that effect. This was the last point proposed for our notice." Most gladly, therefore," he exclaims in the close of the text, "will I rather glory in my infirmities, that the power of Christ may rest upon me;" and then enlarges on the sentiment in the following verse: "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake," (there is his motive) "for when I am weak, then am I strong" (there is his support and encouragement.) Let me ask then, brethren, have you ever rejoiced in your tribulations? I do not say for their own sake that would be unnatural and absurd-but for Christ's sake, and as giving scope for the exercise of his grace. Have you been able to say from your heart, Blessed thorn which occasions the power of Christ to rest upon me?'

Infinite strength, sheltering perfect weakness. How grand, how comforting, how transporting the idea! God protecting a worm of the earth; nay, and strengthening it with might! Blessed be his name, this is no uncommon sight. Have you never observed suffering weakness so wonderfully sup ported-a frame that bends to every breeze-a spirit that has been reduced by pain, or cruelty, or disappointment, or grief, even lower than a weaned child's-yet enabled to rise superior to all the buffetings of Satan, and boldly say, The Lord is on my side, I will not care what earth or hell can do against me.' And what, I ask, is this but an illustration of the expression before us-the power of

Christ, gracious, almighty, divine power overshadowing that soul and resting upon it?

Let me suggest this brief exhortation in conclusion.

1. Adore the gracious providence and consummate skill of the Most High in thus from seeming evil still educing good. Observe how, as in some vast machine, wheel works within wheel, yet all elaborating the grand design he has in view. Satan himself may be at work buffeting the believer; yet working as an instrument under God for the believer, by sending him conscious of his weakness to him who is ready to supply grace sufficient for him. Thus the Lord leads captivity captive, and Satan himself is in a manner transformed into an angel of light. "O the depth both of the wisdom and knowledge of God, how unsearchable are his judgments, and his ways past finding out!"

2. Lastly, learn to form a proper estimate of your afflictions, and to believe that, painful as it may be, the thorn which mortifies your pridesends you to.the throne of grace-is the occasion of your deriving grace-and issues in praise-must be an unspeakable blessing. Be willing, then, that it should “ buffet," if it do but quicken and sanctify and save.

SERMON XII.

JOHN XIII. 27.

AND AFTER THE SOP, SATAN ENTERED INTO HIM."

Of the reality of demoniacal possession no candid and humble student of the gospel history entertains a shadow of doubt. Yet it admits of a serious question, whether the subject has ever met our apprehension, invested with all the solemnity which really attaches to it. We have already seen, that in the case of our first parent, Satan had no direct power over body, soul, or spirit. Had she not opened the gates to him, the citadel at once of her innocence and security might have remained impregnable. How appalling then, and affecting to witness the after-triumphs of this murderous enemy-to see the fearful extent of his usurped dominion-to hear him styled the God of this world--to gather intimations of the innumerable emissaries that wait upon his will, the

principalities, powers and rulers all subject to his sway-the legions that he can marshall-the disguises that he can assume! How fearful the consideration that, at the time our Lord was upon the earth, he was permitted to vex the bodies and derange the minds of a vast multitude of victims, insomuch that, awful as the visitation was, it ceased to be regarded as peculiar! Have you never shuddered as you listened to the answer given on one occasion to the Saviour's challenge, "What is thy name?" My name is Legion, for we are many"-and then compared it with the circumstance that, when dispossessed from their human habitation, and permitted to enter into the herd of swine, they were sufficient to hurry the whole number, about two thousand, to instant destruction? Lord, what is man, that he should be liable to such judgments as these liable to have his reason and his body thus enchained by the devil and his angels! Yet let such spectacles quicken our adoring gratitude to him who came into the world to destroy the works of the devil! Whilst we see in those works of cruelty and terror, the state to which all the sons of Adam might justly have been reduced for ever by the strong man armed, let our praises be quickened to the stronger than he, who bruised the serpent's head, and led captivity captive!

But awful, my brethren, as are the instances, to which I have alluded, there are in every day life, there are in this assembly, cases to be found

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of far deeper wretchedness and danger than those. They seem rather to have been examples of bodily and mental possessions, distinct indeed from madness, but still leaving the victims no exercise of their own judgment or free will-these are cases of spiritual possession, in which the wretched victims retain their moral consciousness, but voluntarily sell themselves to do evil, and deliberately plunge in the gulf of guilt and ruin. Of this class the most fearful example upon record is that to which we are directed in the text. The subject to which these discourses are devoted, wide as is its range, will furnish us with none which should lead each of us to more diligent searchings of heart. The simple method of treatment which I would adopt is to consider

I. THE PERSON SPOKEN OF IN THE TEXT. II. THE FACT RECORDED OF HIM.

I. THE PERSON SPOKEN OF IN THE TEXT is "Judas Iscariot, one of the twelve." He is carefully designated by this surname to distinguish him from the other disciple which bore the same name, and wrote the part of the New Testament which is called the epistle of Jude. Another instance of this studious contradistinction occurs in the following chapter of this gospel, and the 22nd verse, where it is written, "Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" To make the line of separation still more mani