on the ground of their obedience, or non-obedience--thereby intimating a union, or want of union to the Redeemer and the important results will be, a state of exalted glory to the righteous, with the banishment and unchangeable misery of the wicked.

Already, I should hope, we have a magnitude and interest given to this subject, sufficient to commend it to our most serious and lasting attention. But we feel disposed to urge it still further, by carrying out some of the principles in a more particular application.

1. What an affecting exhibition does one part of this subject afford us, of the humiliation of Christ! "I was an hungered, (says he to the wicked) and ye gave me no meat thirsty, and ye gave no drink : I was a stranger, and ye took me not in: naked, and ye clothed not: sick and in prison, and ye visited me not." This, though spoken with principal reference to Christ's poor children, was, in almost all points, true of himself. On earth the Saviour was a spectacle of extreme poverty; and had it been our lot to have had a personal acquaintance with him, we should have seen him literally hungry-friendless-without comfortable. clothing, and abandoned, apparently, of God

and man. What a spectacle, had we known especially, who it was that was thus humbled, and for what cause! It was the Lord of life and glory, that was thus wretched : it was for our sakes, brethren, that "he became poor."

2. But observe, secondly, what a glorious contrast in his character, the day of which we have been speaking, will exhibit. "The Son of man shall sit on the throne of his glory." It will be the Son of man still; but he will then be seen in exaltation. From a hungry and thirsty out-cast, he will reign in all the splendour of a God: from being alone and despised-nations and innumerable hosts of angels will stand before him from a swaddled babe, and a criminal that was condemned, and mocked, and spit upon-he will be seen robed in omnipotence, and sitting as the Judge of quick and dead. Yes, it is the same Being, sinner, and you will be there to witness the amazing change.

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3. Our subject presents, in a strong light, the criminal nature of the sins of omission. Many are ready to imagine that these sins are of no very serious consequence-and if through any favourable circumstances, they have been kept from gross transgression, it is seldom that their consciences are troubled

from omitting the duties of religion. Let it be considered, however, that the scriptures give another view of this subject. To omit what God has required is of the same nature as to transgress what is forbidden. It proceeds from the same cause-has as strong a principle of rebellion in it—and as it manifests the same want of union to Christ-the original cause of all obedience -will be made the ground of decision at the day of judgment. "I was an hungered, and ye gave no meat." But

4. We have here an encouraging and most interesting view of the facts of Christian charity. Whom do you minister unto, christian, when you sincerely perform an act of benevolence ? "In as much (says the Saviour) as ye have done it unto the least of these my brethren, ye have done it unto me." Without exaggeration, you may consider yourselves as ministering to Christ himself-and to Christ the humbled Saviour, needing and asking for this assistance. Higher motives to christian charity cannot be presented. Oh, consider it when you feed the "poor, visit the sick, or give to the wretched heathen : place before your mind a suffering Christand see if warmer blood does not thrill

through the hand that is stretched out to relieve him.

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Finally we are enabled thus to determine, for which side of the judgment seat of Christ we are preparing. That day being such as we have seen it, a greater question was never agitated, certainly, than this-where we shall be found in the trial? Let this text assist us in deciding. Are we feeding the poor, clothing the naked, and relieving the distressed? Are we especially doing this for religious distresses? and are we doing it from love to Christ, and because of our own living union with him? Then are we preparing for his right hand then shall we hear him welcome us to all the joys of his Father's house, at the great day of judgment. Amen.

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LECTURE XIV.

THE VALUE OF REDEMPTION.

PSALM xlix. 8.

The redemption of their soul is precious,

THERE is a degree of obscurity in this passage, which we shall attempt to remove before speaking directly of what is believed to be its leading sentiment. From the context, it would at first appear that the Psalmist is speaking of the value of natural life to man. "None (says he) can by any means redeem his brother, nor give to God a ransom for him"-" that he should

still live for

ever, and not see corruption." The text intervenes these sentences, and as the scriptures use the same original word for soul and life, it might be supposed that the rendering should have been life in all these instances,