the universe, and he is "glorious in holiness." Evil, then, had a beginning, but when? Who shall tell the morning when the first dark cloud rose upon the bright firmament of moral mind? Who shall tell when the first breath of sin ruffled the peaceful atmosphere of God's creation? The events of that morning are not chronicled in the annals of our world.-How did it arise ? There are two principles on which we account for the prevalence of sin amongst men now. -Internal tendencies and external circumstances. Man, now, has a strong disposition to sin; so, that as soon as he begins to act, he begins to sin; and then, the outward circumstances under which he his brought up, tempt him to wrong. To this latter, we refer the introduction of sin into our world. Adam had no unholy tendencies, but an external force was brought to bear upon his holy nature, which turned him from rectitude. But the first sinner, whoever he might be, had neither this internal tendency nor the external circumstances. All within and without, above, beneath, and around, was in favour of holiness. The whole current of inner feeling, and the mighty tide of outward events were all flowing in favour of perfect purity. How could a being sin in such circumstances? How could he strike a discordant note amongst such harmonies? How could he rise up against, and conquer, all the mighty influences which were in favour of holiness? How could he lift his nature against the Eternal and defy the omnipotent to arms? All is mystery.—Where did it arise? In what province of the universe? Amidst what order of intelligencies. And then, Why did it arise? Omniscience must have foreseen it, and all the evil consequences that must start out from it. And almightiness could have prevented it. Why did he allow it to enter? Oh! Why? All is mystery.

Secondly: On account of the mask under which it works. Evil never appears in its own true character. Dishonesty wears the aspect of rectitude; falsehood speaks the language of truth; selfishness has the voice of benevolence; profanity

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robes itself in the garb of sanctity; the prince of darkness appears like an angel of light. The most monstrous deeds that have been perpetrated under these heavens, have been done in the name of religion. The Alexanders and the Cæsars of the world have fought their sanguinary battles and reared their empires upon slaughtered nations, in the name of religion. The Popes of the world have erected their iron throne upon the soul of Christendom, in the name of religion. The persecutors of the world have invented their inquisitions, built their dungeons, and kindled their fires, in the name of religion. Ah, me! The Son of God, himself, was put to death in the name of religion. Evil is necessarily hypocritical.

Thirdly: On account of the wonderful issues that will result from it. Results will spring from evil which the originators and agents never designed; nay, which they would dread. The introduction of sin became the occasion of a new and brighter manifestation of God. All the glorious developments of divine justice, and love, and power, which we have in Christ, owe their existence to evil. Evil has done an immense injury to the universe. But I believe, that in the long run of ages, it will be found to have been over-ruled for a greater good.

V. THAT MORAL EVIL IS SATANIC IN ITS OPERATIONS. "Even him, whose comings are after the workings of Satan." (1). Its operations are Sensuous.-"Signs." Evil always appeals to the senses; it assails the soul through the senses. (2). Its operations are marvellous.-"Wonders." Evil is always appealing to our sense of curiosity and wonder. Always seeks to surprise us with something new and striking. (3). Its operations are deceptive. "Lying wonders." All is pretence. Satan's throne is built on lies. The life of sin, everywhere, is a lie. (4). Its operations are unrighteous. "And with all deceiveableness of unrighteousness." It is essentially unjust in everything it does. (5). Its operations

are destructive.

"In them that perish." "The wages of sin

is death." "Sin, when it is finished, bringeth forth death." What a sketch of the workings of moral evil is this. How true, and how solemn!

VI. THAT MORAL EVIL IS DESTINED TO BE DESTROYED BY THE AGENCY OF CHRIST. "Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." (v.8). There are two things here in relation to his agency :

First: His word. This is the meaning of the expression, 66 'spirit of his mouth." His word is frequently described as a power proceeding from the mouth. Thus, in Revelation xvii. 15; “A sharp sword proceeding from the mouth of God." Thus, in Hosea, vi. 5.; and thus, in Isaiah, xi. 4; The hope of the world is in the spirit of Christ's mouth. His word is "spirit and life."

"And shall destroy with

Secondly: His manifestation. the brightness of his coming." There are four comings of Christ spoken of in the Bible. His coming in his incarnation. His coming in special interposition. His coming in spiritual influence. His coming to judge the world. The apostle must refer here, either to some special interposition, or spiritual influence. In these two ways, however, Christ is constantly coming to men now, and by these he gives effectiveness to his word, to destroy moral evil. In the case of individual sinners, Christ's word is impressed by some striking providence; Christ comes, as it were, in the death of a friend, or a personal affliction, or in some mighty book, or in some potent preacher. In a striking and impressive event there "is the brightness of his coming;" thus he gives effect to his truth. And then there is his spiritual coming. Has he come to you? "Behold, I stand at the door and knock."

SUBJECT:-Simon Magus; or, Wrong Heartedness.

"And when Simon saw that through laying on of the apostle's hands," &c.-Acts viii. 18-24.

Analysis of Homily the Hundred and Thirteenth.

THE short sketch of the history of Simon Magus as presented in these and the preceding words, reminds us, (1). That men in every age of the world have been prone to deify great wickedness. Simon was a sorcerer or juggler; he obtained his livelihood by imposing on the credulity of the ignorant (2). That great wickedness, to answer its end, has often identified itself with religion. These Samaritans were visited by a servant of Christ—a man of principle and understanding, He preached to them the truths of Christianity. "They believed," &c. So that the sorcerer saw that his power was being undermined. In order, therefore, to maintain his reputation he adopted the new system, which the people had embraced; "he was baptized," &c.-But all this for sinister purposes. This is a most revolting but common embodiment of iniquity. It bows at the shrine of God in order to get worship for itself from man. Witness exemplifications in the church-in literary circles—in business, &c. The blackest deeds ever committed have been performed in the name of religion. In its name the noble army of martyrs bled. The Son of God himself was put to death. (3). That true religion exposes all such imposture. "When this man came to the apostle, saying," &c. Peter saw through the action into the money perish with thee," &c. the truth of God-to strip hypocrisy of its mask. We take Simon as the representative of wrong heartedness, in relation to which, observe :

motive, and said, "Thy This is the tendency of

I. THAT COVETOUSNESS IS THE ESSENCE OF WRONG HEARTEDNESS. The spirit of this man was covetousness. First: It is opposed to mental improvement. It seems

impossible that even the intellectual faculties can reach their perfect development, while the mind is under the supreme command of selfishness. It necessarily blinds the eye and limits the horizon. Christ said, "My judgment is just, because I do not mine own will," &c. This purpose elevates the mind-gives vastness to the view, and places every object in the full light of heaven. If the mind is hemned in advance, the principle must

by selfishness, so that it cannot be radically wrong.

Secondly It is condemned by moral consciousness. There is a principle within us that is an infallible indicator of the health of the soul. This principle has ever condemned covetousness. The selfish man wears out his own selfrespect, and stands before himself, as well as before his God, a disappointed man.

Thirdly: It is condemned by the verdict of society. Society may flatter, but cannot respect a selfish man. Hence men, who would gain applause, assume the features and speak the language of benevolence. As error must adopt the form of truth to win faith, so selfishness must attire itself in benevolence to win love. God made us to approve of each other; but since we cannot approve of selfishness, it follows, that covetousness is a wrong state of the heart.

Fourthly: It is incompatible with moral order. This requires oneness-mutual attraction. But selfishness substitutes repulsion-drives planet from planet, and all planets from God-the central orb.

Fifthly It is denounced by scripture. :

Covetousness is

declared to be idolatry; against which, as the most revolting form of depravity, the most awful curses and heaviest judgments are denounced.

II. WRONG HEARTEDNESS IS AN EVIL OF THE GREATEST MAGNITUDE. This is no constitutional infirmity, claiming palliation: but a disease of the heart. As in physics, so in morals, if the heart be wrong, the most serious consequences are imminent. The text reminds us of three evils: