corded, no doubt, for our use; and plainly fets forth this doctrine, that God's affiftance will be in proportion to our neceffities-provided we take the method St. Paul did, of praying earnestly for it, and ufing our own best endeavours.

Nor is this only the doctrine of St. Paul, but the universal tenor of fcripture. Our bleffed Lord affures his difciples, that whatever their exigencies may be, they fhall receive proportional affiftance from Heaven: for it was not they who Spoke; but the fpirit of their Father, who dwelt

in them.

Now the fame fpirit, which dwelt in them, dwelleth in us: and it feems a safe, and juft, and fcriptural conclufion, that its mode of operation is ftill the fame, allowing only for its being extraordinary in one cafe, and ordinary in the other. If therefore the apostles partook of the former, in proportion to their neceffities, it may be hoped, that we, in a fimilar manner, may partake of the latter, in proportion to ours.

Agreeably to which indeed the fpirit is represented in other paffages of scripture, as ftrengthening us with might in the inward man (that is, when we stand in need of strengthening) and helping our infirmities · -when thofe infirmities are likely to betray us.

Now

Now there is no doctrine of chriftianity which is more comfortable to a serious mind, than this. It is a provifion for our neceffities. Though it may not adminifter to wants of a less important kind-nor in all cafes, where we may deem it neceffary-yet in cafes of real need, it is always a fupply-it is manna from the clouds, and water from the rock.

It fometimes falls out, that religious people, when they look into the lives of eminent profeffors of the gofpel; and fee them abandoning the world for their religion; or even laying down their lives for its fake, are apt to feel themselves uneafy, and diftreffed under the comparifon; and to fret, because they think, they could not themselves undergo fuch trials of their faith, with equal fortitude.

But let them not be distreffed. In the hands of God the weakest inftruments may become the strongest. We know not, what we can suffer, till we are tried. Or rather, animal spirits have nothing to do in the matter. God hath chofen the weak things of the world to confound the mighty; and will shew us that when we are weak, we are in reality strong.

THIS

X.

I will make thee a terror to thyfelf

Jeremiah, xx. 4.

HIS was spoken to a wicked man, from God, by the prophet Jeremiah-and a more dreadful fentence could not be pronounced. When a man is in terror from things without him, there is fome chance-fome hope of escaping the mifchief. But when he is a terror to himself, he carries the mischief always about him. Even in his very fleep he is unable to shake it off. He ftarts from his dreams with wildness, and hor

ror.

Now nothing can occafion this terror, but guilt; and nothing on this fide the grave, can fhew guilt in fo dreadful a light. This was the terror that poffeffed Cain. This was the terror that poffeffed Judas Ifcariot.Gracious God, preferve us all from thofe crimes, which make us a terror to ourselves!

XI.

Strive to enter in at the ftrait gate; for many will feek to enter in, and shall not be able. -Luke, xiii. 24.

THIS

HIS feems, at firft fight, to be among the hard fayings of the gofpel. That any fhould feek to enter into the kingdom of heaven, and not be able, has fomething of a predeftinarian caft about it. And fo this text hath fometimes been interpreted. But if we examine it with the context, we shall find it totally innocent of any fuch meaning.

In the first place, the verse itself points out the fenfe. In the former part of the verfe we are ordered to strive. But they who shall not be able to enter, are those only who seek: that is, who are much more careless about the mat ter, than the others *.

* Whoever looks into the original, will find the oppofition between the words ftrive, and feek, much stronger than our translation expreffes it.

In the fecond place it plainly appears, that thefe careless perfons depended on a death-bed repentance. The door was fhut before they began to knock, and cry, Lord, Lord, open ta us.

Thirdly; it appears, that these perfons had no evidence to produce in their favour, except that they had eaten and drunk in Christ's prefence, and that he had taught in their streets: that is, they had only an outward connection with Chrift; but knew nothing of him in their hearts.

Lastly, it is very plain from their sentence, that their own wickedness, not God's decree, was the cause of their rejection: I know you not, whence ye are ; depart from me, all ye workers of iniquity.