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by observing, that the "Son of Man came not to be ministered unto but to minister, and to give His life a ransom for many."

The application of this admirable lesson to us then is this: that, first of all, before every other acquisition, we ought sedulously to struggle for the kingdom of God. Temporal possessions are all proverbially transient; and when any of us seek them at the hands of "our Father," it is plain that we "know not what we ask." If persecutions should arise-if afflictions beset us with a rigour similar to that which oppressed our Lord, are we able to drink of the cup which He drank of? Should the answer, which conscience prompts us to give to this question, not be in the affirmative, then we may be sure, that our feelings are too worldly-that we follow our Lord, only to partake of the "loaves and the fishes," and in the hope of temporal advantage. Even if conscience whisper that we are ready to forsake all, in order to follow Christ; that we will cheerfully be baptised with His baptism; yet, my brethren, let us pause to consider, whether we estimate aright what that baptism may be, and what we are really prepared to undergo. Are we conscious that His kingdom is not of this world, but that, in fact, this world is directly opposed to it? The more eagerly, therefore, that we seek the goods of the earththe more that we covet treasures which the

moth and rust doth corrupt, and thieves may break in upon and steal-the more do we abandon treasures of infinitely higher value, reserved in the heaven of heavens. "We cannot serve God and mammon." They are essentially distinct.

Then again, instead of ambitiously coveting power and distinction, we ought steadily to practise the Divine humility, taught us by our heavenly Master. There is, in every sphere of life, a certain degree of emulation, which is not only praiseworthy, but which we cannot lack without great culpability. It is this sort of emulation which excites men to all good works; which improves and civilizes, and which tends, most essentially, to the benefit of our fellowcreatures. Without it, we should be slothful and ignorant; full of superstition and of all uncleanness. But then, as St. Paul observes, "every man that striveth for the mastery is temperate in all things." This, my brethren, is the proper boundary of emulation; and which we cannot fall short of without a sin, nor exceed without criminality. We ought always to "press forward eagerly toward the mark, for the prize of the high calling of God in Christ Jesus." To this, all else must be subservient; and while we take the "glorious Gospel of Christ" for our guide, we cannot, in other respects, press beyond the mark which common sense and the Word of God

will justify. We shall not then think more of ourselves than we ought to think; but, full of faith, and hope, and charity, we shall remember the exhortation addressed by the Apostle to the Galatians; and without indulging in overweening aspirations without seeking illicitly, or even too ardently, the advantage of ourselves or familieswe shall remember, I say, that "it is good to be zealously affected always in a good thing."

Now therefore, may "the God of Peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, through Jesus Christ; to whom be glory for ever and ever. Amen."

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SERMON XIV.

CHRIST ALWAYS A SAVIOUR.

"But Jesus answered them, My Father worketh hitherto, and I work."-JOHN v. 17.

OUR blessed Saviour, while enduring the trammels of mortality, not only spake as never human being spake, but did that which humanity never could achieve. His constant efforts were bestowed in the production of good; but, unlike the same efforts when applied in the most judicious mode by mankind, His never failed of success, nor of ensuring the greatest possible quantity of benefit. Neither the most unfounded calumnies, nor the most unmerited reproaches, could discourage Him. He made them rather the means of further benefit; and ever found occasion to draw from the malignity of the Jews, a method by which they might be instructed in the knowledge of God, in the perception of Himself, and in the most efficient mode of attaining everlasting life. When, for instance, our Saviour bade the sick of the palsy "take up his bed and walk," the Jews insolently reproached Him for having laboured on the Sabbath-day-the day on

which God had rested from His labours, and bade it be observed and kept. The answer of our Lord is not only a satisfactory reason for what he had done, to the Jews; but it involves other great truths which it was essential that mankind should know.

"My Father worketh hitherto," He began. My father has laboured until now and although He rested on the seventh-day; although He then ceased from the work of creation-from the production of so many things out of nothing; yet He still worked zealously and incessantly in their preservation and government. Nor did the Sabbath claim less of His assiduous attention; and in appointing it, He did not design it for Himself, but for you. You are called upon to do good on every day alike; and on the seventh to rest from your own works, not from His. In this respect, He works without even a brief cessation; and has thus worked, from the beginning of the world until now.

The objection of the Jews, therefore, was sufficiently replied to; but in this reply, He further condescends to inform them, that "God was His Father," "making Himself," (as His auditors at once comprehended, though so many in the present day will not) "making Himself equal with God." And they were therefore only the more enraged, seeing that He "not only had broken the Sabbath, but said also that God was His

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