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merchant insures his valuable cargo from accident by storms or an enemy; the wise builder lays the foundation of his edifice, if it be large and designed for a long duration, on a rock, without sparing expence in digging deep for it. The former, however, may be disappointed by the bankruptcy of the insurer; and the latter by the convulsion of an earthquake: "but he that doeth "the will of God," by the obedience of faith, "abideth for ever." True wisdom, moreover, leads its disciple to improve those opportunities of enriching himself which occur. Under its influence he embraces the favourable moment of promoting his own interest; aware that such a moment, if suffered to elapse without improvement, may never offer itself a second time. "Now is the accepted time; now is the day of salvation, in which the unsearchable riches of "Christ" may be obtained, and an inexhaustible treasure be acquired. The man of wisdom, therefore, embraces the present "mediatorial hour," and, laying aside every other consideration, addresses himself to this one pursuit. He attends to that business first which is most weighty. He knows that "one thing is needful ;" and, like the prudent tradesman, who postpones or intirely relinquishes every trifling avocation, when the calls of business are urgent; he "presses towards "the mark for the prize of the high calling " of God in Christ Jesus." The man of wisdom is also distinguished from the hasty and inconsiderate schemer by his care in scrutinizing the character and stability of the man whom he trusts. He is not satisfied with common report, but examines closely before he confides implicitly. Thus, were a tender parent about to choose a trustee for an only child, whom he found himself

under a necessity of leaving in an infant-state to a wide and unfriendly world, he would inquire with great anxiety and caution, before he executed the instrument by which he consigned his child and property to the care of any one. In like manner a wise man acts with respect to his soul. The world is found, on a scrutiny, to be unworthy of confidence. He looks out therefore for a more responsible trustee ; nor is he at rest till he can say, "I know whom I have believed, and am persuaded that He is able to keep what I have "committed to Him against that day." Thus "wisdom is justified of all her children."

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In these and other respects which might be mentioned, "the wisdom of the just," or of believers in Jesus, is apparent. St. Paul unites folly and disobedience, as going hand in hand together; for he says, criminating himself though a Jew, as well as the Gentiles, "We ourselves "were sometimes foolish, disobedient, serving divers lusts and pleasures."

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But, since the ministry of the gospel is appointed to "prepare the way of the Lord by turning the hearts of the disobedient to the "wisdom of the just," is a faithful declaration of the truth of itself sufficient to produce this happy effect? No, by no means. For the Scriptures declare conversion to be the sole work of God. Concurring with them, the church in our collect teaches us to pray to our Lord Jesus Christ, that He would grant that the ministers and stewards of his mysteries may prepare his way by the conversion of sinners to Him. "All power is com"mitted unto Him in heaven and in earth," that He should " quicken whom He will," and "give "eternal life to as many as the Father hath given "Him." With Him is the residue of the Spirit,

which must be poured both on ministers and people, or both will remain barren and unfruitful. Let us inquire then, whether, as members of the church, we have, in the use of this collect, felt the necessity of a Divine influence? Whether we have sincerely sought it? Whether we have implored "an unction from the Holy One" on our souls under the ministry of the word? If this were the prevailing spirit of our congregations, surely we should see greater things than we do.

The third part of the collect is a reason urged for the purpose of enforcing the request which it addresses to the throne of grace, viz. "that at "Christ's second coming to judge the world, we

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may be found an acceptable people in his sight, "who liveth and reigneth with the Father and the "Holy Ghost, ever one God, world without "end."

It is here supposed that many who join in our forms are not in a state of acceptance with God. The church gives no sanction to the false charity of those, who, influenced by the temper of Gallio, form a vain and presumptuous conclusion, in direct opposition to evident matter of fact, that all who recite the creed are accepted of God. She by no means encourages that indiscriminate address to all as true Christians, which is so frequently to be heard, and which tends to deceive and drown men in perdition. But she acts the part of true charity, by endeavouring to warn all of their danger, and by teaching her genuine members to pray for those, who, while they "have a name to live, are dead." If there be no acceptance with God without faith in Christ, and if that faith "work by love" so as to afford evidence of a renewal in the spirit of the mind; how many are there who "draw near to God with

"their lips," by adopting the service of our church, while their hearts are far from him!" Let profession be brought to the test, before it be confided in. For, in the awful day of the Lord Jesus, many will say, "Lord, Lord, have we not "prophesied in thy name, and in thy name cast "out devils, and done many marvellous works;" "to whom he will reply, "I never knew you; depart from me, ye that work iniquity."

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The inquiry, What renders a sinner " ассер"table in the sight of God," and what will secure to him acceptance before the Judge at his coming; is most awful and weighty. Acceptance in the sight of men is easily attained; but it is of no value. The approbation of conscience may be, through ignorance, no evidence of Divine favour. Acceptance "in the sight of God" should be the object of earnest pursuit, and the method of obtaining it the object of sedulous inquiry.

All men are by nature in a state of condemnation through sin. They are rejected as reprobate silver. In this awful state we must eternally have continued, if no provision had been made for our justification in a way irrespective of human merit. But, Blessed be God! Christ died to atone for the sins of the world, and obeyed his own law for the justification of the ungodly. To teach the way of salvation through faith in him the gospel is preached. And whosoever repents and credits the report it makes, so as to believe in Him, "his "faith is counted for righteousness;" he is "jus"tified from all things, from which he could not "be justified by the law of Moses." An act of Divine grace frees the believer from condemnation, which act the process of the judgment-day will recognise and ratify. The ground of human acceptance "in the sight of God," then, is the

merit of the Mediator. The act by which we become interested in it, is faith. And the proof that we are so, is the "obedience of faith." In the Divine act of justification there are no gradations. But of "meetness for the inheritance "of the saints in light" there are degrees of attainment, proportioned to the measure of faith and of the gift of Christ.

Oh! with what fervency should we rehearse the collect before us, imploring for ourselves, our fellow worshippers, and all mankind, that we may be "found acceptable in His sight, who "liveth and reigneth with the Father and the Holy Ghost, ever one God, world without end!" May the heart and lips of every member of the church add, with a holy fervour, "Amen!"

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