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cases. But we are bold to affirm that if you
detach yourselves from it, you will be infi-
nitely more happy than in connexion with it.
What liberty, what satisfaction have the vo-
taries of the world? Are they not the most
pitiable of all beings? Are they not always
disgusted or disappointed?-And still more
peculiarly wretched is a state of suspense,
between the world and religion; where you
have the inconveniences of both, without the
pleasure of either. But, says Solomon," Her
ways are ways of pleasantness, and all her
paths are peace."
My soul," says David,
"shall be satisfied as with marrow and fat-
ness; and my mouth shall praise thee with
joyful lips: when I remember thee upon my
bed, and meditate on thee in the night-
watches."

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It is not indeed easy to determine always what is small. Things, at first apparently trivial and uninteresting, often become very great and momentous.

It is so in nature. The oak, whose branches cover the side of the mountain, and whose strength defies the storm, grows from an acorn which we could trample under foot. Broad rivers and streams, which fertilize the countries through which they roll, and become a sea, would, if retraced, be found to spring from obscure, if not imperceptible springs.

It is so in science. There was a time when Johnson was learning his letters. Sir Isaac Newton, sitting in a garden, saw an apple fall from a tree; and this lead him to speculate on the power of gravity: he saw a boy blowing bubbles, and this led him to investigate the subject of light and colours. And from such hints was derived much of the grand scheme of philosophy which distinguished this illustrious genius.

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And what inference should we derive hence? Why this. A philosopher will not despise the day of small things; a statesman will not despise it; a moralist will not-and should a Christian! God forbid. For who hath despised the day of small things?" Let us then apply this question entirely to the subject of religion.

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And here it will be necessary, First, to observe, that the work of grace in the soul is frequently small in its commencement-I say frequently, for it is not always so. The various graces of the Holy Ghost seem to have been, at once, perfectly produced in the Apostle Paul: so great was his unwavering faith, his lively hope, his inflexible courage, and his unconquerable zeal.

But in a general way it is small in its beginning. The soul resembles the field, where we see "first the blade, then the ear, and after that the full corn in the ear." God could instantly produce the fruits of the earth in their maturity, but we know from the event that it does not accord with his wisdom. He therefore advances them from very small principles, and by a gradual process, to their perfection. Our Saviour spake a parable, which will apply to the grace of God in the heart, as well as the gospel in the world, and which serves to illustrate and confirm the truth of this representation. "The kingdom of heaven," says he, "is like to a grain of mustard seed, which a man took and sowed in his field: which is indeed the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof."

The Christian is a soldier; and the beginning of his career is naturally the day of small things. He is a raw and awkward recruit; he can neither march well, nor easily and gracefully use his arms. And then when he has acquired the theory of his exercise, he has the practical part to learn: and it is actual experience only that can make the warrior.

The Christian is a scholar; and when he It is so in political affairs. As we read enters the school, it is of course a day of history, how often are we forced to exclaim, small things. He begins with his rudiments, "Behold, how great a matter a little fire and though he has many things to learn, kindleth!" What an inconsiderable incident" he cannot bear them now." Or to speak has sometimes set a whole nation in a blaze! How wonderful the difference between many of the revolutions of empires in their rise and in their effects!

less figuratively. He has some light, and such as flesh and blood could never reveal; but it is indistinct. "He sees men as trees walking." It terminates for the present

rather in desires and admiration than any thing else. It is "marvellous light;" it leads him to wonder and exclaim-" Where have I been? How was it that I did not see these things before? Whence is it that I perceive them now? How can I acquire them How can I ensure them?" Thus he longs, and prays, and waits for the Lord more than they that watch for the morning.

He has some hope, but while it excludes despair, it also admits of doubts and fears. He does not question the power of the Saviour, but his will; nor the truth of his promises, but their application to himself. His affections are warm, but his faith is weak. Little stumbling-blocks throw him down, as even a wrinkle in the carpet will occasion the fall of a child. He is easily perplexed and distressed. His afflictions embarrass him, and lead him to say, If I am his, why am I thus? He cannot bear the frown of Providence; and because God chastises him, he fears that he is going to condemn. And this, according to Solomon, is another mark of a weak state of religion: "If thou faint in the day of adversity, thy strength is small."

But Secondly, weak, unpromising, and even discouraging as all this may appear, it is not to be despised. And for this THREE REASONS

MAY BE ASSIGNED.

First. Our Saviour does not despise the day of small things. Observe what is said of him in prophecy. “He shall come down like rain upon the mown grass; as showers that water the earth. He shall feed his flock there like a shepherd:" but in this flock all are not sheep: there are lambs; and these are weak and tender, and unable to travel fast or far. And he shall gather the lambs with his arm, and carry them in his bosom" not on his shoulder-an emblem of strength, but in his bosom-the image of affection-" and shall gently lead those that are with young. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth."

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Let us look after this lovely character in the Gospels. We shall soon find him.-There came "a ruler, and besought him that he would come down and heal his son, for he was at the point of death." He thought Christ could cure him-there was his faith: but he could not believe that he was able to do it by his word, or without his bodily presence-there was his weakness. What does our Saviour? He takes him at his desire, and goes away with him. What were his own disciples after all the education which he had given them? His cross scandalized them; and his resurrection appeared to them like a dream. Even to the hour of his ascension they had some expectations of a temporal kingdom. But they loved him, and had | forsaken all to follow him; and he did not cast them off. He bore with their infirmities,

solved gradually all their doubts; and "loving his own who were in the world, he loved them unto the end."

He rose from the dead with the same disposition he had discovered in life. What poor wavering creatures were the two disciples going to Emmaus! They were ready to bury their last hope, and drew melancholy conclusions from circumstances which were really in their favour. He knew their state, and joined them in their sorrowful walk. He enlightened their minds, confirmed their faith, and enlivened their affections; so that “they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?"

When he ascended, he carried the same heart with him to heaven: we "have not an high priest who cannot be touched with the feeling of our infirmities." Hear what he said, long after he had entered his glory, to the Church of Philadelphia: "I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my Name."

O blessed Saviour! thou receivest the weak as well the strong-thou dost not despise the day of small things. May we be followers of thee as dear children!

Secondly. We should not despise the day of small things, because it is precious. Real grace is infinitely valuable. It is the work of God; it is the image of God; it is the glory of God; it is the delight of God. "The Lord taketh pleasure in them that fear him, in them that hope in his mercy." The individual who possesses it is raised in the eye of an angel, yea, in the eye of God himself, above heroes, and philosophers, and kings. When the God of heaven and earth surveys our world, "To this man," says he, “will I look, even to him who is poor, and of a contrite spirit, and who trembleth at my word." This renders the righteous more excellent than his neighbour. This gives the heirs of faith such importance, that "the world is not worthy of them." This enlightens, this frees, this sanctifies, this dignifies the soul. In prosperity, in adversity; alone, in company; in life, in death-this is the one thing needful. And wise and happy is he who even resigns all to make it his own. "Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold. She is more precious than rubies; and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her;

overlook or undervalue imperfect religion, whether in yourselves or others. If you are upright in heart, you will be in most danger of despising it in yourselves. Judging of your grace by the degree of it, you may conclude you have the reality. Comparing yourselves with others who are more advanced in the Divine life, you may shrink into nothing, and imagine you have no part or lot in the matter.

But beware of any rash conclusions. You may be traveling in the same road, though not with equal steps. You may be of the same species, though not of the same stature. While you mourn for what you want, you should rejoice in what you have. While you ought to be humble, you ought also to be thankful; and in taking shame to yourselves, you should acknowledge what God has done for your souls. If you are not what you would be, you are not what you once were; if you are not like some of the Lord's people, you are not like the rest of the world.

and happy is every one that retaineth her." A little grace then is too precious to be despised! And Thirdly. We should not despise the day of small things, because it will be a day of great things. That child will become a man: contemn not his infancy. Suppose he is now only a babe—he is an heir, and when of age will possess an inheritance reserved in heaven for him-he is a prince, and will reign for ever and ever. What is the dawn to the day! But we do not despise it: and why do we not? Because it is the pledge and the beginning of noon. And "the path of the just is as the shining light, which shineth more and more unto the perfect day." Yes; Divine grace shall assuredly increase. "The righteous shall hold on his way; and he that hath clean hands shall wax stronger and stronger." "He has life, and he shall have it more abundantly."What is sown in weakness shall be raised in power. What Eliphaz said of Job may be applied with peculiar force to the Christian: "Though thy beginning was small, But you are also in some danger with reyet thy latter end shall greatly increase." gard to others. You may think too little of Oh! what will that poor, meek, doubting, a real work of grace. Yea, from inattention, distressed Christian be, when God, who has or from prejudice; from the manner in which already begun the good work," will "ac-it commences, or from some peculiarities in complish in him all the good pleasure of his will" In a few years he will be upon a level with the angels of God. In a few Guard against this. And remember also, months he will be presented faultless before that it is not enough that you do not despise the presence of his glory, with exceeding the day of small things; you must cherish it. joy! "It is written, eye hath not seen, nor Ministers should cherish every promising imear heard, neither have entered into the pression made upon the minds of their hearheart of man the things which God hath pre-ers. Parents should cherish every tender pared for them that love him.”

Seeing therefore that the day of small things is so much regarded by our Lord and Saviour is already so valuable and will so certainly increase," with all the increase of God;" let us beware of despising it.

We conclude the subject with A QUESTION; AN ADMONITION; AND A CAUTION.

The QUESTION is this-Is it even a day of small things with you? You have had your day of rebellion-do you know any thing of a day of reconciliation? You have wandered from God-have you ever returned to him? You have been ignorant of Divine things can you say at last, "whereas I was blind, now I see?" You have been dead to the things of God-are you now alive to them? and do they impress and govern you? Have you any new and holy bias given to your will and affections? Do you "hunger and thirst after righteousness?" Are you praying, "create in me a clean heart, O God, and renew a right spirit within me ?"

Can this be a useless inquiry? Will it be a waste of time to retire this evening, and ask yourselves whether "you have received the grace of God in truth?"-What will you do without it?

The ADMONITION calls upon you not to

the subject, you may suppose God has done nothing, where he has been doing much.

"ye

and pious disposition in their children. Friends should cherish every favourable appearance in their acquaintances. And " that are strong should bear the infirmities of the weak, and not please yourselves. Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way: but let it rather be healed. Warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.”

But it is necessary to mention a CAUTION: it is this. Let not the subject we have been considering cause remissness in duty, or lead any "to settle upon their lees." Were you, from what has been said, to rest satisfied with any present attainments, it would be an abuse of encouragement; it would be an evidence that you know nothing of the power of Divine grace in reality. For

"Whoever says, I want no more,
Confesses he has none."

Those who have "seen the Lord," will always
pray, "I beseech thee show me thy glory."
Those that have once "tasted that the Lord
is gracious," will always cry, "Evermore,
give us this bread to eat."

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There is a fulness from which you may receive, "and grace for grace.' There is a command; Open thy mouth wide, and I will fill it." There is a promise; "Ask and ye shall receive, that your joy may be full."

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And more is desirable. There are particularly two reasons why you should seek after a growth in grace.

The first is taken from usefulness. For supposing you are safe-ought you to have no concern for the welfare of your fellowcreatures, and the spread of the Saviour's cause around you? Ought you to wish merely to creep to heaven, without doing any good upon earth? Should you not wish to recommend religion every step of the way; and to honour God, who has done such great things for you, both in the life that you live, and in the death that you die?

And the other is drawn from comfort. It is with grace as it is with other things: when little, it is not easily seen; but by growing, it becomes more visible. There are richer and higher consolations in religion which some never taste of; they see them-but are not tall enough to reach them. For these depend-not upon the existence, but the degree of grace. In a word, to use the language of an old divine, "A little grace will bring us to heaven hereafter, but great grace will bring heaven to us now." Weak faith may be compared to a small infirm leaky vessel, which does indeed carry the passenger safely over, but subjects him to many a restless anxiety, and many a dreadful fear: while strong faith is a firm and well-constructed ship, that enables him to smile at the waves, to defy the storm, and gloriously enter the desired haven.

Therefore "giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."

DISCOURSE XLI.

MARTHA AND MARY. Now it came to pass, as they went, that he entered into a certain village: and a certain

woman named Martha received him into her
house. And she had a sister called Mary,
which also sat at Jesus' feet, and heard his
word. But Martha was cumbered about
much serving, and came to him, and said,
Lord, dost thou not care that my sister hath
left me to serve alone? bid her therefore that
she help me.
And Jesus answered and said
unto her, Martha, Martha, thou art careful
and troubled about many things: but one
thing is needful: and Mary hath chosen that
good part, which shall not be taken away
from her.-Luke x. 38-42.

BIOGRAPHY is a species of history peculiarly interesting and useful. And in this the Bible excels. The sacred writers describe to the very life. They fear no displeasure; they conceal no imperfection; they spare no censure.

And while they discover their impartiality, they equally prove their wisdom and prudence. This appears from the examples they delineate. What are philosophers, politicians, heroes, to the generality of mankind? They may excite wonder, but they cannot produce imitation. They may indulge curiosity, but they cannot furnish motives, encouragements, cautions. But here we are led into private life; we contemplate ordinary scenes; we see goodness in our own relations and circumstances. We behold blemishes which we are to shun, excellences which we are to pursue, advantages which we are to acquire.

Thus the Scripture becomes not a glaring comet, but "a lamp unto our feet, and a light unto our path."

Pass we to the narrative before us.

But previous to our advancing some ge neral reflections from the whole passage, it will be necessary to take notice of the characters here mentioned; and to see wherein the one was to be censured, and the other to be commended.

Perhaps it is needless to premise that both these females were good women. It is expressly said, that "Jesus loved Martha," as well as Mary. And we are informed that when our Saviour was coming to Bethany, after the death of Lazarus, “Martha, as soon as she heard that Jesus was coming, went and met him, but Mary sat still in the house." These two sisters did not differ in their religious character, as Jacob and Esau; Saul and David; Peter and Judas; but only one of them was less influenced by her principles in this instance than the other; for our Lord does not condemn her general conduct, but her present action; and even this he does not censure absolutely, but comparatively. Some things may be said in commendation of Martha, and others in extenuation.

She discovered a noble freedom from the fear of man-"she received him into her house;" when it was well known that he was pursued by the heads of the Jewish nation

His entrance could not be hid; he had many | Martha, instead of a plain repast, "was cumwith him. She also discovered her kindness bered about much serving;" and was all and hospitality in her concern to provide for anxiety to furnish an entertainment, which our Lord and his disciples, and in deeming while it was rendered unnecessary by the nothing too good for them. I like also her plainness and piety of the visitants, allowed attention to the affairs of her own household. her no degree of leisure, and engrossed all Though she was a woman of some conse- her time and attention. Thus she deprived quence, she does not deem it beneath her to herself of an opportunity to hear our Saviour's attend even to the economy of the table; yea, discourse. This she should have prized. He even to serve with her own hands when an was no ordinary teacher: his stay was not emergency required. An affectation of state likely to be of long continuance; she knew and of delicacy in the mistress of a family, not when the blessing would come again in has occasioned disorders, wastes, and embar- her way. rassments which have ended in the ruin of many houses! The mother of Lemuel, in characterizing a wife, even for a prince, in those days tells him, among other things that "she riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens-that she looketh well to the ways of her household, and eateth not the bread of idleness!"

Some things also may be said in her excuse. She was the mistress of the house, and it was her province to provide. This appears to have been a sudden occurrence; many came in unawares; and perhaps she was unfurnished-and this would naturally create hurry, confusion, uneasiness. But, after all that can be said in justification of Martha, our Saviour reproves her. She was therefore blameworthy; for his judgment is always according to truth. He could read the state of the mind; he could weigh motives; he could distinguish circumstances.

This was not all. She rudely breaks in upon the devotion of the company, interrupts our Lord's discourse, condemns her sister as idle, and tries to involve our Saviour in the quarrel: "Lord, dost thou not care that my sister hath left me to serve alone? Bid her therefore that she help me." Here we see ill humour, fretfulness. She is "troubled about many things;" and in her haste and heat, she loses the command of her temper and the government of her tongue.

But behold Mary. All reverence, all at tention, all composure, feeding on the doctrine of eternal life-she "sat at his feet." She wisely and zealously improved the opportunity given her for the good of her soul. "This is my summer, my harvest; let me redeem the time."

It must have distressed Mary to hear her sister so passionately complain of her; and many a one in her circumstances would have replied, "Why could she not have called me And from what he has mentioned, we may aside, and have spoken to me alone? Why conclude that there was in her, a considerable expose me before the whole house? If I have share of domestic vanity. I advert to that not been so attentive to other things, surely vanity which makes Religion exclaim over the occasion will plead. some excuse." But thoughtless profusion, "Why is this waste?" not a word of this nature. The calm silence Are there no charities to sustain-are there of this good woman seems to say, "I leave my no hungry wretches to feed-no naked ones defence to him. He is near that justifieth to clothe? I advert to that vanity which me.'" Nor was she mistaken. Нe more descends lower than pride in dress or furni- than vindicates ;-he applauds her preference: ture, which commonly attends wealth newly and tells Martha that he will not comply acquired, and adheres to vulgar minds, inca- with her demand, to send Mary to her assist pable of discerning that simplicity is essen-ance, but will suffer her to remain listening tial to elegance: a vanity whose empire is as large as the table; a vanity which collects all its praise from sordid appetite; a vanity which, while it entertains the body of a visiter, generally starves the mind.

The Shunamite discovered much more good sense than Martha on a similar occasion. She wished to entertain Elisha; but she considered character; she would not even suppose that a prophet of the Lord required splendour or luxury; she therefore said unto her husband," Behold now, I perceive that this is an holy man of God which passeth by us continually. Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed and a table, and a stool, and a candlestick; and it shall be when he cometh to us, that he shall turn in hither." But

at his feet, and still enjoying the privilege she had chosen. It is the meaning of his declaration when he said; "Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her."

But what is here said of a particular instance of pious disposition will apply to religion at large. To render this passage of Scripture therefore more generally useful, let me call upon you,

I. TO CONSIDER THE DILIGENCE OF THE SAVIOUR IN THE IMPROVEMENT OF TIME. He goes about doing good. His lips drop as the honeycomb. He always pays for his entertainment. In the parlour as well as the temple, he furnishes admonition and counsek

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