He feels that all things are governed by his will, and that even the minutest incident is directed by his providence. And from this conviction, he has every moment opportunities of giving evidence of his faith.

Should a certain degree of prosperity attend him, he is joyful indeed, but he

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giveth God thanks."-His satisfaction is not shown in idle merriment or in empty boasting,-but in chastened feelings of pious and humble gratitude. He recognises the hand from which all his blessings are derived, and conscious of the utter unworthiness of the object on whom they have been lavished, he endeavours to do honour to the donor, by the purposes to which he applies his gifts. It is not therefore in feeding his vanity-or in gratifying his passions-it is not in the parade of splendour, or in the indulgences of luxury that his advantages are dissipated ;-but that wealth which is of no value to the thoughtless, and even a snare to the ungodly, he consecrates by dedicating it to purposes of utility and love.

On the other hand, if it should please the Almighty to visit him with disappointment, and try him by affliction—as in prosperity his gratitude was earnest, so in adversity his hope is sure. No feeling of rebellious discontent rankles in his heart;-no murmur or repining escapes his lips. He knows that "they are accounted happy who endure." He has "heard of the patience of Job,”—of the deprivations, the trials, the woes that were heaped upon the head of the pious Uzzite, and in that example has "seen the end of the Lord; that the Lord is very pitiful, and of tender mercy," that God is not angry when he chasteneth, or determined to destroy because he sees occasion to wound. It would, in his opinion, be practical infidelity to imagine that the God of all goodness could afflict, merely for the sake of giving pain; and therefore he forgets the present suffering, in looking forward to the future reward. Here again, therefore, are ample means

1 James v. 11.

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of ascertaining whether we have only assumed the "form of godliness," or whether we really acknowledge its “ power. -Consider in what spirit the blessings of God are received.-Consider in what spirit his visitations are suffered. And if in the one case we can detect nothing but feelings of worldly gratification, no sense of thankfulness to the Almighty, no consciousness indeed that our advantages are derived from some other source than mere good fortune or good management; and in the other perceive a tendency to murmuring and discontent, instead of humble acquiescence and cheerful resignation;-no further proof will be necessary to show that our hearts are not right with God.

And as the last and most comprehensive test of all, let us consider with what feelings we contemplate the atonement and sacrifice of Jesus Christ.-Merely to have right notions about the doctrines of religion will not be sufficient, because right understanding and right practice can never pass for the same thing in the

eyes of God or man.-In believing that there is one God, we have done well;but the devils also believe and tremble.In acknowledging Jesus Christ to be the Son of God,—the Lamb slain from the foundation of the world-the Redeemer, -we have done well too,-but we know that the unclean spirits made the very same confession, and yet they are reserved in everlasting chains under darkness unto the judgment of the great day.—Shall we place any secret confidence in that which might be pleaded by the infernal spirits as well as by ourselves?—All this is, in fact, the mere "form of godliness,”if we are really imbued with the "power" of it, very different will be the emotions with which we shall reflect upon the great mystery of the atonement.—It was "for us men, and for our salvation," that Christ came into the world.-It was for our transgressions that he was wounded, "he was bruised for our iniquities."It was our griefs that he bore—our sorrows that he carried-and the true Christian, while he estimates the heinousness

of sin, by the costliness of the sacrifice it required,-will not fail to allow that in his own person, and in his own acts, he has himself "crucified the Lord afresh."

Now, how often, my brethren, do these thoughts occur to us?-How many are there among us, who can be said to feel what is justly called a personal interest in the merits of Christ ?-That is to say, how many are there who really have a practical conviction of their own unworthiness; who are aware that they are poor, and blind, and naked;-that for their "evil deeds they do worthily deserve to be punished," and that it is only through the merits of Jesus that they can hope for pardon and favour?

No one can assert that such a conviction as this is universal,-no one can aver that the generality of mankind have any adequate idea, either of their natural depravity, or of their own individual guilt. -For where can we recognise the humility-where the self-abasement,—where the utter abandonment of all reliance