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The only fact, therefore, to be learned from it is, that the old priests of Egypt were at variance with Mr. Perowne in supposing him to have lived "two and thirty centuries ago," their pretensions never rising nearly so high, or fixing with any approach to accuracy, the age of this literary Augustusthis great patron of the slipshod novelists of ancient Egypt.

We are inclined to suspect Dr. Macleod of a hoax in this matter; we hope it may be so, but the wut is so infinitesimally small, or perhaps only so essentially Scotch, that we cannot see it at present. Is it possible that any baby of a larger growth, say five feet ten in his stockings, can really see anything to admire in this silly story? If it be otherwise, we could have been content to leave Mr. Perowne "alone in his glory," had he not made it the occasion of attack on the originality and majesty of the inspired writings. "The resemblance," says he, "between some portions of the narrative in Genesis and the style of the Egyptian writer, may be accounted for by the fact that Moses was trained by men like Annanna and Kagabu in all the wisdom of the Egyptians." We have heard of men growing wiser than their teachers certainly. But in making this insidious side-thrust, our author gives us no hint of the kind. Nay, he repeats the blow. "Writings, such as these, may have contributed to his education! They help us, at least, to realize more vividly the fact that the great lawgiver was prepared for his mission, not first in the solitudes of Horeb, but in the court of Pharaoh and in the schools of Egypt!"

Farewell, then, to the old fallacy that it was the great I AM, who raised up this signal deliverer and schooled him for the work. According to Mr. Perowne and Dr. Macleod, He did but finish the work of education, by developing into action the lessons learned by Moses in the lowest of the low dame-schools of precocious Egypt.

MATERIALS OF SERMONS.

Reasons are the pillars of the fabric of a sermon, but similitudes are the windows which give the best light. The faithful minister avoids such stories whose mention may suggest bad thoughts to the auditors, and will not use a light comparison to make thereof a grave application, for fear lest his poison go further than his antidote.-FULLER.

The Preacher's Finger-Post.

UNPARALLELED LOVE.

"For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."-Rom. v. 7, 8. THE grand doctrine of the Bible is this :-that God loves apostate man. Nowhere else do we learn this. Nature teaches that God loves His creatures, but the volume of nature was written before the Fall, and it says nothing as to his affection towards man as a sinner. This is the exclusive mission, and this the glory of the Bible. In almost every conceivable form of expression the Bible endeavours to impress us with the fact that God loves man though a sinner. In illustrating this passage, we shall state the leading facts which it suggests.

I. THAT MAN HAS, CONSTITUTIONALLY, A KIND AFFECTION FOR HIS SPECIES.

The Apostle is speaking here of men generally, and he says that in some cases the generous instincts of human nature would prompt to the utmost self-sacrifice. That man has in him this inherent element of social kindness, I maintain in face of all the facts of oppression, cruelty, blood

shed, that make up a large portion of the history of the world. Notwithstanding the Pharaohs, Herods, Neros, Napoleons, Lauds, Bonners, of the world, there is a spring of kindness in human nature. First: The tendency of sin is to destroy this element. Had sin not entered into the world, this element of kindness would have united all the races of mankind in the bonds

of a loving brotherhood. Secondly: The tendency of Christianity is to develop this element. Christianity recognises it, appeals to it, strengthens it. Blessed be God, bad as the world is, there is a fountain of love in its heart.

II. THAT SOME CHARACTERS HAVE A GREATER POWER TO EXCITE THIS AFFECTION THAN

OTHERS. "Scarcely for 8 righteous man will one die : yet peradventure for a good man some would even dare to die." First, the righteous man is not likely to excite it. "Scarcely." Who is a righteous man? He is one who conforms rigorously to the outward forms of morality; he pays all that is demanded of him, and he will be paid to the utmost fraction of his due. He is what the cold

mercantile world calls a respectable man. He has no generous impulses, no heart, and, therefore, has not in him that which can awaken love in others. The just man is a very popular character. Secondly, the "good" man has power to excite it. Who is the good man here? The kind man-the man of warm sympathies and loving soulthe man who can weep with those who weep. Such a man evokes the sympathies of others. He has often done so. The case of Job opening by his kindness the heart of his age, and of Pythias enduring the punishment for Damon, and of Jonathan and David, are cases in point.

III. THAT THE SACRIFICE OF LIFE IS THE HIGHEST EXPRESSION OF THIS AFFECTION.

Scarcely for a righteous man will one die." There is nothing that man values, as a rule, so much as lifefriends, property, health, reputation, all are held cheap in comparison with life. To give life, therefore, is to give that which he feels to be of all the dearest things most dear. A man may express his affection by demonstrative language, by indefatigable toil, by costly gifts, but such expressions are weak compared with the sacrifice of life. "Greater love," saith Christ, "hath no man than this," &c.

The sacrifice of life for another demonstrates at once, in the most powerful way, both the intensity and sincerity of the affection.

IV. THAT CHRIST'S DEATH IS THE MIGHTIEST DEMONSTRATION OF AFFECTION. "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." This will appear, if you consider, (1) the characters for whom He died-"sinners." (2) Consider the circumstances under which He died. Not amid the gratitude of those whom He loved, but amid their imprecations. (3) Consider the freedom with which He died. He was not compelled. (4) Consider the preciousness of the life He sacrificed. His life was worth all other lives. Truly, herein is love.

Learn from this subject, first, the moral grandeur of Christianity. There is no

such manifestation of love in the universe as this. Secondly, the moral power of Christianity. The motive it employs to break the heart of the world is this wonderful love.

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Mamre, sheltered, perhaps, from the scorching rays of oriental noon by overshadowing trees, three travellers came up to him, whom he entertained with the hospitality common to his age and his country, and common in Arabia even to this hour. These travellers turned out to be angels-benign messengers from the eternal

heavens of love. The text is an exhortation founded upon this circumstance. Our subject is that "strangers" may often be "angels."

I. Strange PERSONS may often turn out to be "angels." First: It may be so with the "stranger" who enters our household. Whatever his errand, in whatever condition he appears, though he be a pauper with a pauper's petition, if we entertain him we may find, perhaps, something of the angel in him. He may breathe a spirit, utter a sentiment, express a soul indicating a kindredship with the skies. Vulgar heartlessness often hustles from its door a suppliant in whom the angelic lives.

Secondly It may be so with the stranger" in our neighbourhood. A stranger comes and takes up his abode in our vicinity. For a time foolish pride, or unnatural shyness, or a meaningless. a meaningless conventionality, may keep us

apart from him. At last the introduction comes. We entertain him, and time proves him to be an angel to usour guide in a great difficulty

-our support in a sad trial, &c. Do not shun neighbours.

Thirdly It may be so with the "stranger" in our Church. A man joins our communion. There may be much that is strange in him to us. He may be a Catholic, a Churchman, a Baptist, or Wesleyan. Still, entertain him with brotherly love, and perhaps we may discover something of the angel.

Fourthly: It may be so with the "stranger" in our country. A foreigner enters our land-a Russian, Pole, Spaniard, Hindoo, Chinaman, it matters not. Don't despise him. Treat him kindly, and you may find even in him something of the angel, something that may contribute to the progress of the state. The moral is Treat all men with generousness and goodwill, and you may, perhaps, find angelic things within them.

II. Strange THINGS may often turn out to be "ANGELS."

First: A "strange" truth may turn out to be an angel. There are men so narrow and prejudiced in mind that they bolt their souls against all that is new in thought. If a fresh truth knock at the door,

they thrust it from them with indignation. Yet he who receives a new thought may receive an angel-an angel that may solve his difficulties and enfranchise his intellect, and make the horizon of his soul beam brightly with unearthly stars.

Secondly: A strange trial may turn out to be an angel. Adversity may come, and exchange your mansion for a hovel; disease may come, and reduce your strong frame to an emaciated skeleton; bereavement may come, and make home circle a deyour solation. Still, do not battle against these messengers. Entertain them with loyal submission to the God that is over all, and they may prove blessings in disguise. They may be like Lot's angels, dragging you from Sodom to the mountains of God.

Thirdly: Strange charities may turn out to be an angel. Some fresh philanthropic or religious institution

may

knock at your door and solicit your support. Do not thrust such charities from you. Entertain them. They are angels that can do you more good than you can them.

"It is more blessed to give than to receive." "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares."

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THE text starts the though that Christ's resurrection is better than His death-"Yea rather, that is risen again."

I. HIS RESURRECTION PRESUPPOSES THE FACT OF HIS DEATH. His death is not to be disparaged. Its importance cannot be overrated; none can appreciate it too highly. It is the highest expression of love the universe ever witnessed the highest homage to truth, rectitude, and order, that the Divine government ever received. It was a deathblow to all past dispensations; it in the new era of eternal mercy. But great as is his death, the great thing is implied in his resurrection. There could not have been a real resurrection had there not been a real death. And that His resurrection was real, we have often endeavoured to demonstrate.*

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II. HIS RESURRECTION DEMONSTRATES THE WONDERFULNESS OF HIS DEATH.

First: His resurrection demonstrates the absolute volunHe tariness of his death. who could rise from the dead

by his own power, could have avoided death. His rising proved that He had power to

* See "Resurrections."

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