own introduction to a better Canaan than that on the other side of Jordan,-the glorious hope, I mean, of the Gospel,-which is none other than a pledge and earnest of that Heavenly "rest which remaineth for the people of God.”

Because Septuagesima, then, is the first Sunday of the whole Lenten season,-preparing the way for it, as Advent prepares the way for Christmas, and Lent itself for Easter, on Septuagesima is sounded the first warning note of all that is to follow. It is not only true that because it begins a fresh season of the Christian Year, we begin on that day to read the Bible afresh; for then we might as well begin to read it in Advent, or at Easter, or on Trinity Sunday. -It is not only true that because the Sin of Adam led to the Sacrifice of CHRIST, therefore the history of Man's Sin must now be rehearsed from the beginning: for then it would have sufficed to begin with the history of Man's Fall, and to select for the Lessons instances of human guilt. No! More than that is meant by the Church's method at this time. The Creation of the World,-and the Temptation of Adam and Eve, the Fall and its dreary consequences,—are all set over against the Temptation of CHRIST and His meritorious Passion,-His

Cross and His Resurrection,-His Ascension into Heaven, and His sending of the HOLY GHOST. The latter set of events is implied to be the counterpart of the former. On Easter Day, when our Saviour CHRIST rises from the grave, the "first begotten of the dead," "the first-born among many Brethren,"-behold, there is a new beginning, the Creation of "a new Heaven and a new Earth:" "behold, all things are become new!"... And that,—(I repeat it for the last time,)—that is why this morning's first lesson has related how, "in the beginning, GOD created the Heaven and the Earth."

On what has been spoken, I will venture to make three short remarks.

1. We must needs be very insensible to the highest Beauty and the Divinest Truth, if the contemplation of such a profound method and purpose in our Sunday Lessons, kindles within us no glow of secret, sacred, solemn pleasure: no awe and wonder: no reverent admiration. But our admiration we shall reserve rather for the Book which admits of such a selection and arrangement of subjects, than for the Apostolic wisdom which selected and arranged. This first; and next,

2. Surely, the evidences thus brought before

us of a Divine plan and purpose, the indications thus supplied of a mighty Providence which has been at work from the beginning, for the recovery of our lost Race,-must fill our hearts to overflowing with corresponding sentiments, now of gratitude-now of wonder-now of amazement-now of love. For no other purpose, be assured, is the record given: not in order to inform the understanding, but to move the heart.

3. And lastly, when, Sunday after Sunday, individual cases of Faith and Obedience, or again of sinfulness and self-will come before us,-let us not fail to recognize our individual responsibility'; the importance of our acts as individual men. Adam,-Eve, Noah,-Abraham,-Lot,-Isaac,

-Jacob,-Esau,-Dinah,-Joseph,- these are but individuals; yet links are they-(even a weak girl like Dinah is a link)—in the chain of GOD's Providence: and none may understand the part which is given them to play in the furtherance of GOD's counsels: and none may know what will be the issues of a single act for good or for evil.

In some such spirit, Friends and Brethren, I invite you to attend to the proper Lessons for every Sunday between this and Easter Day.

S. Matthias's Day.

THE UNEVENTFUL LIFE.

COL. iii. 3.

Your life is hid with CHRIST in GOD.

IN In my last Saint's-Day Sermon,-I spoke of the busy life of S. Paul; and set it in strong contrast with the meaningless, useless, pointless, purposeless lives of some of ourselves. The unkindest and most uncongenial feature of that short Sermon was, that I seemed to imply,—and in fact, I did intend to say,-that some part, too much a great deal, of all our lives, is of this indefensible character.

I propose to-day to explain myself a little more fully on a subject which cannot but be one of deep interest to all who have any real thoughtfulness or earnestness about them. I desire to guard myself against misconception :not in the way of self-defence; but as persuaded that it is of real importance to those who would

:

profit by what was said before, (as far as there was any truth in it,) that they should have both sides of the question sketched in outline. I propose to-day to say something of the uneventful life as distinguished from the aimless life.

And the present Festival which we keep in memory of S. Matthias, affords me a convenient opportunity for speaking of the Uneventful Life. We know nothing of the great Saint whose name is connected with the day,-except that he was one of those who had "companied with" the Apostles "all the time that the LORD JESUS went in and out" among them," beginning from the Baptism of John, unto that same day that He was taken up from them." The only thing we know besides, is, that two out of the whole company were finally made choice of; and that, an appeal being made to the Searcher of hearts. to decide between the two,-to "shew whether of these" He had chosen to take part in this ministry and Apostleship,-"the lot fell upon Matthias; and he was numbered with the Eleven Apostles."

It is obvious to remark on the appropriateness of this Festival to the Ember Season, into which it often, and near to which it always, falls. Obvious also is it to remark on the affecting