their habit of sinning, and become new men. They must honour what they once despised-love what they hated-fear what they defied-seek what they regarded with aversion-return to the fold from whence they wandered-in a word, be exactly opposite, in every respect, and particularly with regard to the Lord, to what they had been before. And again, they must turn to the Lord with all their heart, not merely appear to turn, but turn in reality; not merely turn for a time, but turn for ever. The heart must not be divided between two masters, God and Mammon, Christ and Belial, the one thing needful and some sinful propensity. No. Every thing of the nature of sin must be wholly sacrificed. The soul must be the absorbing interest, and Christ must be all in all.

But once more, the people are enjoined to "turn unto the Lord," not only with all their heart, but "with fasting, and with weeping, and with mourning; to rend their heart and not their garments, and so to turn unto the Lord their God." There must be certain external marks of humiliation, certain internal expressions of sorrow. The people must not only turn, but turn with mourning hearts and sorrowing countenances. Their sin has offended a just and holy God. Their ways have been very grievous; their transgressions almost too sore to be forgiven. But a God who might have punished, is merciful; condescends to expostulate; vouchsafes to postpone his judgments. And the people awakened out of sleep, unconsciously on the brink of a precipice, estranged and alienated from their Father, but, before all hope is gone, coming to themselves, are invited to express what they feel, to acknowlege their utter insufficiency, deplore their helpless ignorance, and bow themselves, in all humility and penitence, before the mercy-seat of him who is waiting to be gracious.

But further, it is implied in this appeal, that all must join in the solemn act of humiliation. The people, the congregation, the elders, the children, the bridegroom, the bride, the priests, all must for a time forego their occupations; all must in the emergency forget their particular position, and unite in one general supplication. Even the priests, officially holy, must confess to a personal uncleanness. Even the priests, wont to praise, and bless, and intercede, and expound, according as need required and the statute of the sanctuary ordained, must now confine themselves to the one mournful office of "weeping between the porch

and the altar," and saying, "Spare thy people, O Lord, and give not thine heritage to reproach."

It now only remains to notice, thirdly and lastly, the probable results of the course recommended by the Prophet. "The Lord your God is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return, and repent, and leave a blessing behind him, even a meat-offering and a drink-offering unto the Lord your God." Upon a true and faithful repentance, begun, continued, and carried on after this humble and contrite fashion, but not without a final and thorough turning, in all the after-life, from the ways and works of wickedness, will a gracious and merciful God forgive the grievous backslidings thus repented of, and remember them no more. Such is the tenor of the Prophet's encouragement, such the cheering purpose of his message. Forgiveness will follow penitence, and wrath be exchanged for mercy.

And does not this teach us many things that we seem to forget, read us an admonitory lesson, tell us a fearful tale? What are we about, that we do not more generally, more habitually, more reverently take heed to this particular service of Ash-Wednesday, and own our peculiar position and character as sinners? Some of us may be great and habitual sinners; "dead in trespasses and sins';" "drowned in destruction and perdition"." Some of us may be occasional sinners, wavering like a wave of the sea, halting between two opinions; following whithersoever any lust entices us. And some of us may be truly converted, but not sufficiently watchful, not sufficiently alive to the necessity of improvement and progress, not advancing with sufficiently quick steps and generally regular diligence toward the highest summit of perfection. Do we not then all seem called upon, on the day of this solemn fast, to repent of some former transgression and turn from some evil way? Yes, verily and we have the greatest encouragement. Jesus Christ has died for sinners. His precious blood atones for sin. His grace is sufficient to help our infirmities. He bids us, nay welcomes us to his presence. He calls us his redeemed children. He beckons us to his heavenly throne. Let us arise and go unto him. Let us fall down before him. Nay, let us abide with him.

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Eph. ii., 1.

2 1 Tim. vi., 9.

THE FIRST SUNDAY IN LENT.

THE EPISTLE. 2 Cor. vi., 1 to 10.

WE then, as workers together with him, beseech you also that ye receive not the grace of God in vain. 2 (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

3 Giving no offence in any thing, that the ministry be not blamed:

4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,

5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;

6 By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,

7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,

8 By honour and dishonour, by evil report and good report: as deceivers, and yet true;

9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;

10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

66 The grace of God" here spoken of, is "the grace of God which bringeth salvation'," the free offer of reconciliation to lost and perishing sinners, "the gift by grace which is by one man Jesus Christ, and hath abounded unto many"." This “

grace of God," the Apostle here beseeches his people, "not to receive in vain," and tells them that their acceptance of it should be immediate, the present being the only really accepted time and day of salvation.

But before we can exhort our brethren not to receive the grace of God in vain, we must clearly understand ourselves, and be able to convince others, what it is, and what should follow from it. "The grace of God" here spoken of, is, as we have before stated, the grace or favour that bringeth salvation, the free offer of reconciliation to lost and perishing sinners, "the gift by grace, which is by one man Jesus Christ, and hath abounded unto many."

What is it then, what must it be, to receive this grace aright? Evidently it is, to make it minister, so far as we have the power, to the end for which it was sent; to seek the salvation it has brought; to accept the free offer it has made; to treasure up and turn to good account the gift it has made abundant unto many. And how may a man essay to do this? 2 Rom v., 15.

1 Tit. ii., 11.

How may he seek salvation, accept reconciliation, and make most truly available to his own spiritual needs, the gift of everlasting life? The way is laid down in the Gospel, and it is simple, plain, and discernible.

A man must believe himself to be a great sinner, and being satisfied of this, proceed further, and act like a convinced sinner. He must bring himself, through the power of divine grace, so completely under a sense of sin, as at once to be enabled to close with the offer of reconciliation through Christ, to appear before the footstool of his heavenly Father as a prodigal but penitent son, and receiving his gracious forgiveness, follow him ever after, whithersoever he goeth. He must be brought to pray fervently, read continually, examine himself faithfully, use the means of grace, mortify the evil affections, resist temptation, watch with diligence, and notwithstanding an occasional backsliding, increase in knowledge and grow stronger in faith evermore. This it is to receive the grace of God aright, a grace that first comes in baptism, departs when the baptismal covenant is broken, returns with the return of a right mind, and continues with him who never swerves from his engagements, unto his life's end.

But how fearful a thing does it seem to receive all this grace in vain, either by entangling ourselves in pollutions, from which we had escaped, or by never once heeding any call to repentance! What a slight do we put upon God! How grievously must we disappoint his purposes concerning us! How inevitably must we set up obstacles in the way of our own happiness! How completely must we nullify, so far as individual cases go, the important object for which Christ came into the world and died upon the cross!

But before we enter more fully into the admonitory part of the subject, let us see what the Apostle here says of himself and his fellow-labourers, whom God had placed in the highly honourable position of "workers together with him" in the business of the ministry. He reminds the Corinthians of the good example set them by their teachers. He tells them of the inoffensive lives, the patience in afflictions, "the pureness," the kindness, "the long-suffering" of the messengers of the Gospel of Christ. He tells them of the spiritual guidance under which they acted, of the "love unfeigned" thus taught them, of "the word of truth" thus made mighty in their mouth. He tells them of God's power exerted in their favour, of his “ armour of righteousness", defending them from harm, of the honour and dis

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honour," "the evil report and good report," through which, thus protected, they had been enabled to pass, not only without mischance, but with glorious triumph. And finally, he sums up his statement with a most glowing and eloquent description of the seeming afflictions, but real victories of the champions of the cross. And with what apparent contradiction, but positive truth, does he recite the strange story of their lives. They were called "deceivers," but they were true" and faithful. They were taunted as "unknown," but in their ministrations they were "well known." They seemed often on the point of death, but as often they escaped with life. They were chastened" of the Lord, but it was not a chastisement that "killed." They drank deep of the cup of sorrow, but it was a sorrow that gave foretaste of joy. They were "poor" in worldly estate, but they had that to bestow which conferred more inestimable blessing than a world's wealth. In themselves they had positively "nothing," but in Christ they were literally possessors of "all things." All these things the converts could see. Very good indeed must have been the cause, very great indeed the might, which could have exacted and sustained such sacrifices. That doctrine must be heavenly which could keep its promoters, so sorely tried, from falling. That example should be imitated by disciples which was thus exhibited in Apostles. It was thus that the Apostles preached. It was thus that their people should believe.

And is this a mode of argument only suitable to persecuting times? Is there not still a ministry amongst us? And is it not still subjected to reproach? And does it not still bear with patience? Is it not a ministry poor, and yet rich, sorrowful, yet rejoicing, blamed, yet approved? Are we not all served by such a ministry? Do we not all see what it suffers, believe what it teaches, mark what it does? Do we not in particular feel convinced that it works together with God, that the minister's work is God's work, that the people's servant is God's servant, that his word is often blessed, his office worthy of being upheld?

And how shall we best fulfil the purposes to which this apostolical ministry tends, and for which it exists? Simply, in the first place, by taking heed to its godly admonitions, and not receiving the grace, which it is continually bestowing, in vain; remembering that God works with it; that God first ordained it; that God still sanctifies its undertaking, and prospers its work. None need be ignorant while such a ministry teaches.