When walled upon was in public, he practised the principles which be cherished in secret. 1. He who has God's live in his heart cannot altogether hide the far from others. Religion is not a latent principle tamed up in the depths of the soul: for its displays frself in works of righteousness before the world There is danger, when we insist upon the great importance of religion in secret, lest men should suppose it possible to be religions in secret, and yet be irreligions in public. Many, indeed, tell us, that they are better than what they seem, that they are good enough at heart, that they have truth in the inward man; only they are too timid to make an open profession of their principles. And since every man stands or falls-is justified or condemned-before God, according to the state of his soul, they rashly imagine themselves secure. But no supposition can be more delusive than this. It rests upon an impossibility. Had Nathanael acted the part of an unbeliever—had he refused to declare his honest convictions-had he chosen rather to please the Pharisees—we should have given little for his integrity of purpose. But seeing that he believed in Christ, and boldly confessed Him at the very first opportunity, we readily endorse our Lord's exclamation," Behold an Israelite indeed!" and we fully comprehend our Lord's statement, "When thou wast under the fig-tree, I saw thee."

Doubtless Christ had a number of secret disciples, while here upon earth. Nicodemus and Joseph of Arimathea were distinguished examples of this class. What could have been their motive for keeping their discipleship a secret it is difficult to tell; but we may reasonably suppose that they were not inconsistent with the profoundest sincerity. Perhaps they were able to assist the cause of truth more effectually, through preserving secrecy in this matter, than if they had openly declared themselves. However, there is not a single instance on record, in which they repudiated their principles; they never even feigned to join the enemy; but on several occasions they defended their Master against His assailants. Nay, when the great crisis arrived, they displayed greater courage than some of the most prominent disciples. When Judas, one of the twelve, had basely betrayed Him-when Peter, the foremost among them, had publicly denied Him— when He had suffered the death of a malefactor, amidst the derision of a brutal populace-Nicodemus and Joseph were even then so far from being ashamed of Him, that they begged His body from the authorities, in order to give Him a decent burial. Surely then, if such men as these made a secret of their discipleship, it was not without good reason; for when secrecy could no longer serve their Master, they did not hesitate to cast it off. The example

of these noble men, therefore, furnishes no excuse whatever for not professing religion now; on the contrary, it clearly shows, that where there is true religion in the heart, it will eventually manifest itself before men.

2. The secret life of man cannot but tell on his public life. There is something in the moral atmosphere, which surrounds every man, which indicates to those who associate with him, the true condition of his inner being. Hypocrisy is never so perfectly acted as to exclude all suspicion. The man who is corrupt at heart-however anxious he may be to conceal the fact, however diligent he may be to preserve the purity of his morals, however zealous he may be in the performance of good works—yet, there is an indescribable something about him, which, notwithstanding all his caution, gives the world a clue to his real character.

If a man commune much with God in secret, he cannot be otherwise than God-like in public. Unconscious to himself, he sheds abroad a powerful influence, wherever he goes. When Moses returned from the holy mountain, where he had conversed face to face with Jehovah, his face shone with an overpowering splendour. He was not aware of it himself at first; and yet his countenance all the while reflected the Divine glory, with which he had been in contact. The same thing in substance

happens in connection with every true believer. If he be in the habit of retiring to commune with God in secret, and to lay bare his soul to the light of Heaven, be assured of it the world will find it out; though he may not think it, his very countenance, as it were, will be radiant with the ineffable brightness of God's image.

"Thou art a Galilean, and thy speech agreeth thereto." So Peter's accusers told him, when he endeavoured to disguise himself. Vain attempt! His very speech betrayed him! So let it be with us. May we so habituate ourselves to serve Christ, that not only our speech, but all our actions may prove whose servants we are.

VII.

ABRAHAM'S INTERCESSION;

OR,

DOUBT AND CONFIDENCE.

"Shall not the Judge of all the earth do right?” GEN. Xviii. 25.

THE passage of which the text forms a part, is a simple account of one of those splendid transactions, which distinguish the history of the patriarch Abraham-Abraham the father of the faithful-Abraham the friend of God-Abraham the progenitor of the chosen race. If we view the passage simply as a portion of the life of Abraham, it is intensely interesting; but if we endeavour to realize the marvellous scene described therein, it is more interesting still. As we take up word after word, and sentence after sentence, of the sacred narrative, and ponder them in our minds, we become conscious of a mystery, a grandeur, and yet a reality, which we strive in vain to comprehend. How is it that Jehovah-the Infinite, the Eternal, the Perfectwhose throne is in the heavens, who dwelleth in