of Christ, depend? It is with time that we purchase eternity.

The worldly man wants no persuasion to engage him to lose no time in the pursuit of wealth, nor the ambitious man, to catch at every opportunity of advancing himself to honour; and the man of pleasure's great maxim is, Let us make the most of time, for it is short; let us eat and drink, for to-morrow we die. And shall the grand purpose of all, for which time is given us, be hardly ever considered? Shall we make every use of time, except that alone for which it was chiefly intended?

If we could command time, there would be something, at least, like common sense in such behaviour. If we even knew the length of our lives, we might have some excuse for putting off the most important business of them a little later. But when we cannot see an hour before us, it is a wonderful thing that we are not startled by such a thought into more seriousness.

What security has even he, who bids fairest for life who is in full health, and youth, and vigour; when he looks around him, and sees what numbers, in his own circumstances, are continually dropping into their graves with little

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or no warning? can he avoid considering that this may be his own case? and that, if it should, he must enter immediately on an unalterable state, for which, if he hath made no provision, the neglect can never be repaired — his chance is over-there is no more redemption of time.

But, if we call the improvidence of youth to such attention, what shall we say to those who are advanced in years? To see the hoary head -to see age, with all its infirmities, squandering away in the service of the world the short remnant of a decrepid life - dead to the past, wasting the present, and hardened to the future is a sight above measure shocking and astonishing. Infirm in body, and decayed in mind, how shall we then set about the great duty of redeeming our time? How can we suppose that God will receive our defective services, without any proof of our sincerity? How can we hope he will accept our sacrifice, when we have nothing to offer but the dregs and refuse of an abandoned life?

In a word, the great value of our time depends on its connection with our souls. So that, you see, the question is not so much, whether we are to redeem our time? as, whether we wish

to save our souls? The saving of our souls depends entirely upon the spending of our time for the merits of a Saviour will never redeem those who take no steps to redeem themselves.If we are wise we shall consider this great question as we ought; and may God Almighty assist us with his gracious aid, in providing such an answer to it, as will prepare us for that awful account which we must all give, when time shall be no more.

SERMON XIV.

PHIL. iii. 13.

BRETHREN, I COUNT NOT MYSELF TO HAVE APPREHENDED; BUT THIS ONE THING I DO: FORGETTING THE THINGS WHICH ARE BEHIND, AND REACHING FORTH UNTO THOSE THINGS WHICH ARE BEFORE, I PRESS TOWARDS THE MARK.

IN the following discourse, I shall, first, endeavour to explain the text; and shall, secondly, apply it.

The words will bear this general interpretation: Brethren, I do not consider myself as having yet attained the highest degree of Christian perfection. That is a height, towards which we may be continually advancing, and yet can never fully attain. It is the part of every good Christian, however, to aim at it, as nearly as he

can.

can. He ought never to be at rest; but, leaving behind him his past attainments, he should press, like a racer, to the ground before him. All his attention should be laid out in adding to his virtues in improving those he has - in weaning himself from the world-in becoming daily more heavenly-minded, and in advancing still nearer perfection.

This seems to be the general sense of the text; let us now examine it more closely.

THE first thing the Apostle enjoins, is to forget the things which are behind. What things he says not; but leaves us to collect his meaning, and common sense will easily explain it. He cannot mean our sins: these, it is true, may be called things behind, or things past; but common sense assures us, these are things we should never forget, but always remember; bewailing and lamenting them; praying for God's grace; and hoping for his goodness, through Christ, to pardon them. We may take it for granted, therefore, that what the Apostle bids us forget, is something which is better forgotten than remembered. What that is, requires little study to recollect, but some candour to apply. Let us take