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Here then we have our lesson, our very solemn warning. To be speechless and ashamed, to have no answer which we may render, no single plea to urge in self-defence or extenuation, -such seems to be the sure prospect of the wicked in the last Day. Doubtless, the hollowness of every argument with which we have but too successfully quieted our consciences in this life, will then be exposed; and we shall be compelled to admit that we were without excuse. Were we distrustful in God's providence? nay, but we had His many warnings ever before our eyes; His precious words of encouragement often on our lips. Did we fall often, because we lived prayerless lives? And yet we knew our danger; and many a time had GOD answered our prayers in order to confirm us in our obedience. excused ourselves, it may be, for our short and heartless, our unfrequent and unreal services, by the plea of business, or of health: but was it not disinclination to wait upon GOD, and no other thing, which made us so abridge that chiefest of all Christian duties? Did we make little use of our talent, because we thought it small? nay, but ten talents were ours, and we buried them all in the earth! If we sinned,-was it not against Light and Knowledge? If we were sloth

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ful, was it not because we did not care to please GOD? or was it indeed because we lacked opportunities? We we e thankless for favours received daily; unmindful of blessings never once withdrawn; reckless of offending in unsuspected ways, even while we lived in the full blaze of Gospel light. And, all the while, we were inventing excuses for ourselves; building ourselves up in the outward services of religion; relying on our good intentions,-on what we would have done to please GOD, if we could,— on everything, in short, except on simple obedience, and hearty repentance; on faith, and on Love towards our SAVIOUR CHRIST!

Somewhat remarkable, in addition, are the reflexions to which an examination of the saying alluded to in the text, and which thus silenced the enemies of our LORD, gives rise. He had asked them 'Whose son is CHRIST?' They had answered truly,The son of David.' To which, the Divine rejoinder was,—' How then doth David in spirit call Him Lord; saying, The LORD said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son?'

Now it is easy to see what answer a captious,

St. Matthew xxii. 43, 44, 45.

carnal spirit would render to such reasoning. 'David does indeed speak of CHRIST as his 'Lord;' but was not that only because CHRIST was to prove so much greater a king than David? CHRIST is still David's son, because He is David's descendant.' And yet, instead of making any such reply, the Pharisees are found to have been put to silence,-unable to answer Him a word. Even thus it is that we know not, cannot know, until we are shewn it, the arrow which is hid in GoD's quiver. Or we know the weapon, as these Pharisees knew full well the quotation with which MESSIAH plied them; but how it will avail to be a discerner of the thoughts and intents of the heart;' how it will prove 'quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow,'-this we know not; this, before fatal experience, we cannot know!

It seems as if there could be no better way of spending our time on this side of Eternity, than in thus preparing ourselves for that Day, great and terrible, which will usher in the new order of things. It cannot be that GOD should have warned us without reason of the many who will then wake up to shame and everlasting con

h Hebrews iv. 12.

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tempti.' Allusions to the confusion which will then be the portion of many, are discoverable throughout every book of Scripture: from Genesis, where shame, though the fact is nowhere expressly recorded, must yet perforce have divided with fear the souls of Joseph's brethren, when he revealed himself to them, and we read that, behold, they were troubled at his presence:'-down to the picture presented to us, in the Gospels, of those who will begin with shame to take the lowest room',' when the Giver of the Feast at last shall enter. And shall these many warnings prove utterly unavailing towards enabling us to escape so terrible a doom? GOD grant that the certainty that no man will then be able to answer Him a word;' or 'dare, from that day forth, to ask Him any more questions;' -GOD grant that this certainty may so weigh with us, that when the hollow excuse, the plausible but unreal plea, rises to our thoughts in these the days of our probation, we may have His grace to put it indignantly away by the recollection of how little it will avail us in that Hour, for the speedy coming of which, we never repeat the LORD's Prayer without devoutly praying.

i Daniel xii. 2.

Genesis xlv. 3.

1 St. Luke xiv. 9.

The Nineteenth Sunday after Trinity.

KINDNESS TO ONE ANOTHER.

Be

EPHESIANS iv. 32.

ye kind one to another, tender-hearted, forgiving one another, even as GOD for CHRIST'S sake hath forgiven you.

MANY are of opinion that a sermon should always turn on Christian Doctrine; and not be devoted to recommending a duty which may be practised by persons who are not Christians at all such a duty, for example, as cultivating a loving temper, and being of a forgiving disposition. And many who may not know how to put their objection into words, may yet perhaps feel it. If these people could express what they mean, they would say, 'We prefer the doctrine of the Cross, or some branch of that great life-giving doctrine, to a moral discourse, on the duty of kindness, tenderheartedness, forgiveness.'—There are doubtless many persons who feel, and would speak thus, if they knew how. If any such be present, they are requested to attend to a few

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