Church Postil (sermons on the Gospel & Epistle lessons)

priest, a ctegymau, or of the Cburcli, but dupe the mmm*W by their human devices.

The precedent x)f -St. ^Stephen, however, stands firm. By liis example, he pelves every one authority to preach wherever the people desire to hear, no matter whether it be in a house or at the market-place, lie does not confine the word of God to bald pates and long gowns; yet he does not, in this way, interfere with the i)i\>achii!g of the Apostles. He attends to his ^iffice, and is ready to be silent where tilie -Apostles themselves preach.

it Js t^'ue, order luust be maintained, so tlratull do not speak at ouce, but, as St. Paul, 1 Cor. 14, writes, Let one or two speak, and if anything be revealed to another, let the first iiold his peace. This is, also, 'evident Ironi Acts 15, where it is said, that 'S^. 'Peter, after the discourses of certain Pharisees, having ceased preaching, Barnabas and l*anl preached, aiul, lastli^^, St. 'JanK>s^ they all spoke, one ^'fter another. Slight traces of this c?ustoiQ still exist in the dispuiatioriS of the high schools. But now, only one babbles along about Dietrich of Bern, or whatever he niay liave dreamed. ^

A regular seriiion vshonld be conducted like a subject is treated, at a collation, at table. H( nee, Christ instituted the Sacrament, in order that we might, on that occasion, sit at table, and treat of his word. But every thing is perverted, and mere human order has taken the place of divine order.

Now, let this suffice in regard to this matter. In the second i)hice, St. Stephen gives us a beautiful manifestation of love for his fellow-men, in the circumstance that he entertains no malice or ill-will towards even his murderers. However severely he may have rebuked them, for the ]Uirpose of maintaining the honor of (Jod, still he is so kindly disposed towards them, that in the very agonies of death, haviug commended his own spirit, and made provision for himself, he is unmindful of his own concerns, and is wholly concerned about them, and under the influence of that love^ lie yields up his spirit. Not without reason, did St. Luke locate the words employed by St. Steidien, in his prayer for his murderers, in the last place. Moreover, Avhilst he Avas prjxjing in behalf of himself, and commeu'ding his spirit, he stood erect, but fiiuilly, when he prayed for his murderers, he knelt down. Besides, in the latter case, he cried v.ith a loud voice, — a thiiiG". which he di<l not do in the formei'.

O, how ni'Ucli n:iore fervent was his l)rayer for his enemies than was that for himself; how must his heart have burned, his eyes over-fiowe<l, mid his wliole body been moved?\nd agitated, by the wretchedness of his enemies, Avliich he bdiekl. ft is the opinion of St. Augustine that St. Paul was saved by this prayer; nor is it unreason able to believe, that it was certainly heard of God, and from eternity, he foresaw that something great would result from this dispensation. Of this we have a manifestation in the person of St. Paul. This prayer could not be denied, although all of them may not have been saved.

He arranges his words very a})propriately, saying: "Lay not this sin to their charge;" that is, cause it not to be immovably fixed, like a pillar or a foundation. In this way h'e makes confession, repents, and renderis siitisfaction for tliera. As if he should say. Beloved LoixL it is tru<^, it is a sin, it is ^^Tong-, this jcannot be denied; as it is customary to say in vei:>entance and confession, simply deploring and contessing the guilt. He then prajs, and offers himself up, a« a satisfaction for the requirements of sin.

Behold, here we i^erceive how grt at an enemy and how great a friend, true love can be at the same time; how severe its censures, how sweet its assistance. It is like a nut v.ith a hard shell, but a sweet kernel; bitter it is to our old Adamic nature, but exceedingly sweet to our new man.

This E])istle not only inculcates this forcible doctrine and example of faith and love, but it also affords UK consolation and encouragem.ent. It not onlv teacheSj but it incites anjj impels. It styles death, which is a terror to all the world, a sleep. Luke says, '' He fell asleep f that is, iii an easy death whicli he felt not, thence ileparting, like a person when he j^oes to sleep, not knowin^^ how it occurs— falling unconsciously aslee)).

The position, that the death of the Christian is a sleep, un easy death, may be safely based on the declaration of the Spirit; it will not deceive us. This is the result of the grace and power of Ohrist. The bitterness of oiir deatl) has been far removed, by his death, when we believe in him, as he says, John 8, 51: '^ If a man keep my saying, he shall never see death." VVhy.shall he not see it? Because tlie s(ml, embraced in his living word, and tilled with its life, cannot feel death. Th.e word lives, and does not feel ileatli; so too, the soul that believes and lives in that word, does not taste death. For this reasoji the words of ( 'hiist are styled the words of life, and they are the words of life; aiul he that hangs upon, and believes in them, must live.

This consolation and encouragement are heightened the more, by his dechuation; *' I see the heavens oi)ened, and the Son of man standing on the right hand of God." This circnmstjnice shows how - 1 sely, ardently, and diligently Christ v»atches over us, and how ready he is to lend us his aid, if we but believe in him, and cheerfully risk our lives for Ids sake. This manifestation was designed not simply for the benefit of St. Stephen, nor was it left upon record merely for his advantage, but for our consolation, so as to remove every doubt, that we, too, shall enjoy the same happy resnlts, if our conduct is like tiiat of St. Steplnm.

Tinit the heavens are standing open affords us the highest consolation, and removes every terror of tieuth. AVhat should not stand open aiul be ready, when the heavens, the highest works of creation, stand open, waiting for us, and rejoicing at our ai)proacli f — Vea, you might desire them to stand thus visibly open to you, too. But, should this occur to every one, what would become of faith I It is enough, tlmt it once occurred, for the consolation of all Christians, for the strengthening of their faith, and for the removal of every teri-or of death. For, as we believe, so it will be with us, altlnnigh we do not see it.

What angel, moreover, Avhat creature, would not feel ixuidy Jind pre- ])ared, when the Lord himself stands ready and i)rex)arcd to help? It is a remarkable fact, that he sav/ neither an angel, nor Cod himself, but the man, Christ, who is the most lovely and delightful to nature, ajul affords man the highest consolation. For a man ^^'Ould rather see a man, than an {ingel, or any other creature, esi^ecially when lie is in weed.

Here our subtile teacliers, who measure the works of God by their I'cason, and the seas with a spoon, ask; How could St. Stephen look into the heavens, when we are unable with our eyes to see a l)ird when it has tiov>n but a short distance up in the atmosphere; how could he see Christ so accurately as to know with certainty that it was Christ, and no one else? When we look at a man on a higli steeple, he appears to us like a clnld; nor do we recognize him. — Hence tj^ey endeavor to mend the matter, by saying: St. Stephen's vision must have been shari)ened in a supernatural manner, so as to enable him to see accurately at a distance so great. But how, if St. Stephen had been in a house, or under a vault? Away Avith such hunum babble. — Surely St. Paul heard the voice of Chi'ist from heaven, near Damascus, and yet his hearing was not sharpened. The Apostles on Mount Tabor, John the Baptist, Luke 3, 22, and the people, John 12, 29, heard the voice of the Father, and still their hearing was not shari>ened. Is it iu)t more dirhcult to hinir a voice from on high at a great distance, than it is to see an object at an equal distance? Our eyes have a range immeasurably wider", than our ears have.

Whenever God desires to reveal himself, heaven and all things are near. T^o matter whether he was under a roof, or in the open air, heaven was near to St. Stephen; it wa8

not necessary for liini to be able to I 8ee a great distance. God is every- j where; there is no need for his com- j ing down from heaven. Hence, it is | easy for snch a sight, as his being I really in heaven, and still observed in I narrowest range, to appear, without sharpening or perverting tlie senses.

It matters not whether we fully comprehend, or not, how this can be effected. Tlie wonders of God, are not designed to be brought >nthin our grasi) and eomin*ehension, but to induce us to believe and confide. Illustrate to me, ye that presume to be so wise, how a large apple, pear, or a cherry, and things less mysterious, can be nourished through a stem so small. Let God work; believe, and presume not to bring God within your grasp and comprehension.

Who can estimate all the virtues continued in this example? In it loom up all the fruits of the Spirit. lu it we liud love, faith, patience, beum'olence, peace, meekness, wisdom, truth, sim])licity, strength, consolation, and ])hilantluoi)y: here we perceive aversions and ceiisures for evi^ry spjccies of evil; here we discover a dis[>osition not to value the advantages of this lite, or to dread the terrors of death; iiere we find liberty, tranquillity, and all the noble graces and virtues. There is no virtue, of which this is not an example: no vice which it is not ready to rebuke; so that the Evangelist may well say, Stephen was full of faith and power.* Power here implies activity or action, as if he should say, He has a great laith, and therefore he did much, and was mighty in deed. For where faith j)roperly exists, there its fruits nuist follow; and the greater the faith, the more alinndant will be its fruits.

True faith is a very strong, efiicacious, active principle. Nothing is impossible for it. It neither rests ncnhesitates. Hence St. Stephen, in consequence of the superior activity of his faith, performed not simi)ly

• A. Our text reads thus, Stephen was full of {Trace and power; but St. Luke, who wrote in Greek, says, Stephen was full of faith and virtue, power.

common, ordinary Avorks, but wonders ana sigTis, publicly, among the l)eople; yes, great wonders and signs, as Luke says. This was intendeil as an evidence, that he who is imictive. is destitute of faith, and has no right to boast about it. There was an object in placing the word faith first, ami then the word power. It was designed to show, that our actions are evidences of our faith, and that nothing good can be accomplished without it. It must be ixn-emost iri every action. In this may God assist us. x\men.

€clj^:e ef tlie law 8liall obttilii Iier.

And as a motlier sliall slie meet liiiii? and reetlve Mm as a wife married of a vlFirln,

Wltl! tlie l)r( ad of iiiidcrstaiidtnji: sliall ^lie feed liim, and ^Ive him tlie water of wisdom to drink.

He sliai! be stayed iipoii her, and sliall not be moved; and sliall rely upon lier, and sliall not I>e eoiifomided.

Slie sliall exalt him above his iiel^'hhors, and in the iiiidst of the eoiigregatioii sliall she os>eu his moiuli.

Me shall tiid joy and a crown of gladness, and slie shall canse him to inherit an everlasting name.

TEA(:^I^'G does not seem to be the i design of this Epistle or lesson. It is rather occux)ied in presenting the praise or advantages resulting from a proper course of conduct. It does not state the things that should be performed, and the manner of per forming tliem, but the advantages re- miltin-g to those who pursue a proper course of conduct, llence, its object is to incite and admonish us to perform those duties, with which we are already acquainted. St. Paul, liom. 12, 7, 8, divides all discourses into two j)arts: the one, doctrine — the other, admonition. Doctrine i)resents that which we do not already know and possess. Admonition incites, impels, and urges us to act according to the doctrine; and encourages us to patience and perseverance. Whilst this feature of a discourse,, therefore, is hsss^ diflicult tlmn the former, it is no Less useful and beneficial.

x^ow, whoever desires to incite,, arouse, encourage,, and admonish a person to action,, m^^ present appropriate reason to^ ijudiice him- t-o act. This he HMy do by referring to the great advantages, the benefits, the beauties, and honors, which must result from suchaction, or to the injuries aaid. disgrace that must follow its neglect. This is the course that is pursued in this Epistle. It points out many advantar/es and honorSj ichieh result to those tvho fear God, and love righteousness. This we- shall now consider:

What is meaii^ by righteousness and the fear of God is not mentioned here. We have freqLuentlj^ stated, however, that to fear God, is not to depend upon ourselves or upon anything that is in us, or to rely upoa our honor, power, wealth, strength, advantages, or skill — ^110, not even upon our good works aiid I)iet5'. But, we should be carefrel in regard to all these, so as not to commit sin; Ave aliould fear, yes, we know, that if God should earnestly deal with us according to his justice, we sh-ould be lost a tiiousand times. Therefore, we should not exalt ourselves in any way above tlie most insignificant individual on earth; we should be humble and mild in the whole course of our conduct and in all our designs; we should manifest no arrogance towards any one, but be mild and affable. The influences of humility will render all our works good. St. Peter, 1 Pet. 5, 5, <jays: ^' God resisteth the proud, and gjveth grace to the humble.^' Whatever, then, is done in that grace, is all well done.

Thus, righteousness, as we have heard, is nothing else but faitb. This is effected in the following manner. In the first place, no one can stand before the judgment of God; every one in all his effoits and operations must be filled with fear. This fear impels him to seek and to find something indepeitdeM ef h^iiself,. upou which 1m3 m<i>j rely, Sftand, and res^- Thfe is nothing else but the pure mercy of God, promised and set forth in Chiist. This reiiaiw!e,,faitl?, and confidence remler us jjust ami pious before God, as St. Paul, Itom.. 1,. 17^ says: " the just shall live by faith."

]Siow, in xHopoution a&. a 5>eyson distrusts himself OMd hig own ability, and feels himself a sinner before the judgment of God, in all things; so, in the same proportion, will he console himself with the extraneous grace of God, and in consequenee^of it become righteous in all things. So, these two, judgment and grace, fear and confidence, must exist simultaneously. — Juidgment produces fear; grace produces trust and confidence. Thus, through judgment, fear divests us of ou-rselves and all that we have. But confidence invests us in God, and in all that belongs to God; so that not our merits, but the blessings of God are praised and extolled. This accords with Ps. 147, 11: " The Lord taketh pleasure in them that fear him, in those that hope in his mercy.-'

Now, if his faith is right, he will also conduct himself x^roperly towards his neighbor, as he believes, that God; has acted and still acts towards hinii This he v, ill do through pure grac(%. forgiving him, bearing with and tol crating him, endeavoring, to relievo him from his wretched coii4ition, administering' to his wants, allowing him to enjoy his h<;)spitalities,, denying him nothing, risking his body, life-, property,, and honor for him, in all respects, as God has acted towards him. For, he believes, that God thusacted towards him through ]>ure grace,, regardless of his dements, and that he certainly will do towards him, a« he believes. Therefore, as God pours* oxit fiiiS' blessings upon him, regardless of liis demerits; so he will confer liis favors upon his neighbor, notNvithstauding he may be his enemy, and destitute of all merit. lie also feels satisfied, that this will not im^poverislr him; for, the more favors he confers, the more blessings will God pour out upon him, and the more lie fills his neigiibors with favors, the more will (io<l till him with blesvsings.

This, you will perceive,, is the tru^e, the real faith, which renders us just before God; it is the Christian right- ♦eousness, which receives blessings ik'om above, and issues them below, — a beautiful illustration of which, we find, Judges 1, 13,. 15, in the piece of land, given by Caleb,, the lioly father, to bis daughter, Achsah, from which issued beautifid fountains of water; tihiit is, it was wj^tered by springs Above and springs below. Hence, it was very fertile aiul valuable. This is the faith, as already said, concerning which we cannot say too much.

Achsah implies orijauients or jewels of shoes, and is the lovely Maggie in scarlet choes, the little daughter of (rod, the believing soul,, which glides along in beautiful, scarlet, gilted shoes; concerning which St. J^aul, Eph. G, o, says, "Your feet shod,' witbwliii.fr? Hviththe preparation of the gospel.'' Here, you perceive, that when the heart proceeds in the gospel, and lives in that v. ord, tii^ough faith, it is Achsah, Maggie in her beautiful shoes, concerning whom Solomon, Song of Solomon 7, 1, speaks in regard to the bride*: '^ How beautiful are thy feet witli shoes, Oprince's^ daughter! iN^ow let us; take into consideration the reasons which should iiM'ite and urge us to feao: Gx)d ajid to^ love righteousness.

Tlie whole world talks about doing good. But. if you wish to know ho>w to do good, hearken, d^ not act a« fools do, Vrho examine the various works, desiring to select such as they conceive to be good, and reject such as thej' conceive to be bad, making a distinction among works. Act not thus; leave the works as they are, regard one like anoth«i>;" but fear God,^ and be just, (as we have already said,) and then perform wlnitever presentR itself, and all will be well done, iio' matter if it be the duties of a hostler or a; teamster.

TliJ^ text is unchangeable: " He that feaipeth the I>ord- will di> g-oodJ' no matter what he may d&. 1^^ works are good;. not in consequence of the character of the works, but on account of the fear that gives rise to them. Here you will perceive a great consolation, and how quickly you are covered with good works, so that your whole life is good, if you fear God; — your eating, drinking, walking, standing, waking.

all are good works. Who should not be iiteited by such advantages, to fear God! Behold, theseare the lambs of God, in; who i everything is usefid.

But, the separators of works, the co-iiE?tliy saints, on the other hand, with their choice and selected works, really perform no good works. Why W Because they do not fear God; and; highly esteeming their own eftbrtSy. they do not trust in him; hence, their works, also, Avhich they regard as the very best, are evil. For, this truth i» immovable: The works of him, tliat fears God^. aie good, and the works o€ him, that does not fear God, are e>il..

" Have the knowledge os the

Thua, he sajs: *' He that hath theknowledge,' (apprehends righteousness,) 'of the law, shall' obtain her.'' This is the same in meaning, as the former, only it is expressed im different woEds*. To ha^ve the knowledge of the la/W., to adhere to righteousness,, is to x>er'Severe ajid continue in faith- Where this is the case,, the individual will apprehend righteousness, so as to make it his own. Hence, all his actions and his lite wiil be right, having attained such a position as enables him to dwell in it, as in a heritage.. Whoever, therefore, desires to do right and to live in righteousness, must believe, and persevere in faith, and then perform, without any distinction, such works as present themselves to him..

ITiuh;, he Is endowed with such prerogative as renders it unnecessary for him to a.sk and ascertaiu how such works become. riglit. Tiiey are already right, because they are performed, and the rigliteousness is already appreliended, w itliout aiiy sekxitlng" and choosing, since he perseveres in tViitli.

But, in all their works, righteousness wiii Hee from the n]i believing, wlio neglect it. Tliey may even snap after it, as a dog snaps at iiies, still it will elude them. St. Paul, lionj. 9, ol, says, in regard to the Jews: "Israel, which tbllowtMl after the luw of righteousness, hath not attaiued the hiw^ of rigliteousness." Like tliese, are those unbelieving persons, wlio run after their slnidows, desiring to obtain righteousness by tlieir worlds j but it flees froju tlieiu, and they cannot apprehend it, because they did not first allow theniselves to be a[)- ])rehended in iidtli, and then adlu^re to righteousness; liere then they would have been a[)])rehendcd in all works, and the sh.idow would ha\'e followed of itself.

•• Ab a mothior shall she meet

^Vh at does thi s imply? It is spoken acci>rding to the custom of the Hebrews, wiio are in the habit of saying: A cliild of wisdom, a child of wickedness, a child of ^Yrath, a child of condemnation; thus, here, too, children of righteousness. l^o\\\ wlioever is a child of sin, or of unrighteousness, has a mother of disgrace, of whom he 'must bo ashamed, and in vviiom he cannot r(yoiee. Whoever is a child of righteousness, has a mother of honor, of whom lie may boast, and in wlunn he can rejoice. For, even a natural mother, who is a reputable w^oinan, is an honor, a glory, and a c<f)nRolation to her child; on the other hand, if she is disreputable, she is a disgrac(^ to her child; so tliat scarcely any re- ])roach is more stinging to any one, than to mention the disgrace of his mother, and to censure him of being illegitimate or ill-bred.

Kow the Avise man wishes to sliow, that righteousness meets her child in the most aiiectionate manner, as a mother meets her child, as she approaches it; that is, she is always ready to do for it, all that lies in her whole heart and power. In this A\:iy he designs to show the great security, consolation, peace, joy, and glory, which result to the heart, before God, through taith. For, a natural mother caresses, kisses, carries, and supports her child, ahvays desiring to meet and oblige it. There is no greater kindness tlnm the kindness of a mother for her child. Thus, too, righteousness embraces, carries and supports man, api^roaching and meeting him in every way, so that he may bask in security and in the peace of his lH3art. To such great honor he is entitled, of which lie maj^ boast before God; for he has a mother of honor.

'•And receive him as a avife married of a virgin."

AVhat does this imidy f Its import, expressed in other words, is similar to that of the preceding phrase. The object is to show the anxious (^are nuinifested by rigliteousness for lier child. He compares herfeeliugs or affections to those of a new bride, who neveihas been a wife befoi'e. He says: — Precisely as a virgin, who is now for the first time become a wife, feels to- Avards lier bridegroom, so are the feelings of righteousness tow^ards her el did. The affections or feelings of such a bride, I shall leave for those who have experience in that dii'ection, to describe. It is a well-established fact, how^ever, tliat there is no greater desire, love, or coiicern, than that of a young bride for her bridegroom. The Scriptures abound with instances of the love of brides. Here he styles h(ir a wife married of a virgin, because she recently became a wife, and never before had any experience in regard to the love of a husband. Xi'or a widow, Avho had before been a Avife, has no such feeling towards her second bridegroom.

Observe, how carefully and deeply the wise man seeks out his admonition. Is it not a forcible, a viAdd incitation to faith and piety? How could he have introduced a simile il)MO^TION TO PEETY AND fttaETEOTTSNESS-.

more exi^ressive of affection, than that t)f a >irtiioiis mother- s affection for her t'liiki, and a new bride's love towards her bridegToojn? A woman m naturally more inclined to love and affec> ^ion, than -a m^ak is* jS'oW^ siich affection-, k*W-, aim tare of righteoiiv«5ness tor us, we cannot obtain by works.-— it must be all conceived in the heart* &re> in faith, the cousciehce fefel'S <ill the security, desire, and 1-oVe in righteousness, that a child call find in its another, and a man in his new bride.

This is equivalent to saying, she ^Imll feed him with life and understandingi* This is effected in the foh lowing manner:! Precivsely as natural bread not only supports the body, but also nourishes and fills it, so that it g:rows and increases, and becomes hale and robust, strong and callable of labor; so, too, righteousness nours^hes an individual, so that he daily incr<Mses in sptiit, mid continuiilly. ^ains more information in reg'ard to things, divine and human. This V\^e learn from exi}erience; and without experience the passage would not be intelligible. Such an individual improves his mind by everything that <'omes under his observation, grovdng in knovvdedge, and still increavSing in life and wisdo'^iii, es3>ecially when he contemplates the Scriptures.

Thus Solomon had learned many things, as his Proverbs and Canticles >>how. Il« places the word, life, before the word, understanding -, because, without life, understanding would be of little use. It is not the knowledge derived from heathens and natural reason, concerning temporal things, that is to be regarded, but the knowledge which is derived from faith, concerning spiritual and di\ine things, and which makes the soul alive before Ood. Thi« teaches all that is necessary to be known in reference to salvation.

"And gfv^ hbi the water of wisdom to drink."

The import of this phrase is similar to that of the foregoing, and it has reference to the increase of the spirit j ami especially does it refer to saving khowledge, for the puri:>ose of excluding the knowledge of the world and of men, which is not salutary. This drinking takes place like the eating. Man draws wisdom from everything that comes under his observation.^ — Everything, in heaven and on earth, affbrd« him pasture 5 but especially the Scriptures, from which he derives meat and drink, through a real, saving knowledge* •

The Se^mdil " He shall be stayed upon hee.*"

Hitlierto he has been enumerating the blessings and advantages whi-ch we derive from righteousness, and enjoy in ourselves, in times of peace.— ^ow, he enumerates her advantages in ti'mes of conliict, and contentions against enemies, saying: He shall be stayed upon her; that is, she will throw around us such i^rotections as Avill enable us not only to receive these former blessings, but also to guard and protect them against every attempt to wrest them, from us. By this, however, he acknowledges that, whoever fears God and desires to be pious, must encounter difBculties, conflicts, and misfortunes. Crosses v>'ill not stay away fr-om him; as St. Paul, Acts 14, 22, says: ^' We must through much tribulation enter into the kingdom of C od.'-

In this Way he meets the timid and faint-hearted, who would readily accept these gxeat inducements and benefits, were it not for their fears that, in consequence of it, they would have to risk their property, honor, bodies, lives, and all that they have. This he does not dem', nor does he make any effort to relieve their minds in that respect, or to give them flimsy consolation. But, he strengthens their minds, and admonishes them against such views, affording them the consolation, that righteousness, if they cleave to it, wiU give them sufficient courage, firmness, and stability to endure aU these things.

'^And shall not be moved."

This is equivalent to bemg stayed 1)2 upon her. What more do you waut, if 3'ou are able to overcome all things? This ability the self-righteous do uot possess; they do not stand securely; they have no firmness — all is yielding and vacillation, because they hang upon their own efforts. These may ])e easily taken away, and they, with them. But with the Christian, the believing righteousness hangs upon the mercy of God, which no one can take away } hence, those who hang upon it cannot be moved, even if they ore deprived of everything else. The Nintli:

'•' And shall rely upon hee.'' That is, she shall sustain his honor. Here the v>-ise man acknowledges that a pious believer must suffer not only many evils, but must also endure shame and scandal. The special sufferings of a Christian consist not in enduring evils only, like other persons, but shame and scandal also.

this, he introas a comfort all believers.

the V'Orst evil-doers, pr< Christ suffered. These are also calliKl sufferings of Christ, or of the cross. These have reference not so much to temporal honor, but to the honor which should be in the conscience and before God. Thus all the martyrs were put to death, not as if they had comjiiitteda temporal crime, but as if they were the greatest enemies and blasphemers of God. IsTow, lest any one should be deterred by <luces this declaration and encouragement to.....^v...^.^^^, to assure them that they shall be preserved, and maintain their honor before God and the world. The Tenth:

The import of this is similar to that of the former, only it is expressed in other and clearer terms. She may, it is true, i)ermit him to be overtaken by shame and disgrace, in order that her l)0wermay be tested and iHoved,* as the Wisdom of Solomon, 10, 12, says: ^' In a sure conflict she gave him the victory; that he might know that godliness is stronger than all." The heart indeed must be tempted; it cannot exist without incurring shame; it will

* A. But she does not leave him in or it, if he only cleaves to her.

be so touched and affected by it, that it will even tremble and waver as if God would leave it in its shame. But here it finds such assistance as enables it to maintain a firm confidence; and thus sustained, it walks or triumphs over shame or scandal, — a thing which hypocrites cannot, by any means, accomx^iish.

That is, such temptations and conflicts only elevate and distinguish Iiim in the minds of the people. Paul, 1 Cor. 11, 19, says: By heresies the approved Christians axe made manifest. Such conflicts so distinguish him and raise him in the admiration of all, that he attains a high degree of eminencf and honor. The self-righteous, on tl^ other hand, pass along, unheeded, inexperienced, untried, dwelling in their own element, and destitute of information in regard to the blessings and ope rations of God.

^'AnD IN THE?,IIDST OF THE CON- GREaATION SHALL SHE OPEN HIS MOUTH.''

That is, in this way he becomes ji good preacher and teacher. Por throngh faith he rightly understands everything, and through conflict lie feels and experiences it, so as to gain the fullest assurance; and heiic^ he may speak with the utmost confldAice, giving everj' one instruction. S oSlia t Taulerus may well say. Such a i)ei^son is able to judge and teach the ^fhole world. Without such conflicts Or trials, no one Avill ever become a successful preacher 5 he must remain a;inere babbler, not knowing what or when to speak, as St. Paul, 1 Tim. 3, 7, says: "Desiring to be teachers 0f the law,• understanding neither what they say, nor v.hereof they affirm;" useless babblers are they, says he.

And shall fill Mm with tlie spirit of wisdom and iinderstaiHliiig*

He has already said, Witli the bread of understanding shall she feed him, and give him the water of wisdom to drink. This has reference to an Individual who has simply received