life, even those of them that are the most neceffary, ought to be abandoned when they come in competition with the things of a future life. Matt. vi. 31, "Take no thought what fhall eat, or what ye fhall drink, or wherewithal ye fhall be clothed. But feek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you."

ye

According to him, the best use we can make of the riches of this world, is to make them fubfervient to our happiness in another. Luke xvi. 9, "I fay unto you, Make to yourselves friends of the mammon of unrighteoufnefs, that when ye fail they may receive you into everlasting habitations.' This is the inference that he makes from the parable of the unjust steward, whose prudence and forefight, but not his dishonefty, he recommends to our imitation.

The fatal confequence of the improper ufe of riches Jefus fhewed in the fate of the rich man in the parable above mentioned.

In ftrong figurative language Jefus fhewed the wisdom of making the greatest facrifices in this world, if they would interfere with

our

our happiness in another. Matt. v. 29, "If thy right eye offend thee, pluck it out, and caft it from thee. For it is profitable for thee that one of thy members should perish, and not that thy whole body fhould be caft into hell. And if thy right hand offend thee, cut it off, and caft it from thee. For it is profitable for thee that one of thy members fhould perifh, and not that thy whole body fhould be caft into hell." The fame obfervation he repeats on another occafion, Matt. xviii. 9, faying, "It is better for thee to enter into life halt, or maimed, rather than having two hands, or two feet, to be caft into everlasting fire; and it is better for thee to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

The uncertainty of the time of our Lord's coming is very properly urged as a motive for conftant watchfulness. He compares it to the coming of a thief in the night, when perfons are most off their guard. Matt. xxiv. 42, “ Watch, therefore,” he says," for ye know not at what hour your Lord doth come. But know that if the mafter of the

houfe

house had known at what watch the thief would come, he would have watched, and not have fuffered his houfe to be broken up.

Watch, therefore, for ye know not at what Lord doth come."

hour

your

The fame is the object of the parable of the ten virgins, who went to meet the bridegroom; and while he tarried flumbered and flept (Matt. ii. 5); " but who, when at midnight a cry was made, Behold the bridegroom cometh, go ye out to meet him, arose and trimmed their lamps." Of these five had not made a fufficient provifion of oil, and going to buy more, came too late, and found the door fhut against them. And when they cried, "Lord, Lord, open to us," they received for anfwer, "Verily I know you not." Jefus concludes this parable with saying, verse 13, "Watch, therefore, for ye know neither the day nor the hour wherein the fon of man cometh."

The doctrine of a future state is peculiarly adapted to the encouragement of perfons in a state of persecution for confcience fake; and as it is not diftinctly mentioned in the Old Testament, no exhortation of this

kind is found there, though the behaviour of many Jews in the Antiochian perfecution fhews that they were then acquainted with it, and made the proper ufe of it; bearing perfecution unto death with the greatest fortitude. But as this doctrine makes a diftinguishing figure in the Gofpel, this motive to perfeverance in tribulation, and in the view and suffering of death, is most explicitly inculcated.

In his first public difcourfe Jefus was fo far from flattering the ambitious views of his countrymen, in their expectation of a temporal Meffiah, that he began with pronouncing benedictions on the meek, the humble, and especially the perfecuted for righteoufness' fake. Matt. v. 10, " Bleffed are they that are perfecuted for righteousness' fake, for theirs is the kingdom of heaven. Blessed when men shall revile you, and perfecute you, and fay all manner of evil against you falfely, for my fake. Rejoice, and be exceedingly glad, for great is your reward in heaven."

are ye

The power of the greatest perfecutors extends only to this life, and therefore Jesus fays,

VOL. III.

fays, (Matt. x. 28) "Fear not them who kill the body, but are not able to kill the foul," (i. e. wholly to destroy the principle of life);" but rather fear him who is able to destroy both foul and body in hell," (i. e. to put, if he pleases, a final period to your existence.)

All that we can fuffer in this life Jesus informs his followers would be abundantly compenfated to them in the life to come. Matt. xix. 29, "Every one that hath forfaken houses, or brethren, or fifters, or father, or mother, or wife, or children, or lands, for my fake, fhall receive an hundred fold, and shall inherit everlasting life." To the apostles he observed, (Matt. xix, 28) Verily I fay unto you who have followed me, In the regeneration" (or the new state of things that will take place hereafter) "when thefon of man shall fit on the throne of his glory, ye alfo fhall fit upon twelve thrones, judging the twelve tribes of Ifrael.”

Having, however, this great reward in profpect, it is but reasonable that every thing else, which must be of very inferior value, fhould be facrificed to it; and there

fore