HOMILETIC GLANCE AT THE ACTS OF THE APOSTLES.

in the fact that "five days" after Paul had left Jerusalem, the high priest, the elders, and Tertullus, their advocate, came down all the way to Cæsarea, in order to gratify their malign passions. (See ver. 1.) And for what? merely because Paul had outgrown their interpretations of the Scriptures, Religious hatred is of all hatreds the most insatiable and cruel. This may be explained.

Secondly: The prostitution of distinguished talent. Tertullus was evidently a man of noted ability, possessing great natural endowments, with high forensic culture and yet he gives himself to the advocacy of a cause the most iniquitous and inhuman. Like Judas he sold the truth for money. Tertullus is a representative man, a veritable type of all who sell themselves for gain.

Thirdly: The Christianity of old Judaism. Paul, though a Christian, regarded himself as a most consistent Jew. He believed (1) In the Jews' God; (2) In the Jews' Scriptures; (3) In the Jews' Resurrection. (See ver. 14, 15.) Christianity is Judaism brightened into noon.

Fourthly The characteristics of a great man. (1) He is not ashamed of an unpopular cause. He had vowed his connexion with a "sect" universally despised. (See ver. 14.) (2.) His highest aim is moral rectitude. A good conscience is what he strives after. (Ver. 16.) (3) He is not afraid to reprove iniquity in the great. Paul lectured Felix on "unrighteousness, temperance, and judgment to come." (Ver. 25.) Such are ever the characteristics of a great man.

Fifthly: The danger of religious delay. The conscience of Felix was roused, under the ministry of Paul, and then was the "convenient" season-hour for his conversion. It was the favourable moral mood. He promised himself a "more convenient season," but it never came. Opportunities for seeing Paul came, and he availed himself of those opportunities again and again, but with none of those opportunities ever came the moral mood.

Germs of Thought.

SUBJECT: The Rival Armies,

"So let all thine enemies perish, O Lord: but let them that love him be as the sun when he goeth forth in his might."—Judges v. 31.

Analysis of Homily the Seven Hundred and Fifty-Sixth.

THERE

THERE are different ways of reading history. We may peruse historical records, sacred or profane, as only relating to particular times and individuals. But that would be a very narrow view to take. We should rather read history as in some measure, at least, giving us an account of the Divine workings. The history of the Jews is especially interesting and instructive when viewed in its relation to the Providence of God. As in nature, so in grace, God is the greatest of economists. He is liberal, but never lavish of his gifts. There is a danger in these days lest we undervalue Old Testament writings, as though the spirit inspiring the New Testament were not equally the inspiration of the Old. The Bible is one. We may then take the incidents of Jewish national life, and derive some useful and salutary lessons by dwelling upon them in a right spirit. The text introduces us into one of the most interesting and instructive periods of the early national life in the promised land. Israel had sinned. "And the children of Israel again did evil in the sight of the Lord when Ehud was dead." This was very ungrateful of the Jews, it must be admitted, but their conduct was not exceptional. The Jews were neither special in their virtues nor in their vices, but were simply samples of the human race. As a punishment for their sinfulness, "the Lord sold them into the hand of Jabin, king of Canaan, that reigned in Hazor; the captain of whose host was Sisera, which dwelt in Harosheth of the Gentiles." Under these circumstances, the Israelites did just what might have been

expected of them-they "cried unto the Lord." And we find that the Lord did just what might have been expected of

Him-He delivered them by directing their course, and going up with their host to battle. (See chap. iv.)

The words of the text are the conclusion of a sort of pæan sung by Barak, the Jewish commander, and Deborah the prophetess. This Deborah is celebrated as the female judge of the Israelites when under that particular form of government. We are told that she "dwelt under the palm-tree of Deborah, between Ramah and Bethel, in Mount Ephraim, and the children of Israel came up to her for judgment." The traditionary place of her residence is still pointed out, and it is remarkable that a great meeting, or fair, is statedly held at it, as it has been since Deborah's time, at which, amongst other business, all disputes are settled, and quarrels adjusted. between rival tribes.

Hebrew scholars refer to this fifth chapter of Judges as presenting some of the finest features of Oriental poetry; and even from our English translation we may feel its force and beauty. Dr. Halles says that "Its design seems to be twofold-religious and political; first, to thank God for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; next, to celebrate the zeal with which some of the tribes volunteered their services against the common enemy, and to censure the lukewarmness and apathy of others who remained at home, and thus betrayed the public cause, and, by this contrast and exposure, to heal those fatal divisions among the tribes so injurious to the common cause." We take the text as setting forth a twofold division of those who come within the sphere of Christian influences the rival armies of God and the powers of darkness; with the character and fate of the latter compared with the character and course of the former.

I. THE ENEMIES OF THE LORD. The division everywhere regarded in the Bible is a very simple one; it is moral, not circumstantial-good or evil, friend or foe. We have now to do with that large class who are the enemies of God. These do not all show their enmity in precisely the same

manner. Their spirit is one; but their modes of operation vary. The great army may be divided into regiments. We will mention some of them.

First. The character of the enemy. 1. The idolator. This sin is as common now as in the days of early Jewish history. In form it differs. Idolatry is too often confounded with the worship of idols and images. This is a low form of idolatry, but not its essence. Idolatry is the giving up the throne of our being to any king but God. Mammon worship—the worship of men-pleasure-worship of the intellect as the measure of truth and the final appeal of judgment-the narrow and killing worship of self. 2. The forgetful. God had been wondrously kind to the Jews, but in the days of prosperity they forgot Him; though when danger threatened, and the enemy approached, they cried for deliverance. Very Jewish, sometimes we say. No! very human. 3. The indifferent. As God adds to his mercies, we subtract from our thanks. That which costs man little or nothing is frequently estimated as worthless. It was so with the Jews, as the chosen people; it is much the same among us, than whom no people are more highly favoured in these latter days. God had a way of bringing the Jews to their senses, by threatening to withdraw his kindness. This is the Divine mode of procedure yet-kind, though severe ! God is earnest, and He is not moved by trifles. 4. The undecided. This is not a hopeless condition, but it is nevertheless unsafe. It is an insult to God, for He has granted evidence sufficient. There is room enough to doubt it is true, but is equally true that there is light enough to show the way. There are some who hesitate to declare themselves on the side of God, because they tremble to incur the responsibility which such a declaration involves; but God has made us responsible: we cannot be other if we would. They who remain undecided incur a heavier responsibility than such as profess faith in Christ. 5. The reckless. Those who defile, despise, and disgrace the unutterable goodness of the Lord.

Secondly: The doom of the enemies. They perish. (1.)

As without God and so cut off from the only source of true life. (2.) As without God, and so without hope. Without hope--the light of every man's pathway, the strength of every heart. Deprive any man of hope, and he is in hell. (3.) And not only so. But as fighting against God, thus being doomed to certain defeat. Who can set himself against the Divine order and be safe?

II. FRIENDS OF THE LORD.

"Let them that love him be

as the sun when he goeth forth in his might.”

The Bible does not profess to teach us astronomy. What is here said of the sun refers to what seems to be. You will bear in mind that the figure refers not to the period from sunrise to sunset, but from sunrise to the meridian of his splendour. It is a striking metaphor as setting forth the glorious ongoing and enlivening influence of the Christian character. (2.) The course of the sun is very quiet. God's greatest works are done almost in silence. There is far more real grandeur in the calm than the storm, as we shall see if we only think about it. The powers of darkness are in commotion-but not God, the power of light.

And he who most quietly shines is, so far, likest God. (2.) The course of the sun is gladdening. Joy attends his path, and fertility is his shadow. No joy so intense, real, and perfect as that of the Christian. We are free to confess that some Christian people seem as little like the sun as night is like the day. If such are not misunderstood, they certainly are mistaken. Remember, however, the most of life is not on the surface. The deepest joy and the profoundest sorrow are both buried in the secret chambers of the heart. Geographers tells us that the ocean has an under-current unaffected by all the storms which lash the surface into fury. So of the Christian life there is an under-current which no outer storm can touch-a current calm as God, but not known except to Him, who is the secret of that hidden and profoundest calm. (3.) The course of the sun is regular and sure. He ascends by stately his appointed path. He is alike free from hurry