tle in the text, in which, in the warmest strains of adoring gratitude, he blesses the GOD and Father of our Lord Jesus Christ, as the author and giver of every good gift, for what he has done for the soul.

2. We perceive, from the complexion of this passage of holy writ, that whatever be the outward condition of the saints, they have access to religious consolation of the highest order. Some of those pious strangers who were persecuted for righteousness sake, and scattered abroad into other countries or districts, had, perhaps, lost their earthly possessions. But though despoiled of their houses and lands by confiscation and rapa- | city, they had an inheritance on high, which no enemy could touch, "where the wicked cease from troubling, and where the weary are at rest." This is at all times the Christian's consolation. Though reduced on earth by misfortune or by fraud, or though destined by the GOD of providence, who appointeth our lot and fixes the bounds of our habitation, to occupy the lowly valley and to subsist on scanty fare; yet he has large expectations-he has a title to glory, where there is bread enough and to spare. O how much this peaceful assurance blunts the keen edge of earthly disappointment, and soothes the sorrows of affliction in this vale of tears.

3. If we have a good hope, through grace, of attaining to this "treasure in the heavens," let us never forget the demeanour which becomes us while here on earth. Let us walk as children of the light; let us act as the expectants of a better world; let us look for that blessed hope, and the glorious appearing of the great GoD and our Saviour Jesus Christ; and make it evident to all around, that our con

versation is in heaven-that our thoughts ascend thither, that our affections centre there; for where our treasure is, there should our hearts be also.

And, finally, let us reflect on the truly mournful and miserable condition of those who are "without hope and without GOD in the world:" who, far from being alarmed at the solemn decision of our Lord, “Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven," are hardened through the deceitfulness, and blinded by the god of this world. Oh, my dear hearers, examine yourselves, whether this be your state of insensibility and hopelessness, and may the spirit of all truth mercifully awaken your attention to the things which belong to your peace, before they are for ever concealed from your view. Recollect that nothing short of an evangelical change of heart can afford the cheering sensations of a lively hope, and without this exhilarating principle, your state is desolate and forlorn. I, therefore, pray "that the GOD and Father of our Lord Jesus Christ, the Father of Glory, may give you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened, that ye may know what is the hope of your calling, and what the riches of the glory of his inheritance in the saints;"-that instead of longer remaining strangers to the Christian's privileges and prospects, you may henceforth abound in hope through the power of the Holy Ghost, and enjoy the witness in yourselves that you have "passed from darkness to light, and from the power of Satan unto God"-to whom be glory for ever and ever, Amen.

in which faith in Christ Jesus will certainly manifest itself, wherever it has due possession of the heart. It will lead a man to be a doer of the word, and not a hearer only. It will constrain him to bridle his tongue; (for he comes, you will observe, to particular examples,) it will constrain him to be just-to be compassionate -to have respect to the brother of low degree-to "Visit the fatherless and widow in their affliction, and to keep himself unspotted from the world."

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You will at once perceive, that there is nothing inconsistent in these two feelings; that the dread of trusting to our works, and the desire of shewing our faith by our works may exist together, and ought to exist together, in the mind of every Christian. God forbid, he will say, that I should look to my own-self for justification; so far from depending on the works which I have done, I can- | not bear to think of them: so much infirmity, so much deficiency has been mixed up with them all, that I should be miserable, were it not for the assurance-that, to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Such will be his constant feeling his constant feeling is never so vivid as when he looks towards the tribunal at which he is to stand. Still, there are other seasons, during the period allotted him for working out his salvation, and making his calling and election sure; there are other seasons when a different course of thought will be presented to his mind. Can it be true, he will say, that I have indeed within me an interest in Christ; and so rebellious a spirit belonging indeed to a child of God? Can so corrupt a heart be changed by his Spirit? Can so barren a branch be united to the tree? I must work while it is called to-day,

because the night cometh. What do I more than others? What proof have I to show that he has created me anew? What tokens of faith have I that he may confess me at last, and not assign my portion among the slothful and the ungodly?

Nor is there in Scripture any thing to discourage this inquiry; nay, there is much to recommend, and to enforce it. Think of our Lord's own words-"If ye know these things, happy are ye if ye do them.""Strive to enter in at the straight gate, for many, I say unto you, will seek to enter in and shall not be able." "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Think also upon the earnest exhortation of the Apostle-" Examine yourselves whether ye be in the faith; prove your own selves. For not the hearers of the law but the doers of the law are just before God.” These, and other exhortations (for they might be multiplied a thousand fold) speak the same language as the passage to which the text belongs. “What doth it profit, my brethren, though a man say he hath faith”—that is, profess to believe in Christ Jesus—“ and have not works," having not a corresponding life? Shall such faith

save him? Seest thou in such men's faith,-when faith was accounted (as it was to Abraham) for righteousness,-how faith wrought with their works, and by works was their faith made perfect, proving thus the ruling principle of the hearts, and to have dominion over them.

Still more, it is not only right and scriptural to exercise this scrutiny, but it is essentially needful. Every age has its peculiar snare. In the early times of the church, to profess a belief in Christ Jesus, was in itself a proof of sincerity; it exposed the

shall I do, because I have no room, where to bestow my fruits? And he said, This will I do: I will pull down my barns and build greater, and there will I bestow all my fruits and my goods. And I will say to my soul, "Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry." Now this the natural man; this is the course which the mind naturally takes when it is not changed by grace, and directed by Christian faith; it looks to its own inclinations, its own ease, its own enjoyment, and no further. And it is by no means pleasant to reflect, how many act upon this principle, who do not openly profess it, or put it into words; for what else is in their minds but how they may best take their ease, eat, drink, and be merry. On these are their thoughts occupied; for this purpose their incomes are expended; and so engrossed as to have no surplus for any other or better purpose. According to their age, their sex, their situation in life, their natural disposition, this is the system they pursue, and this is what, at the end of a month, or a year, they can look back on as having done.

But not so the disciple of Christ Jesus; he has a principle within him which practices very differently, and leads to a very different course of thought; he has been taught of Him to consider life as a stewardship | for which he must give account; and to consider wealth as one of those talents which the Lord commits to the charge of many stewards, and expects to receive again with usury. The Lord has not said, "Take the portion of goods which falls to thee, and walk in the desire of thine heart and in the sight of thine eyes." The command is "Occupy till I come." His words are not, "Enjoy thyself," but "Deny thyself." We are not instructed that to take our ease, eat,

drink, and be merry, is the purpose for which we are redeemed by the precious blood of Christ; but that we may be "sober, and watch unto prayer," let our moderation be known unto all men, and adorn the doctrines of GOD our Saviour. On the principle of these rules will the Christian act and arrange his practice according to them. He cannot say, or act as if he said, "Let us eat and drink, for to-morrow we die:" he has another rule, "Let us eat and drink; but even with these needful supports, let us not forget whose we are; but whether we eat, or drink, or whatsoever we do, do all to the glory of God.""-Rejoice, (no one has any real right to rejoice but the sincere Christian,) but rejoice in the Lord. There is no rejoicing with the Christian but in dependence upon his Saviour. "For our rejoicing is thus, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." Use the world, as not abusing it, and make to yourselves friends of the mammon of unrighteousness, that when you fail, they may receive you into their habitation. Whereas the rich man, in our Lord's parable, had lived to the present world alone; he was rich to himself and not towards GOD: he had no sense of that obligation which is laid upon a Christian to live no longer to himself, but unto him who bought him; and, therefore, when the messenger of death arrived, it came unto one who had no part nor lot in the redemption which is by Christ Jesus. It issued in dark and awful terms, "Thou fool, this night thy soul shall be required of thee." How different from the blessed summons of the real believer, "Well done thou good and faithful servant, enter thou into the joy of thy Lord."