prevalence of Satan's temptations do not interfere with the free will of man, or with his responsibility as a voluntary agent in the sight of God. It would be all in vain, as we have before remarked, for Satan to suggest, if the heart were not predisposed to conceive the temptation. That temptation, of itself, does not necessarily imply sin, is evident from the fact of Christ's temptation ; and hence we argue that, there being no essential connexion between the two, temptation is no valid excuse for sin. How utterly vain and absurd then, is the language of such as say, 'I cannot imagine how I came to do this or that—to commit such or such a sin-I believe the devil must have put it into my head!' Yet such futile pleas as this are perpetually urged in palliation of guilt; as though the man acted from a delusion of the understanding, instead of from the depravity of his heart; as though there were some external force, acting independently of his own will, in violence to his own inclinations, operating in short, like a fatal spell, and necessitating him to sin. I would refer all who cherish such an imagination to the expressions we have just been comparing. They are eminently calculated to

undeceive them.

iv. The last point to which I would direct your notice is, the prevalence of Ananias's sin. It was committed, as we have seen, under peculiar circumstances, which greatly aggravated its enormity, and provoked the instant and fearful visita

tion which followed. But the crime itself, I contend, is of every day recurrence. It was an act of hypocrisy, committed by a forward professor, and resulting from a mixture of ostentation and covetousness. And is not the same leaven at work in the church of these days? Is not this a period of loud and plausible profession? Is not religion become in a great measure the fashion of the age? Does not every novice fancy himself a saint, and every child a divine? But with all this fair show in the flesh, is there not a grievous unsoundness in the spirit? Does not the profession of the day far outstrip its practice? And if so, may we not discover a main source of the evil in the worldliness which eats like rust into the Church? In the Apostle's times "covetousness" as we know, was branded as idolatry." But now, a man of decent and sober habits, and frequent and punctual devotion, is regarded as a respectable, if not an exemplary Christian, though his heart is bent on amassing money, and his avarice in retaining it. How few can be said to devise liberal things! How few look out for opportunities of turning their talents to account for the glory of God, the enlargement of his kingdom, the welfare of their fellow-creatures, fellow-sinners, and fellow-immortals! There are many indeed, who cannot resist an appeal of this kind when it is made, but how few welcome it, how very few anticipate it! Yes, brethren, covetousness is justly styled the bane and canker of the

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Church. The greatest crimes by far, which have ever been committed, have been committed within the borders of the Church, and have resulted from covetousness. Balaam, though a prophet, was willing to have cursed the people of God for a bribe, and perished amongst the enemies of God, with "the reward of divination" in his hand. The case of Judas is still fresh in our memory. Ananias “being dead, yet speaketh "— and the warning voice of his example cries to us to" beware of covetousness which is idolatry." Demas and others might be added to the list—and oh! I much fear that it might be swelled to a still fuller amount by not a few amongst ourselves. My brethren, I will not judge, but I must make the pointed and solemn appeal,-suppose the test of discipleship to be once more revived-" Go sell all that thou hast, and give to the poor, and take up thy cross and follow me,"-would there be none here, who talk, and read, and pray, and dispute, and hear, and cavil, and condemn, who would then go away like the young man sorrowful-or, worse still, like Ananias, would bring only "a part of the price.'

A part of the price! what a solemn train of material for self-examination does that expression suggest. With some of these I would dismiss you.

God's claim upon you is distinctly urged in those words, "my son, give me thine heart." You know it is a reasonable service-you know that it is the only road to happiness-you dare not wholly dis

regard it, and you profess to make the surrender. On the other hand, the world is so alluring-its vanities so dazzling-its pleasures so fascinatingthat you made a secret, though as you persuaded yourself a modest reserve in their favour. What was this but keeping back part of the price? Yet are not many amongst us verily guilty respecting this thing? Are not many even of those, who at no such very remote period assumed the personal responsibility of their baptismal vows in the ordinance of confirmation?

So in every work of faith, and labour of love, in which we engage under our Christian character, our duty is to do what we do heartily, "as unto the Lord, and not unto man." But if instead of this, our motive for undertaking it is mercenary or political-if we do it merely to preserve appearances-to maintain our influence-from a spi rit of officiousness, or emulation, or vain glory-we still withhold the heart. We do not "render unto God the things that are God's." We "keep back part of the price."

The recapitulation of the entire subject presents us with this summary of its important instructions. The love of religious ostentation, and the spirit of worldliness, either of them leads to hypocrisy, and both combined, tend to the guilt and ruin described in the text. Beware then, of the first temptation to either-take heed that you do not "conceive such a thing in your heart "lest haply you be found "lying to the Holy Ghost," and "keeping back part of the price."

SERMON XV.

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HEBREWS IV. 15.

FOR WE HAVE NOT AN HIGH PRIEST WHICH CANNOT BE TOUCHED WITH THE FEELING OF OUR INFIRMITIES; BUT WAS IN ALL POINTS TEMPTED LIKE AS WE ARE, YET WITHOUT SIN."

WHEN duly realized, the subject of temptation is so fearfully solemn the foes it reveals as combined against our souls are so numerous, so mighty, so malignant, yet so insidious-the proneness of our hearts moreover, to receive their suggestions to evil is such, that we might well consider our case as hopeless, and be led to exclaim with Elisha's servant of old, Alas, my master! how shall we do?" But happily for us, the same divine word which thus fully exposes the enemy's camp, and shows us the hosts that compass our souls to take them, bids us also "Fear not: for they that be with us, are more than they that be with them."

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The Hebrew Christians, as was observed this morning, were thus compassed with afflictions