and on the grace of his Lord and Saviour. But the Christian temper is the natural consequence of these Christian principles, and in proportion as it is formed within us, we shall be fitted for the enjoyment of heaven. On the other hand, in proportion as we neglect it, we "grieve the spirit of God, whereby we are sealed unto the day of redemption," we tempt him to desert us, and to" give us over to a reprobate mind." We may render the grand display of Divine mercy ineffectual, the sufferings of the Redeemer vain, and the consolations of the Holy Spirit unavailing. This is an awful consideration to those, who fancy themselves the followers of Jesus Christ, while they are strangers to the gentleness and meekness so conspicuous in his character. If there should be any such here, may they be convinced of their self-deception! may they be awake to its danger! may they seek the assistance of Divine grace, which alone can enable them to make religion an operative principle, and to cherish those fruits of faith, without which they never will "inherit" the blessedness of heaven.

1.

Fourth Beatitude.

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5TH CHAP. OF ST. MATTHEW, 6TH, VERSE.

"Blessed are they which do hunger and thirst after righteousness: for they shall be filled."

HERE is at last a pursuit, in which the

restless activity of man will not experience disappointment. Here is an occupation, which will meet with ultimate success. Here is a desire which will not prove its own torment. By what wretched infatuation do we overlook that, which alone is worthy to occupy our time and attention; and despise that, on which time and attention are never bestowed in vain? Why do we "hunger and thirst after" the riches that " perish in the using?" Why do we languish for the honours, which we often cannot obtain, and which

VOL. II.

F

which would not satisfy us, if we could? Why do we still sigh for the pleasures, of which we have already proved the vanity? Why do we " lay up for ourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal ?" All this arises from the weakness and imperfection of our faith that faith of the heart, which, while it influences the judgment, corrects the will, regulates the passions, and reforms the whole nature of man. In proportion as this heavenly principle, is formed and cherished in the heart, its tastes and dispositions change. Eternity becomes the predominant idea. Constant preparation for it, is the prevailing desire. There are minds, so habitually and powerfully impressed with "the substance of things hoped for, the evidence of things not seen;" that they have attained to a holy indifference towards the objects that most deeply agitate the natural feelings. With respect to what is merely temporal, they "have learnt," like the apostle," in whatsoever state" they are, "therewith

"therewith to be content." Like him, they "know both how to be abased, and" they "know how to abound: every where, and in all things," they are" instructed, both to be full and to be hungry, both to abound and to suffer need." But they are far from being thus quiescent with respect to their spiritual state. The true Christian is never satisfied with his present attainments. He does not "count himself to have apprehended: but forgetting those things which are behind, and reaching forth unto those things which are before, he presses towards the mark, for the prize of the high calling of God in Christ Jesus." He knows the extent of the law of God. He knows the spirituality of his worship. He knows the nature of that principle, upon which Christian obedience is founded. Love to God demands the whole heart; and affords no sanction to the flattering delusions, with which the worldly-minded" speak peace to their souls." He, whose standard of practical goodness is that of the Bible, and who is anxious to be " perfect,