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atonement, as your only ground of confidence before God; to his example, for your direction and animation; to his love which "passeth knowledge," for motives and encouragement; and to his fulness of grace, for wisdom and strength, and sufficiency for every good work. Thus endeavour to realize the apostle's experience, "crucified with Christ: nevertheless I live; yet "not I, but Christ liveth in me: and the life that "I live in the flesh I live by the faith of the Son " of God, who loved me and gave himself for me." Did the faith of your ministers work by love, love of Christ, love of the brethren, love of all men? See that your faith is thus proved living and operative; and that your love of Christ constrains you to all devoted obedience, as "living to him "who died for you and rose again."

In short, by whatever effects they shewed that they believed the doctrine which they preached, and were influenced by it in their habitual conduct; do you shew that you believe the same truths in the same influential and practical manner. But," as in many things we offend all,” if you observed any particulars in which they failed, either in the exercise or the fruits of faith, in these do not follow them.

I am fully persuaded that your deceased minister himself would, if he could address you, join in this part of the exhortation especially. He would say, 'Imitate my faith and obedience: but, as I never professed to be perfect, be sure you do not copy my defects; but follow me, as far as I have followed Christ, and no further.'-We proceed then,

IV. To the reason assigned: "Considering the "end of their conversation."

I am aware that many preachers as well as others, understand this clause as intimately connected with the next verse; "Jesus Christ the

same, yesterday, and to-day, and for ever." No doubt Jesus is the "end of the law for righteousness unto all them that believe ;" and in various other respects he is the end, the object, and the scope, at which we must look and aim in all our conduct and conversation. Yet a little attention to the original must convince every competent judge, that this is not the meaning of the passage before us: for the word rendered end, is not τέλος, οι σκοπός, but έκβασις. The latter word is used in only one other place in the New Testament; but that fixes its determinate meaning. "God "will not suffer you to be tempted above that ye "are able; but will, with the temptation, also "make a way to escape, that ye may be able to bear it." Here the same word is translated "a way to escape.

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When walking on the sea-shore, where the cliffs are so steep or overhanging as to render it impossible for any man to ascend them I have often felt, as it were, the apostle's meaning. Suppose a

' It may be added, that the word exaσiv is not in the proper case to be in apposition with Ἰησοῦς Χριστὸς in the next verse; that the order of the words in the original is incompatible with such a construction; and that, though modern editions of the English Bible frequently place a semicolon between " conversation" and "Jesus Christ," yet the proper stop is a period, as appears from older editions, and particularly from the original folio edition of our present version, printed in 1611.-J. S.

ship to be wrecked, yet one surviving mariner remains the billows rage, the tide rises, the cliffs overhang, refuge fails, death still seems inevitable. But, behold, in this extremity an outlet, one of those sloping ascents through the cliffs, called gates by the inhabitants, being formed chiefly for agricultural purposes. Here at length the welcome Excaσis, "the way of escape," the outlet is presented ἔκβασις, to his view; and security succeeds to deep despondency.

Now, if this is the meaning of the word in the text referred to, it cannot have a very different sense in the passage before us; and there can be no reasonable doubt that the deliverance of the persons in question from the trials and temptations of this evil world, and the happy event of all their labours, sorrows, and conflicts are intended.

It has been observed, that many of those concerning whom the apostle wrote had laid down their lives as martyrs, sealing their testimony with their blood; though some, no doubt, ended their course by a natural death, having worn themselves out with labours in the service of Christ

and his church.

But what was this termination of their lives on earth? How did it in prospect appear to them? How did it at the time and afterwards appear to others? Did they express concern, when death approached, that they had been so bold, so decided, so zealous, in the cause of Christ? Did they retract, or qualify, their former warm recommendations of his salvation and service to their fellow sinners? Did they speak and act as if sufferings, and the pros

pect of death, had convinced them that religion was less important, compared with other things, and Christ less precious, than they before supposed? Did they repent of their diligence, their self-denial, their disinterestedness Rather, did

they not regret that they had not been more active, and more zealous? Did they not exhort their brethren to the last," Preach the word; be "instant in season; out of season; reprove, re"buke, exhort with all long-suffering and doctrine? "Watch thou in all things, endure afflictions, do "the work of an evangelist, make full proof of thy ministry, for I am now ready to be offered, "and the time of my departure is at hand?” Consider their dying testimony. Did they not say, "Neither count I my life dear unto myself, so "that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, "to testify the gospel of the grace of God?" Did they not add, "Let Christ be magnified in my "body, whether by life or death?" "To me to "live is Christ, and to die is gain :" "I have fought "a good fight, I have finished my course, hence"forth there is laid up for me a crown of righte"ousness?"

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And where do you suppose that they are now? Doubtless, you will say, among those "who are come out of great tribulation, and have washed "their robes and made them white in the blood of "the Lamb: therefore they are before the throne "of God, and serve him day and night in his "temple; and he that sitteth on the throne shall "dwell among them. They shall hunger no more,

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"neither thirst any more; neither shall the sun light on them, nor any heat; for the Lamb "which is in the midst of the throne shall feed "them, and shall lead them unto living fountains "of waters; and God shall wipe away all tears "from their eyes."-Should the inquiry be made concerning those who died in a more ordinary way; we may ask, Was not their end peace? Perhaps some were not triumphant in their dying hours; nay, supposing a case which seldom occurs to the upright servant of Christ, perhaps they were even troubled with fears, and oppressed with darkness at the closing scene. But did they not, even in this case, emphatically testify, None but 'Jesus can do helpless sinners good?' Other ' refuge have I none?' Had they any other fears, thian lest they should come short of his salvation? Did they not regret that they had not more honoured and served him? Did they not exhort others, as far as they could, 'Be warned by us, redouble your diligence, your earnestness, your fervency in prayer, your simplicity of dependence, and your zeal for every good work?'

In general, however, (indeed the exceptions are exceedingly rare,) the faithful conscientious Christian, or pastor, though perhaps startled at the first sensible approach of death, yet, having arisen and trimmed his lamp, soon recovers his confidence and, while the powers of decaying nature admit, seldom fails to commend Christ and his salvation and service to all around him; and to

Rev. vii. 14-17.