posed he would immediately, and with the most anxious and fearful solicitude, inquire by what means he might escape it,—it might be supposed, that his mind would be in the same state with that of a person, who stood on the brink of a frightful precipice, and was every moment in danger of dropping into an unknown abyss, and that he would with the utmost eagerness lay hold of any the smallest twig, which could afford him the least assistance to retreat from so dreadful a situation. And why is not this the case with the generality of sinners ? How comes it to pass, that, even though they are not infidels in principle, they can hear, without being moved to repentance, or seemingly much alarmed, of that vengeance of an affronted and offended God, which will certainly one day overtake the impenitent? The reason is: they are immersed in the cares and follies and amusements of the world, and thereby prevented from giving the requisite attention to what concerns their souls, or when made fully aware of their danger, and exhorted to repentance, in order to escape it, they either soothe their minds, with the purpose of some time or other forsaking their evil courses, or, they strive to banish reflection by an increased eagerness in the pursuits of worldly objects. Much need then have they; and I may truly say, much need have we all to pray for that lively faith which represents things not seen as clearly to our views, as if they were actually present and visible; for that realizing faith, which is the substance of things hoped for,

and the evidence of things not seen, without which it is impossible to please God, and which consists in a full and firm conviction, not only that God is, but that he is the rewarder of them that diligently seek him, and a consuming fire to the workers of iniquity. Such faith is indeed the gift of God, and not our own attainment; but we have an advocate with the Father, on whose intercession it will be bestowed, if, in frequent and fervent prayer, we ask and knock for it in his name and as his disciples, and diligently use the other appointed means of conveying to us the graces of the Christian life. So that being solemnly warned of our danger, and the most ample means of deliverance from its being placed within our reach, we cannot reasonably expect to escape, if we neglect so great salvation.

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SERMON XIX.

ON HUMILITY OF MIND.

MATTH. V. 4.

Blessed are the poor in spirit; for theirs is the kingdom of God.

"IT is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." For the accomplishment of this merciful purpose the Divine wisdom saw fit, that the Saviour of men should reside for some considerable time amongst them, that he might have an opportunity, not only of proving his Divine mission and character, but of declaring those doctrines, and inculcating those duties, of which the belief and practice would entitle them to an interest in the blessings of his kingdom. Nothing indeed can appear more evident to an unprejudiced reader of his history, than that his ministry upon earth was constantly directed to these important ends, which, humanly

speaking, we cannot conceive to have been attainable without.

By working miracles and fulfilling prophecy, by the excellence of his doctrine, and the spotless purity of his life, he shewed clearly that he was the true Messiah: and nothing could have prevented his reception as such by the whole Jewish nation, but the conceit which a great majority of them entertained, with an almost inconceivable fondness and obstinacy, that the promised Messiah was to be a temporal Prince, who should appear with circumstances of great pomp and glory, and not only deliver them from subjection to their enemies, but make them lords of the world. Had they not been thus blinded by prejudice, the very commencement of his ministry must have undeceived them. Instead of forming projects of empire; instead of trying to draw together an army for conquest by those arts of flattery and insinuation which are commonly employed to allure the multitude, he began his career with urging the necessity of repentance,-a doctrine so generally unpalatable, that it could not be expected to bring him either popularity or followers. For Matthew informs us (iv. 5.) that "from that time," that is, from the time that the devil left him, he came and dwelt in Capernaum, "from that time he began to preach, and to say, Repent, for the kingdom of heaven is at hand." And then we are told, that having called four disciples, Simon and Andrew; James and John, "he went about all Galilee, teaching in their synagogues,

and preaching the Gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people." And we learn from the sequel of his history, that thus to do good both to the souls and the bodies of men, was his constant employment, the great object to which he invariably directed his labours; and that, finally, though he knew no sin, he was made sin for us, by suffering in our stead the penalty of our transgressions, that we might be made the righteousness of God in him.

Hence, though the Jews expected, that he would erect a temporal kingdom, it must appear evident to us, as, but for their prejudices, it would have done to them, that he had no such design and to every impartial reader of the New Testament, it must be equally clear, that to free mankind from error, to instruct them in the knowledge and worship of the one only living and true God, and to renew and purify their natures, by preaching righteousness, and setting an example of perfect virtue, were no less the objects of his mission, than to atone by his death for the sins of the world.

Of this his sermon on the mount furnishes a convincing proof. In it is delivered a system of religious and moral precepts, the most pure and perfect that ever appeared in the world; and such as, if exactly conformed to in every particular, would raise the human nature to as near a resemblance of the Divine nature as it is capable of attaining. It explains, and places on the surest foundation, every duty which we owe to God, to ourselves, and to our