and New Testament; but if these commentators have, at the same time, treated the sacred pages with reverence and a serious godly spirit, and have advanced nothing on the whole, but what was agreeable to the Word of God, and might be solidly proved from other parts of Scripture,—who would not infinitely rather be in their condition, than in that of the proudest critics, to whose conduct I have just alluded?-In the first case, there is real Gospelfood, on which the soul may feed, though it be prepared in a taste somewhat fantastical ;—in the latter, all is emptiness, affectation, and vanity.

Let no man, however, mistake my meaning.-I would never wish to undertake the defence of any interpretations, or inferences, which will not stand the test of a reasonable examination: But then I must add, that no man is likely to give revealed truths a reasonable examination, except those who are poor and contrite in spirit, who feel their need of a Saviour, and whose hearts stand in awe of God's word -Men of proud, worldly, profane minds, through the want of that humble, docile frame of soul, which is an essential preparative for the reception of the rich benefits of the Gospel, will always suppose that to be fantastical, or in some way objectionable, which is not so in the smallest degree.-For, as St. Augustine saith, "Philosophers scorn to learn of Christ, because he is meek and lowly in heart, and though he is indeed higher than all honour, and glorifies his true disciples, yet no men can be his disciples, who are high in their own eyes."-Who then, Brethren, is there among you that feareth the Lord? Who is present in this congregation, that can bring

his mind, with a child-like simplicity, to listen to the instruction, with which the blessed Jesus has condescended to favour us in this striking passage of St. Matthew's Gospel? May his good Spirit be with us, and prepare our hearts to attend to his own word: And may he dispose us all, not to rest contented with barely understanding the narrative, or with trifling useless criticisms about it, but to search after substantial saving knowledge, and to treasure it up in our memories for practical purposes !

We shall go back as far as the twenty-second verse of the fourteenth chapter. "Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away." It was not agreeable, we may suppose, to the disciples, to be deprived of the Saviour's company. But he meant, ere long, that they should be deprived for ever of his bodily presence in this world, and that they should live like sheep among wolves, and be supported only by his spiritual and invisible assistance. Then they must live by faith, and not by sight. And is not this the very life to which real Christians in all ages are called?-He, who knew all things, knew what a trial his disciples would be exposed to that very night, in which he sent them away; and how much heavier it would seem because of his absence.-Yet he, all compassion as he is, would yet have it so. Faith deserves not the name, it is not faith, if it rest not on the veracity of the Divine Word; but when it does so rest, and implicitly, it fails not, by exercises of this kind, to grow strong and vigorous, and

to bring forth its proper fruits of patient obedience: and moreover, in this way, the Old Man* with all his members of corruption is subdued more and more.

You, who follow Christ, and would wish to be continually enjoying him most sensibly without a Cross, you see what even this first little circumstance of the story teaches you, namely, to bear the Saviour's constraint with patient submission, and to give up your own will and judgment to his, in expectation of the happy event, and in a due reverence for his will and authority.

"And when he had sent the multitudes away, he went up into a mountain apart to pray.”—The Son of God wished for private converse with his Father, as well as for an opportunity of trying his disciples. If he then, who was without sin, cultivated the spirit of private prayer, how much more should we, who are so full of it! Secret prayer is the life and spring of all duties and of all growth in grace: if it be neglected, it will be impossible for us to live close to God.

"But the ship was now in the midst of the sea, tossed with waves; for the wind was contrary." This is the trial of their faith, to which Jesus intended them to be exposed. It would be natural enough for corrupt flesh and blood to murmur and repine. "How hard is it, that our Master should suffer us to be thus distressed! He might, at least, have afforded us the comfort of his presence."

Under cross providences and disagreeable circumstances, it is natural enough for man's proud *Rom. vi. 6. Eph. iv. 22. Col. iii. 9.

and rebellious nature to repine, and think it hard that he should be so severely treated, when it is so very easy for God to remove afflictions, if he pleased. We forget, or need yet to learn, that every thing short of Hell, is to sinners a mercy from a Holy God; and that he of very faithfulness causes his dearest servants to be troubled.

In the fourth watch of the night, Jesus went unto them, walking on the sea: for even that furious element knew her Creator, and at his word, "her liquid pavement was strong as adamant." This was another discovery of the Divine Glory, in addition to what they had seen of the loaves just before. We are well repaid for any crosses and delays of God to deliver us, if we are in the issue brought to know something more of the power and majestic glory of Jesus. But, at first, they knew him not; they were troubled, saying, It is a spirit; and they cried out for fear. Nor is this an unusual The true followers and servants of Christ, are frequently frightened, even at those dealings of their gracious Master, which, in reality, are most distinguished mercies. The very things they have wished for, and perhaps, have long prayed for, when they arrive, are terrible to their minds. The reason is, the eyes of their understanding are not opened to comprehend aright their own state, and the Lord, in great kindness, is leading the blind by a way that they know not*. They themselves know not what will best promote their progress in the Christian life, nor are they in a frame of spirit suited for the reception of that, which infinite wisdom, and infinite

case:

Isa. xlii. 16.

compassion, sees to be good for them; and therefore they are alarmed, and they murmur.-Nay, those very precious teachings of the Holy Ghost, which are intended effectually to guide awakened and distressed souls, and to bring them to a comfortable dependance on the Saviour, how apt are the best Christians, on many occasions, through the ignorance and perverseness of corrupt nature, to misconstrue and look on in a very formidable light?— For example; We pray to be made humble; and we do this very sincerely, as far as the END to be obtained is concerned; but are we thoroughly disposed to submit to the MEANS necessary to be used for this purpose? Or rather, are we not often ready to quarrel with almost every part both of religious doctrine, and of religious experience, when we find in fact, that all the divine dispensations respecting fallen man, are ordered in such a way, as to show us our own sinfulness? This salutary lesson meets us every where; but our pride is hurt by it, and we forget that the humility, for which we prayed, must be grounded on a clear view of this very wickedness of the human heart, which we are so averse to feel and to confess.

This whole passage of Scripture, from which the Text is taken, is peculiarly instructive to young beginners in the school of Christ.-Let them consider themselves as in the place of the disciples, who were, at that time, far from being well informed in the principles of Christianity; and let them view their Saviour as now dealing with them, as he did with his disciples of old; and they cannot fail to