and life and immortality brought to light, may be justly regarded as that division of the word of truth, which, to the believer in Jesus, is of infinite importance. Earthly enjoyments take to themselves wings and fly away. All that is dear to us below the sun will soon depart. The wrinkle of age and the infirmities of decayed constitutions admonish us that our time is but short. Look we at the dear companions of our bosoms? There are the wastes of time and the marks of decay. Look we at the rose of health and the lily of beauty in the circle of our domestic delights? How soon will the worm of mortality wither these sweetly blushing flowers, and strew their leaves in the dust! How soon will that glorious sun, which hath illumined our delighted eyes, cease to give us light, and all the charms of nature recede from our enjoyment. With such reflections we advance to the margin of this perturbed ocean of mortality, and here we see our friends, one after another, drop into the yawning deep, and they are hid from our eyes, which shall see them no more! On this dark ocean the day star of hope arises; of that hope which is an anchor to the soul entering into that within the vail whither the forerunner is for us entered. By this holy light we look to the blooming fields of immortality with the assurance that we shall meet our kindred souls in those mansions of everlasting peace and joy. How precious is this theme of divine truth. Let the minister of the word duly regard this most important subject as an antidote for all the troubles of life, and as a victory overmortality and death.

6thly. Another division of the word of truth may embrace the teachings of that divine favour, by which our sins are forgiven, and the smiles of our heavenly Father cast most benignantly upon

us.

Such is our weakness, such are our moral infirmities, that we need constant instructions, by

unfaithfulness, the responsibility of a christian minister will not be found to fall much below that which belongs to any other station in society.

Before a man enters on any professional calling, it is necessary that he should render its duties as familiar to his mind as possible, that he may be able to determine whether the labours it requires are such as will be agreeable to his disposition. He, who has not a natural taste for the study of the science of jurisprudence would not be likely to succeed well in the practice of law; and this rule is applicable to other professions. Nor indeed need we exclude it from the mechanic arts, merchandise or husbandry. The sacred profession which requires the entire devotion of all the abilities of him who engages in its labours, should not be repugnant to the natural temper and disposi-. tion, which will not fail to exercise an influence over such labours.

He, who engages in the work of the christian ministry, having duly settled all the questions, which are involved in the foregoing remarks, is admonished, by our text, to study to show himself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

We shall do well to compare the propriety of seeking the divine approbation with that of endeavouring to gain the applause of men.

1st. It is certain that the mind and will of God are perfectly agreeable to the unchangeable standard of right. If we can, therefore, succeed in ap proving ourselves to Him, we are certain that we are what we ought to be; we are right. But our knowledge of man, derived from experience, from observation and from history, assures us that he is not always in the right. Man is liable to err, and to wander very far from the immutable standard of rectitude. To aim, therefore, to please men, is at least hazardous. If we succeed, it may be but a success in that which is wrong.

2dly. God being of one mind and unchangeable,

if we succeed in obtaining his approbation, we have only to persevere in the same way, and we please him for ever. He does not change, and to day disapprobate what yesterday he required. But if we study ever so intensely and labour ever so much to please men, and even succeed to their full satisfaction; though the desired applause and the toil earned smile of approbation be obtained, it may all be of but short duration, it may all vanish like a pleasing fancy, for they may so change as to. be offended to-morrow with what they zealously support to-day.

3dly. The divine unity renders our duty easy and unperplexing, while we are engaged in pleasing God. As He is but one, we have but one to obey. But if we seek to please men, we become immediately perplexed with the contrary but urgent desires of many minds. Many masters are perplexing to servants. One will be of one mind, a second may widely differ from the first, and a third may disagree with both. Whoever, therefore, endeavours to gain the applause of men, although he may exert all his abilities and means to obtain their approbation, and although he may succeed, as to some, he is very sure to share largely in the censure of others.

4thly. As God can search the heart, He knows if we are sincere, and will bestow the reward of honesty, even if we commit mistakes; but as the heart of man is deceitful, as he practises hypocrisy, so he is jealous of his neighbour, even if he be sincere, as, for the lack of discernment, his sincerity is not seen. Therefore, though we should, at the expense of incurring the divine disapprobation, do those things which men require of us, we are not certain that the jealousy of their hearts may. not deprive us of all that reward for which we so anxiously sought.

5thly. And as the mind and will of God are al ways in favour of that which is for the best good of all creatures, we are sure of doing good unto

by means of their unavoidable imperfections, foolishly neglect both means and opportunity, and finally bring on themselves a state of suffering equal in duration and degree to that supposed before, and that the Creator knew all this when he first created mankind, we gain nothing by the shift; and we greatly deceive ourselves if we believe that this scheme is at all better than the former. If the advocates of this last are disposed to contend for what they call free agency in man, they are advertised that our present inquiry asks for the design of the Creator in constituting in us such an agency? If he knew when he inade us and gave us such agency, that we should for ever ruin ourselves in the use of it, it is most absurd to pretend that he did not design our ruin.

We now see, that what has been called two schemes of doctrine for ages, is, in fact, but one; and that it is one that utterly forbids the idea of devotion. And it is worthy of remark, that all the worship which has been inculcated on this erroneous doctrine, has been urged as a means of securing, rather than of acknowledging the divine favour. The Deity has been uniformly represented as a Being, whose good will might possibly be obtained by a cringing, fearful homage, extorted by his threatening vengeance. And to this doubtful end have the devotions of the people been directed.

The reasoning to which we have now attended, results in the conclusion, that the design of our Creator, in giving us an existence, was pure benevolence; and that our existence was originally designed, by our Creator, for enjoyment.

Secondly. The remaining reasons, suggested by the text, why we should pay our devotions to the God who made us, will be found to corroborate our views concerning the benevolent design God had in giving us being. They are thus stated: "We are his people and the sheep of his pasture-For the Lord is good; his mercy is everlasting; and

his truth endureth to all generations." Let it be distinctly understood, that as the text urges us to the worship of God, rendering as a reason therefor, that we are his people, and the sheep of his pasture-that he is good; that his mercy is ever-. lasting, and that his truth endureth to all generations, it acknowledges, that if we were not his people, if we were not the sheep of his pasture; if he were not good to us; if he were not merciful, and if his truth did not endure, we should be under no obligation to worship him. This doctrine is not only the plain and simple doctrine of reason and common sense, but it is supported by the general tenour of scripture. In the inspired writings, we are constantly urged to the duties of devotion, because of the goodness, the tender mercy and faithfulness of God towards us.

When we contemplate the goodness of God to the human family, as a reason why we should be thankful in our devotions, and as the foundation for rendering praise to his holy name, we should realize that the more we circumscribe the divine goodness, the more, of course, we shall limit our gratitude and thanksgiving; while on the other hand, the more we extend and exalt the divine benevolence, the higher will our gratitude arise. Here let the question be considered;. is there any danger of exalting the goodness of God too much, or of exciting in ourselves too much thankfulness ? Look abroad, through vast creation; look to the heavens and to the earth; consider the fruitful seasons, which fill our hearts with food and glad‐ ness, and let enlightened reason, free from the prejudices of limited creeds, say if any thing could be added to the divine economy, that would more recommend its goodness. Well did the sweet singer of Israel say; "the Lord is good unto all, and his tender mercies are over all his works." are his people, and the sheep of his pasture."

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