example, in the streets of our cities,-render the Gospel ridiculous to the profane crowd which is passing by. They may also be said to cast their pearls before swine. They render the Gospel a subject of joke to the giddy, and of contempt and seorn to the profane; who sometimes, also, may literally be said, to“ turn again and rend them." This ill usage possibly may be termed persecution. Let it, however, be remembered, that CHRIST has given no direction or authority, to preach his precious truths to the world after this manner; though, undoubtedly, in certain circumstances of the world, this mode of preaching may have been justifiable and even necessary.

We may apply this passage however, more generally, to those who, in any respect, suffer their religious zeal to outrun their prudence; to those, for example, who, unguardedly, introduce religious eonversation in mixed or profane company. The world unhappily is far from being generally Christian; and the difficulty of introducing serious topics without offence into an ordinary society is but too plain a proof of this. Men being what they are, it is necessary in some circles to abstain entirely from serious topics; and, in others, to handle them very cautiously, if we venture to touch upon them. Let us not disdain this Christian prudence. We have the authority of CHRIST in favour of it.

Let us not think that every religious word is good, because it is religious. Let us pay regard to person, time, and place. Let us indeed introduce pious conversation where we can with propriety; but let us not force it too much. Let us beware in particular of all singular, affected, and sectarian phrases. These convey little meaning to the irreligious hearer; and yet they give him great offence.

We are aware, indeed, that the lukewarm, the timid, and the time-serving, may avail themselves of this passage in order to justify a contrary extreme,—that of hazarding little, or nothing, in the cause of CHRIST. Let such persons be reminded, that there are occasions, when, unquestionably, the wicked should be plainly rebuked; and that, even in

large irreligious companies, it may chance to be the indispensable duty of a Christian openly to avow his difference from all around him, and his fidelity to the cause of CHRIST. Opportunities may also be adroitly seized of urging the most serious truths even on a crowd of unbelievers. St. Paul, when brought before king Agrippa, took occasion, though a prisoner at the bar, to preach concerning the faith of CHRIST; and he must not be supposed to have cast his pearls before swine in this case. Paul well knew when to speak; and when to be silent, or reserved. He was carried away by no violence, on the one hand; he had no sinful fear of man, on the other. Free from prejudice himself, he knew how to manage the prejudices of others. "To the Jews I became as a Jew, that I might gain the Jews; to them that are without law, as without law, that I might gain them that are without law; to the weak became I as weak, that I might gain the weak." He was all things to all men, that by all means he might gain some. May we learn this spirit! May we neither disguise our want of zeal by a pretended regard to prudence; nor disregard prudence on the plea of an overflowing zeal.

1 Corinth. ix. 20-22.

XXXIX.

ST. MATTHEW VII. 7—11.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you :

For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Or what man is there of you, whom if his son ask bread, will he give him a stone?

Or if he ask a fish, will he give him a serpent?

If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

What

It is

THE Gospel is most encouraging in its nature. can be more inviting than these sayings of CHRIST? considered among men, that, if any one be assured of having that which he is disposed to ask; if there be no doubt of his finding the thing which he seeks; and if, after knocking at a door, it fail not to be opened to him; this is as much as he can desire. By a like assurance of success, does our SAVIOUR invite us to seek those spiritual blessings which are conveyed to us by the Gospel. "Ask, and it shall be given you;" is one of the chief sayings of CHRIST; and it is here added, "For every one that asketh, receiveth; and he, that seeketh, findeth; and to him, that knocketh, it shall be opened."

But what is it exactly, that is intended by these several expressions? To ask, that is, to ask of GoD, obviously means, to pray to Him; and the promise, that, if we ask, we shall receive, signifies, that God will grant the things for which we pray; it being here indeed presumed, that we chiefly ask that which we principally want, namely, spiritual blessings.

The direction to seek, seems an instruction to use all the

Seek,

means of grace with due diligence and earnestness: and ye shall find." This is a promise on the part of GOD, that the spiritual means, which we employ, shall infallibly produce, through His aid, their proper spiritual end. The phrase "knock, and it shall be opened unto you," is another expression to nearly the same purport; it serves particularly to show the reasonableness of prayer, and of all other means of grace, and the unreasonableness of neglecting them. As a man wishing to enter into a house knocks at the door, and is not otherwise admitted; so, if we would be received into CHRIST's kingdom, we must knock, that is, we must apply, according to the proper mode, for admission. And as he who is now without, may remain for ever without, if he do not knock at the door into which he wishes to enter; so may we remain for ever strangers to the blessings of the Gospel, if we do not seek, by prayer, and by the ordinary means of grace, to be admitted. If we ask, we shall have; but if we ask not, it is but reasonable that we should want the things most necessary to us. If we seek, we shall find; but if we seek not, we shall not gain the treasure: and if we knock, it shall be opened to us; but if we choose to take no means of entering, we shall remain without for ever. It is added, what man is there of you, whom if his son ask bread, will he give him a stone; or if he ask a fish, will he give him a serpent?" GOD here condescends to teach us His own willingness to hear our prayers, by referring to the willingness even of a common earthly parent, to grant the supplication of his children. Nay, the case is still stronger; For "if ye then, being evil, know how to give good gifts unto your children, how much more shall your Father, which is in heaven, give good things," (or as it is written in another place,) give His Holy Spirit-to them that ask him.

66 or

Having thus explained the passage, let us make some observations upon it. And, first, let us expose the error of those who are ready to complain of the hardship of the

Gospel. You think it hard perhaps to be required to renounce the world; to mortify your passions and affections which are upon the earth; and to attain the tempers and perform all the works required. You conceive of religion as of a hard service. But can that be properly called hard, which sufficient means are given us to accomplish? The Gospel is a system of means most admirably adapted to their end. Its doctrines, when duly believed, lead naturally to the practice which is required. The Gospel undoubtedly has much in it which is hard for flesh and blood; but we may observe, also, that it ceases to be hard, when a man has, by prayer, engaged on his side, the powerful help of God's Holy Spirit; and this Spirit GoD is as ready to bestow, as a parent is to give bread to a child that cries to him. True hardship consists in toiling at that for which no sufficient strength is afforded; in seeking that which we are without hope of finding; or in knocking importunately at a door which no one is willing to open to us. True hardship consists in being required, like the Israelites under Pharaoh, to make bricks without straw; or in being required to produce the fruits of the Spirit, while GOD is unwilling to give to our supplications the help of that Spirit, by which alone they can be produced.

This species of hardship is often experienced in the affairs of the present life; the men of this world often toil for that which there is little hope of attaining. The beggar asks, and asks again for some miserable pittance, which, after all his earnestness, it is more than probable that he will not receive. The man, who pursues preferment, employs all the means of obtaining it, though encouraged only by a faint hope. The covetous seek wealth; and the ambitious, honour; animated by no certain knowledge that they shall obtain them. It is not thus in spiritual things. CHRIST here assures us, that the search after these shall infallibly be crowned with success. Let us then labour, having this hope. GoD demands that we should use the means,--means indeed which are suited to the

very weak