then pronounce to all that love and fear HIM. But if we do not endeavour to lead this kind of life, then whatever our confidences or professions may be, we may have real reason to fear lest, when we come to die, those whom we leave behind us may have ground for sorrow, even as those which have no hope. But God forbid that this should be our condition: still as the world now is, so far from what the Gospel of CHRIST would have it to be, there must, of course, always be great cause for fear and anxiety, even for those who are best disposed.

For "if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Such is the solemn question of the inspired Apostle, and who can answer it? And should it not fill us all with serious thoughts lest, while we pass things over so smoothly, and have such confident assurances about the spiritual condition of ourselves or our friends,-lest, I say, the omniscient God should form a different judgment from what we so easily venture on, with self-flattering partiality.

So that, after all, in whatever way we view the matter, whether with regard to ourselves or our neighbours, with regard to the living or the dead, the fearful or the hopeful, still it will bring us to the same conclusion, that a quiet, meek, humble, diligent, holy course of practice is the only one that can be safe for us all. For in this there is no difference-be we young or old, learned or unlearned, rich or poor, sick or well-as we shall be all laid low in the same dust at last, so the same tempers and dispositions are equally suitable and even necessary for us all now. Our duties lie indeed in different ways, but our tempers and dispositions should be all alike. No person can be so circumstanced as that he need not study to be quiet and patient, and earnestly bent on doing and suffering whatever his heavenly LORD and MASTER shall direct.

For we must always remember, that this world is not ever meant to be to the Christian a place of comfort, ease, and inaction in any sense. We must rest indeed, but then it is only from sin we must rest, not from doing our duty, or suffering according to God's will. One or other of these two, holy doing or holy suffering, the true Christian will always be engaged in. And thus to an active mind we see what a trial it is when ill-health comes on, or the feebleness of increasing years ;-I say,

what a trial it is to such to be forced to leave off their active habits, and to lie, perhaps for weeks, months, and even years, on a sick bed, apparently useless, helpless, and forgotten by the world. Forgotten by the world, but not forgotten by HIM whom they have faithfully, however imperfectly, served in their former days of health and strength, and whom now by degrees they learn to be thankful to for thus disciplining them, and weaning their affections from things earthly, and making them know and feel that all worldly things, however alluring for the time, are but vanity, and very often vexation of spirit also; and that nothing can give such solid substantial comfort as the recollection of a life spent in the love of God, and in the faith of JESUS CHRIST; a life of lowliness, penitence, and obedience.

These are matters for us to call to mind at all times, and especially when ALMIGHTY GOD, in any of His dispensations, calls our thoughts to them, as I suppose we may say He continually does when He takes away our friends and neighbours from us.

We perhaps pass sentence on them for good or evil, as it may happen; but our sentence is of small value. The important thing is, so to live that both our friends departed, and we who remain, may be counted in the Great Day "worthy?" members of CHRIST's spiritual body. This is our only matter of importance. This is the one thing needful. And to attain this great and difficult end, (for the Bible itself has pronounced it difficult,) surely we all need devote our active diligence, our care and anxiety for the uncertain period that we shall have each of us yet to remain in this place.

2 St. Luke xx. 35.

"Return unto ME, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?"

WHENEVER, in any respect, we have wandered away from the strait and narrow way which leadeth unto life, our FATHER in Heaven does not at once leave us to ourselves, but in His tender love and forbearance has recourse to various means whereby to bring us back to HIMSELF.

This is plainly the case with individual Christians; indeed, perhaps it is the condition of mankind universally. For it was the observation of a heathen poet and philosopher, “that no person becomes very wicked all at once." In other words, "the work of God's Law written in men's hearts" (as the Apostle says), the voice of "conscience bearing witness" for or against, "accusing or excusing,"-this inward monitor speaks the language of ALMIGHTY GOD HIMSELF, and bids us look to ourselves before it be too late.

Now it seems to be the same with churches and nations as with individuals, in this respect as in others, that our merciful FATHER offers checks and warnings when He sees any generally prevailing tendency to depart from HIM.

If a nation grows rich and proud, full of all manner of adventurous speculations, so that, like the people after the flood,

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nothing can be restrained from them that they have imagined to do," then it is a great mercy if ALMIGHTY GOD condescends to check such a nation as it were in its wild career of speculation, and to bring men to more sober and humble thoughts of themselves. And in like manner, if, in any Christian Church, people have become self-confident, neglectful of ancient rules, scorning attention to plain moral duties, yet all the while exulting in unreal feelings and fancies, as tokens of the Divine favour,— when such symptoms of corruption show themselves, it is a great mercy if our good God, by any chastisements, warns us of our danger, and of the necessity of returning to HIM whilst yet we may. These are plain truths, which I suppose no one will deny or question.

But it is also to be considered, whether what the prophet Malachi represents as the conduct of God's people in his time, does not also too exactly describe that of Christians-of ourselves. The message of JEHOVAH to His chosen people, when they had wandered away from HIM, wilfully neglected His precepts, ungratefully requited HIм for all His mercies, still His message was one of the tenderest affectionate compassion,"Return unto ME, and I will return unto you." It was of course to be expected that they would gladly embrace so gracious an offer; that their only inquiry would be in what way they could best prove the sincerity of their repentance.

But according to the brief and indignant description of the prophet, that is, of the HOLY SPIRIT speaking by him, no such temper showed itself. Quite otherwise. They had done nothing to be ashamed of. You tell us to "return;" "Wherein shall we return?" Why may we not go on as we are what need of repentance or amendment?

GOD's people thus answered HIM formerly, and in this unfeeling manner received His paternal chastisements. We, as baptized Christians, are God's people now, and His chastising hand is laid upon us in various ways-as a nation and as a Church on us all—and individually many persons have of course besides, their own private and peculiar trials. Thus then we are all variously tried, and in various ways GoD speaks to us as to His people of

old, and says, "Return unto ME, and I will return unto you." And our inquiry ought to be, not in scorn and self-righteousness, but in all the sincerity of a humble, lowly, penitent, and obedient heart, "Wherein shall we return ?"

Our SAVIOUR JESUS CHRIST, we well know, pressed most earnestly on all who would follow HIM the necessity of selfdenial, that is, of doing and suffering what is painful and unpleasant to us, out of love to HIM. This is expressed in the words, "Let him deny himself, and take up his cross daily." Now this we promised to do when in baptism we were admitted to the privileges of the Christian covenant. And if, alas! we have not led the rest of our lives according to that beginning, but have, as we must confess, "followed too much the devices and desires of our own hearts," then, now, before it is too late, the voice of GOD speaks to us, "Return unto ME, and I will return unto you."

"Return unto ME" in all self-abasement and self-denial, "and I will return to you" in those special gifts and graces which eminently mark the presence of God's good SPIRIT. Thus, for instance, if we happen to be in what are called easy circumstances, able to have tolerable comforts and advantages-I mean in respect of food and clothing-and if, perhaps, we have never reflected that, as followers of JESUS CHRIST, we are required to exercise self-denial in these very respects-now we are warned to return unto the LORD by the positive real practice of selfdenial, to deny ourselves what we should like, what we can afford, what we have been used to, and thus to prove our willingness at least to take up the Cross after JESUS CHRIST. But if we happen to be, as so many are, in a condition of life, where, not without difficulty, even food and raiment is obtained for a family, then, if we bear the trial with courage and patience, and receive it as a Divine chastisement, and not as a matter of worldly chance, then we do "what is acceptable to the LORD," and so far, at least, we return to HIM in such a way as He approves and will bless.

And whatever our condition in life may be, self-denial in matters of disposition and temper is so essential to the Christian character, that if we have neglected it, we have indeed urgent