influence the heart, or become the infallible standard of right and wrong. For, as in primitive times, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. The carnal heart is enmity against God. Its violence may be checked; its fury restrained, but it is carnal still. It is not until renewed by the Spirit of grace, that it cordially embraces the truth, and rejoices when another is brought under the influence of that truth.

When called to encounter the attacks of such gainsayers, not only take the prophets who have spoken in the name of the Lord," for an example of suffering, affliction, and patience," but recollect the conduct of Onesiphorus of Ephesus, as well as of other brethren in the Lord at Rome, who waxing confident by the apostle's words, were "much more bold to speak the word without fear." Be not ashamed of the religion of the Saviour, opponents, neither be the plain path of duty, sult. Cease not to pray, "that your faith fail not." Be not like those of whom the Saviour speaks, and their number is not small, who hear the word and "immediately receive it with gladness," but who having "no root endure but for a time;" for when "affliction or persecution ariseth for the word's sake, immediately they are offended."

whoever may be your deterred from following whatever may be the re

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Strive to merit the commendation passed upon the church of Pergamos, "I know thy works, and where thou dwellest, even where Satan's seat is ; and thou holdest fast my name, and hast not denied my faith." Though the proud may have you in derision, yet decline not from God's law. Bear in mind the forcible language of the apostle, in this same epistle to Timothy, language which clearly demonstrates the stedfastness of his faith, "If we die with Christ we shall also live with him; if we suffer patiently, we shall also reign with him; if we deny him, he also will deny us." Let it be visible by your fixed adherence to Christian principles that they are deep-rooted in the heart, that they have not been adopted without due investigation of their truth; but that being "ready always to give an answer to every man that asketh you a reason of the hope that is in you," you are indeed willing to make any sacrifice rather than that of allegiance to that Saviour, on whose merits alone your hopes of acceptance with God are founded, whose righteousness shall be for ever, and his "salvation from generation to generation."

SERMON X.

PRAYER OF ST. PAUL FOR ONESIPHORUS.

2 TIMOTHY i. 18.

"The Lord grant unto him, that he may find mercy of the Lord in that day.”

THE individual in whose behalf this prayer was offered by St. Paul was Onesiphorus, a wealthy Ephesian, who had ministered to his wants both at Ephesus and Rome, and who by so doing had testified the kindness of his disposition, the strength of his religious principle, and his bold, uncompromising avowal of the truth. While we admire the stedfast character of this unwearied benefactor, we must not pass unnoticed the feelings with which his benefits were received; and having in another discourse adverted to the former of these points, we now proceed to consider the other, namely, the effect produced on the mind of the apostle by the attention of his friend.

This prayer of St. Paul, it may not be improper to remark, is frequently adduced by the Romanists, as countenancing their unscriptural practice of offering up supplications for the dead. It is maintained, that because no mention is made of Onesiphorus himself, in the salutation addressed to his household, in the 19th verse of the 4th chapter of the Epistle, that he was now dead, and that the apostle, though fully aware of this circumstance, yet sought that he might be a participator in God's mercy at the last great day. There is no ground, however, for maintaining that Onesiphorus was dead at this period. He may have been included in the salutation to his household, though his name is not specified; he may have been resident in Rome, while his family were at Ephesus: certainly the practice receives no support from the passage before us. It is at variance with the whole tone and tenor of Scripture, which uniformly declares, that in the same state that death finds us, judgment will find us also; that as the tree falls there must it lie for ever. It was introduced into the church, and has been continued in it for the purpose of extending the influence of the priesthood; and of adding to the revenues of the church by the large contributions exacted for offering masses for the repose of the soul, and the sooner releasing it from the pains of purgatory.

I. The prayer which St. Paul offered in the text, testified in the first place his deep feeling of gratitude, and that he fully appreciated the kindness which he had received. Ingratitude is

the sure index of a bad disposition, and of a malevolent and rebellious heart. It fully proves the corruption of man's nature, his deadness to proper feeling, and exposes him in a peculiar manner to the displeasure of the Most High. Though less heinous in its character when shown towards an earthly benefactor, than towards the Father of lights, "from whom cometh down every good gift and every perfect gift," it is even then inexcusable; but it is a vice lamentably prevalent. He who, like Onesiphorus, would seek to minister to the distresses of others, and to refresh them in the season of adversity, must not expect that his deeds of kindness will be always duly appreciated, thankfully remembered, or fully acknowledged. He will frequently find that such acts are ungraciously received and speedily forgotten, for of the ten lepers who were cleansed, one only returned to give God the glory. But let not this impede the disciple of Jesus in any work or labour of love, or cause him to "become wearied and faint in his mind." Let it not check those kind impulses which induce him to seek the benefit of his fellow-man ; or smother the flame of Christian charity which