blessings, the rays of the sun, which might have been the shafts of death, are unto us the messengers of life; the winds of heaven, which might have carried on their wings the seeds of disease, bring unto us the ingredients of health; the clouds, which might have dropped poison into every cup, convey unto us refreshing showers; the earth, which might have opened to form our graves, puts forth its energies for our sustenance. Our homes have been preserved from the ravages which stalk along in the darkness; our persons have been preserved from the arrow which flies abroad in the light. By day and by night, in summer and in winter, we have hitherto been protected from destructive dangers, and have been the recipients of untold mercies. Even all this does not form the limits of our obligations, these are but "a part of His ways." What will you say to the boundless spiritual favours which God has provided for us? What will you say to His "unspeakable gift," the gift of His only begotten Son, whom He spared not, but delivered Him up for us all? What will you say to the gifts of His Spirit, which include justification, forgiveness of sins, adoption into His family, strength in weakness, comfort in distress, guidance in the road, sanctification of mind, and endless glory in heaven? Oh! brethren, have you ever thought of the extent of your obligations to "Render unto God, the things which be God's?" The tribute due to the world, including all its various connections, form but a fraction in comparison with the tribute due to Him. He deserves our souls, ourselves, our all. The world in which we live requires our care and industry, our diligence and perseverance. Professions, and sciences, and trade, and various avocations require a portion of our time and talents. Society requires our honesty and fidelity, our sympathy and help. Families and friends require a portion of our affections and attention; but the whole substance of our love and gratitude, our devotion and praise, are due to God. The issues of a fountain may nourish and benefit surrounding objects on their course, but the stream must return to its source, and there lodge the substance of its virtues.

3. In rendering unto God His dues, we are to observe the correctness of our motives. He "desires truth in the inward parts," regarding the motive of the act rather than the act itself. Hence many brilliant deeds of devotion and liberality which dazzle the eyes of the passers by, and draw shouts of applause from admiring crowds, fall perfectly worthless in the estimation of God, because they are done from a motive foreign to a desire to serve and glorify Him. The two mites of a poor widow are more acceptable when given from pure devotion, than the most princely gift if tendered merely to be seen of men. The Scribes and Pharisees extended their righteousness beyond the requirements of the law, and tithed the mint and rue, and all manner of herbs in their gardens; but passing over judgment and the love of God, they were rejected. A Pharisaical attention to the outward forms of religion is not sufficient of itself to render unto God the things which be God's. The whole must be actuated by a principle of love to render the tribute acceptable.

Finally. In the performance of our duty to God, there must be a regard to the strictness of the account. "For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body; according to that he hath done, whether it be good or bad." According to that he hath done. The amount, the time, and the manner of doing will be taken into account. We are not accountable for the success of our labours, but we are for the discharge of our duties. That account will be in proportion to our opportunities and privileges. We are not all favoured with an equal number of talents, and we may not all have the same facilities to exercise the talents we possess. According as a man hath received will be required of him." "For unto whomsoever much is given, of him much will be required.”

In conclusion. Let us remember that in this world we are placed in the position of stewards, and St. Paul says that "it is required of stewards that a man be found faithful." We have a trust in respect to Cæsar, we have a trust in

respect to God. We are not to attend to the former at the expense of neglecting the latter. We must live for two worlds. Let not our minds be too much engrossed with the things of this world, to prevent our attention to the things of the next. But whilst we are "not slothful in business," let us be "fervent in spirit, serving the Lord."

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The Sixth Sunday after Trinity.

EVENING SERVICE.-First Lesson: 2 Sam. xix.

Verse 12.-"Ye are my brethren; ye are my bones and my flesh wherefore then are ye the last to bring back the King ?"

THE reign of David was a striking type of the reign of Christ, as David himself was a personal type of the person of Christ. Both those reigns were of Divine appointment, established by Jehovah to accomplish His unerring designs for His own glory and the welfare of His people. When David was raised to the throne of Israel and Judah, it was to secure a line of kings from the tribe of which the Messiah was to proceed. When Christ established His kingdom upon earth, it was to secure a line of subjects that should surround His throne in heaven. The crown sat upon the head of David with grace and comeliness; it sits upon the brow of Christ with far greater glory and majesty. David's reign was conducted on the principles of truth and righteousness; Christ is a King who reigns in righteousness, equity and judgment being the habitation of His throne. David had to contend with reverses and oppositions; principalities and powers are armed against the kingdom of Christ, which retard its success and interfere with the equanimity of its subjects in the world.

David's oppositions sometimes arose from foreign enemies, but more frequently from internal commotions among his own subjects. For years he had to contend with the house of Saul, and when that house had been vanquished, the disagreements in his own family were a source of great trouble to him. In the present instance he was compelled to flee from his son Absalom, who had formed a conspiracy against

him, and attempted to seize his throne. God, however, who had always defended him, did not forsake him on this occasion. Absalom was slain in battle by the servants of David; the people returned to their allegiance, and contended for the precedence in carrying back the King to his house, and to his throne in Jerusalem. It appears that the men of Judah, David's own tribe, and most of whom had continued to be his faithful friends, were not so forward in urging the return of the King as were some from the other tribes of Israel who had adhered to the interests of Absalom, and were disappointed in the result. Absalom, whom they had assisted to usurp the throne was dead, his army was routed by the army of David, and all their expectations from a change in the kingdom were frustrated. Now that David was to be still King, they vied with each other in manifesting a zeal for his return. This they did doubtless to retrieve their damaged character, and to secure the restored favour of their sovereign. But David wished to be restored to his house by his own friends. He would not have them stand aloof, and be backward, whilst those of a remoter connection were forward. He sent therefore a message to them by Zadock and Abiathar the priests to invite them to their duty, pleading relationship and unity of interests. "Ye are my brethren, ye are my bones and my flesh; wherefore, then, are ye the last to bring back the King?"

That we may reduce this portion of Holy Scripture to practical use, two things may be profitably noticed. First, that Christ's reign upon earth requires personal human exertions; and secondly, that Christ expects His most intimate friends to be foremost in furthering His reign.

I. Christ's reign upon earth requires personal human exertions. David might have returned to his house without the aid of the men of Judah; but he would not stir from the place until he had secured their co-operation. Christ did not require man's help to return personally to His home in heaven, and to His throne in glory; that He did by His