Such we conceive is the sentiment of this very interesting and instructive parable. It may teach us two important truths

First, The nature of true piety. Both the Pharisee and the Publican went to the temple to pray, but the heart of each was different, and it is the heart of which God takes cognizance; for God is a Spirit, and they that worship him must worship him in spirit and in truth. Thus saith the Lord, whose name is Holy, "To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." Mere external service will not do. If we give him our lips, or hands, or feet, or body, while our heart is far from him, none of these will be accepted there must be the humility, the sincerity and the earnestness of the soul; and then, if we draw near to God, he will draw near to us, and he will open the windows of heaven, and pour out upon us such a blessing that there shall not be room to contain it.

The parable teaches us in the next place, That there is the most ample encouragement for those who are truly penitent. No matter what their previous character may have been-however vile and guilty-however debased and abandoned-the case of the penitent Publican affords every encouragement, and gives us a pledge of certain success where there is humility, and penitence, and faith. God is no respecter of persons, he permits the vilest of the vile to approach unto him; and he will in no wise reject the supplications of those who come to confess and bewail their manifold sins and transgressions, to the end that they may obtain forgiveness of the same, through his infinite goodness and mercy; for with him there is mercy that he may be feared, and plenteous redemption that he may be sought unto. Let us be careful not to rest content with mere external observances-with our theoretical knowledge of Divine things-with our regular lives, and with our constant attendance upon religious ordinances-but rather let us enter into the experimental and practical part of true piety, for the Saviour testifies, "that unless our righteousness exceed that of the Scribes and Pharisees, we shall in no wise enter into the kingdom of heaven." May God, of his infinite mercy, grant that we may all obtain an enlarged bestowment of that religion which brings righteousness and peace and joy in the Holy Ghost.

M. BESWICK.

THE FINAL TRIUMPH OF THE CHURCH OF CHRIST.

By the Rev. James Hamilton, D.D.*

THINKING of the future, men often ask, which is to be the ascendant nation? And some answer, "France. Look at its splendid army, and consider the instinctive soldership of every citizen; and think, too, of the important part which French science and French refinement have long exerted on European civilization, and you will see that the land of Bossuet and Montesquieu, of Cuvier and Laplace, of Louis Quatorze and Napoleon, is destined to be the mistress of the world." But some reclaim, "If mind is to be the mistress, where will you find aught like the intellect of Germany? Where will you

* An Address read at the Fifth Conference of the Evangelical Alliance.

find science so encyclopedic as Humboldt's; or a philosophy so vast as Kant's and his successors; or a poetry at once so homely and so empyrean as Goethe's? Where will you find mind like the great intellectual Collossus, whose summit, lost in clouds, no eye has ever seen, and around whose base worshipping myriads show like insects on the pedestal?" "No, no," vociferate others, "what will your abstractions avail against the sword of the Cossack and the cannon of the Czar? You talk of the Coming Man,' let me tell you of the coming monarch. With its millions and its peerless armaments, Russia is the world's predestined autocrat." And conscious of their own ubiquitous rapidity and elastic diffusiveness, Americans and Englishmen exchange smiles with one another; and betwixt Australia, and North America, and British India, and all the Ocean, they calculate that the Anglo-Saxon race is pretty nearly ascendant already.

But while some contend for German unity, and whilst of others the favorite dream is Panslavism-whilst some are eager for Gallic empire, and others think the world's welfare is involved in Anglo-Saxon supremacy-Christians, my fathers and brethren, can be tolerant to all the competitors: for whoever may next mount the throne of empire, we ourselves shall hold it last. "The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." Already in this earth is there organized a community destined for universal conquest; a community which is destined to absorb into itself all others. That community is ours. The people called Christians are destined to carry all before them. German unity will be absorbed in Gospel unity, and Panslavism will merge in Panchristianism. In that blessed empire, there will be "no Pyrenees," no English Channel, no Atlantic. Nay, there will be no distinction of races: neither Mongolian nor Caucasian-neither white nor red, brown nor negro; "Neither Greek nor Jew, neither barbarian, Scythian, bond, nor free; but Christ all and in all:"- the world's five continents all united in one devout and holy Christendom. Such is God's purpose, and such, my brethren, is our high destination. The kingdoms of this world are all to become the kingdoms of our God and His Christ." And we need not be troubled nor afraid meanwhile. Other dynasties may have their turn beforehand; but no sooner do they culminate than their going down commences. But Christ's reign is the final one. "The saints of the Most High shall possess the kingdom for ever, even for ever and ever." And even though usurpers and some adversaries may preoccupy the throne for a season-though many Antichrists may have still to come-the righteous nation that keepeth the truth shall have the whole of it, and what is more, the last of it.

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From a subject so debateable as unfulfilled prophecy, I purposely refrain; but, taking matters as they this moment stand, looking at the existing state of the Christian churches, I would ask, is there not a great deal already in our power? With more Christians, no doubt, more good might be effected; but with such Christians as already exist, might not a great deal more be accomplished, if we understood one another better, and loved our Master more? In a brilliant work, just

published, Pultowa is rightly reckoned as one of the "Fifteen decisive battles of the World." Before that battle the Muscovites had no notion of their strength. But imperial Peter knew that they were strong, if they themselves would only believe it. He saw no reason why they should run like sheep every time a Swedish regiment showed itself, and by teaching them to win Pultowa, he put them in the way to win the world. At this moment there are many Christians. Not to count the mission converts far away; not to count the hidden ones in the Greek and Romish churches; not to count the whimsical and impracticable members of every society; there are within the Protestant churches of Europe and American, numbers so great that, with faith in God and loyalty to one another, they might accomplish anything. Nay, confining our view to England, and remembering that, although a numerical minority, the Christians of our country are nearly all educated and influential men, and remembering that in proportion as he is Christian-in proportion as he is freighted with truth and principle, and impelled by faith in God-every zealous Christian carries in himself a momentum which tens and hundreds of worldlings cannot withstand, it is hard to say, what cause the Christians of England might not carry.

But something must be done before we are fit for our lesser Armageddon before we win the battle which tells the world the strength of faith, and makes visible our latent identity. And, first of all, would it not be a great help to union if we more frequently adverted to our many unities? if we dwelt more on our common Lord, our oble cause, our glorious brotherhood, our one comprehensive home? A good ruler is himself a powerful unity. The heroic sovereign, who spares not himself for his subjects, but freely perils his life for his ealm and his people; the righteous prince, who, with even hand, lispenses justice to the rich and the poor; the condescending monarch who notices every service so promptly, and rewards it so graciously, hat he spreads his presence through a populous realm, and lives a daily image in a fond nation's fancy; this ruler, of wisdom so lofty, and disposition so kind, makes all his lieges sharers in his fame, and proud to be the soldiers of Alexander, or the servants of Solomon, feeling it a delightful distinction to be the subjects of Alfred or Charlemagne, of Gustavus Adolphus or Haroun al Raschid; in enthusiasm for such a prince they are knit into an intenser nationality. But, brethren, who is our Sovereign? To the Son of God, each of us cherishes a sentiment which he entertains to none besides. For us, He not only hazarded His life, but gave it. On each of us He bends an eye of affectionate attentiveness; and, even in the heights of glory one great business with him is to forward our welfare here below. And from time to time, if not continually, we are conscious of a strong attachment to Him. We love to think of His dearly-won and wonderous exaltation. We sympathise in His blessedness; we rejoice in the ongoing of His cause; we are glad, because Jesus is glorified; we feel it by far our happiest distinction to be the subjects of such a Sovereign; and when we know for certain that another man feels the same emotions towards this Saviour which thrill our own bosom, our soul goes forth to him. We may have had a strong prejudice against

him; but our cause is noble; it is to make this bad world better; it is to propagate God's truth, and extend God's glory in the earth; it is to narrow Satan's empire, and extend Jehovah's supremacy; it is to carry out the mission which Immanuel commenced, abridging more and more the boundaries of moral evil, and advancing the boundaries of blessedness wider and yet wider; it is to prevent sin and diminish sorrow; it is to save souls, and create joy for the angels. It is to follow after whatsoever things are humane, whatsoever things are holy. It is to share on earth the Godlike prerogative of wiping tears from eyes; and, as we cannot say the beatific word ourselves, it is to bring penitents to the feet of that Saviour, who will say it, "Go in peace thy sins be forgiven thee?"

And ours is a glorious brotherhood. "One is our Master, even Christ; and all of us are brethren." The humblest Christian may exult in his fraternity. I am slow of speech, but I have had eloquent brothers: Robert Hall and Thomas Chalmers were both my brothers; and so was Chrysostom, and so was Apollos. I am no poet, but my brothers, Isaac Watts and Charles Wesley, wrote some very good hymns, and still better my older brother, the Shepherd of Bethlehem. I can give you no right idea of living Christianity,-the sunshine of habitual communion with God, and the bright impressiveness of his visage who daily looks to Jesus; but I wish you had known my brothers, Edward Bickersteth and Robert M'Cheyne; or those elder ones of whom I have heard so much, but whom I never saw, for they were gone ere I was born,-the disciple whom Jesus loved, the man after God's own heart, the patriarch who walked with God. It does me good to think of them, and when I think of them my spirit cleaves in love to you-for you are also one. Shake hands. We must not part. Your dress is different, and I did not like your provincial accent. But, beloved, we are both the sons of God, and it doth not yet appear what we shall be; but we know that when our Elder Brother appears, we shall both be like Him, for we shall see Him as He is. And then, the same comprehensive and blessed home awaits us. In the Father's house are many mansions; and for each disciple a place is prepared already. Within the courts of that great palace there is a several dwelling-place prepared for each; and could we get a glimpse into the New Jerusalem, we should see the places all appropriatedwe should see the mansions of which Abel and Enoch took possession long ago, and we should see others still waiting for their tenants. And should we find, on adjacent compartments, names that we scarcely expected to see in such close proximity; for instance, should we read 66 Luther's mansion next door to "Calvin's mansion," it need occasion no perplexity; for outside the whole we read, "The Father's House; " and, whatever may be the feelings connected with the selfcontained and separate mansion, there will be a feeling more intense connected with the happy and all-inclusive home.

But if I were asked what are the great desiderata towards increasing Christian union, I would mention these three-a higher standard of personal piety in individual Christians; a special cultivation of magnanimity and good sense; and a higher platform of spiritual attainment throughout the churches generally. The true attracts the true,

but still more intensely does the good attract the good; and when a man is both sound in the faith and lovely in his life, he carries an irresistible charm.

And the best promoters of Christian union are those who concentrate, in their own persons, the greatest number and the finest harmony of Christian graces. If a man be sound in the faith, but in his temper is splenetic or sulky; or if his temper be sweet, but like a chameleon's complexion; if his creed is ever coming and going; if he be free with his purse, but a tyrant in his family; or if, after a long prayer, he goes away and devours a widow's house; instead of being a promoter of Christian fraternity, such a man is a problem for Christian charity. Whilst on the other hand, a holy and warm-hearted Christian, a man really born from above-a man saintly without sanctimoniousness; whose religion needs not to be put on, because it comes out; a new man of the right proportions-complete in Christ -lacking nothing; none the less devout because he is so active, nor the less gentle because he is so valiant, nor the less humane because he is so loyal to his God; such a man, just because he is a constant commendation of the Gospel, is a perpetual and powerful promoter of Christian union. And in order to see how much more attractive is goodness than talent, nay, to see how much more potent is the spell of a common spirituality than even the wonderful talisman of a common theology,—I ask my Nonconformist brethren if they do not feel more attracted to the church of England by Henry Martyn's saintliness, than by Warburton's logic or Barrow's rhetoric, or even than by Horsley's orthodoxy ? And in an assembly where there are few Baxterians-where few minds are cut in the polyhedral facets which would fit exactly into the casket of his peculiar creed-to an assembly theologically distinct from the great Puritan-I put it, if they do not feel so spiritually drawn to him, that although most of us might have a dozen of his contemporaries who represent our creeds more closely, we cannot name the man of God to whom our hearts yield a holier or more tender homage! Let us covet earnestly the best gifts; for the church which is richest in truth and goodness, which contains the greatest number of members, will be the most attractive, and the most responsive to the holy attractiveness of others;-the most easily loved, and the mightiest in the art of loving.

Next to goodness, let us follow after wisdom. We have lost many a golden opportunity from forgetting the Master's precept, "Be wise as serpents. The children of this world are wise in their generation, and in business and in politics they carry their point by merging, for the time, personal pique and local quarrels; and when we read the history of a great revolution effected by worldly men, it is lovely to find that it is usually the triumph of good sense-a host of private wrongs and individual resentments sacrificed on the altar of the public interest. On the other hand, it is deeply humbling to know the sectarian punctilios and individual animosities to which the cause of the Redeemer has been frequently postponed. The congregations that have split, the societies that have broke up, the public movements which have stopped short, because some Diotrephes could not carry his crotchet. The battle has been lost whilst rival chieftains were