And what may our connexions reasonably expect from us? Is our advancement to situations of higher trust and responsibility accompanied by a suitable progress in religion? As we rise from one period of life to another, and from one station to another, has our knowledge of what those changes require, has our sense of duty, has our pleasure in answering the growing demands of God, and has our usefulness in society, steadily kept pace with our outward advancement? Does our progress in them bear a just proportion to our attainments in what relates to time? Are we as well acquainted with the Bible, the word of God, as with books of human composition,-as experienced in the business of a religious as of a worldly life, as well provided with the bread that endureth for ever, as with that which perisheth,-as capable of training up a family in the way they should go, as of furnishing them with the necessaries of their condition,—or as rich in treasures which cannot be taken away, as in those which cannot satisfy, and may soon forsake us? Ye, who plead the slenderness of your abilities as an excuse for your ignorance of religion, or for your low attainments in it; your worldly prudence, your invincible perseverance, perhaps your consequent success, strip you of this apology, and point to the true reason of your want of success in the divine life, namely, your love, not of God, but of Mammon. How inexcusable are ye, especially if at the head of a family? Every man cannot earn

a subsistence for himself; but what man may not acquire treasures in heaven, to enrich both himself and his family? If he who is able, and neglects to provide the necessaries of this life for them of his own house, is worse than an infidel; surely he who labours not to make provision for their immortal souls is no better than the murderer of both his family and himself. And what if some of us are such monsters?

IV. This expectation is grounded on the intention of God, peculiarly manifest in the revealed scheme of salvation. The divine origin of the Gospel is evidenced by its perfect suitableness to the nature and condition of man. He is a fallen creature, and it is fitted to reinstate him in the favour of God. He is capable of endless improvement, and it is fitted to promote his immeasurable progress. The end of the Gospel with respect to man is, to restore to him the friendship and image of God, forfeited by the apostasy of our first parents, and grossly contemned by our multiplied actual transgressions. To the accomplishment of this end, three means are indispensable; 1st, A vindication of the honour of God, while he pardons penitent sinners, who can make no adequate atonement for their transgressions; 2d, A revelation of this method of dispensing forgiveness, containing a complete rule of faith and manners; and, 3d, A divine power to interest men in the deliverance,

through faith in this revelation, producing holy obedience. The propitiation in Christ's blood is the first of these means; for "God hath set it forth, that he might be just, and the justifier of him who believeth in Jesus." The Bible is the second; for it was written principally that we might believe that Jesus is the Christ, and that, believing in him, we might be sanctified through the truths therein contained. And the third is, the Holy Spirit freely offered to all, and by the Word working in many, " to know, and to will, and to do the good pleasure of God."

All these imply the necessity of continued improvement in religion. Christ died to redeem us from the curse of the law; he also died to redeem us, not from some, but from all iniquity. This love of Christ constraineth all who are truly acquainted with it, to imitate and live to him, who is the express image of the infinitely perfect God. And, by the Spirit, we are renewed in the spirit of our mind according to the will of God, and thus rendered capable of knowing, and valuing, and feeling this love if we are true Christians. But when thus renewed we are infants; we must pass through a spiritual childhood and manhood, in order to arrive at the fulness of the measure of the stature of perfect persons in Christ Jesus. Born of the Spirit, we are also trained up by him, according to that divine system of education contained in the Scriptures, and which is admirably calculated to

promote the required progress.

Revelation con

tains truths suited to different capacities and to different periods of life," milk for babes, and strong meat for them who are of full age." Its practical demands rise with the privileges of the Christian; "unto whomsoever much is given, of him shall much be required." And the rewards, as well as the means of salvation set forth in the Gospel, exact from all the candidates for the crown of glory unwearied endeavours" to perfect holiness in the fear of the Lord." And though the future reward will be of grace, and not of works, yet will it be proportioned to the use and improvement of talents. He who surpasseth his fellow-labourers in the work of faith and love, shall reap a richer harvest of glory and honour. He who is foremost in the Christian race, shall receive the most distinguished wreath of victory. He whose light shines brighter than that of others, enjoying equal privileges, and excites greater numbers to glorify God, will hereafter shine as the sun in the firmament, while they twinkle as stars of inferior lustre and magnitude.

This is the end and substance of the Gospel. How do our attainments correspond to them? By whatever other rules we may be assisted in judging ourselves, it is by the Word of God we shall be tried at last; and by it the best estimate of character should be formed at present. It is a glass in which every man may see his face. By it let us endeavour to ascertain our state and habit of mind

in a dependence on the Spirit of God, who dictated it, and who by it still savingly illuminates. Hath God set us apart, through sanctification of the Spirit, unto obedience? If he has separated us from the world lying in wickedness, what are our present apprehensions of the divine Being, compared with our first practically affecting discoveries of him, as the infinitely perfect Creator, and Governor, and Judge of the universe? Do we now so see God as with the eye that we habitually" abhor ourselves," because of our imperfect resemblance to him; and habitually" repent in dust and in ashes," because of sin mingling with our most conscientious endeavours to imitate the beauties of his holiness. The stains of a white garment, which are invisible at midnight, which are scarcely perceptible at twilight, become offensive deformities in presence of the sun, What is the strength and liveliness of our faith in God, and our love to him as the Father of our Lord Jesus Christ, on comparing them with the first operations of these divine principles, and after making suitable allowances for the adventitious warmth of youth and novelty? And in comparison with their first influences, what is now their power to mortify sin and perfect holiness, to subdue slavish fear, and to fill with peace and joy in believing? Children, are ye more humble and harmless, more meek and ready to learn? Ye who are still in your youth, do ye more devoutly and practically remember your Creator? do ye flee youthful unholy af