hearts; but it evidently does not deceive Christfor he grants to it no blessing. Oh, then, if we would ascertain whether we have truly found Christ as a Saviour, let us carefully observe the character and the effect of our supposed approaches to him in our prayers!

VI. And now we are to view this genuine Israelite as BELIEVING: that is the final step, in his honest advances towards the truth. He had "believed in God;" he now "believes also in Jesus." And he does not hesitate boldly to avow his faith.

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Rabbi, thou art the Son of God, thou art the King of Israel." But did he not again begin to doubt, when he afterwards found, that "none of the chief rulers, or of the Pharisees, believed on him?" Did he not waver, when he discovered that this "King of Israel" would not, or could not, protect his followers from reproach and violence? Was not his confidence shaken, when, after having preached the Gospel, at the hazard of his life, in the remotest regions of India, he found himself at last apprehended by idolaters, cruelly flayed alive, and expiring, like his Master, on a cross? (For such was the end of St. Bartholomew, who, there is reason to believe, was the same person with Nathanael.) No-" none of these things moved him." His first conviction was so full, firm, and sincere, that it underwent no change. "He endured to the end," and was "saved." He gladly

"suffered the loss of all things. . that he might win Christ." What stronger evidence would you desire, that he was "an Israelite indeed, in whom was no guile?"

Yes, brethren-and if the same faith be in you, it must and will be evidenced, according to your station and calling, by the same holy and self-denying fruits. The contempt and the sneers of men will produce no abiding effect upon your conduct. You will "endure, as seeing him who is invisible." "Sin will not have dominion over you." The world with its follies will be unable to beguile you of your reward." You will daily learn more and more of his greatness, power, and love, who hath redeemed you; and you will look for his second coming, with affectionate confidence, and joyful hope.

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And is this your genuine character? Is this your faith, and hope, and love?

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SERMON XIII.

JOHN I. 50, 51.

Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.

IN the administration of the Kingdom of grace, there is no rule more invariably adhered to than this, which our Lord himself has laid down: "Whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath "—or, as St. Luke records it, "even that which he seemeth to have." The meaning appears to be this: that, where the grace of God has really taken possession of a man's heart, the Holy Ghost will cause it to ripen into greater degrees of power and blessedness; while, on the contrary, a religious profession

and knowledge, unaccompanied by this genuine principle of grace in the heart, shall ultimately leave a man in a worse state, than if he had never made the one or possessed the other.

The ministry of our Lord among the Jews was continually furnishing proofs, that he acted according to this rule. The majority of his hearers, with the Scribes and Pharisees at their head, were bigoted and insincere, unfaithful to their convictions, more intent upon cavilling at his words, than upon being "made wise unto salvation." To them, therefore, he often addressed himself in a style that was calculated to bewilder and harden them still further. Even his beautiful and simple parables are represented as having had, if not this design, yet unquestionably this effect: "that seeing they might not see, and hearing they might not understand." If, on the other hand, he met with any "whose hearts the Lord had opened "who were willing to learn, and apt to admit the truth-to them "he expounded all things." To them, "as they were able to bear it," he went on revealing, more at large," the mysteries of the kingdom of God;" till at length they were made the complete depositaries of his mind and will," by the Holy Ghost sent down from heaven."

The "Israelite indeed," whose character we were considering last Sunday afternoon, was one of those whom our Saviour delighted to carry

forward, in the happy path of Divine knowledge and grace. Nathanael's disposition to receive instruction in the things of God is first put to the test, by a perplexing, imperfect, and in one respect erroneous, report, concerning the actual arrival of the long looked-for Saviour. We have seen how a genuine and guileless Israelite acts upon the receipt of this information; how, having previously examined into what " Moses in the law, and the prophets, had written,” he listens to his pious friend, asks a solution of his doubts, accepts the reference to Jesus, finds his heart touched by the divine Majesty of the Stranger, and then, leaving all difficulties to be explained hereafter, feels and avows his conviction, that this is "the Son of God, the King of Israel." Such readiness to believe, although it was itself the fruit of God's regenerating grace, goes not without its reward. As if surprised at a docility, of which his countrymen afforded but few examples, Jesus exclaims, "Because I said unto thee, I saw thee under the fig-tree, believest thou?" He then solemnly promises to Nathanael—and, with him, to all who should possess "like precious faith," a large addition of spiritual knowledge. "Ye shall see greater things than these. Hereafter, ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man."

Now may God bestow, upon every one here present, a willing and teachable heart, while, in