or evil doings, and that a principle within us is ultimately the cause of the one and the other. So that it is preposterous in us to attempt to direct our course by the distant landmarks of the Divine counsels, which are but dimly revealed to us, overlooking the clear track close before our eyes provided for our need. This perverse substitution in matters of conduct of a subtle argumentative rule for one that is plain and practical, is set before us, by way of warning, in the parable of the talents. 66 Lord, I knew Thee that Thou art a hard man... and I was afraid, and went and hid Thy talent in the earth."

3. One more illustration shall be given of the systematic disparagement of human responsibility, and the consequent substitution of outward events for the inward rule of conscience in matters of conduct.

The influence of the world, viewed as the enemy of our souls, consists in its hold upon our imagination. It seems to us incredible that anything is said everywhere and always can be false. And our faith is shown in preferring the testimony of our hearts and Scripture to its declarations, and our obedience in acting against it. It is the very function of the Christian to be moving against the world, and to be protesting against the majority of voices. And though a doctrine such as this may be perverted into a contempt of authority, a neglect of the Church, and an arrogant reliance on self, yet there is a sense in which it is true, as every part of Scripture teaches. "Thou

shalt not follow a multitude to do evil," is its uniform injunction. Yet so irksome is this duty, that it is not wonderful that the wayward mind seeks a release from it; and, looking off from what is within to what is without, it gradually becomes perplexed and unsettled. And, should it so happen that the face of society assumes a consistent appearance, and urges the claims of the world upon the Conscience as if on the ground of principle and system, then still greater is the difficulty in which it has entangled itself. Then it is that acts which exhibited in individual instances would have been condemned as crimes, acquire a dignity from the number of the delinquents,

or their assumption of authority, and venture to claim our acquiescence as a matter of right. What would be insubordination, or robbery, or murder, when done by one man, is hallowed by the combination of the great or the many.

Thus, for instance, what is more common at the present day than for philosophers to represent society as moving by a certain law through different stages, and its various elements as coming into operation at different periods; and then, not content with stating the fact (which is undeniable), to go on to speak as if what has been, and is, ought to be; and as if because at certain eras this or that class of society gains the ascendancy, therefore it lawfully gained it; whereas in truth the usurpation of an invader, and the development (as it is called) of the popular power, are alike facts, and alike sins, in the sight of Him who forbids us to oppose constituted power. And yet the credulous mind hangs upon the words of the world, and falls a victim to its sophistry; as if, forsooth, Satan could not work his work upon a law, and oppose God's will upon system. But the Christian, rejecting this external guide of conduct, acts on Faith, and far from being perplexed to find the world consistent in its disobedience, recollects the declarations of Scripture which foretel it.

Yet so contrary to common sense is it thus to assert that our conduct ought to be determined merely by what is done by a mixed multitude, that it was to be expected that the ingenious and eager minds

who practically acknowledge the principle, should wish to place it on some more argumentative basis. Accordingly, attempts have been made by foreign writers to show that society moves by a law which is independent of the conduct of its individual members, who cannot materially retard its progress, nor are answerable for it,-a law which in consequence is referrible only to the will of the Creator. "Historical

causes and their effects being viewed, at one glance, through a long course of years, seem," it has been said, "from their steady progression, to be above any human control; an impulse is given, which beats down resistance, and sweeps away all means of opposition; century succeeds to century, and the philosopher sees the same influence still potent, still undeviating and regular; to him, considering these ages at once, following with rapid thought the slow pace of time, a century appears to dwindle to a point; and the individual obstructions and accelerations, which within that period have occurred to impede or advance the march of events, are eliminated and forgotten." This is the theory; and hence it is argued that it is our wisdom to submit to a power which is greater than ourselves, and which can neither be circumvented nor persuaded; as if the Christian dare take any guide of conscience except the rule of duty, or might prefer expediency (if it be such) to principle. Nothing, for instance, is more common than to hear men speak of the growing intelligence of the present age, and to insist upon the Church's supply

ing its wants; the previous question being entirely left out of view, whether those wants are healthy and legitimate, or unreasonable,-whether real or imaginary, whether they ought to be gratified or repressed and it is urged upon us, that unless we take the lead in the advance of mind ourselves, we must be content to fall behind. But, surely our first duty is, not to resolve on satisfying a demand at any price, but to determine whether it be innocent. If so, well; but if not, let what will happen. Even though the march of society be conducted on a superhuman law, yet, while it moves against Scripture Truth, it is not God's ordinance,—it is but the creature of Satan; and, though it shiver all earthly obstacles to its progress, the gods of Sepharvaim and Arphad, fall it must, and perish it must, before the glorious fifth kingdom of the Most High, when He visits the earth, who is called Faithful and True, whose eyes are as a flame of fire, and on His head many crowns, who smites the nations with a rod of iron, and treadeth the winepress of the fierceness and wrath of Almighty God.

My object in the foregoing remarks has been to illustrate, in various ways, the operation of an allimportant truth; that circumstances are but the subject-matter, and not the rule of our conduct, nor in any true sense the cause of it. Let me conclude with one more exemplification of it, which I address to the junior part of my audience.

In this place, where the stated devotional services