claration, made either by himself, or by others for him, that his nature requires to be purified, and can only be purified through faith in the father, the son, and the holy ghost; and, as he made this profession in baptism, so in the lord's supper he again and again declares his belief, that the body and blood of Jesus Christ were given, and were therefore necessary, to redeem him from sin and misery. Thus the two sacraments, rightly received, bring us at once to the saviour. We are baptized into his death; we eat his bread; we drink his blood: and we thus testify our persuasion, that as nothing less than this could have saved us, so all, that was necessary, has been done, and that, if we can believe, all things are now possible to him, that believeth. The symbolical action in each instance brings home the benefit of Christ's death to the case of every individual; and he is reminded by it, that, if the father gave the son, and the son sent forth the spirit, all this was done with a view to his own personal salvation, and the whole benefit of this scheme of godlike mercy is now offered to himself. Thus is his faith strengthened by

both sacraments; and he is encouraged by them to go on his way, rejoicing in hope of the glory of God, and supported by an assurance of present mercy.

The true christian therefore will endeavor to have constantly before his eyes the way of salvation, pointed out to him in the gospel. Being sensible of his own weakness, and of the dangers, with which he is surrounded, he will apply earnestly and constantly for that help, which is secured to him through the blood of his redeemer, and, without which he can never be safe; and, being urged by selfdistrust as well as by confidence in the divine faithfulness to avail himself of every assistance, he will value all the means of grace, and derive comfort and hope from those sacraments, which bring home to his own case the general assurances of the gospel. For the same reason he will strive to introduce the practice of devotion into every house, where he resides, to kneel down in common with his family every morning and evening, to ask for common mercies, return thanks for common blessings, and to read together with

them the only inspired word of salvation. Humility will teach him, that there are no means of grace, whether in the closet, in the family, or in the sanctuary, which can be safely neglected. Having thus provided himself with celestial armour, and cast himself upon almighty protection, he will now have courage to look his dangers in the face, and will especially be on his guard against those trials, which most immediately beset him.

Every man has his constitutional infirmities. Of these it behoves him more especially to beware. Against these he ought to be ever on the watch. From these he ought continually to pray for deliverance.

But besides these a man's circumstances and situation in life expose every one to temptations, from which other persons, differently placed, are free. A person for instance, who is oppressed with business, and whose avocations are so numerous as to leave him little leisure for reflection, is in danger of neglecting secret communion, and restraining prayer before God. Such a person, if he is wise, if he is actuated by the true principle

of religious fear and love, will devise means, by some sacrifice either of sleep or gain or refreshment, to redeem time for an exercise, without which the world will be sure to gain an advantage of him, and the life of the spirit to become languid and cold. Others again, as persons of rank and hereditary wealth, or as unmarried females, who are not under a necessity of laboring for their subsistence, may be said to be encumbered with leisure; and they are under the opposite temptation to idleness. They, if they would really walk in the spirit, and live the life of God, ought to set apart a longer period for studying the bible and practising secret devotion, and then, having filled themselves from the fountain with divine principles, to seek opportunities for reducing its holy maxims to practice by promoting the welfare of their fellow-creatures, and extending the knowledge of God. Those, who abound in the means of grace, who have an active ministry, sound instruction, and pious connexions, should be watchful, lest they be tempted to rest in these advantages, instead of using them, as instruments, to bring them

nearer to God. Those on the contrary, whose spiritual advantages are less plentiful, should beware of repining at the dispensations of Providence, instead of making the best use of the light, which they have, and relying on that grace, which can make the weakest means effectual to their salvation, and without which the best means and greatest helps are utterly unavailing. The rich should remember, that riches are a snare, that they steal away the heart, and render it blind to its poverty and want, and that they are bound in prudence as well as duty to make such an use of their riches as may render even the mammon of unrighteousness conducive to their more abundant entrance into the everlasting habitations of their redeemer. The poor on the other hand must be on their guard against the encroachments of envy, must study the holy art of contentment, and instead of importunately urging their claim to relief upon those, who are above them here, seek a treasure in the heavens, that faileth not, where no thief approacheth, neither moth corrupteth. Masters are liable to be betrayed by the pos

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