desert, without a spring-exposed to the scorching beam, without a shelter. And this, remember, is your own fault. The refuge is provided; and if you will but come to Jesus as your stronghold, who is he that shall harm you? Just as the hiding place, and the covert, and the rock themselves abide the pitiless pelting of the storm, and defend the weary pilgrim, so did Jesus endure for you the wrath of God-for you, was made a cursefor you, gave up his life. Then come humbly, penitently, believingly, and affectionately to him, and you shall be saved.

But come at once! Are you delaying?—are you lingering? - Remember Felix! remember Lot's wife!

SERMON XXV.

2 CORINTHIANS 11. 15, 16.

FOR WE ARE UNTO GOD A SWEET SAVOUR OF CHRIST, IN THEM THAT ARE SAVED, AND IN THEM THAT PERISH : TO THE ONE WE ARE THE SAVOUR OF DEATH UNTO DEATH; AND TO THE OTHER THE SAVOUR OF LIFE UNTO LIFE. AND WHO IS SUF

FICIENT FOR THESE THINGS?"

THE application of the last clause of our text to the whole range of the ministerial office, will be admitted and understood by all those who have been enabled to form any just ideas on such subjects as these:-the value of a single soul, the momentous and eternal nature of its destinies, and the awful responsibility which must consequently devolve upon him to whom, as a pastor of Christ's flock, is committed the charge of many hundred souls. "Who is sufficient for these things?" exclaimed the chiefest of the Apostles; and most sincerely and emphatically will each enlightened and conscientious, but weak and sinful steward of

God's mysteries respond to, and re-echo the question. As an individual, and in reference to an individual exercise of my ministry, I may safely say, that I never realized the sentiment thus expressed the personal helplessness it embodiesmore fully and feelingly than on the present occasion. I am called, not merely once more to proclaim with all boldness, distinctness, and fidelity, the humbling, yet saving truths of the Gospel, but to undertake this arduous duty under circumstances the most solemn, affecting, and trying. Wearied in body, worn in mind, and depressed in spirit, I have to address, for probably the last time, some, whose face I shall never more see in the flesh: many to whom I have been bound by an affection, not warmly expressed, it may be, but sincerely, deeply, solemnly, prayerfully felt. Common sense, common humanity, the slightest faculty of sympathy, might serve to convince you that it is a most trying season to one of like infirmities with yourselves. With an aching heart and bruised spirit, in weakness and in fear, and in much trembling, I am indeed constrained to cry, in reference to the work that lies before me, Who is sufficient for these things?"

If, my beloved brethren, by allusions such as these, of a nature so personal and painful, I have occasioned pain to any of you, "forgive me this wrong." My motive, I trust, has been single and scriptural so to make you partakers of my difficulties, as to engage an interest in your most

Brethren,

earnest and affectionate intercessions. pray for me, that the Lord may stand by me at this time; that he may make his own strength perfect in my weakness, and speak by his own word to the heart of every hearer.

The passage before us is one of the most solemn interest, applicable to our immediate circumstances, and calculated, by God's blessing, to convey most important and seasonable instruction to our souls.

It may be regarded as conveying

I. THE APOSTLE'S ESTIMATE OF HIS OWN

OFFICE.

II. HIS SENSE OF ITS OVERWHELMING

PORTANCE.

IM

I. On reviewing the success which had been vouchsafed to his labours for the spread of "Christ's Gospel" in various parts, he expresses, in the 14th verse, his gratitude to the Divine Author of that success, exclaiming-" Now thanks be unto God, who always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place." In the text he expands the same idea, and speaks of his ministry as issuing in one grand and uniform result. "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: to the one, we are the savour of death unto death; and to the other, the savour of life unto life."

Whilst most who hear these words, may be

able to gather the general meaning they convey; some may not be aware of the figurative source from which they derive their most interesting significance.

Rome was at that time the reputed mistress of the globe. The determinate counsel of God, working by the unparalleled discipline and valour of her legions, had extended her empire to almost the utmost boundaries of the then known world. Amongst a variety of military honours which were conferred by a grateful nation on the victorious generals, who added at once to her dominion and renown, the highest, by far, was that which they termed a triumph.' This was a solemn procession, or spectacle, with which none in ancient times might compare for grandeur and magnificence. After a decisive battle gained, the conqueror and his army, on their return to Rome, advanced with the utmost pomp and parade through the city to the capitol. The chariot of the general was preceded, not merely by a countless multitude, bearing the arms of the defeated enemy, and the spoils of pillaged countries, but by a train of captive kings, princes, and nobles, together with their wives and children. These were led in fetters through the public streets, with a view to magnify by their humiliation, the glory of him, who, having "spoiled principalities and powers, thus made a shew of them openly, triumphing over them." On these most splendid occasions, imperial Rome was a scene of universal festivity; the temples