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joyfully exclaimed, 'We have seen the Lord!' Not heard of him, but seen him. Not seen the sepulchre and grave clothes, or the glorious angels, but the Lord himself. What a blessed thing to see Jesus? A bleeding Saviour seen by faith,' &c. Did this testimony remove his darkness? No, he still doubted. He distrusted the evidence. The women said they had seen him, but then they loved him very much, were under great excitement, and what would not women fancy? Then as for the disciples-John was so loving as to be no better than a woman, and Peter was rash and hasty enough to jump to any conclusion. He was not so easily imposed upon. Even if he thought he saw the Saviour standing before him he should know it was only a phantom. He must have something more to satisfy his mind. Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.'

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II.-Faith its joy and satisfaction.

The next Sabbath day Thomas took care to be with the disciples in their worship. Jesus enters. First, to the whole assembly he says, 'Peace be with you;' then he fixes his gaze on the sad-faced, doubting disciple, who must have felt that look pierce to the innermost thoughts and intents of his heart, and said, Reach hither thy finger,' &c. How sweet the morning of joy when the night of weeping is gone! How glad the heart of the lost child when he is again clasped in his mother's arms! of the returned exile! the released prisoner! the ransomed slave! But greater far the joy of Thomas when all his miserable doubts fled away, like night spectres, before the full blaze of conviction, and, with a heart melted down by the tender, condescending love of Jesus, he exclaimed, My Lord and my God!' Yes, it was the same body, though changed, and it was the same heart, but all unchanged, ready for the wounds to be opened and made to bleed afresh, if so his soul might be saved, and his troubled heart find peace.

Observe the significance of his words. He acknowledges the crucified Jesus to be the Divine Lord.

Observe his personal appropriation of the great and glorious Saviour-My Lord and my God.'

Observe the Saviour's gentle rebuke - Because thou hast seen,' &c.

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Jacob, when he saw the vision of angels and the ladder. David, when God forgave his iniquity. Peter on the lake-shore on the morning after the great draught of fishes, at the feast prepared by Christ's own hands, when he pardoned his great transgression and renewed his apostolic commission.

3. The joy of recognising the Divine hand and presence, and help in the midst of trouble. Jesus and the disciples in the storm.

4. The joy of the glorified saint in beholding Christ in heaven. Impossible to describe, impossible to conceive.

'O, for the robes of whiteness!' &c. See

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I. The negative, What not to do. 1. We are counselled not to yield to sin." Sin is a tyrant, a cruel tyrant. He is referred to as seeking for the mastery over us. allows of no rivalry, he gives no quarter;, he seeks to hold absolute reign. No radicalism can overturn his monarchy or divert him from his purpose. He must have absolute dominion in the heart he subjugates. He makes slaves of all his subjects; he defies all, restraint, and pushes to its ultimatum his sovereignty over the soul; so that 'sin, when it is or has finished (in all cases alike), it bringeth forth death.'

2. The text may be regarded as the voice of the Divine arbitrator, who comes upon the scene of combat in which the odds appear to be on the side of the wicked one. The struggling soul has reached extremities, it is all but overcome, ready to halt. God throws in this as a cheer to help and encourage resist. ance 'unto blood striving against sin.' Yield not. Let the tempted ones hear this and be encouraged.

3. Man's prerogatives to listen and his power to obey are both recognised here. No fate overhangs him compelling submission to the tempter, at least not so as to enforce the use of his members in the service of sin. He may be the creature of great moral weakness; yea, more, he may have tendencies which p-dispose him to evil; he may be in danger of falling into the pit set for him, but light

has been thrown on to the scene, so that Satan's devices have been laid open. God's good spirit is offered, and actually given to those who ask him, whereby the adversary may be successfully resisted. Resist the devil and he will flee from you.

II. The positive, What we are to do.

1. Yield ourselves to God. It is implied that God as our Maker, Preserver and Saviour has rights to be honoured. In yielding ourselves we include all we have and arefaculties, substance, time, talents, thoughts, words, and deeds. In support of a good cause,' said one, I give myself.' Was not that the greatest of gifts? Christ gave himself for us.' There may be gifts which do not include the whole, but in giving myself I give all. Ourselves, our all, is due to God.

2. It must be an unconditional surrender. No qualifying the agreement. No stipulations as to degree, time, or place, by which we have reservations. The landlord lets his farm, reserving certain game rights to himself. Our covenant with God must be like the marriage covenant, for better and for worse, for time and for eternity. It is an absolute and full surrender, as the patient gives up himself to his physician, or as the passenger on shipboard gives himself by agreement into the care of the captain of the vessel.

3. It must be a voluntary act, not in the sense of originating with ourselves, independent of the advice given in the text. No, we cannot get behind that, even in our love to Christ, however spontaneous; we love him because he first loved us. But voluntary, so far as the willingness of it is concerned, it must not require extorting, nor be levied as a tax. Some people part with their worldly goods after this fashion, making their wills only when certain that the last moments of life are come, making the act as much an act of death as of life.

But this is prescribed as a living act; it is to be done as those that are alive from the

dead. A lively act. Such a transformation as being brought from death unto life is surely a sufficient reason for making the surrender in question. It is but an act of gratitude.

When Lazarus had been raised from the dead they made Christ a supper at Bethany, and Martha served. It was meet they should make merry and be glad. The dead had been brought to life. This leads us to considerIII.- How we may prove our compliance with the injunction of the text. 1. By our loyalty to Christ. In spite of all

adverses, following him through good and through evil report, unto prison and even unto death.

Some courtiers have voluntarily linked themselves to the destiny and fortunes of their sovereigns, going with them into banishment, and sharing their disgrace. So our loyalty to Christ should show itself like that of Ruth's to Naomi. Not for gain, or fame, or ease, or pleasure. but because we can say, 'Lord, Thou knowest that I love Thee.'

2. By practical service in his cause. 'Know ye not to whom ye yield yourselves to obey, his servants ye are?' All must serve here. Religion is ornamental like the clock in the house, but the clock must go to be really useful. We may not have to defend the truth as Elijah had to do on Mount Carmel. We may not have to preach the truth as did the apostles, who went everywhere preaching the Word; but we are all obligated to live well, It is living, acting service which is taught us in this text. If raised from the dead it is a resurrection unto life. We are not to sit on the grave side, but we are to yield our members actively as instruments of righteousness unto God.

3. Our function is here set forth-we are instruments, only instruments, weapons. We are not the primary cause. We are the sword and not the arm that wields the sword. We are the machinery, not the steam power which moves the engine. We are the medium not the oracle. As instruments let us be ready for any work the great Master may choose for us, always remembering our part and place in the great work which is being carried on in the world.

This text admits of no monopolising of the glory of success. Not unto us, not unto us (we are but the instruments), but unto 1hy name be the glory.'

See-J. Howe's Works, 4.49; J. Benson's 'Sermons and Plans.'

Sundays of the Mouth.

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God of gods, and a Lord of kings, and a revealer of secrets;' but the heart of pride still remains untouched.

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1. Their conduct before the king. They were courteous, but firm. ing was the test to which their faith was put. Turn where they might, no friendly eye met them. The threatening frown of the king told too clearly his purpose-the burning, fiery furnace gave the ready means for the execution of that purpose. Even now they may save their lives and their place of honour if they will but bow down in outward appearance of adoration to the golden image. But they know not the doctrine of mental reservation-were not tanght in the school of deceit; their outward act shall correspond with their inward conviction. Their confession was bold and unhesitating (ver. 18). They could not hide from themselves the cost. Life, and all of earth that was dear to them was at stake; but What saith the Lord?' was the one inquiry with them. There was a firmness of fibre, a steadfastness of principle in these Hebrew Protestants, which has made their example conspicuous for all succeeding time. Over and over again have conflicts arisen between human governments and the individual conscience. Apostles and reformers in all ages have been compelled to take an attitude of resistance against evil authority. Duty lay in a straight_line, though its terminus was a furnace. Every principle of truth within them demanded that they should brave the king's anger. A boldness, which is both invincible and unobtrusive, is the fruit of faith in God. Fear God rather than man.

2. Cast into the fire, but unhurt.

Nebuchadnezzar's rage was terrible. He was full of fury against these daring Hebrews. His authority had been openly defied. His splendid statue and magnificent pageant had been treated with scorn.

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plans had been thwarted. Such heroic men the king had never found before in all his realm. At his command they are cast into the furnace, but a Divine shield, impervious to fire, was thrown around the faithful witnesses. And the miracle was heightened in its effect by the presence of him who is Lord over all, the Author and immediate Actor

in all the sequences and phenomena which we call law. Persecution is always a failure; the truth cannot be burned, nor can a lie be made permanent. Those who serve God in their prosperity will have him with them in adversity. It is not the office of faith to prevent trials, but to support us under them.

3. Called out of the fire.

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'Come forth, cried the king, from out of the fire.' They waited for the royal summons. God might have put the fire out, but he would have all see how conspicuous had been their preservation. Nebuchadnezzar addresses them as servants of the Most High God. Shadrach, Meshach, and Abednego are restored to their old position (and soon even to higher) over the affairs of the province of Babylon. Never did religious principle enjoy a more serene and perfect vindication. The wrath of man praises God. The higher the position of men the more widely is God honoured by their adherence to religious principle and steadfastness in their duty. The enemies of God and his people soon bite the dust. Those who would consign his witnesses to the fire are themselves condemned, while the intended victims go on their way rejoicing. WESTFIELD.

Confer.R. C. Coxe's Practical Sermons-Religious Firmness and Consistency'; Bishop II. Goodwin's Parish Sermons, Vol. III.; T. Kidd's Fifty-three Plain and Practical Sermons-Three Hebrew Youths'; W. F. Sims' Sermons at Lee-Supporting Power of Faith.'

THE LORD'S SUPPER

This do in remembrance of Me.-Luke xxii. 19. WHAT the Church of Christ is to the world the Lord's Supper is to the Church-the great remembrancer of the death of the Son of God. It was not enough that that great event should be briefly chronicled in the history of the period in which it occurred; it was too unique in itself, and too pregnant with importance to the world, to be left in the ordinary repository of historical facts. A great monument must be erected to preserve the memory of that event from possible decay-a monument

that should stand amid the ruin of all earthly greatness and splendour; a monument built not of brass, or marble, or granite, but of that which is more costly and imperishable-human love the purest, human thought the loftiest, and human toil the mightiest. The Christian Church, the community of believers, the ever-growing band of disciples of Christ, was founded to be the perpetual witness of the Lord's death. As celebrated by the Church of Christ now, the Lord's Supper has a meaning in relation to the past, the present, and to the future (1 Cor. xi. 26).

1.-The Lord's Supper as a memorial

its meaning in relation to the past. 1. It is primarily, and by the Saviour's express declaration, a commemoration of himself. And Paul declares that the actual and the most obvious significance of the rite is the showing forth of the Lord's death.

2. The Lord's Supper is a memorial of the Lord's death-not only as the source of our life and the foundation of our hopes, but as the manifestation of the Saviour's love. He loved us and gave himself for

us.'

II.-The Lord's Supper as a realisation— its meaning in relation to the present.

If we revert to the narrative of the first celebration of this Supper we shall find that while the Saviour intended it to be an imperishable link of association with his death, he also intended it to be the richest and most consolatory compensation to his disciples for his personal absence from them. The Saviour did not leave his sorrowing friends to draw peace and joy from his words alone. He gave them, as a compensation for an absent Lord and Friend, not only the Comforter, the Holy Spirit, to abide with them for ever, but also a sacred ordinance by which the reality of his presence with them would ever be symbolised.

The Lord's Supper imparts personal union with Christ and personal union with all who are united to Christ by faith. The act of a joint participation in one symbol is designed to keep in clearest possible distinctness the fact of oneness in Christ. III.-The Lord's Supper as an anticipation-its meaning in relation to the future.

The Lord's Supper points not only to the past but to the future also. It has not only a commemorative but also a prophetic meaning. It leads us back to the dying and departing Lord, it leads us forward to the living and returning Lord.

1. The Lord's Supper is the pledge of a renewal in heaven of the communion of earth.

2. But the communion of heaven will be not merely a renewal of that of earth, it will be a richer and more perfect communion. 'Blessed are they which are called unto the marriage supper of the Lamb.'

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With the history of Daniel we have been familiar from childhood,

1. The prophets' trial.

It was a severe one. His heart was yet tender; here at Babylon he was a foreigner, yet had he been raised to an elevated position. But while courted and honoured by some, he was surrounded by treachery and envy. He saw and felt his danger.

11.-The prophet's resources.

He is a favourite with the king, will he not appeal to him? No, his resources are not human, but Divine. In this hour of appeal he appeals to God. In a high position he might have sought other aid; but no, his only hope is in God. He knows he can deliver him; but he has no hope in God even only as his aid is sought, and hence we find him still earnest in prayer. If trials bring us to God to utter our distresses in the prayer of faith, deliverance will cer tainly come.

III.-The prophet's firmness.

1. Human policy suggests a compromise. Daniel dared not to accept any form of

evasion.

2. He abides by his purpose, and only by so doing could he abide by his God.

3. He abides by his devotions. Three times a day, as he had done aforetime, he pours out his soul before God,

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THESE are the final words of the Book of Daniel, a solemn conclusion, a combination. of command, warning, and promise to Daniel and to us,

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I.-Speculative inquisitiveness rebuked. Daniel has heard and seen much that he could not understand (verses 8, 9), and becomes inquisitive. God rebukes him. Stand still and see the salvation of God.' So men with their rash theories as to eternity, unseen, &c. Many, Daniel-like, try to prematurely unravel tangled skeins of future. 'Blessed is he that waiteth.' (v. 12) Time reveals, Future unfolds. Imitate neither Daniel nor Thomas.

II.-Command. 'Go thou thy way.' Each man treads out a path as if on snow or soft earth, leaving traces behind. Whatever the similarities, however the paths may intersect, each has his own separate track-personal, ' thou '. . 'thy.'

1. To be obeyed-not of necessity: cheerfully moral agents.

2. By looking for the way God has pointed out as the one we are to walk in-wait for his time, will, direction. Not my way but thine'

3. By walking in it when found out-Be guided by God, guide, leader, friend.

III.-How long this command is binding 'Till the end be,' till the slowly-working causes develop into the divinely-appointed resultant-till death; never turn aside, like Lot's wife. Worry not unnecessarily over secrets, mysteries, dark providences-ever go thy way, but see that thy way be God's way.

IV. The Warning.

The end shall be-no dubiety-spoken of as foregone conclusion, acknowledged fact, but remember the end of the days,' here is the beginning, hereafter, the evening of the present is the morning of the future, the night of death the dawn of life-fall asleep here and waken up there, where time shall be no more, toil unknown, suffering past, mysteries unveiled,

V.-Twofold Promise.

1. Eternal Sabbath. Thou shalt rest,' not because annihilated, not in mouldering grave, not in apathy but in holy calm and peace and love.

2. The everlasting Inheritance. Canaan, captured spoils, &c., in Biblical times apportioned by lot, and thus ' lot' became synonymous with share.' Rewards of victory, crowns, thrones, mansions, Divine favours, Christ himself, the lot of his beloved, who shall not quail before him but stand in humble adoration, stand steadfast and unmoved, when Judgment Day comes, and books are opened, for verdict is already recorded, 'well done good and faithful servant! enter thou into the joy of thy Lord' May such be our lot, for Jesu's sake.

R. CONNELL, M.A.

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SeeBonar's, 'Light and Truth-Old Testament J. Orton, Practical Works, vol. i. The Assurances of rest and Future Glory. J. Vaughan, M.A., New Sermons, vol. iv. Go thou thy way.

GOD'S DEALINGS WITH BACKSLIDERS
Hosea xiv, 2-4.

SUCH was the admonition, so appropriate and significant, which the prophet addressed to backsliding Israel. Nearly the whole Book of Hosea is taken up with an arraignment of Israel as the unfaithful spouse of Jehovah.

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