in which the case is put in the strongest possible light—" If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead."

I. LET US EXAMINE THE PROPOSITION OF THE TEXT, THAT

WHERE ORDINARY MEANS DO NOT AVAIL FOR THE SALVATION OF MEN, EXTRAORDINARY WOULD BE EQUALLY INEFFECTUAL.

1. In the case supposed in the text, were one to rise from the dead, he could not give us clearer or more comprehensive information on the things which relate to our peace than this book already reveals.

2. Neither could he give us clearer evidence of the truth of his statements than we already possess in authenticity of our own scriptures.

3. Nor could he produce those changes in the heart and conduct which are essential to godly repentance, and which it is the office of the Holy Spirit to work out amongst men.

From these considerations it is evident that were there to be an extraordinary messenger to an individual on the subject of his salvation, it would be as ineffectual as any other means that may have been tried.

II. WHAT ARE THE PRACTICAL CONCLUSIONS FLOWING FROM THIS SUBJECT.

1. The utter inefficacy of all means excepting the ordinary modes of bringing sinners to repentance and faith.

2. How unreasonable, impious, and ungrateful, to desire God to employ other means for your salvation, than those employed in the case of others. Unreasonable for if these are sufficient to salvation, why expect others to employed. Impious-for if these are the means thought by God to be the best-why oppose your will and judgment to his.

3. How unwise to expect extraordinary means, if these would be useless. How unwise to defer salvation, in expectation of that which will never be granted, and if granted, be of no avail.

4. How inexcusable the folly, and how aggravated the the guilt, of those who still defer salvation. You believe there is a God, yet tremble not at his power. You believe you have a deathless spirit, lying under sentence to interminable woe, yet put forth no effort for its salvation. You believe there is a Saviour-yet apply not to him. You believe that without the Holy Spirit you cannot perform the conditions required from you-yet you are continually pur

suing the course that is most likely to grieve him away, and cause him to leave you to yourself and your devices. You believe that in little time you will be no longer an inhabitant of earth, but that you will have passed to the bourn from whence no traveller returns-yet never ask yourselves the question,

"Where shall we find our destined place,
Shall we our everlasting days,

With fiends or angels spend ?"

N.

XLI.

INCREASE OF FAITH.

LUKE xvii. 5.-" And the apostles said unto the Lord, increase our faith."

The importance of faith to vital godliness is not only proved by the word of God; it is also attested by individual experience. The measure and degree of christian holiness, the warmth and fervency of christian affection; the attainments in christian standing and character, depend in an eminent degree on the measure of faith which we possess. Faith in its principle is susceptible of degrees; a weak and timid faith presupposes its existence; it may be strengthened by exercise, it may be increased in its power. I. THE INCREASE OF FAITH IN ITS PRINCIPLE.

1. Faith as a principle must have means of existence.

It may be the fruit of teaching, the teaching of the Spirit in the word of God. Weakness of the principle of faith, in this view of it, cannot be charged on any defect in the holy scriptures, for there all the truth we require is full and complete. It may sometimes be chargeable on a defective ministry; a ministry which does not exhibit the entire truth, or that preaches error. Or, faith may be weak, or may not exist at all, not from any defect in the exhibition of truth and duty, for these may be set forth in their due proportions; not from any fault in the understanding, but from the fault of the heart.

2. Faith in its principle is the fruit of promise.

No specific act of faith can take place without it has the warrant of the promise of God. There is nothing deserved from God in the way of blessing, but quite the reverse. None of the blessings of the gospel could therefore be the subjects of faith, unless they were previously the subjects of promise. If then promises are imperfectly apprehended. faith must be feeble and weak.

3. Faith, in its principle, is of the operation of God the Spirit.

This is the highest sense of the term. Faith, as the fruit of the Spirit, is a religious principle-not exercised naturally, but the result of the Spirit's power and agency. The act of believing is the act of the person who is the subject of such agency. The power of faith may exist, and yet not be exercised.

II. THE EXERCISES OF FAITH MAY NOT BE EQUAL TO THE OCCASION CALLING FOR THOSE EXERCISES.

The faith which is found sufficient for some circumstances would not be sufficient for others. Abraham dwelling in patriarchal simplicity, and Abraham offering up Isaac-Jacob dwelling in the land of promise, blessed with plenty and surrounded by his family, and Jacob in the midst of famine, in the loss of his flocks and deprived of his sons-Moses as shepherd of his father-in-law's flocks, and Moses the lawgiver of Israel-would each require, in these varied circumstances, different degrees of faith. The faith which would support in the former, would be found quite inadequate to the latter state. The christian dwelling in the midst of friends of the Redeemer, and the same christian exposed to the buffeting, toils, and anxieties of the world; the christian in health, and the same christian in affliction; in prosperity, in adversity-will require degrees of faith according to these varying circumstances.

III. THOSE CIRCUMSTANCES WHICH TEND TO WEAKEN FAITH MAKE THE PRAYER OF THE TEXT NECESSARY.

1. Faith ought to be vigorous irrespective of outward circumstances; but this is a difficult attainment.

2. The want of spiritual joys often tends to weaken faith. A man may retain his acceptance with God, and yet may not always enjoy an equal amount of comfort, peace, and joy. In circumstances in which the amount of joy is les

sened, it will be a great difficulty to maintain that kind of faith, which is necessary to the life of the soul. It is not an every day experience, "Though he slay me yet will I trust him."

3. The circumstances of the christian are often changing.

The aspect of surrounding things is sometimes bright, at others gloomy. The state is frequently changed, in order to call out faith into more vigorous exercise.

4. It is important that faith should exist in vigour.

It is necessary to God's glory, to the Saviour's glory, and our own peace; we ought therefore to use all the means in our power to get our faith increased, "Lord increase our faith."

D.

XLII.

THE NATURE AND EXTENT OF THE SAVIOUR'S COMPASSION.

LUKE xix. 41.—" As he drew near he beheld the city, and wept over it."

The scene here described, took place during the last public entry of our Saviour into Jerusalem. The circumstances were altogether of an exciting nature. He had just performed the most splendid miracle of his life, the fame of it had reached the city, and drew numbers of its inhabitants to the spot; he was now proceeding towards the city, arrayed according to the prediction of ancient prophecy, which was thus receiving its fulfilment. His disciples, his friends, and the multitudes, in a state of great enthusiasm, were spreading their garments, in his way; and, breaking down the branches of the palm, waved them in the air, rending the heavens with their glad acclamations of praise. The sound of their approach reached the yet distant city, and a greater multitude issued out of its gates to welcome the approach of the " King of Zion." Up to a certain point in his progress the city was hid from his view, he was ascending a hill which intervened,

L

and just as he reached its summit, the two streams met, and joining together in one strain of rapturous exultation, exclaimed, "Hosanna to the Son of David." Unmoved by their excitement, untouched by their proceedings, no sooner does he behold the city, than he wept over it. What could be the occasion of these tears? Was it that he was affected by the instability of popular applause? Was it on account of the subsequent ingratitude of those around him? Was

it because he knew that many of these who now hailed his approach to the city so joyfully, would in a few days follow him through the gate on its opposite side, crying, “away with him."

The text illustrates the nature and exhibits the extent of our Lord's compassion.

I. IT ILLUSTRATES ITS NATURE.

1. It was poignant sorrow.

"He wept over it."

Jesus Christ was a man of sorrow and acquainted with grief; this was his character; yet there are but three instances on record, in which he is said to have wept :—at the grave of Lazarus; on this occasion; and in Gethsemane. To weep implies sorrow of no common character. And for him to weep, who possessed more than human fortitude, expresses the intensity of his sorrow.

2. It was disinterested sorrow.

"He wept over it."

It was no common object that could suffice to draw tears from the Son of God, acquainted as he was with human grief in all its varieties, and in all its extent. It was the city, with its teeming population, to which he was proceeding, that he might receive the crowning act of its ingratitude, in the shedding of his own blood, over which he wept. The days of that city were numbered; the time of its probation was ended; the days of its mercy were past; and Christ wept because of it.

II. IT EXHIBITS ITS EXTENT.

Very mistaken are some of the notions which prevail on the extent of the Saviour's compassion. The way in which this subject is sometimes treated would intimate that our Saviour is capricious and changeable; the reverse of this is the fact. The extent of this compassion is exhibited in,