encounter; what new self-denials, to practise; what new habits, to attain; and, in short, what a completely new life they will have to lead; if they embrace the true Gospel, as they profess to do. At present, they are perhaps eager for doctrine; not understanding, if the doctrine be sound, how vast must be the change of practice. They fail, when a question arises respecting this, or the other, point of Christian conduct; and perhaps, are now led so to interpret doctrine, or so to confine themselves to it under a shew of zeal for doctrinal truth, as to justify, or at least, in some degree to palliate, the lamentable deficiencies of their own temper and life.

:

This class of persons, therefore, like many of CHRIST'S hearers of old, may be compared to those, who begin to build a tower, but are not able to finish. For here, undoubtedly, is the difficulty of the present day. It lies, not in hearing, as some seem to suppose, nor in agreeing to what is heard it consists, not in adopting the very same sentiments with the preacher, and in following him with eagerness, as the multitude followed CHRIST. The difficulty is in doing. It consists both in receiving the doctrines practically, for that is the true way of believing them; and also in following them up into all their proper consequences, in our own actual practice. Men should take care, indeed, in the first place, that the words, which they hear, are sound words; that they are not the mere opinions of men, but the sayings of CHRIST; but let not the care to hear certain tenets supersede all other care. Unbelievers, indeed, have often reproached Christianity, for being a religion which impressed certain speculative articles of faith; while, to judge by the lives of its professors, it made no very great demands, in the way of practice. CHRIST, however, has given no ground for this observation of the unbelievers. He has not been defective in urging practical duties: witness almost every part of His Sermon on the Mount.

We say, indeed, that doctrine also is most important;

but, then, we also say, that doctrine rightly received is the sure and only foundation of all good practice. Let every zealot for doctrine, then, remember, that there is something new to be done, in consequence of every new truth, which he receives; and that every doctrine, every precept, every mystery even of our faith, has its practical tendency, and its proper practical use. The preaching of modern ministers should, like that of CHRIST to the multitude, be so far practical as to have an evident tendency to convert men from their present practice; or, if they have, in the main, been already thus converted, to make them still go on, examining and improving their practice, in a thousand particulars. The ear to hear the minister should be a consequence of having a desire of this practical amendment in the heart.

XLVIII.

ST. MATTHEW, VII. 24-29.

SAME SUBJECT.-PART III.

IN continuing the subject of these verses; it must be borne in mind, that there is another large class, who have another way of deceiving themselves: they are practical in their ideas, both of morality and religion, and they take great credit for being so. But their sayings are not the sayings of CHRIST; they are the sayings rather of the heathen moralist, or of the prudent man of this world: their morality does not amount to Christian morality; nor their practice, to Christian practice. It may be useful to call to the recollection of such persons those Christian precepts which are contained in the Sermon on the Mount; and to point out, in what manner a truly practical hearer of those

sayings of our LORD would be likely to meditate upon them.

"I perceive," he would say to himself, "that this new Prophet, who is come into the world, and has been working so many miracles, in proof of his Messiahship, delivers a far different doctrine from that to which we, Jews, have been accustomed. How many new truths have been taught us truths also, which He declares, that we must reduce to practice; for the conclusion of His Sermon has been one continued warning, that we are not His real disciples, unless we do the things which He hath commanded. I pecreive, that the poverty of spirit, of which He hath spoken, must be truly felt by me; that I must also know, what it is to hunger and thirst after righteousness; that I must become meek and peaceable; that I must be content to be very serious, and even to mourn for a while, if I may but be comforted hereafter; that I must acquire a disposition to show mercy, to forgive injuries, to love even my enemies; and patiently to bear such provocations as may be offered to me. I find, that I must also lend, and give away my substance, with a large and liberal spirit. I learn, that I am no longer to do any thing, to be seen of men; and that the whole fabric of my superficial and external virtue, which had been chiefly founded on a regard to character with my fellow creatures, must be pulled down, in order that it may be succeeded by a principle of real purity in my very heart. How utterly have I mistaken that law of GOD, to which I had been fancying that I paid obedience.

"I now understand, that the law requires me, not only not to kill, but not to be so much as angry, without a cause:-not on not to perjure myself, but not even to use an expression which implies want of reverence towards GoD; not only not to commit adultery, but not to indulge an unchaste idea, in my imagination. I find, also, that, if I become a follower of this JESUS, I am to expect persecution for righteousness' sake. I have been informed that my prayers, instead of being offered up, only or chiefly, in public, and consisting of vain repetitions,

must be put up daily in my secret chamber, and out of a pure and forgiving heart, for the pardon of my sins, and for the supply of the perpetually returning wants-both of my body, and of my soul. By this heavenly teacher I have also been instructed, that I must no longer lay up treasure in this world; and that, if I hope to have a treasure in heaven, my heart must be there also: that, so elevated must be my mind above earthly things, that I must lay aside all that multitude of anxieties by which I have been troubled; that I must not be careful even for my necessary food and clothing; nor for any of the things of this mortal life; but that I must acquire a new calmness, and resignation, as to all the events of this world, whether prosperous or adverse; seeking, first, the kingdom of GoD, and His righteousness; and quietly trusting, that, the greater bles sings being obtained, all other things, which are really needful for the body, will be added unto me.

"Moreover, that disposition, which I have had, to judge others, must now, as I perceive, be exchanged for a disposition to judge myself. To do, also, to others, as I would they should do unto me, must, henceforth, be the great rule of my life. How exalted is that purity to which I am called :—I am to be a light of the world :-I am to be as a city set on a hill:-I am to be that salt, which is to season the whole earth. I am to be one of only a little flock for strait, I am assured, is the gate, and narrow is the way, which leadeth unto life; and few there be that find it. But how," he would likewise add, "shall I ever be sufficient for these things? Do thou, O my SAVIOUR, still direct and teach me. Do thou also sustain and comfort me. To whom shall I go, but unto Thee; for Thou hast the words of eternal life? Already Thou hast opened mine eyes, in some measure, to see both my past sinfulness, and my further duty. Pardon, O LORD, all that is past. Show me more clearly that way, by which I may be forgiven; and instruct me whence I may gather strength to perform those great things, which Thou requirest of me."

In some such manner as this, would the practical hearer apply the Sermon on the Mount, and meditate upon it. Such an one would continue to be found among the followers of CHRIST; his faith might fail for a time, like that of the Apostles at the trying period of the crucifixion; yet he would afterwards be numbered among the hearers of the Apostles, and among the multitude, that met together on the Day of Pentecost. This man would also be of the number of that infant Church, which continued stedfast in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers. I add, that he would also be one of those persons to whom the Epistles, now extant, are addressed he would be one of the saints, the called, : the sanctified in CHRIST JESUS. He would be a serious and earnest reader of those epistles; and a partaker of that excellent spirit with which they are written.

It is unnecessary, after giving this description, to draw a second picture of the serious and practical hearer, or reader, of the same Sermon on the Mount, who lives at the present day.

Suffice it, generally, to remark, that such an one will partake in all the same feelings, with the man whom we have just described; and also will unquestionably be disposed, in like manner, to attend not to this Sermon only, but to all the other words, both of CHRIST, and of His Apostles.

This point is here particularly mentioned, by way of reply to those who profess to draw the whole of their religion, from the Sermon on the Mount; assuming that all, which is material in Christianity, must of course be found there; and forgetting that saying of CHRIST Himself to His disciples, at a period subsequent to this," I have yet many things to say unto you: but ye cannot bear then now. Howbeit, when He, the Spirit of truth, is come, He will guide you into all truth :-He shall glorify me; for He shall receive of Mine, and shall show it unto you.”*

St John xvi. 12-14.