IMPROVEMENT.

1. Learn to look for no further grace beyond the gospel. 2. Learn the high privileges you enjoy in being placed, not under the law, but under grace.

3. Inquire whether improvement has corresponded with means: "To whom much is given, of them will much be required."

XLIX.

BRIEF HEADS OF A SERMON ON 2 TIM. 1. 12.

BY A LONDON CLERGYMAN.

66 NEVERTHELESS I AM NOT ASHAMED: FOR I KNOW WHOM I HAVE BELIEVED, AND I AM PERSUADED THAT HE IS ABLE TO KEEP THAT WHICH I HAVE COMMITTED UNTO HIM AGAINST THAT DAY."

A PROFESSION of the gospel, if sincere and consistent, is sure to be attended by many temptations and afflictions.

Acts, xiv. 22, "We must through much tribulation," &c. 2 Tim. iii. 12, "All that will live godly in Christ Jesus," &c.

Paul had had his share. As an apostle, he had received, not honour and affluence, but all kinds of injury and insult; and he was now in confinement at Rome, with the prospect of a violent death before his eyes.

He knew, also, that Timothy had had his share; and in the eighth verse he had exhorted him not to be ashamed, either of the commission he had received to preach the word of life, or of the fellowship he had found among the followers of the Lord Jesus.

And now, for his better encouragement, Paul assures him that he was himself ashamed—

1. Not of his profession. Gal. vi. 14. 2. Not of his hope. Rom. v. 3-5.

3. Not of his ministry. Rom. i. 16.

Now, then, if Paul be not ashamed, why Timothy? And if neither Paul nor Timothy, why you?

Let us now proceed to examine the grounds of that consolation which the apostle felt so forcibly in his own case, and applied so affectionately to the circumstances of Timothy.

The first thing is, I have believed (or trusted.)
Nature and excellency of faith.

The second thing is, I know in whom.
Object and certainty of faith.

II. And I am persuaded that he is able, &c.

Here again are two things:

The first thing is, I have committed my affairs to God. Now, what had Paul committed to God?

6. The results of the gospel which he preached.

7. The care of all the churches he had planted. In short, all he valued, all he loved, all he possessed, he committed to the care and custody of God.

The second thing is, I am persuaded he is able to help, &c. Now, whence had Paul this persuasion ?

1. From the declaration of God's truth in scripture. 2. From the record of God's dealings with his saints. 3. From the experience of God's faithfulness to his own soul.

4. From the witness of God's spirit with his own spirit. Hence it was he felt assured that God is able to make all things to abound, &c. 2 Cor. ix. 8.

Against that day. What day?

The day of Christ.

The day of woe to the wicked.

The day of reward to the righteous.

Wherefore, Heb. vi. 18. A strong consolation, &c.

1 Peter, iv. 19. Let those that suffer, &c.

And what is the tendency of these considerations on the mind of the believer?

1. They prepare him for duty.

2. They strengthen him for conflict.

3. They animate him for victory.

You observe then, brethren, that the faith of the gospel implies,

1. An experimental acquaintance with the Redeemer. 2. A humble abandonment of ourselves to God.

3. A firm reliance on the faithfulness of Him who promised, who also will do it.

And out of this faith comes an all-aspiring, all-enduring determination to serve God faithfully in all newness and holiness of life.

Brethren, is this your faith?

For instance: What think you of Christ?

What have you done with your souls?
Where is your confidence of reward.
2 Cor. xiii. 5. "Examine yourselves, whether," &c.
May God the Holy Spirit give true faith!

confirm weak faith!

seal strong faith!

Jude, 24, 25. "Now unto Him that is able," &c.

L.

THE PRESENCE OF GOD.

PSALM XVI. 8-"I HAVE SET THE LORD ALWAYS BEFORE ME."

THIS is a psalm of David, and supposed to refer to Jesus Christ; to be, as a prophecy of our Saviour, an example of those double prophecies wherein the author refers to his own state, and which the Spirit of God overrules to refer to certain events in the history of Christ. "Thou wilt not leave my soul in hell," &c. belongs to our Lord Jesus Christ, in the highest sense, as it regards his resurrection and session at the right hand of God, and can be so applied to him alone.

But the passage before us is applicable to David also, He was in the habit of setting the Lord always before him : it is a great part of the duty of good men always to set the Lord before them. Let us, then, meditate on this subject with a view to excite in us an imitation of David, and especially of our Lord Jesus Christ.

I. Let us consider what is intended by setting the Lord always before us,—

1. It implies a conviction of the Being of the Great Eternal. Such a mind is sensible of it as a great reality.

2. To set an object before us implies, we esteem it a most interesting object.

3. An advertence to the power of God, making him the distinct object of our thoughts.

4. It is habitual, not occasional; thoughts of religion are at times in the hearts of all men, but they are not habitual. As it is said of the wicked, that God is not in all their thoughts; but to good men, he is always near at hand.

II. The reasons why we should set the Lord always before us.

Let me remark, that we are rendered capable of judging of things. The language of Paul is, "Judge ye what I say."

1. Will any one deny the wisdom of making the Author of our being the object of our thoughts? Is it not reasonable to look to Him who exercises such care over us; by whom we were called into existence, who encompasses us by his providence, and to whom we owe the continuance of our existence?

2. If the greatness of the object, if the grandeur of the subject, be considered, what can be compared to the Deity? what object can really be compared to the great and allcomprehending Spirit? The philosophy of the heathen consisted in speculations of this nature.

3. If the proximity of an object be considered, what can be so near as our Maker, who is the very seat of our existence, who cannot be separated from us, who is about our bed, and our path?

4. If the interest we have in an object be considered, no one can demand our attention so much as the Author of our being, on whose sentence our happiness must depend entirely; at whose judgment-seat we must all appear; by whom our destiny and condition must be settled for eternity. He is the Being with whom we have to do; all creation are just what the Divine Being makes them, and no

more.

5. If the necessity of thinking upon an object be considered, it is possessed as regards the Deity in the highest degree. Religion, however disguised, will force itself into the mind, it will assert its right. It is vain for you to put at a distance the things of God; eternity will make provision for this. Recollect what an affinity there is between the mind of man and the Father of our spirits that Being from whom our spirits are an emanation.

III. Consider the great advantage we derive from setting the Lord before us, and this is two-fold:

In the prevention of evil.

In the production of good.

1. Habitual remembrance of God is the chief antidote against evil. He who realizes the presence of God in every step that he takes will necessarily hate sin. It is in the moment of forgetfulness of God that the enemy sows tares; but when the throne of God is established in the heart, it is next to impossible that he should enter.

But not only does the great advantage appear in the prevention of evil, but also in the production of good. Every virtue, every grace, will grow and flourish; not one but what will derive a beneficial influence from this principle; they will grow stronger and stronger in proportion as we cultivate the habit of setting God before us. What can strengthen our graces more than a consciousness that the Divine Being is walking with us in the same path?

.

2. What can be more calculated for a season of opposition than the setting of the Lord always before us? This consciousness of the presence of God is the grand principle of action in the most trying moments. They who thus act know nothing but God, and his abiding presence; they consider it better to displease the whole world than to incur the slightest displeasure of the Almighty.

3. We cannot habitually advert to his presence without possessing purity of heart. Recollect, that all the secrets of the heart are before him. Never rest satisfied with what you appear to be in the eyes of men, but sincerely say, Search me, O God, and try my heart." Inquire whether the Divine Being is the approver of your conduct, and walk continually as in his presence.

4. This is a preparation for all the peculiarities of religion. Do you ask what it is that distinguishes Christians from men of the world? It is this: they advert to the presence of God; they rise higher and higher; they have greater views of his character; they go further and further into the regions of light, wherein he manifests himself.

This is the grand incentive to piety-acknowledging his presence and adverting to him?

What is it that makes the Christian pray with more vigour but a conviction of the Divine Being, as near to him?