of the Gospel in our lives to our dependents and neighbours, to the ready and cheerful relief of suffering, to the patient watching by the bed of death. Whereever man is, there may we promote God's glory, for there may we display the graces of the Gospel, in the kindly interchange of good offices; and wherever are want, and ignorance, and wretchedness, there especially may we carry into effect this great purpose, by relieving the one and instructing the other.

Is it not indeed clear to every one who will look at man's nature and station, that all about him is provided and adapted for the execution of this purpose, that in a yet higher sense than the philosopher, we may say, that determined by instinct to society, and endowed with innumerable principles which have a reference to our fellow creatures, we are placed by the condition of our birth in that element, where alone the perfection and happiness of our nature are to be found1?'

What, indeed, besides this can we desire, what purpose more noble, more ennobling, and more elevating can we imagine? If we justly admire and love the single hearted man, who can be so single hearted as he who feeling his high destiny, warmly embraces and warmly pursues this great purpose of his creation? Must not this blot out from the book of his remembrance all lesser and meaner purposes, and day by day and year by year more absorb and engross the soul? Must not this of necessity banish every petty and selfish thought, and nerving and steeling the soul against the entrance

1 Dugald Stewart's Philosophy of the active Powers of Man.

of every base desire, lead it along the rugged yet not fearful road of duty, of self-denial and self-sacrifice, till it be brought to a nearer resemblance with its God?

But again, for our own happiness, what can be so desirable as to have a worthy object to which and by which to direct and guide ourselves? If we really feel that we have such an object and are in truth possessed by it, what is there which can so much cheer, and animate and strengthen the heart in all the varied and checquered scenes of life, in the disappointments of our own personal hopes, and the loss of our own affections, as the bright unfading prospect of a holy and blessed object of desire and interest, which can be blasted by no disappointment, and which triumphs over change, and chance, and time, and death?

If, then, this purpose will at once employ the understanding and satisfy the affections, if it is suited to all men and all times, if it will purify and ennoble those who embrace it, if it will add to their joy, and comfort their sorrow, what more need be said to per

God knows we want such

suade you to embrace it? to embrace it? a purpose. The waste of precious time and precious talents, and the yet more lamentable waste of kind affections which we witness day by day, the mean selfishness which seems but too often to grow with the growth of prosperity, and with the successful prosecution of worldly ends, proclaim that to live without a purpose, and to live without a worthy purpose, are conditions alike fatal to man, fatal to his happiness and fatal to his eternal welfare.

This only, I think, need be added, that the purpose which reason thus recommends, the word of God enjoins, telling us as regards ourselves that 'herein is our Father glorified, if we bear much fruit,' and enjoining as regards others, that we let our light shine before men, that they may glorify our Father which is in heaven,' that whatsoever we do, we do all to the glory of God.' But I stand not upon single texts. For what else did our great Pattern and Lord bear all that He bore in life and death, why did He live in want and shame, why did He die on the cross, but to promote the good of man and the glory of God? and what else does all Scripture call upon us with a mighty voice to do, but to follow after His steps, and for the good of man and the glory of God, to deny ourselves, to repress every evil wish and thought, to toil, and watch, and pray, to live, in a word, and, if need be, to die?

To this glorious object then, my brethren, let us all direct our hearts and thoughts, and whatsoever we do, do all to the glory of God.' More especially let the exhortation be directed to the young, for they at least are not yet the slaves of avarice, or ambition, their eyes are not yet fascinated to some fatal object from which it wants more than an enchanter's power to rescue them. Some among you, my younger brethren, there are whom it has pleased God so richly to endow with worldly gifts, that you are free from the necessity of entering on those occupations which engross the time and thoughts of other men. To how many has this good gift of God proved a curse, be

cause they had neither a great and glorious purpose to direct and sanctify their lives, nor the substitute of daily and urgent calls on their time and thoughts! Not being pre-occupied either with absolute or relative good, they fell, from their own natural cravings after action, an easy prey to him who goeth about seeking to do mischief and to destroy souls, verifying too often, on this side, that awful saying, 'How hardly shall they that have riches, enter into the kingdom of God." But the riches which have thus too often proved a curse to their possessor, may assuredly prove a blessing to himself as well as others, if he remembers that from possessing them he is more able, and if more able, more bound to pursue the great purpose of man's life, the promoting the glory of God. This purpose will rescue him from the evils, the degradations and the dangers of a life of sloth and idleness, will cast a splendour round his path, will worthily employ all his thoughts, gifts and graces; and leading him, in the spirit of self-sacrifice, to cut off even a right hand and pluck out a right eye for the glory of God and the good of men, will lead him too along the path which his Master trod before him, from a cross below to a crown above.

If there were no God in heaven, and no life beyond the grave, yet how base and sordid would it be to let our intellect and our affections wither away for want of exercise, to wish no good, to do no good, to waste three or four score years, and then to die as we have lived, and leave no void behind us. But now, not how base and sordid, but how guilty and how dan

gerous so to live, for one who has to give an account, an account to a God who has so richly endowed him, a God who has marked out a course and prescribed a purpose, a God, who to the world's eye takes up where He lays not down, who gathers where He has not strewn, a God who will not endure to see a single talent unemployed.

Some of you again there are, on whom the lavish hand of a bountiful Creator has bestowed the rich gifts of genius, the ten talents of lofty mental endowments. Enjoy your gift with trembling, for as yours may be the best and highest, so yours too may be the worst and the lowest of all lots. You most of all may promote God's glory, widen your Saviour's kingdom, and bless your brethren. If you fail, if all your rich gifts are bestowed on earth and earthly things, and earthly acquirements, if you, so specially called to God's service, leave it to strangers to return and give glory to God, if to you youth has been past and manhood has come, and genius has been given and knowledge won in vain',' what can be your lot in that great solemn account of our several talents which we must one day give at the judgment-seat of Christ? Alas! how many are there of those who have won, by powers given for better purposes, the brightest triumphs in the world, who will lay down a dishonoured head in a dishonoured grave, because the triumphs were won for themselves, not for others, for man, not for God, for time, not for eternity. Well!

1 Wordsworth.