with an earnest and intent look. But yet the parable of the five foolish virgins shows, that men may be expecting the coming of Christ and eternal things in a careless manner. And this is the great danger, that most men think of eternal things, but are not earnestly taking these things into consideration. The Apostle speaks of "taking aim "at unseen things, so looking at them; but most men are looking after this world, and letting the next take its chance: this is not taking aim at unseen things, since we cannot aim at two opposites. Whereas, St. Paul cared not for this world: all its pomp and gains were to him as nothing, yea, as loss, as he says, "What things were gain to me, these I counted loss for Christ;" and again, still more strongly, "Forgetting those things which are behind," that is, the gains and pomp of the world he had forsaken, "and reaching forth," that is, as a runner in a race, "unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." This may describe the anxiety and earnestness with which St. Paul looked at the things which are not seen his was no careless look, but his whole soul was wrapped up in the thought of them. Of other things, he says, "Be careful for nothing;" but, thinking of these, he says, " We labour that, whether present or absent, we may be accepted of him ;" and in another place, "We groan within ourselves, waiting for the adoption, to wit, the redemption of our body."

Men generally are not so minding unseen things.

Generally they are doing the very contrary. It is the character of the world, that it "minds earthly things," that it "loves this present world ;" and this is what most men, we fear, are doing, and not minding future things. If we see men living for this world, anxious only for its gains or pleasures; troubled when they are deprived of or lose any of them, but not troubled about the progress of religion in their own souls, or for the spread of the Church, not grieved for sinful acts, or when members are lost to the Church; troubled with trifles, anxious about trifles, put out of the way with trifles; attending to some of the outward forms of religion, but practicing no secret religion, no self-examination, no thoughtful study of Scripture, no private prayers, or neglecting that public ordinance which so clearly requires private and personal religion, viz., the Lord's Supper; needing continually to be urged to keep up even the outward forms of religion, and to be pressed about these things, making a sort of merit and favour to God to come to church; how in any of these cases can we think that men are looking at the things which are not seen? Assuredly they are not: their whole soul is earthly, and looks at nothing but things of the earth: here is their heart, and here lies their treasure.

But, besides, there are many others, who are partly aiming at eternal things, yet mingle earthly things with them. Heaven cannot be so obtained: it can only be by a single pure aim, fixed on that mark, and anxious

for nothing else; not only "looking at the things that are not seen, but looking not," that is, earnestly, "at the things that are seen." Men can in themselves. have no doubt at what they are looking. That for which they rejoice or grieve most, whether earthly or heavenly, at that they are looking, at that they are aiming; and if earthly things mingle with heavenly, let them be assured they are not, as St. Paul was, "looking not at the things which are seen, but at the things which are not seen." If so, if they have not an eye only on unseen things, they cannot have that motive which alone can keep us free from the allurements and defilements of this present life.

Lastly, great is the reason why we should have an eye not to this world, but to that which is to come; for as St. Paul adds, "The things which are seen are temporal," that is, only for a time; "but the things which are not seen are eternal," that is, have no end.

How infinitely, then, do future hopes surpass the present? how little are things seen to be compared with things unseen? The former are but for a time. David says, "behold thou hast made my days a span long, and mine age is as nothing, a cypher, in comparison of thee;" and such is everything here compared with eternal things. The pleasures are short, therefore, not long may we rejoice in them; and not less are the pains and sorrows short. and, therefore, not long shall we grieve in them. "The time is short;" much more all things belonging to time; our life is, as

a plucked off leaf, quickly fading; and our bodies or houses a tabernacle or tent to be moved immediately. But hereafter every thing is fixed to last for ever: the pleasures are" for evermore," the woes the smoke of a "fire never quenched;" the "life, everlasting;" and "the destruction from the presence of the Lord, everlasting."

Why, then, do we not look at eternal things, daily and hourly thinking of them? what else can sustain or vex us? Perishing gains and pleasures cannot satisfy us; troubles soon to pass away need not daunt us. But those which shall be hereafter can satisfy or terrify us; the terrors of the Lord, or the joy of his presence will sustain or warn us in our passage through this world of trial. They will sustain us or warn us as motives, not as actual influences. God's Holy Spirit, to be sought in the means of grace, alone can actually strengthen us. But every man must have, besides, a motive on which he acts; and he only who looks not at the things which are seen, but at the things which are not seen, will be able to do his duty at all hazards, and to take up his cross, and bear it after him," who for the joy that was set before him, endured the cross, and is set down at the right hand of the throne of God."

SERMON VI.

RESOLUTION.

JOSHUA X, 24.

And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings.

THE wars of the Israelites in their conquest of Canaan are both real histories; and also figures, wherein is shadowed out the spiritual fight of man against evil.

So far as their deeds are matters of history, they are not an example to us. They, indeed, were acting rightly, because they had the express command of God, who is Judge of the world. The nations of Canaan had become exceedingly wicked, and, therefore, God executed judgment upon them as he says in Leviticus," The land is defiled, therefore do I visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants." Therefore, he made them the executioners of his wrath; as he sometimes makes