all his trust in the freeness of salvation as the gift of God in Jesus Christ our Lord.--He assumed no merit to himself; for this crown was to be given, not to him only, or men like him, but to all them that love the appearing of the Redeemer. He constantly pleads for the freedom of pardon and salvation, unconnected with human desert or virtue. He did not pen a single Epistle, in which he does not almost constantly refer to this great and fundamental truth. For example, in the very opening of the Epistle from which the text is taken, we find him attesting that God hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Jesus Christ before the world began. Indeed, feeling, as he most deeply did, the sinfulness of his nature and practice; viewing himself as the chief of sinners, and knowing that in his flesh dwelt no good thing; what plea could he have for mercy, but the death and merits of a Redeemer? and how could he support the thoughts of his eternal change, but through faith in his name? It was the consideration that the crown of righteousness was a gift free and unmerited-not of works, lest any man should boast, but of grace alone-that raised St. Paul to this exalted pitch of holy confidence. He knew that he had destroyed himself, but that in God was his help. He had nothing to purchase salvation,

but he was willing to accept it as God has appointed it to be received,-by faith in Him who died for us, and who, in conquering death, conquered it even for the weakest and humblest of his disciples.

2. Yet, as we have seen, there was a second and most important consideration which St. Paul brings forward. He knew that it was possible for a person to be self-deceived; to be confidently expecting this crown of righteousness while he had no scriptural evidence of being interested in the blessing. He therefore begins to examine himself whether he is in the faith; well knowing that to profess triumph over death where there is no evidence of true conversion to God, is but selfdeception. Hence he endeavoured to ascertain the real state of his heart and affections. while he speaks of the eternal crown of righteousness as the free gift of the righteous Judge, he derives the hope that he is personally interested in the blessing from the practical consideration that he had "fought the good fight of faith;" and that henceforth there was laid up for him this crown of glory.

And

Let us, then, bring this subject home to our own case, by inquiring whether we are fighting the good fight of faith, and endeavouring to lay hold of eternal life. Are we running the

race set before us in the Gospel? Is religion with us more than a mere name to live while we are dead? Are our hearts deeply affected by reason of our sins? Are we placing our whole trust and dependence in Jesus Christ as our Saviour? Are we turned from darkness to light, and from the power of Satan unto God? Are we anxiously endeavouring to live "soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works?" Are we endeavouring to grow in love to God, and in a desire to keep his commandments? Do we evidence the tempers and dispositions which become the Christian character? Are we exerting ourselves to discharge the duties of our high calling, in our several stations in society? Are we endeavouring, as masters or servants, as parents or children, as brothers or sisters, and in every other relationship of life, to act from a principle of love to God, and as being always in his sight? Do we feel increasing regard for religion; for the word of God and the affairs of eternity? Do we cultivate a spirit of prayer and humility? Are we anxious above all things for the salvation of our souls; and are we studying to learn, and

endeavouring to practise, the will of God relative to that great subject?-From the answers which our consciences give to these and similar questions, we may learn to know whether we are fighting the good fight of faith, and whether, when we have finished our course, we shall appear as successful candidates for that crown of righteousness, which no man can deserve, but which all may obtain who seek it in the way of God's appointment,-through faith in Him who died for our sins, who rose for our justification, who ascended up on high to plead our cause, and who ever liveth to make intercession for all that come unto God through him.

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SERMON XXXIII.

GRIEVING THE HOLY SPIRIT.

EPHES iv. 30.

Grieve not the Holy Spirit of God, by whom ye are sealed unto the day of redemption.

As under the Old-Testament dispensation the great promise to which the faithful Israelite was taught to look, was the coming of the Messiah; so, under the New, the coming of the Holy Spirit was predicted, for the teaching, and comforting, and sanctifying of the Christian. Our Lord expressly consoled his disciples with the argument that it was expedient he should go away; for that if he went not away the Holy Spirit would not come; but that, if he went away, he would send him to them. So effectually did he fulfil this promise, that we find on the day of Pentecost this blessed Spirit descending in his powerful influences upon the assembly of the faithful, teaching them not only to speak with new tongues but greatly animating and comforting their hearts; so that