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teacher and a sanctifier; he therefore seeks his guidance to lead him into all truth; he prays for the Spirit which dictated the Scriptures to make them plain to his mind; he ceases from his own wisdom, and is willing to be taught of God as a little child. He knows that his whole nature is unholy and depraved; and earnestly seeks the "renewing of the Holy Ghost," who can impart to him righteousness and true holiness," and create him again in Christ Jesus unto good works. He seeks to have his heart baptized by the washing of regeneration, and gives up every attempt to extenuate the sins of his nature. He truly "looks for the resurrection of the dead, and the life of the world to come," as one who desires it. He knows that here he has "no continuing city; but he seeks one to come." As a stranger and pilgrim he abstains from fleshly lusts that war against the soul." Seeing also that he looks for such things, he is " "diligent that he may be found of God in peace, without spot, and blameless. He desires "a better country, that is an heavenly; wherefore God is not ashamed to be called his God, for he hath prepared for him a city."

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Now, my friends, what is the cause

of this difference? Why do the same truths influence the whole life and feelings of one man, and produce no effect on those of another? The reason is this; men in general regard these things rather as matters of speculation, than as truths which (if they exist at all) bear an allimportant influence on the fate of every individual. They regard them rather as the stars which glitter at midnight in the canopy of heaven, than as their true emblem, the glorious orb of day. perhaps admire their brilliancy, estimate their magnitude, perhaps contend among our fellow-men concerning their number, or their nature and importance: but we do not feel them the source of our life and our wealth; we do not feel them the warmth and light of our hearts; we do not feel that a cloud cast over their beauty would leave us cold and in dark

ness.

We

Alas! too often these most sacred truths are made but the badges of party, while even those who contend for them as such, will choose for their private motto, those well known lines

"For modes of faith let graceless zealots fight,

His can't be wrong whose life is in the right."

This common view of the subject (so common, alas! that in every congregation it is the sentiment of many) seems to me to resolve itself into one question: Are the things we profess to believe, true, or are they not? If they are, a belief in their fullest import and extent must be needful to salvation. We are apt to speak of these doctrines as a set of opinions, desirable to be received; but forget or disbelieve that they are facts which must be believed in order to be acted on, and must be acted on in order to our salvation.

To use a homely illustration; if our house be in flames, we must believe the danger before we seek to escape: if a means of escape be presented, we must consider it as at least a hopeful means of safety, ere we trust ourselves to it; if there be a guide offered to direct our path, we must confide in him ere we follow him. And thus, if the soul be immortal, and if there be a day of judgment; if for us men, and for our salvation, Christ came down from heaven; if there be a Holy Spirit to guide us in the way of safety; then must belief in these things be essential to salvation; since we cannot care for immortality, or dread the future judgment, or accept the for

giving mercy, or be guided by the Holy Spirit, in whom we do not believe. And these are not the conjectures of man; they are realities, divine realities; and in disbelieving them the soul severs itself from God, throws itself on a chaos of uncertainty, and, unless there be an unknown God to meet it, there it must perish for ever; since that God in whom we believe has declared, "This is life eternal, to know the only true God, and Jesus Christ whom he hath sent:" and "he that believeth not shall be damned."

Do you believe, my friends? Determine the awful question between God and your own souls; and in making the enquiry, remember, that the only true faith is that which "worketh by love."

SERMON XI.

PREACHED NOVEMBER 23, 1828.

PHIL. IV. 6.

Be careful for nothing; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.

IN considering the subject of prayer, we are very apt to separate between the privilege and the duty; whereas, we should consider both as combined in their fullest extent; for "that which God hath joined together let not man put asunder." The Christian who enjoys this privilege as his highest blessing, needs not to be reminded that it is his duty. He delights to dwell within the circle of the divine presence, and blesses God for permission to do so; but should he wander from this happy station, and cease to regard it as a privilege, then Duty checks his way: the outer court of the sanctuary stops his