his disciple-to bear the infirmities of the weak. Supposing, that like Peter, I had been tempted openly and blasphemously to betray the Lord that bought me. Suppose my heart to have smitten me for the awful ingratitude-that I was plunged in the deepest grief for my crime-all but in despair—and was seeking for some spiritual friend to guide my feet into the way of peace: most sure I feel that of all the apostles, I should have sought to Peter as that friend. Not even from the tender spirit of John should I have expected to meet with the same sympathy, the like compassion. He had been himself converted; he was the best qualified to strengthen his brethren. O that we could see more of this tender and humble, chastised and affectionate spirit amongst those who are making so loud and exclusive a profession in our own days! O that instead of high doctrines, and a rampant theology, we could witness more of the lowly mind and meek tempers which were in Christ Jesus! The secret of the deficiency is soon told. The class to which I allude profess to be believers, and regard themselves as saints, but would utterly scorn the name of penitents. That tells of a former long-forgotten stage in their fancied religious experience. That savours of the law and gendereth unto bondage. They are penitents no longer. Then alas! it must be said respecting them-that they are not Christians. Their knowledge only puffs them up. Their faith is notional; their zeal, mere officiousness. They

have neither humility nor love, and therefore they are but "sounding brass and tinkling cymbals."

One brief word of appeal by way of conclusion. Not to Peter only, but to every member of this congregation Jesus puts the inquiry of the text. Hearken, I beseech you to the challenge. It is the voice of your crucified Saviour saying to one and all, to young and old, rich and poor, wise or unlearned-" Lovest thou me?" I pause that conscience may have time to bear its record. For once it shall speak.

What answer does it give? Thou hypocrite, what?-thou worldling, what?-thou lover of pleasure, drunkard, sabbath-breaker, unclean person, what?-thou votary of mammon; thou slave of fashion, thou drudge of vanity, what?-thou self-idolater and self-justiciary, what?-thou halting, wavering, backsliding sinner, what?-thou weeping, trembling, contrite penitent, what?

Hear now what the Holy Ghost saith on the subject, and you will see that it is indeed a cardinal point of inquiry!" Grace be with all them that love the Lord Jesus Christ in sincerity: "— 66 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha."

SERMON IX.

HEBREWS XII. 16, 17.

" LEST THERE BE ANY FORNICATOR, or profane PERSON, AS ESAU, WHO FOR ONE MORSEL OF MEAT SOLD HIS BIRTHRIGHT. FOR YE KNOW HOW THAT AFTERWARD, WHEN HE WOULD HAVE INHERITED THE BLESSING, HE WAS REJECTED : FOR HE FOUND NO PLACE OF REPENTANCE, THOUGH HE SOUGHT IT CAREFULLY WITH TEARS."

TIMES of persecution are seasons of peculiar temptation. When striving against sin seems likely to call for a "resistance unto blood;" when the being faithful unto Christ appears to involve the being "faithful unto death," Satan is ever ready to suggest-and flesh and blood are not slow to receive,-a representation of the ease with which the storm may be avoided, the peril escaped, and life saved.

Such were precisely the circumstances of those Hebrew Christians to whom this epistle is addressed. They were called to endure chastening; they had "need of patience;" they found it hard to "hold fast the profession of their faith without

wavering;" they were in danger of" casting away their confidence," of growing "weary and faint in their minds,"of" drawing back unto perdition," and so of "failing of the grace of God." What then is prescribed as the antidote against apostacy? With a great fight of afflictions in immediate prospect, with the probability of being once more “made a gazing-stock both by reproaches and afflictions," what was to be the disciples' safeguard against backsliding? It is intimated in the 38th verse of the 10th chapter: Now, the just shall live by faith." Their danger consisted in the vivid impressions which these gathering clouds of persecution made upon their senses. Their strength and security was to realize by faith "the recompence of reward," the better and enduring substance, the joy set before them, which is the bright reversion of the persevering believer. This walk of faith, as opposed to that of sight, is introduced with the same animating design in another epistle, (2 Cor. iv. and three last verses)" For which cause we faint not." What prevented that noble army of living martyrs from fainting? When their outward man was so constantly in danger of perishing that they might well be said to die daily, what was the sustaining principle which, day by day, renewed or invigorated their inward man? It is thus expressed: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." I trust this introductory and passing lesson is distinctly under

stood. The only way to remain unshaken by afflictions and to secure to patience her perfect work, is to "look not at the things which are seen, but to the things which are not seen,"-not to the howling winds and swelling waves, but to him who bids you walk on them,-not to the tedious length of the race which is set before you, but to him who is the arbiter of victory, even to Jesus, "the author and finisher of our faith." The sustaining power of this grace is vividly illustrated by the apostle in the chapter preceding the text. From the elders of patriarchal days down to the latest prophet (who though destitute, afflicted, tormented, obtained a good report through faith) the Old Testament saints are made to pass in review before us, and their constancy in the hour of trial uniformly attributed to that grace which was to them "the substance of things hoped for, the evidence of things not seen."

Having exhorted them to stedfastness under their sufferings, the apostle next urges them to cultivate those other graces which were also peculiarly demanded by the necessities of the times. "Follow peace," he says, " and holiness, without which no man shall see the Lord." In the context he pursues the subject in a negative form, and then concludes the admonition by warning them in the text to take heed "Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he