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a sweet fountain at once. And then, at the next move, they were brought of God to a most refreshing and desirable station, where were twelve wells of water, and threescore and ten palm-trees.

Their bitter disappointment at first, and God's merciful interposition, had begun to teach them that every thing of good must come from God. They were beginning to learn this great lesson of faith; and now these twelve wells and seventy palm-trees were from him also ; and his previous discipline with them made them feel this. And if they should again forget this dependence, God would again have to bring them to their senses by severe trial. It is one of the lessons of faith the most seldom or at least perhaps the latest learned, and also it is one of the greatest proofs of faith, to receive our daily mercies as from God. This is the life of faith amidst sense.

What are our daily mercies, but daily miracles, daily and remarkable interpositions of God's mercy, preventing the ordinary course of nature? We need to see and to feel this. The ordinary course, seeing that we are sinners, would be for God's wrath to descend upon us, and all our mercies to be taken away. It is quite out of the course of nature for us, a rebellious race, to receive mercies, and it is only by God's interposition in Christ that we do receive them; a greater miracle by far, than when God interposed to heal the fountain in the desert. Justice to the full would be the

course of nature, but the supernatural cross intervenes, and miracles of mercy are wrought for us. Our life is a perpetual miracle. It is a proof of faith to feel this, and it is a blessed life of faith to live thus upon God.

But the things we are familiar with seem things of course; we lose the sense of novelty, and, when that is gone, of God's interposition. While that sense of novelty lasts, blessings may seem something miraculous. And if we could carry into life only a child's sense of the marvellous, we should have more faith, we should see God more clearly. But we lose the sense of freshness in God's mercies, and then the sense of God. Just so it was with the Hebrews. Forty years, every morning, they found the ground covered with manna for their food. They almost ceased to think of it as a miracle. And indeed our experience of God's mercy in every way is almost as miraculous as theirs of God's daily manna. But after a while it becomes so familiar, that we almost cease to remember God in it. Yet we ought to live upon God, and not by bread alone ; we ought to see God in all our mercies. They are given to lead us to God, given as links of intercourse with him, given as a discipline, leading to something better.

The purpose of these mercies, especially our spiritual mercies, is not so much present enjoyment, as strength to go on. God's love in this world, is a discipline. The Mount of Transfiguration, if we are admitted to it, is not a place to stay in, but to be refreshed in, for the trials and duties of our pilgrimage. There may be an.encampment, but that is all. We must strike our tents, and go on.

Our Blessed Lord said, as he was about to be betrayed into the hands of sinners, and just as he was establishing the sacred sacramental institution as a gift of remembrance, of refreshment, of strength, of spiritual life, for his Church in all ages, With desire have I desirod to eat this passover with you, before I suffer. May we not suppose that with this desire of such solemn and sweet communion with those whom Christ so tenderly loved, there was mingled the feeling that that sacred season and ordinance itself celebrated at that hour, would prove, even for him, a preparation and support for the great conflict and agony even unto death, on which he was now to enter for their sakes!

V.

The Creed of Doubt.

It was deep midnight on the lake of Tiberias, and there was a storm in the darkness. The lonely ship into which Jesus had put the disciples, while he went up into a mountain to spend some hours in prayer, was out amidst the waters tossed and struggling with the tempest. But there need have been no fear for that, so long as Jesus had sent them into the midst of it. He would be sure to be with them, and accordingly in the depths of the tempestuous night, he, whose eye had been upon them, whose heart had been wrestling for them in prayer, came to them walking on the sea, the troubled sea. They should have rejoiced at this sight, but they were more troubled at it than the sea itself. That majestic form, radiant in the darkness, coming to the ship, terrified them more than the tempest, so that they cried out for fear. The appearance of incarnate divine holiness and goodness is sometimes more terrible to men distressed with sin than darkness and tempest. With what gentle kindness did Jesus reassure them ! Be of good cheer, it is I, be not afraid. Then Peter, in one of his sudden impulses of mingled faith and self-confidence, determined to try an experiment. Lord, if it be thou, bid me come to thee upon the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus. But when he saw the wind boisterous, he was afraid. And beginning to sink, he cried, saying, Lord, save me! And immediately Jesus stretched forth his hand and caught him, and saith unto him, O thou of little faith, wherefore didst thou doubt? We have in a former chapter dwelt upon

the these disciples, Lord, increase our faith! and we have seen how little at that time they really knew what faith was. We have now before us a particular example of the trial of their faith by the Divine Wisdom and Love of the Redeemer. In the deeply interesting account of this storm upon the sea, we have the practical position of the disciples after near two years of discipline and teaching on the part of our Blessed Lord. We have a most instructive instance of the workings both of faith and doubt; an example of the wavering or oscillation of the soul between these two states of belief and unbelief,

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