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all your care upon Him, for He careth for you.” Both are after our Lord's exhortation, "Be not careful for the morrow, for the morrow shall take care for the things of itself'."

15. Lastly, as Christ foretels the approaching visitations of the Jewish Church, and the necessity of looking out for them, so St. Peter declares, "The end of all things is at hand; be ye therefore sober, and watch unto prayer." St. James, "Be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh"." And St. Paul in like manner, "Let your moderation be known unto all men; the Lord is at hand."

These instances may suffice by way of pointing out the argument for the truth of Christianity, which I conceive to lie in the historical difference existing between the respective Schools of St. Paul and St. James. Such a difference there is, as every one must grant; I mean, that St. Paul did, as a matter of fact, begin his preaching upon his own independent revelations. And thus, however we may be able (as assuredly every Christian is gradually able, in proportion to his diligence and prayer) to reconcile and satisfy himself as regards St. Paul's apparent discordances in doctrine from the rest of the Apostles, so much after all must remain, just

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enough, that is, to build the foregoing argument upon. At the same time, as if to ensure even the historical harmony of the whole dispensation, we are allowed to set against our information concerning this separate origin of the two Apostolical Schools, the following facts; first, that St. Paul ever considered himself ecclesiastically subordinate to the Church at Jerusalem, and to St. James, as the book of Acts shows us; next, that St. John, the beloved disciple, who was in Christ before him, was appointed to outlive him, and, as a faithful steward, to seal up, avouch, and deliver over inviolate to the Church after him, the pure and veritable teaching of his Lord.

As to the point of doctrinal agreement and difference which I have been employed in ascertaining, it is scarcely necessary to observe, that beyond controversy the agreement is in essentials, the nature and office of the Mediator, the gifts which He vouchsafes to us, and the temper of mind and the duties required of a Christian; whereas the difference of doctrine between them, even admitting there is a difference, relates only at the utmost to the Divine counsels, the sense in which the Jewish law is abolished, and the condition of justification, whether faith or good works. I would not (God forbid!) undervalue these or any other questions on which inspiration has spoken; it is our duty to search diligently after every jot and tittle of the Truth graciously revealed to us, and to

maintain it but I am here speaking as to an unbeliever, and he must confess that, viewing the Gospel Creed in what may be called its historical proportions, a difference of opinion as to these latter subjects cannot detract from that real and substantial agreement of System, visible in the course of doctrine which the Two Witnesses respectively deliver.

Next, speaking as a Christian, who will admit neither inconsistency to exist between the inspired documents of faith, nor points of trivial importance in the revelation, I observe notwithstanding, that the foregoing argument affords us additional certainty respecting the characteristic doctrines as well as the truth of Christianity. An agreement between St. Paul and St. John in behalf of a certain doctrine is an agreement not of mere texts, but of separate Witnesses, an evidence of the prominence of the doctrine delivered in the Gospel system. In this way, if in no other, we learn the momentous character of some particular tenets of revelation which heretics have denied, as the Eternity, or, again, the Personality of the Divine Word.

Further, we are thus permitted more clearly to ascertain the main outlines of the Christian character; for instance, that love is its essence,—its chief characteristics, resignation, and composure of mind, neither anxious for the morrow, nor hoping from this world, and its duties, alms-giving, selfdenial, prayer and praise.

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Lastly, the very circumstance that Almighty God has chosen this mode of introducing the Gospel into the world, I mean, this employment of a double agency, opens a wide field of thought, had we light to trace out the parallel providences which seem to lie amid the intricacies of His dealings with mankind. As it is, we can but gaze with the Apostle in wonder and adoration upon the mystery of His counsels. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? Or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen 1"

1 Rom. xi. 33-36.

SERMON XVIII.

THE FEAST OF THE ASCENSION OF OUR LORD.

MYSTERIES IN RELIGION.

ROM. viii. 34.

It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. THE Ascension of our Lord and Saviour is an event ever to be commemorated with joy and thanksgiving, for St. Paul tells us in the text that He ascended to the right hand of God, and there

makes intercession for us.

Hence it is our comfort

to know that "if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins." As the Jewish High Priest, after the solemn sacrifice for the people on the great day of Atonement, went into the Holy of Holies with the blood of the victim, and sprinkled it upon the Mercy-Seat, so Christ has entered into Heaven itself, to present (as it were) before the Throne that sacred Tabernacle which was the instrument of His passion,-His

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