we may be with him in enjoying salvation. Repentance and remission of sins are offered in his name; he is exalted as a Prince and a Saviour to give them. He suffered that these blessings might be offered to the acceptance of men; and he who is not in possession of them is against Christ, he treats the Saviour with contempt and scorn.

3. Another purpose of the death of Christ was to make meet for the glory of heaven.

For this purpose the Son of God was manifested, that he might prepare for himself a peculiar people, zealous of good works. They who are his people, are begotten again unto a lively hope, "to an inheritance incorruptible and undefiled, and that fadeth not away." "He that hath this hope purifieth himself even as he is pure." Such being the design of his death, he who does not seek the meetness for the inheritance of the saints in light, is against Christ in the design of his death.

III. THOSE WHO ARE NOT WITH CHRIST IN THE AFFECTIONS OF THE HEART, ARE AGAINST HIM IN ITS ENMITIES AND IN ITS INDIFFERENCE.

The affection of the heart is an essential part of true religion. Love to Christ is essential to christianity. There can be no religion without it. Men may differ about many things, but they are not christians if they do not love the Saviour. Men who do not love Christ are against him. They are against him either by positive enmity, or by indifference. There are some hearts where the very name of Christ rouses up every bad passion; these are unquestionably against him. But there are others equally against him, who only show it by cold indifference. Coldness of heart to Christ is impiety.

IV. THOSE WHO ARE NOT WITH CHRIST IN GATHERING, ARE AGAINST HIM IN SCATTERING ABROAD.

It is

We all exert an influence on those around us; that influence is every moment, either for good or evil. either employed for Christ or against him. Neutrality here is opposition. If we do not employ our talents, property, rank, influence, to promote the cause of Christ, we employ them against him. Our example operates powerfully on those around us.

D.

XXXIII.

POWER AND EFFICACY OF PRAYER.

MATTHEW XV. 28.-" Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt."

The narratives of scripture are full of instruction; the lessons they inculcate cannot be too highly valued; the principles they illustrate are of the utmost importance. The narrative with which our text stands connected is of great value as setting forth the importance of perseverance and faith in prayer. We shall endeavour to illustrate the subject of prayer in a few particulars, from the narrative before

us.

Notice,

I. PRAYER IN ITS OPPORTUNITIES.

Some are more highly favoured with opportunites of prayer than others. Many are early instructed in its nature, and are taught to make known their wants, and to address their supplications to the Giver of every good and perfect gift, from their earliest infancy; others are destitute of such instruction: such was the case probably with the Canaanitish woman, who so urgently presented her suit to our Lord.

It

Seasons of affliction furnish opportunities for prayer. was domestic affliction which brought this woman to the Saviour. Prayer is always obligatory, but this is not always felt or acknowledged. But when affliction comes, and business ceases to occupy the mind, and the cares of this life for a while cease, and man is almost compelled to think, then there is the opportunity-precious, yea invaluable-for prayer.

The special presence of Christ either at times of public worship, or in the influence of his Spirit in private, furnish opportunity for prayer. It was the presence of the Saviour in the immediate neighbourhood of the Canaanitish woman, that induced her to come to him. In like manner every appointed season ought to be seized upon, and prayer urged at the throne of grace.

II. PRAYER IN ITS OBJECTS.

1. It ought to be personal.

"Lord help me," is the language of true prayer. All are needy, all are guilty, all are in danger; all have access to the throne of grace, all are invited to come; therefore prayer ought to be personal.

2. It ought to be intercessory.

The woman in our text was urgent, but it was for another, she made the case of her daughter her own; she felt that Christ, in showing mercy to her daughter, was showing mercy to her.

We are commanded to love our neighbour as ourselves; but if we love our neighbour as ourselves, then we must feel for them as for ourselves, and pray for them as for ourselves. Who is my neighbour? Christ has taught us that all who need our help are our neighbours, whether they be inhabitants of Cafferland, or of England. For all destitute of the saving grace of the gospel we ought to offer up intercessory prayer.

III. PRAYER IN ITS DISCOURAGEMENTS.

The

For a time and there may appear to be no ear for your prayers. So it was with the Canaanitish woman; she cried "but he answered her not a word." Others may also plead on your behalf, and still apparently without success. disciples besought the master in her behalf, but the application appeared fruitless. Indications contrary to the petition may appear in the course of providential dealing; thus the woman was met by a rebuff" It is not meet to cast the children's bread unto dogs." These and other sources of discouragement may exist-but persevere.

IV. PRAYER IN ITS SUCCESS.
Prayer, to be successful,

1. Must be persevering.

The woman persevered in her request notwithstanding all her discouragements and trials; she did not give up when he took no notice of her; she did not cease when the disciples were disregarded: she urged her suit with greater vehemency; and when she was met with what appeared the language of contempt, she then throws her whole soul into her prayer, and reasons with Christ why her request should be complied with.

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Prayer, to be successful,

2. Must be offered in faith.

"O woman, great is thy faith."

It was to faith that the Lord had respect in granting her petition. Nothing else was so valuable in his account. Without faith it is impossible to please God." Without it, prayer-however earnest, however importunate, however persevering-is of no avail.

N.

XXXIV.

THE CLAIMS OF CHRIST.

MATTHEW Xxii. 42.-" What think ye of Christ ?"

This was a very appropriate question under the circumstances described in the preceding verses. At the time of our Lord's appearing there was a general expectation of the Messiah, yet when he came, they doubted his mission, disbelieved his statements, rejected his miracles, and finally crucified him. The reason why they so acted was, that they had formed false views of his character.

Let us notice,

I. CHRIST'S CLAIMS TO OUR ATTENTION.

1. He is the principal subject of the scriptures.

This book contains the most ancient and the most authentic history in the world, it abounds with instructive biography, it is full of beautiful poetry, and it has sublime though mysterious prophecy; but it derives its chief value from its being a revelation from God. This revelation discloses the origin of evil, and informs us of the reason of its continuance. It develops a scheme of mercy; it throws a brilliant light over man's future prospects. In a word, with the contents of this book, man's everlasting welfare is intimately connected. Such a book as this is, has peculiar claims to our attention; and the attention it claims for itself, it also demands for its principal subject. The Bible is the history of Jesus Christ. He forms its subject from the beginning to the end. From

its pages we learn that by him the world was made, and that for him it is preserved. The government of it has ever been laid upon his shoulder. The Old Testament develops the principles of his goverment, and prepares the way for his advent; the New Testament contains the narrative of his advent, and the consequences involved in it.

2. Because of his earthly history.

Angels announced his birth-a new world was created to guide, as the star of the morning, the wise men of the east to the manger of Bethlehem. Every step of his progress through life was marked with miracles wrought by his own power. He went about doing good, yet he was the object of bitter hatred, and of relentless persecution. The closing scenes of his life were equally remarkable—there was the mysterious agony in the garden-the conflict with invisible powers on the cross-the supernatural eclipse-the earthquake—the vail of the temple rent-the resurrection of the saints—his own resurrection. Such a series of remarkable circumstances in his earthly career presents strong claims on our attention.

3. The mysterious union in his person of the Divine and human nature.

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This is a mystery which angels desire to look into. It is a subject on which we must not speculate; for all our knowledge of it we must depend entirely on what God has been pleased to reveal in his word. From its statements we learn that in that period of the past in which no created being had an existence he was. Before Abraham was I am." This universe had a beginning, but he had none. It was his voice, sounding through the existing solitude, which called matter into being; he it was who gave it laws and set its boundries. The worlds of matter and of mind call him their Creator and their God. Col. i. Ascend at this moment to the highest point in the universe, extend your flight to its furthest outskirts, go where you will, visit where you may, you cannot find a place where he is not ;-he is God. Yet, he is also man. "As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He was truly man; exposed to the same afflictions, subject to the same infirmities, accessible to the same fatigue. He had human appetites and passions, he hungered-he thirsted-he wept-he slept -he suffered-he bled-he died. He was truly God, and truly man; yet but one person. O mysterious union! What high estinies were at stake to require such a union as this!