is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."*

There was, however, one peculiarity in the experience of the first Christians, which may account, in a very great measure, for the unusual tendency of their feelings towards the world to come. They embraced Christianity with the resolution and the prospect of sacrificing, in a peculiar degree, the happiness of the present state; and were consequently prepared to entertain a more lively as well as habitual impression of a future life. But this important fact demands a more particular consideration than can be included in our present limits; and we shall therefore resume the subject in a second discourse.

In adverting, however, to that sacrifice of the present world which the first believers of the Gospel made in obedience to the claims of their Redeemer, we cannot but be reminded of those moral causes, those qualities of mind, which operate at all times, and under all circumstances, to loosen the bonds which attach us to this world, and to supplant the fear of death with the hope of immortality.

* 2 Pet. iii. 8, 9.

We

cannot but perceive that they must have derived an assurance of their title to the eternal inheritance "reserved for them in heaven," from the efficacy of the Gospel on their own principles of conduct from their voluntary exposure to the worst persecution as the followers of Christ, and the decisive change of character in general, which they underwent in becoming Christians. It is manifest from the words "Now is our salvation nearer than when we believed," that they had a clear persuasion that their course of life was such as, if persevered in, would ensure their salvation that their faith in the mediation of their Saviour was of a vital, availing nature. They had actually noted the auspicious era when, for the first time, they felt and exemplified the power of their religion, and passed into a new, a holy life, from a death of trespasses and sins." Moreover, in proportion as they were actuated by a principle of obedience to God, they must have been acutely conscious of that innate corruption, that proneness to sin, which resists the dictates of an enlightened conscience, and renders the practice of holiness a continual labour, and an unceasing warfare. That they were very much alive to the pollution and degra

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dation of all wickedness, in thought as well as in deed, to the remains and working of a corrupt nature, is conspicuously evident in the apostolical writings; and we cannot doubt that this must have induced a certain impatience of the present life, and promoted their desire of that state, where "the spirits of the just are made perfect," and where, in the unbroken service of God, there is " perfect freedom." Thus far they were indebted for the unearthly character of their minds to principles, which it is the aim of all religious exhortation to inculcate; and our common vocation and privilege as Christians to attain and cultivate.

In concluding this subject for the present, we should remember that St. Paul reminded his brethren that "their salvation was nearer," principally for a practical purpose: to incite them to a more determined self-denial, a firmer control of their appetites and passions, and a more devout and assiduous discharge of their various duties. Now although, for whatever reasons, we may not be prepared-even the most zealous and conscientious amongst usto felicitate ourselves in the thought that we are continually advancing towards the invisible state; yet, surely, we must deem it inex

pressibly important, that we should all be supplied with a constant and growing incentive to that holiness-that rectitude of purpose towards God and towards man, which is the essential preparation for life eternal. Such an incentive is pressed upon us in the reflection which the more frequently it has been urged upon us, the more important it is now to entertain-that the lapse of timethe tide of years-of days of hours is incessantly bringing us nearer and nearer to that period, when our salvation our deliverance from the guilt of sin, with all the evils which it has brought, or threatens to inflict upon mankind, shall be finally secured, or become eternally hopeless-when the prize of an immortal happiness shall be for ever lost or won:-that that awful moment is nearer when the character shall have taken its last and indelible impress from all those objects which tempt our integrity, divide our choice, and contest the dominion over us in this probationary state of existence; and when God will pronounce of him that is unjust, "Let him be unjust still"-of him that is filthy, "Let him be filthy still"—of him that is holy, "Let him be holy still."* With this

* Rev. xxii. 11.

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reflection habitually in our minds, we cannot but be prompted to a more provident care of our spiritual interests, and "a greater diligence in making our calling and election sure." And, doubtless, in attaining that assurance, we take the most effectual means of acquiring that actual and growing satisfaction with which the first Christians contemplated the end of their days upon the earth; regarding it no otherwise, it would seem, than as the accomplishment of their final deliverance from death and sin. Assuredly, that "good hope" will afford us a profound consolation in the afflictions, be they ever so many and severe, which may await us in this life, and sustain our fortitude in the most trying the mortal hour. Even now we may banish the fear of death as the penalty of sin, and confiding in the mercy of that Being who "knoweth our frame," and compassionates our weakness, be enabled to say, "Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff, they comfort me."*

*Ps. xxiii. 4.