body,—by this obedience to the faith, concerning which we behold the apostle so vigilant and anxious. As we have endeavoured to draw instruction from his example in other respects, so let us also in this; and since we have seen how fearlessly he fought the good fight of faith, let us enquire into his feelings at the prospect of being offered, as he himself calls his dying scene. " I am in a strait betwixt two," says he, "having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you." These two, then, betwixt which he declares himself to be divided, are life and death; and it is clear the decision was any thing but doubtful, so far as his own desires were consulted. He was in a strait betwixt two, because he had a desire to depart, and be with Christ; whilst he was conscious his continuance on earth was necessary for the good of his disciples. He would gladly have departed; he longed to be with Christ; it was only that keen sense of duty towards his converts, or, if you will, that self-denying affection he entertained towards them, to the calls of which he was never insensible, that caused him to hesitate for a moment in his choice. Permit him to take

counsel of his will alone, and his difficulty is resolved at once: his desire is, "to depart and to be with Christ." Now the question arising from this consideration is, to which alternative should we be inclined to lean, if they were now set before our eyes, and submitted to our choice? Should we desire to depart? Should we look upon it as far better to be with Christ; to quit, that is, this world of trial, and to enter upon that world of judgment which will succeed it? I feel that to propose such a question as this to some men, would entail upon me the charge of being one who mocked them, or, at the best, the imputation of being a visionary, or enthusiast; so impossible a thing would it be to their conceptions, that they should desire to die.

But these are worldly minds, whose hope has never yet been fixed upon the rich promises of God. I ask you rather, in whom this expectation is more than an empty name; and I entreat, most earnestly entreat, that you will repeat the enquiry to yourselves for be assured, my brethren, if this desire to enter into the rest of heaven is not a strong and influencing sentiment in you, turning and directing all your thoughts to that treasure which neither rust nor moth doth corrupt,-if

your aspirations are not more and more eager, daily, after that rest which remaineth to the people of God, your connexion with this world and its concerns is yet unbroken, your thoughts are yet unfixed, your purposes are yet immature, your conversion to the Lord is yet incomplete. St. Paul could feel and say that for him to depart and be with Christ was far better: why, then, may not you? St. Paul could, and did think it a denial of himself to continue longer in the flesh; he longed for the hour at which he might lay aside mortality, and put on immortality: are these things reversed to you, my brethren? Is mortality more endurable, is immortality less rich in blessings now, than it was then? Alas! I am in fear of you, lest after all that Paul taught, and wrote, and set the example of for your sakes, you still cannot bring yourselves to be altogether Christ's. Hence it is that we hear of Christians, Christians in name and in profession at least, who talk of being resigned to quit the world; who think they have nobly done, when once they have schooled their minds to contemplate the fact, that they must yield their lives to death; who give themselves up as to an inevitable necessity, and take credit to their souls, that they are

resigned to die :-resigned, and hardly resigned, to that very thing which the blessed Paul longed for so earnestly! This, my dear brethren, is not to have learned Christ as it becomes you to do: this is not to set your affections on things above: this is not to walk so as you have St. Paul for an example: it is not to love the Lord Jesus in sincerity nor is it to lay up peace for the last. Once more, then, do I entreat and beseech you, to become followers of Paul, and of Paul's companions in temptation. Lay it down as a fixed principle in your minds, that so long as in these, or in any other respects which apply to personal holiness, you fall short of their perfectness, so far you fall short of that excellence your merciful Saviour has given you power to reach and that in those respects in which you refuse to make the trial, you wilfully debar yourselves from attainable perfection. May he who called Paul from his slaughterous course, and gave him grace to be faithful, make us, also, to have a right judgment in all things, and in due season fill us with the full measure of his favour both here and in eternity hereafter.

SERMON X.

THE NATURE OF GOD INCOMPREHENSIBLE.

DEUTERONOMY, XXIX. 29.

The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever.

WE are told, in the word of truth, that "the secret things belong unto the Lord our God:" and, certainly, if there be any thing whatever to which this affirmation of Moses applies in a preeminent degree, it is the nature of God himself. Turn to what part of holy Scripture we will, and contemplate the discovery God has therein made