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the globe's moral destitutions and the Redeemer's worldwide charge; are they not all but modern specimens of this wonted mode of Heaven's working, by the things obscure, overlooked, or when looked upon by man's eyes, judged pitiably helpless and inadequate, subverting and counter-working those whose power seemed to man's settled judgment unassailable ;—" by the things that are not bringing to nought the things that are." But all this new development of good in unexpected regions and from uncounted allies, does not destroy the existing good in the churches. "Righteousness remains in the fruitful field." Truth and holiness, where already found, are not extinguished, although for the time they may seem eclipsed by these new and unexpected accessions from quarters where the Zion of God had hoped for no helpers.

"And the work of righteousness shall be peace." Now here God plainly, and yet how kindly and with what an incisive gentleness, reprehends man's habitual delusions. For man instinctively and universally and persistently "PEACE." In his worst riot and excess, yearns after when belching out his crude brutalities and blasphemy, man, however revolting against Truth and Heaven, yet sighs for peace. A Dives looks for it in sumptuous living. The Rich Fool of Christ's parable looked for it in the widened barns and garnered harvests. The drunkard hopes to see it at the bottom of his drained bowl; and the Sabbath-breaker to sift it out of his shivered fragments of the dishonored day of God; and even the poor prodigal dreams of it in a larger dole of the swine's husks. Byron, in his stormy life of passion and self-indulgence, speaks of his being most deeply touched with the Italian grave-stone, where the deceased bade the traveller "pray for peace" to the buried sleeper. He had fame, and genius, and wealth, and rank, and pleasure; but

peace he had not. Our God has made RIGHTEOUSNESS the way to PEACE. Repentance, a return to righteousness, is the indispensable prerequisite to the Kingdom of Heaven, to acceptance and to peace with our Maker and Judge. So in the Psalms, Righteousness and Peace are seen to kiss each other. They greet thus each other for an eternal alliance, inseparable as the sunbeam's light and the sunbeam's heat. But man would often, in the arrangements of his mistaken and fatal policy, make the greeting of the two powers like Orpah's kiss of Naomi, a farewell salutation, in which Peace lifts up its voice of wailing at the impending banishment, and takes leave for ever of Righteousness; as if that Righteousness were too costly, too troublesome, too heavy in its taxation, and too laborious in its undertakings, to be retained any longer in our vicinity and to be tolerated as of our acquaintance. But God allows no such unnatural disjunction. He puts the two together, not as exchanging salutations for an eternal parting, like Orpah quitting Naomi to return to her idols; but as Ruth and Naomi knit in an indissoluble sisterhood; one life, one grave, and one God, for this world and for all worlds.

And it is even thus with the nation as well as with the individual. A people must do RIGHT if they expect God's blessing of true and enduring PEACE. Hear again the edict of the skies: "The work of RIGHTEOUSNESS shall be PEACE." Listen to the short-sighted and self-confident schemes of the men of expediency. They say, Give us, in any way and at any cost of principle, and at any surrender of conscience and duty-peace. Let us plaster with the tears and blood of the slave the altar of our national reunion; and make all slab and smooth. But Heaven denounces the building with such untempered mortar that Justice has not weighed, com

pounded and attempered. It is but to build what Scripture calls "the breach swelling out in a high wall,” that bulges and nods to a speedy overthrow. It is rearing a habitation that, with the stone out of the wall and the beam out of the timber, crying out against the wrong of its architects, invites Revolution to make it the trap and grave of its trusting inmates.

In the light of these proclaimed principles of the Divine Government, we may look through all our anxieties and bitter bereavements, hopefully on the great measure of Emancipation, which as a military act, the President may, as we believe under the Constitution, rightfully adopt. The Providence of God has shut him up to it. If we are required by the Judge on high, now and evermore the Arbiter of all national destiny, to do to another as we would have another do unto us, can we with this as the law of righteousness, fail to rejoice even over the terrible trials, which have made such act of righteous dealing, now both constitutionally possible and politically expedient? Do we anticipate or desire the excesses of servile revolt? God forbid ! But the very presence of two contending armies, Northern and Southern, will serve as an armed police to restrain such excesses, were they otherwise probable. They would be far more likely to occur in the desperate outbreak of wild uprisings as consequent upon a hollow peace, and upon the disbandment of the existing camps.

The grand difficulty will be the gradual elevation and education of these enfranchised beings, for the due and safe use of their newly won freedom. But righteousness has God's help and God's especial patronage and protection. And the British West India Islands, whatever may in some have been the diminutions of commercial export, have certainly, as to the social condition of the

peasantry, disproved the gloomy vaticinations of those opposed to emancipation. And we think that the fullest comparison of the testimonies of those most closely, calmly, and thoroughly observing the field, leaves an unimpeachable and overwhelming result, in favor of the liberated tenantry as to industry, morals, domestic order, and personal happiness and thrift.

But some may say: In our land at least give us peace-in any mode, at any price. But who shall give us peace? It would be perilously to reckon without that Divine and Sovereign Host, on whose earth we, and our fathers before us, are and have been but sojourners and tenants on sufferance, if we fail to consult in planning a sure and strong peace, those conditions of right and equity, on which He stipulates as conditions, that under His government must precede and underlie a national peace of firm structure and texture. And what is peace under the light of God's startling Providences and flashing Scriptures? Peace is not the triumph of faction at the expense and by the sacrifice of principle. It is not submission to the bludgeon as the law for our senators; and acceptance of secession at will as being henceforth the recognised law of disintegration for the nation, for its several states and for its distinct neighbourhoods. It is not the installation, as the reward of a traitorous and sanguinary revolt, of universal serfdom for the entire land. That treaty brings with it no promise of Heaven's benison for the country that should crawl into so base and cruel a refuge. This is not peace, for it sacrifices both Liberty and Righteousness. Man is too readily inclined to think of gain and luxury and of the silencing of the weak and the many under the violence and selfishness of the few, as if, these once attained, peace followed. In the terse phrase of the old Roman, men may make


Desolation and call it Peace. But such silence of Moral Desolation, such repose of Obduracy, forgetting Judg ment, is but the ominous lull that heralds the earthquake. The old invocation of the Psalmist has been voicelessly uplifted and fearfully answered hundreds of times in the history of the race: "It is time for THEE to work, for men have made void Thy law." All human arrangements, in a land irradiated with the light of revelation, and all glowing under the monitions of God's judgments— all human arrangements, that in such scenes and times, make promise of relief must make endeavors at righteousUnrighteousness cannot make peace: for God is at war with it. And when God wars, the Universe will be found ultimately fighting on God's side against the transgressor. The stones of the field are, as said the patriarch, in league with the righteous; the stars in their courses fought against an unrighteous Sisera. It is not peace with God that is to be bought by flattering ignorant prejudices or exasperating intemperate appetites in the people. The unanimity that demanded the Crucifixion of the Nazarene, was, unconsciously but most effectually, a vociferous summons for the battering ram of Titus against the gates it proposed to guard, and for the torch of Titus against the fane it assumed to purify by shedding the innocent blood. Not in impenitence and defiance, but in the discernment of error and the reformation of wrong lies God's path toward peace. So John the Baptist, the forerunner of Christ, dealt with the Hebrew people, and Herod their prince. Repentance was the prerequisite to set them in the way of God's favor. And when Christ himself, the very Prince of Peace, came down to preach peace and to give peace, it was by proclaiming with His own lips as had His forerunner done, repentance as the preparation for the kingdom of Heaven. The law of

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