desire was not sincere; the petition was not from the heart. It was merely a transient, passing wish, excited by the sudden impulse of the moment, by a temporary conviction of the understanding; which quickly died away, and left no lasting impression on the Soul. It was not in fact a wish which spoke the habitual desire of the Soul. Balaam had no desire of this kind, no habitual desire to have his portion with the people of God. Otherwise He would have wished not merely to die with them, but to live with them; not solely to die as they die, but to live as they live. Does a person then cry out with the Psalmist in the text, "Remember me, O Lord, with the favour that thou bearest unto thy people?" Let him take care that this is not merely a barren wish, an empty desire, without any corresponding impression and feeling in the heart. While he prays, that the Lord would remember him with favour,. does he remember the Lord in his ways? While he prays to be favoured as one of the Lord's people, is he one of his people? Has he those prevailing dispositions, and principles, which distinguish and characterize his people? Is he living by faith? Is he walking in the Spirit? Is he overcoming the world? Is he bearing his cross? My Brethren, I would urge you strictly to examine yourselves, and see the state of your heart. I

would caution you against the supposition, that merely to wish for the Lord's favour, is of itself any proof that you will obtain it, or any evidence that you are one of his people.

On the other hand, far would I be from making the heart of the Righteous sad: far would I be from discouraging one humble, sincere, and anxious soul, which is seeking salvation; and whose real and earnest prayer is "Remember me, O Lord, with the favour that Thou bearest unto Thy people." Are there any of you, my Brethren, who believing that the Lord has a peculiar people upon earth, and that He beareth a peculiar favour to them, are truly desirous in your souls to become one of that happy number, and most fervently pray, that He will remember you with this Favour? Be assured that He will remember you with it. with it. Whom did he ever forget, that called upon Him, and sought His favour? Did He forget the dying Penitent, who called upon Him, and said, "Lord, remember me, when Thou comest unto thy Kingdom." He said to Him, "To-day, thou shalt be with me in Paradise." Be assured, that He will in like manner remember all who call upon Him. Be assured that He will so remember you. The very longing which you feel after his favour, is of itself a proof that He has remembered you. If he had not re

Him; if He had not found you, when you sought Him not; you never would have valued, you never would have sought His favour at all. Be then of good courage. If you heartily desire His favour, you have already obtained it. If you sincerely pray to be made one of his people, you are one of them. Your very desire and prayer are conclusive on the subject. None but those who are His people, and possess His favour, ever thus heartily desire, and sincerely pray for these things. Others prize them not, long not for them. They care not for these things. They say, in their hearts at least, 'Give us 'the Corn, and the Wine, and the Oil. Give us worldly things. As for the Favour of God, we neither know what it means, nor ' desire to have it.' But you, my Brethren, you cannot say thus. Your heart recoils from such sentiments. You say, "Lord, lift up the light of thy countenance upon us," Lord, remember me with thy Favour:" for "in thy favour is life, and in thy presence is the fulness of joy." Because you say, and feel these things, the fulness of joy shall be You shall have life, even life everlasting. You shall be remembered for ever with the Favour which the Lord beareth to His people. You shall be had by Him in everlasting Remembrance.

yours.

SERMON XXIII.

BALM IN GILEAD.

JEREMIAH, viii, 22.

Is there no Balm in Gilead? Is there no Physician there? Why then is not the health of the Daughter of my people recovered.

WHEN the Prophet spake these words, the kingdom of Judah had long been in a declining state. The people, by their wickedness and idolatries, had provoked the wrath and judgements of God. They were oppressed and threatened by their enemies: they had looked in vain for help and deliverance; and their destruction seemed unavoidable.

Such was their state, when the Prophet asked the questions in the text: the meaning of which is plain, and the answer to be given to them obvious. "Is there no Balm in Gilead? Is there no Physician there?" Was their state as desperate as it appeared to be?

Were there no means to be used for their recovery? This was not the case. There was Balm in Gilead; there was a Physician there. God was still among them; still able and mighty to deliver them. His hand was not shortened; nor the way of access to Him closed. He was still able to save them to the uttermost. Why then were they not saved? Since there was Balm in Gilead, since there was a Physician there," Why then," (asks the Prophet,) "is not the health of the daughter of my people recovered?" Because, through their own perverseness and obstinacy, they did not make use of the remedy provided for them. Smarting with wounds, they yet neglected to apply to themselves the healing Balm. On the brink of destruction, they madly persisted in their wicked and ruinous courses: they did not, and would not seek help from God in the way which He had prescribed: and thus were actually perishing with the means of deliverance and safety in their power.

And is not this too often the case with sinners in respect to their eternal Salvation? May not the same expostulations be justly addressed to them in reference to their spiritual condition? Is there not in this sense Balm in Gilead? Is there not a Physician there?" Undoubtedly there is; an all-sufficient remedy is provided. Why then do any perish?