he is logical, it matters not what he proves; if eloquent, they care not what he is eloquent about. And, if they will take the pains to examine themselves, they will find that the impression made on them, has been made almost entirely by the manner of the preacher.

Another class of hearers are sullenly complaisant. They never think of rebutting argument with argument, or of dissenting, or, if they should, of giving a reason for their dissent; but, the less they have to say against what is advanced, the more desperately are they set in the rejection of it.

Across what a multitude of souls the truth floats and passes off, leaving no saving impression of itself, but merely disturbing the "mire and dirt of the troubled soul," and causing it, perhaps, to be deposited more fairly on the surface.

TEMPORAL AND SPIRITUAL BLESS

INGS.

TEMPORAL blessings carry with them no promise of spiritual blessings. Spiritual blessing, however, does carry with it the promise of so much of temporal blessing, as God shall see to be either necessary, or for the good of the subject. There is no divine promise that if you seek first the things of this world, the things of the kingdom of God shall be added unto you; but there is

a promise, that if you seek first the kingdom of God and His righteousness, the other class of things shall be added unto you. Industry, with skill and economy, has the promise of the life that now is, but not also of the life that is to come. It is only godliness that has the promise of both-and hence it is great gain. So the God of truth affirms, but there is scarcely one in a hundred that believes it. I would observe on the points of difference between the two classes of benefits, that a profusion of those which are providential is not, under all circumstances, desirable; and this explains why worldly prosperity does not uniformly accompany piety towards God. It is withheld in love, and therefore let no one conclude from its being withheld, that God is not favorable to him. I scarcely need remark, on the other hand, that spiritual blessings in the greatest abundance are, under all circumstances, desirable.

YOUTH.

YOUTH is the period of greatest interest, because it is the period of decision. It is the decisive season. What life is to immortality, youth is to life. Life decides for immortality, and youth decides for life, not invariably, but so very generally, as that the exceptions prove the rule.

In the whole term of human life, there is but one flood tide. It commences its flow early. It reaches its

height in youth. Happy they by whom it is taken, and the bark of the soul borne by it to a haven of safety. But if not taken, all after that is ebb.

That must be the most dangerous period of life, which is the most fatal. There must be great risk, where there is so much ruin. If here the wreck is suffered, here the rock must lie. And is it not here that men strike and split? Does not all experience agree in this?

Youth is peculiarly the period of conflict. Life is correctly said to be a warfare. But the fiercest onset and the severest conflict is in youth; and then, in most cases, the victory is won or lost forever. Then, if ever, the spirit lords it over the flesh, and reason is triumphant over the passions. Afterwards there may seem to be a victory of conscience and virtue, but the phenomenon arises rather from the exhaustion of passion. The fire was not extinguished. It burned out. Yes, it is in youth that we overcome the wicked one, or are overcome by him. John speaks of some young men who had gotten the victory: he says, "I write unto you, young men, because ye have overcome the wicked one." I wish all young men could be addressed as having done this. Come, engage in this warfarecome, contend for this victory. If you carry this post, the whole field shall be yours-if you gain this hour, the entire day shall be yours. And by and by you

shall present that morally sublime spectacle to the eye of earth and heaven, which that illustrious soldier, Paul, once presented, a man standing on the line betwixt time and eternity, looking back on his conflict and forward to his crown, and saying, "I have fought a good

fight-I have finished my course-I have kept the faith -henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give me at that day."

Alas! how many young men have to adopt a different language, and, when it is too late to recover their lost advantages, to say, as a dying youth once said, "The battle is fought, and the victory is lost forever."

THE AGED.

WHAT a mournful sight is the aged sinner. He is condemned. For sixty or seventy years has his Sovereign protracted the period of his reprieve, and what has he been doing all that time? Has he been honestly and earnestly trying to have his reprieve made a pardon, and to get the sentence of condemnation removed? No! He has not put forth one hearty effort for that— he has scarcely spent a solemn thought upon it. What, then, has he been doing? Hear, Oh heavens, and be astonished, Oh earth! he has been exerting himself to increase his prison accommodations-he has been engaged in acquiring property, in taking pleasure, and in seeking distinction among his fellow-convicts.

The aged may look back to the sins and follies of youth, and say, smilingly, that then they were "sowing their wild oats." But it is no laughing matter.

Many have already reaped ruin from that sowing, and many will be to all eternity gathering a rueful harvest from it. I have no doubt that the ruin of very many has been owing to the currency of the sentiment, that young people must be permitted to sow their wild oats. Parents have thoughtlessly admitted the correctness of the sentiment, and have, consequently, indulged their children in follies and sins, from the power of which they were never after able to rescue them.

THE FUTURE.

"BOAST not thyself of to-morrow"-is a precept disregarded by him who prepares only to live, and not to die, on to-morrow. To take it for granted that you will die to-morrow, and to act as if it were certain, is equally presumptuous as to assume that you will live to-morrow and to act accordingly. You may live through to-morrow. Then be prepared for it-prosecute your plans-pursue your business-be industrious and enterprising. But be not unmindful that there is another branch of the alternative. You may not live through to-morrow. Be prepared equally for that. I would have you equally prepared for to-morrow, whether it be a prolongation of time, or the beginning of eternity. It may be either. Are you prepared for it, which-ever it be? To-morrow may introduce you