God! and these very promises are matter of ceaseless thanksgiving (it also is a cause of thanksgiving that our case is no worse).

"In everything." Perhaps you say, in things of great moment I do unbosom my soul to him, and my griefs; but in small trials I count it presumption. God looks not at your griefs in this comparative way; it is man's to compare things with one another, it is God's to see things as they are; he never compares them. Many believe in a general, but deny a particular, Providence; yet this is absurd, for the general is made up of particulars, as particles form the aggregate. He looks not on things as little or as great. He is careful of the least of his creatures as well as of the high archangel next his throne; in him they all live, and he loves everything that he has made! Hear what himself says: "Are not five sparrows sold for two farthings? and yet not one of these little birds is forgotten before God." But he goes lower, and counts it no degradation of his majesty to interest himself in the most perishable substances: Look at the lily, void of life, a fading flower; yet my Father clothes the lilies of the field! Could he go lower? Yes, he has descended to the lowest; a very hair of my head-so insignificant a thing-cannot perish without him! they are all numbered! "He sees the hero and the sparrow fall!"

Will you, after this, talk of little trials, unworthy of his notice? O be not deceived by voluntary humility. Carry them all; in everything.

But other reasons might be assigned. Little things are often of the greatest importance; some of the mightiest revolutions in the civil or religious world have begun with little things; and so important does God behold little things, that, to encourage the sincere seeker after his love, though yet unable to discern the light, "he will not despise the day of small things." A little sin will damn a soul-a little grace employed will raise to glory.-His kingdom commenced as a grain of mustard seed-a little leaven, &c. A little care kept in the heart will corrupt as a canker.

"And the peace of God," &c. Go and learn what that

means.

It passes human understanding because it is the

peace of God, and is of his own nature. This will keep the heart in peace, for it is stayed on God and trusts in his word. The storm of worldly care or anxiety must bow to His power who said to the natural elements, "Peace, be still:" and there will be a great peace-a great calm; the winds and the sea will obey him! No worldly care will keep its reign when Jesus fills the breast! And oh! how great the change! peace of God! Though the highest hills of earthly hopes are covered; though the mountain tops should not be seen, yet the ark is above the water floods; and in that ark the soul finds rest. But how shall I express the change! it is unspeakable; when it takes possession,

"Not a wave of trouble rolls

Across this peaceful breast."

"Shall keep," &c. A military term: our hymn says, surround, sustain, and strengthen. It will keep as a fortress; it will be the guard of your hearts and minds, your affections and understandings; everything which can affect your spiritual estate; and as to your bodies, though the storm might rise so high as to crush the tabernacle of your devoted spirit-as in Stephen's case-yet heaven shall open before you.

Through Christ Jesus." Here is the centre; here we are at rest. It is surprising how the apostle continually revolves round this glorious sun. Though in certain parts of his orbit he may appear to leave it, it is but for a moment. Jesus is all his theme, and he literally knows nothing else but Jesus, and him crucified. (See Morgan.) Your prayers and supplications are to go to God, but it is through Christ; it is his altar sanctifies the gift: your thanksgivings go to him likewise, but he is the sanctifier even of them. The peace of God then returns through the same medium-by Christ Jesus. *** Now here is the evil; here, too, is the cure, and it shall not fail; for St. Paul, who had tried and proved every truth of God, says it shall keep. If you make the venture on this truth, it shall make you free: free from all distraction, you will be careful for nothing.

"Commit thou all thy griefs,

Hope and be undismayed."

I preach to suffering saints, for they are always to be found in greater abundance than any other character except sinners. I pray God that St. Paul's motto may be yours; and

thus I end as I began.

SERMON III.

THE DIGNITY AND OFFICE OF THE CHRISTIAN MIN

ISTRY.

2 Corinthians, v., 20.-Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God.

I. THE Dignity.

II. The office of the Christian Ministry.

I. "Ambassadors for God." An ambassador is a person sent by a sovereign power to treat with some people or nation on matters of the highest importance; he represents the majesty of the country from which he is so sent. This is beautifully applied to the ministers of Christ, and will bear some analogy.

1. The ambassadors of a human prince must be the welltried friends of the kingdom they represent. A monarch would send no other; much less would he choose him out of the number of his enemies. The interest of the king and kingdom must lie near his heart, or how can he hope for suc

cess.

So with the ambassador of heaven! he must be the welltried friend of God! An immoral clergy were never sent by God; they are enemies to his kingdom, and he would not employ them as negotiators. His ambassadors have often to apply for advice in difficult cases; but who shall for this purpose ascend, like Moses, into the hill of the Lord? Even he only who has clean hands and a pure heart! To any others he says, what have you to do to profane my name?-ye make my people to err. He who has not been the well-tried friend of God, and whose heart is not filled with that melting and bleeding compassion which is possessed by the majesty he professes to represent, towards the creature, is not the ambassador of God.

2. The ambassador must be well conversant with the institutes of the kingdom he represents, its constitution and its laws. The original word for ambassador is presbuteroi, elders: they are not to be novices in Divine things; no earthly king sends such.

3. He must be accredited; he must have the seals of office, and be able to give satisfactory testimonials from the king he represents. So the ambassador of God; he is God's immediate minister; from Him he derives his commission, and His credentials he must produce. The outward separation to the ministry by ordination is but man's work, and supposes the previous appointment of God. Oh! how solemn the declaration, "I am inwardly moved by the Holy Ghost to take this office and ministry." The call, then, is of God; and, without such a call, man's appointment is of no efficacy. It was an evil day for the Church when any others were appointed to the ministry than such as were thus moved. Human learning is useful to the Christian minister; it facilitates his ministry, and should be attended to; but it is not absolutely indispensable. I do not condemn it; but I condemn its being substituted for Divine knowledge, and made the only qualification for admission to the most sacred office. (See Morgan.) They are not the credentials of human literature which he is to display, but rather the seal of the Holy Ghost-his commission from God. The Holy Ghost must inwardly move him to that great work; and any minister who has not this broad seal of Heaven upon his credentials is a hypocrite; he shall have his reward here, but the punishment hereafter.

4. Some ambassadors are sent plenipotentiary to other courts; invested with full powers to do as they see fitting in any case; and their act, being regarded as the act of the monarch, is binding. But these are exempt cases; they generally have the line of their duty prescribed to them, and they cannot go beyond it; unlimited powers are not put into their hands. So the ambassador of Christ. He has the line of duty marked out and its boundaries prescribed, and he dare not add to or diminish from it: the monarch whom he represents cannot be affected by human contingencies; he

has made provision for every case, and not one word or iota needs adding to, or expunging from, the rule laid down. The apostles, indeed, appeared sometimes as plenipotentiaries: circumstances in their day required it; but the sacred canon being now completed under the inspiration of God, we have not power to traverse out of it. . *

No church (Roman), therefore, has power to add or vary anything in the Christian faith unless she prove by miracles that she has the right: no infringement was ever made on any dispensation without this witness, and these miracles must exceed any that have preceded them. Till this proof is given, we have a right to bring their credos and auto da fés to this test, and reject as spurious the rubbish of human invention; for we dare not be of the number of those who corrupt the word of God.

Now we inquire, first, What is the cause of all this? "All things are of God." 1. Actually. 2. Meritoriously. 1. Actually. He is the mover and the end of all! the first and the last. How actually? Because, says the text, " He has reconciled us to himself by Jesus Christ." There is a peculiar feature in the character of sin which we sometimes overlook it not only is the evidence of enmity in us against our God, and increases that enmity, but it is the cause of displeasure towards us on the part of God. Think not that thou shalt have a right to sin against thy God, and he wink at thy aggravations. No; sin is not that little thing some suppose it draws down the wrath of Heaven upon thy head! Shalt thou be at liberty to fight against thy God, and shall he not fight against thee? Yea, verily; God will not relax his claims on thee, even though thou shouldst attempt to throw them off. Thou mayst refuse subjection, but he will not refuse his claim on thy subjection. Sin, then, is of the most horrid nature; it makes war in heaven; not only puts thee at enmity with thy God, but him at enmity with thee. But he has reconciled himself to us by Jesus Christ; and not us only, but the world: the world of human nature; all whose nature Christ assumed; for he took not the nature of angels, but flesh, and all who are partakers of that nature