under any circumstances, can presume to say that more is laid upon us than we can bear. This is the sort of temper so eloquently set forth by the great Apostle as the true temper of the Christian : "GOD forbid that I should glory, save in the cross of our LORD JESUS CHRIST, by whom the world is a crucified thing to me, and I unto the world."

Thus did St. Paul delight himself in the cross of his REDEEMER, which he loved, and in that was a pattern to all Christians.

If now, on a fair and candid enquiry, we really find, that in respect of our duty to GoD and our neighbour, and of the command we should have over ourselves, we have loved and delighted in the Divine will, even where it was quite contrary to our own, then, indeed, we have reason to be happy-then, indeed, we have reason to hope that, through the blood of the REDEEMER, and the assistance of the COMFORTER, we "have chosen the way of truth," the way that leads to eternal life.

Yet still there is the utmost necessity that, at the very best, we should bear in mind the solemn caution of the Apostle, "Be not high-minded," be not too confident of your growth in spiritual grace, of your willingness to endure any thing for your REDEEMER's sake; "Be not high-minded, but fear."

If, on the other hand, we find, upon inquiry, that we have gone on the path of our duty reluctantly and unwillingly, that we have not delighted ourselves in the commandments of our GOD, nor loved them as in reason we ought, that whilst our duty has been one way, our pleasure has been another,-why then let us consider seriously, let us endeavour to feel, before it is too late, that our condition is-not indeed hopeless, but yet one of real danger and alarm.

The reason is, as we have before considered, because not to take pleasure in God's commandments, even when they are quite opposite to our own natural will, is too plain a proof that we are wanting in charity, wanting in love to HIM, on whom all our dependence is. And without this Divine charity, we know, on the highest of all authorities, that we are nothing.

Suppose then we are called on in the way of our daily duty to do or to suffer things which are naturally vexatious, irksome, and unpleasant to us. In proportion as we love our GoD and SAVIOUR, we shall delight even in such trials, simply for this reason, because they are sent on us by HIM.

My Christian brethren, let us learn before it is too late, before our time of trial is past, to see the matter in this light, which is certainly true and reasonable. Let us not trust to the strength of our faith, or the warmth of our hope; not to the extent of our knowledge, or the security of a supposed inward peace. Let our delight be with the holy psalmist's, in the commandments of our GOD, in the practice of all that is good and holy, all the will of the blessed and adorable JESUS.

And wherein, let me ask, is this holy practice, this obedience to the Divine will, most to be proved and discerned? Not, let us be assured, in great sorrows and sufferings, not in extraordinary losses and calamities,-not in them chiefly or only,-but in the little daily, hourly trials and mortifications which befal us, and which we must expect to meet with more and more in proportion as we make up our minds to renounce this world, and to live only to God and eternity.

We must, I say, expect to meet with such trials more and more, but then they will grow less and less painful in proportion as our hearts are weaned from the love of things temporal, and fixed more intensely on things eternal. Certain it is, that the more we can cherish a reasonable and well-grounded hope of obtaining what our God has promised, the more disposed also we shall be to love what He commands. In proportion as we draw nearer to the heavenly Canaan, the useless labours, the uncertain enjoyments of this present wilderness will appear more and more as, what they really are, in themselves of no lasting importance, altogether unworthy the attention of immortal spirits, placed here for a little time of trial, then to pass to an eternal state.

Nothing then remains but that we lay these things seriously to heart, and endeavour day after day to regulate our practice accordingly.

That we consider that the case really is so with us, one and all, that we cannot reasonably expect to obtain what our GoD

promises, unless we make it our earnest desire to love whatever HE commands.

That to this purpose we use ourselves daily and habitually to raise our hearts above this present restless scene to those blessed regions where all is joy, tranquillity, and peace.

That we still bear on our hearts a deep and practical sense of the vast, the infinite love of our only REDEEMER, ADVOCATE, and INTERCESSOR, the LORD JESUS CHRIST, through whom alone we can look for the promised eternal rest.

That we still remember also the love for us, no less vast and infinite, of the HOLY GHOST the COMFORTER, by whose guidance and support alone we can be enabled to delight in what is commanded us, be it ever so difficult, ever so painful..

Thus must we seek support to our weakness, and consolation to our sorrows, from that source where alone support and consolation are to be found, and whence they will never be sought in vain. And thus making it our business through life to love and delight in the commands of our REDEEMER, we shall not fail at last, through the atonement of His blood, to be admitted to obtain His heavenly promises, His kingdom of eternal glory.

SERMON CCCXXXVII.

QUIET, HUMBLE DILIGENCE 1.

1 THESS. iv. 11–13.

"That ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; that ye may walk honestly toward them that are without, and that ye may have lack of nothing. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope."

In whatever point of view we consider the holy religion which we profess, we shall always be led to this conclusion-that it requires us to give up ourselves wholly and unreservedly to its rules.

I say, we shall come to this conclusion, if we consider it with sufficient seriousness and attention, and do not satisfy ourselves with such slight and superficial notions as serve only to lull the conscience to sleep from time to time, but are no solid foundation on which a reasonable man could build his hopes for Eternity.

It is very evident, from the general nature of the Gospel, as well as from a great many express passages in different parts of Scripture, that true devotion means nothing less than this—a life devoted to God, consecrated and given up to His service.

So far as we lead this sort of life, we are truly devout; and, in whatever degree we forget God and His sacred will, in that degree

1 reached in a country church, the Sunday after the funeral of an aged poor widow.

our souls are in danger, however we may flatter ourselves that all is safe and well with them.

Very often people think themselves religious if they keep what is called the Sabbath with strictness, and go to a 'place of worship,' and feel comfort in hymns and sermons, and have inward feelings of pardon and peace; and, in a certain sense, they are religious. But surely, none of these separately, nor all together, are to be trusted to as evidences of our being sincerely devout; for, as we must be warned again and again, the best forms may be occasionally observed, the best feelings occasionally cherished, and yet all the while practices allowed, and dispositions kept up, very unsuitable to the Gospel of GOD.

Especially, as I have before, and must again, take occasion to remind you, are we all in danger of being misled by the spirit of pride and indolence in some form or other; in danger of being so misled by it, as in fact, eventually, to "fail of the grace of God," and to be disowned by HIM in His great day of terror.

This accounts for the powerful, energetic language which the sacred writers used, under the direction of the HOLY SPIRIT, in warning all who should name the Name of CHRIST," to depart from these kinds of iniquity especially; from pride and self-confidence, and also from indolence and all self-indulgent tempers.

As, for instance, how strong, how energetic and vehement, is this language of the zealous St. Peter-"Yea, all of you (you Christians) be subject one to another, and be clothed with humility"-(the word translated "clothed," in the original, is very expressive, "be girded," tightly fastened, as it were, never to put off, or part with, your humility); adding the great sanctions "For God resisteth the proud, (resisteth, sets HIMSELF against the proud,) but giveth grace to the humble." And so with re

gard to the other evil tendency, namely, that to indolence and want of energy, the Divine warnings are very express, and in various forms repeated "The fool foldeth his hands together, and eateth his own flesh." "He that is slothful in his work, is brother to him that is a great waster." "A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again." "The slothful man saith, There is a lion without; I shall be slain in the streets." "I must work the works of HIм that sent ME while it is day" (said HE who came to leave us an example);