of men to that will, and the supreme happiness of absolute conformity to it. And thus he is to prepare them to hear with effect of that sacrifice, compared with which there is nothing else deserves the name.

The world is sensual-supremely influenced by the visible and the present. The constancy and force with which the bodies of men gravitate to the earth, is only an emblem of the manner in which the universal heart of man tends to the concerns and objects of the world. But the Christian is to come out from them, and to be separate"-" to love not the world, nor the things of the world"-to "set his affections. on things above." The cross is to him the perpetual memorial of another world-the representative of the most glorious Being there, and the medium of constant communication with Him. As if he were daily standing in the open portal of that celestial state, and surveying the glories within, he is to evince a perfect superiority to all the objects of worldly pursuit. And, as if he were empowered to take others with him there, and were only waiting here till he had succeeded, he is to move among them as one not of this world-an angel partly on the wing.

Now, this twofold principle of worldly selfishness, or selfish sensuality, is the ruling principle of man, and the essence of his guilt. How important, then, that the Christian should stand out in bold and bright relief as the representative of the Cross-the living personification of holy, spiritual, unworldly benevolence. And well may the Christian regard himself with all the sacredness of a temple, sinc he cannot yield himself to any other claimant than Christ. even for a moment, without yielding himself, during that moment, to a hostile party; so that, in truth, his only escape from partial hostility to Christ is that of unreserved devotedness to His service.

III.

Thus have we shewn that every part and property of the

Christian is to be devoted to Christ-and that he is to be thus devoted, at all times and in the highest degree, both in order to his more striking contrast with the world, and because it is his only alternative from partial hostility to Christ. We would now remark, thirdly, that the great Gospel inducement to such consecration is that we are actually the property of Christ, and that He has made us His property for the specific object of our devotedness to Him.

What, know ye not that your body is the temple of the Holy Ghost, which is in you?" What, can you have allowed an analogy so obvious as that which exists between a temple and a believer to escape your notice? Angels mark it—and that is one reason why they rejoice over the sinner when he repents-they know that God is consecrating another living temple-is advancing another step towards the completion of that universal temple destined to resound through eternity with the echoes of His praise. God himself designs itdesigns that the consecrated character of the temple on Zion shall be copied and repeated in the devoted character of every living temple. If, then, you would see the pattern of your Christian devotedness, go, and survey the temple and its service. Are you not conscious of a holy awe stealing over your mind as you approach it?-such should be the feeling which the presence of the Christian inspires-that he is a man set apart for God. Enter the sacred precinctscross the threshold, and look around-all its priests are the anointed servants of God-all its vessels, holiness to the Lord—all its parts, sprinkled with blood. Can you imagine anything which you see in it taken and applied to any other than temple purposes without a sense of profanation ?-that priest, for instance, just offering the victim, polluted with licentiousness?—that sacred vessel, taken away and turned into a cup of intemperance-that altar, transferred for a time to the temple of Moloch-or the temple itself lent during the interval of God's worship to celebrate the orgies

of some idol-god? The very thought seems profanation!— blasphemy! And why, but because we feel that the place is sacred to God throughout, and should be entirely and exclusively devoted to His service? Well, know ye not that the Christian is now the temple of God—that even while the ancient temple stood, when looking round on all the scenes and objects of the universe, and inquiring, "Where is the house that ye built unto me, and where is the place of my rest?"—the reply of His own lips was, that the heart of the contrite was the place of His abode? Know ye not that He whose glory then dwelt between the cherubim, has now transferred His residence to the hearts of His people, "as he hath said, I will dwell in them, and walk in them "--and know ye not that He has claims on your devotedness which He could never have on a material temple-the great claim that you are bought with a price-that everything you are and have belongs by purchase to the God of the temple—and that, by your voluntarily and cordially devoting the whole to Him, He counts himself glorified? Yes, the apostle intimates that not only is every individual believer, but every particular church, a living temple. Its members, "as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." And may we not suppose, must we not believe, that as often as they meet in this capacity, and for this object, the great Lord of the temple himself comes among them? Are we not to conclude that He has come here this day, and that as He marks the character of your service, and the degree of your devotedness, His eyes are as a flame of fire? Are we prepared for the inspection? Are we aware that we are now undergoing it? Does He find the first talent we spoke of— our knowledge of salvation-kept bright and burnished, like a vessel of the sanctuary, by constant use? Our speech-do the lips of the priest keep knowledge, and the people order their conversation aright? Are their tongues like living censers for offering the incense of praise? The influence

arising from our relationship has it been made to serve like a golden cord to draw others with us into the Divine presence? Does He find none of His property abstracted from the treasury, and lavished on worldly objects? or is it all ready to meet His claims? Is self-denial here bearing its cross, and presenting its precious oblations ?-and Christian activity and zeal flaming like an altar of sacrifice, and ready to say, "the zeal of thine house hath consumed me? me?"—and prayer, wrestling with God for a universal blessing? Does He behold in this Christian Church the consecration of a temple?

Brethren, you have met to-day to collect a sum sufficient to complete the purchase of the place in which you assemble as the Church of Christ. Shall it continue after to-day under the stigma of a debt? Is there not a grave inconsistency in the fact of a Church which He hath bought with a price, assembling in a house the price of which remains unpaid? Church of Christ, "which He hath purchased with His own blood," will you not evince your sense of obligation so far as to complete the purchase of this house for His service? Suppose the price of your redemption were still unpaid-imagine that Christ had withheld a particle of His Divine resources from completing your ransom-how appalling the bare idea! But, no, He withheld nothing-withdrew nothing. He became the sole, the entire property of His Church-and all He asks is that we become His property in return-that we glorify Him in our body, and in our spirit, which are His. And, oh, what a dignity and a destiny is this! Serve Him, and you reign. Wear His yoke, and you assume a crown. Glorify Him, and you catch His radiance, and are glorified by Him.

SERMON IV.

GOD'S GLORY THE END OF LIFE.

1 COR. x. 31.-"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."

EVERYTHING in the government of God is regulated-not by the uncertain and shifting expedients of human policy-but by universal and eternal principles. Within the scope of one or other of these principles, the Christian is to consider himself moving, through every moment, and in every act of his life. And one of the characteristic excellences of the Bible is, that it never loses a suitable occasion, when speaking of any of the particulars of life, of referring to the general principle under which they range, and to which they belong; or else, if the specific principle be not named, of referring them to that ultimate and all-comprehending law, for which all other laws exist-the glory of God.

In the context, we find the apostle adjudicating between two parties on a point concerning which no distinct law existed. With the skill of a master-or rather, with the wisdom of inspiration—he reminds them of the great first principle, which stands in the stead of a thousand particular laws-and living under the guidance of which they would not feel the want of such particular laws-that they are to do good on the largest possible scale-that in the absence of positive enactments on any particular subject, their grand rule should be the welfare and salvation of others-"seeking the profit of the many, that they may be saved;" that they never need be at a loss for an end at which to aim, since there is an end so great that every thing else stands to it