are inclined to acknowledge: before a higher tribunal, we may be affured, his felf-exaltation would bring him to fhame. We are expressly told, that every one who exalteth himself, fhall be humbled and we have it on record, how it fared with the boasting Pharifee.

WELL, therefore, may the apostle advise us, in the fecond place, after forgetting the things that are behind, to reach forth unto the things that are before. We should never think ourselves fo good as we may be, nor to have done fo much good as we may do; but ftill to be endeavouring to proceed, in the fcripture language, from Strength to ftrength.

There are certain principles, which we must first learn in every thing. From these we advance higher; and whoever ftops, either at the principles, or in the progrefs, will never make any proficiency. Whatever we pursue in earnest, we keep the point of perfection always in view. If a man wishes to be learned, for inftance, and wishes it from his heart, all the acquirements he makes are nothing: time is too fhort for him: he keeps preffing on; adding knowledge to knowledge; reading book after book; correct

ing his opinions as he proceeds; and is never at reft, because there is always fomething more to be known. Again, whoever engages in any art, or trade, if he be in earneft, whatever his point is, he purfues it fteadily; whether it be to understand thoroughly the art he profeffes, or it be the vanity of being at the head of his profeffion, or it be to procure wealth; ftill, if he be in earnest, he keeps advancing; never resting on the proficiency he has made, nor on the eminence he has gained, nor on the fortune he has acquired; but ftill endeavours to attain and acquire more.

Now the apoftle's meaning is exactly this. We should proceed in the affairs of religion, as we do in the affairs of the world; and there is no doubt but we should, if we were as much in earneft. And this is so much a truth, that if a man do not proceed in this way, he may be affured he is not in earnest: there is fome fecret fin with which he is in league at the bottom: he is alive to the world, and its pleasures; but dead to religion, and its joys. His faith, if he have any, is dead: it is not ftrong enough to lead him on. A little leaven, faith our Saviour, quickeneth the whole lump-if it be the true.

leaven.

leaven. His is not: it does not quicken. The lump remaineth.

But what! you cry, muft the christian never falter in his pace? Is he fuppofed to proceed with one uniform progrefs? Does he mifs of his falvation, if he now and then make a wry step? God forbid! We need not fcripture authority to convince us, that in many things we all offend. But does it follow, because we fin, that we fhould rest in fin?-that because nature is frail, and we are too apt to fall into fins of surprise and infirmity, we fhould for that reason fin with our eyes open? There will be lukewarmnefsthere will be coldnefs-there will be fins, not only of omiffion,, but of commiffion likewife, even among good chriftians. But the difference lies here:-The good chriftian continually bewails the finfulnefs of his nature, and laments his own particular fins: he ftrives to get the better of them; and in this honeft, fincere ftrife with himfelf, and the corruptions of his nature, confifts what the apoftle calls, reaching forth unte the things that are before.

This expreffion, you fee, does not place the mark, at which a chriftian fhould aim, in fo exalted a light, that he need defpair, if he do not

entirely

entirely reach it. He is not told that he must gain the mark, or expect damnation: he is told only, that he must reach forth towards it—he muft fincerely endeavour to attain it. The mark is manifeftly beyond his attainment. He is ordered to be perfect, as his Father in heaven is perfect. This is a mark which he cannot poffibly attain. But, if he be a real chriftian, he will not easily be fatisfied with himself. Though he cannot attain the mark, he muft ftrive to attain it, and to get as near it as he can. If the mark be high, the more ftrenuous fhould be his endeavours to reach it.

AND now, my brethren, by way of applying the above confiderations to ourselves, what say you to these things?-what fay your confciences to them? Give them a fair hearing. Afk them plainly (clofe questioning will produce honeft answers) whether you make any fteady endeavour to press towards the mark; and be not. deceived in a matter of fuch confequence. It is not talking like chriftians, and having Christ. always in your mouths, that is the mark. It is not reading your bibles, that is the mark. It

is

is not frequenting the houfe of God, that is the mark. It is not being of this or that fect of religion, that is the mark: there are, no doubt, good men in all perfuafions. It is not receiving the facrament, or giving alms, or any other external action, that is the mark. But it is a holy difpofition-a lively faith in God, through Christ, which produces an innocent, confcientious, and godly life. This is the mark which you are to aim at. You are ordered, you know, to let your light fine before men. Why, think youthat they may hear you talk about religion?— that they may fee you lift up your hands and eyes to heaven? No, furely; but that they may fee your good works, and glorify-whom?-not you, but the Father which is in heaven.-You yourselves, you know, are to make no account of your good works; but to forget them, as you are taught, among the things that are behind. You may depend upon it, whenever you make account of them yourselves, they are good works no longer. It was only for the finlefs Saviour of the world to fay, Learn of me.

Forgetting, therefore, the things which are behind, let us be continually reaching towards thofe that

are