interesting intimations: yet to a certain degree obscure. They answer the purpose of ministering to our hopes, and comfort, and admonition, which they do without conveying any clear ideas; and this, and not the satisfaction of our curiosity, may be the grand purpose, for the sake of which intimations of these things were given at all. But then, in so far as they describe a change in the order of nature, of which change we are to be the objects, it seems to follow, that we shall be furnished with experience, which will discover to us the full sense of this language. The same remark may be repeated concerning the first and second death, which are expressly spoken of in the Revelations, and, as I think, alluded to, and supposed in other passages of Scripture, in which they are not named.

The lesson, inculcated by the observation here pointed out, is this, that, in the difficulties which we meet with in interpreting Scripture, instead of being too uneasy under them, by reason of the obscurity of certain passages, or the degree of darkness which hangs over certain subjects, we ought

first to take to ourselves this safe and consoling rule, namely, to make up for the deficiency of our knowledge by the sincerity of our practice; in other words, to act up to what we do know, or, at least, earnestly strive so to do. So far as a man holds fast to this rule, he has a strong ground of comfort under every degree of ignorance, or even of error. And it is a rule applicable to the rich and to the poor, to the educated and the uneducated, to every state and station of life: and to all the differences, which arise from different opportunities of acquiring knowledge. Different obligations may result from different means of obtaining information; but this rule comprises all differences.

The next reflection is, that in meeting with difficulties, nay, very great difficulties, we meet with nothing strange, nothing but what in truth might reasonably have been expected beforehand. It was to be expected that a revelation, which was to have its completion in another state of existence, would contain many expressions which referred to that state; and which, on

account of such reference, would be made clear and perfectly intelligible only to those who had experience of that state, and to us after we had attained to that experience; whilst, however, in the meantime, they may convey to us enough of information, to admonish us in our conduct, to support our hopes, and to incite our endeavours. Therefore the meeting with difficulties, owing to this cause, ought not to surprise us, nor to trouble us over much. Seriousness, nay, even anxiety, touching every thing, which concerns our salvation, no thoughtful man can help; but it is possible we may be distressed by doubts and difficulties more than there is any occasion to be distressed.

Lastly, under all our perplexities, under all the misgivings of mind, to which even good men (such is the infirmity of human nature) are subject, there is this important assurance to resort to, that we have a protection over our heads, which is constant and abiding: that God, blessed be his name, is for evermore: that Jesus Christ our Lord is the same yesterday, to-day,

and for ever: that, like as a traveller by land or sea, go where he will, always sees, when he looks up, the same sun; so in our journey through a varied existence, whether it be in our present state, or in our next state, or in the awful passage from one to the other; in the world in which we live, or in the country which we seek; in the hour of death, no less than in the midst of health, we are in the same upholding hands, under the same sufficient and unfailing support.

SERMON XXIII.

OF SPIRITUAL INFLUENCE IN GENERAL.

IN THREE PARTS.

(PART I.)

1 CORINTHIANS, iii. 16.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

THERE are ways of considering the subject of spiritual influence, as well as a want of considering it, which lay it open to difficulties and to misconceptions. But if the being liable to misapprehension and to misrepresentation be thought an objection to any doctrine, I know of no doctrine which is not liable to the same; nor any