we should think so) within our short view; else he does not deal fairly with his servants while working for Him. This at the same time that we acknowledge that results must come in the order of his own immense scheme.

Such are the discouraging circumstances, and perverse dispositions. Now there ought to be some considerations to be set against all this. And the first of them would be, that duty, expressly prescribed, is an absolute thing, independently of what men could forsee of its results; though it be, no doubt, enjoined for the sake of results which God foresees and intends; and they such, that if good men could perfectly forsee and understand them, they would perfectly approve the injunction. Such knowledge cannot be; but perfect piety would approve by faith, and practically and willingly obey. That would be the elevated state in which a creature of God might say, "My duty is itself my delight for his sake; as to the results, whether I can understand them or not, I know they will be right. My meat is to do the will of Him that sent me and to finish his work."

But here, then, comes one consequence (or accompaniment) of "well-doing," as an argument against being "weary;" namely, the consciousness and the pleasure of pleasing God. "Enoch had this testimony, that he pleased God." Self-righteousness away, and imperfection and sin acknowledged, still the fact is so,-"The Supreme of the Universe fixes a complacent attention on what I am striving to do to please him." This being vividly realised, what

cause of weariness might it not be set against? Look up to heaven, and see the beams of the Divine complacency! "I obtain little of human favour to animate me in my work ;-well, but God is pleased. I accomplish so little by all my efforts-He does not 'despise small things." Do you say, "I have not resolution and patience to go on." What! not to please God? At what point can the faithful servant be willing to cease pleasing such a master? At what new required effort may he stop, and say, It is not worth attempting this-to please God? Thus far I have tried to please him, but now it becomes too much; I would rather, now, surrender that delight.

Consider, our Master has other servants, and it should not be absolutely foreign to our contemplation. (as an argument not to be weary), that the noblest and best of all his creatures are never tired, or even remiss. Imagine the stupendous activity-the bright multitudinous agency-every moment-in so many scenes and employments and from before the beginning of time! And would we have the Sovereign Master to look down through all this immensity and grandeur of action, to see us throwing his business aside in disgust?

But there is the Greater than all of them,-to whom Christians are commanded to look, "lest they be wearied and faint in their minds." Think of his appointed work, the greatest that ever was to be done on the earth, so great, as to be a counteraction to all the sins of all the saved! and at an awful cost of endurance. What toils, what grievances, what terrors (as to his humanity) attended HIS mighty

task! But if he had been "wearied," and left but one thing undone! If he had shrunk and failed, what sensation in heaven-hell-earth! Let his followers advert to that, when tempted to shrink from service, and to say, it is too much. When this repugnance arises, go, and look at Him! Even imagine as if any given Christian service had been to be performed in his presence-under his inspection ;—would you then be weary? He is the grand transcendent example, to show that a good work must be gone through with; to constitute it such, the conclusion is indispensable. "He that endureth to the end shall be saved." "He that looketh back, is not fit for the kingdom of God."

Against being "weary," let it be considered what is the fittest introduction and discipline for the other world. On what terms would a thoughtful spirit desire to go into it? Surely so as that there should be the greatest delight and fitness. Well, then, if it be considered as a rest, labour, up to the time; or, an active scene-bring highly exerted powers. Is it a scene for the triumph of victory? but then the good fight must be maintained up to the very gate. View it as an access to the noblest society, but then the new-comer must have belonged to the best society where he went from. In all reason, we must wish to bring, as near as possible, together, in likeness as well as time, the habits and spirit of the state we aspire to, and those in the state we quit ; that it may not be a vast abrupt !

But to descend to lower considerations. We might ask a man who has engaged himself in the

service of God-the "well-doing," what relief he would gain by yielding to the weariness? When a tired labourer can repose, upon laying aside his work, that is something. But can our Christian labourer? Will his conscience of duty be "wearied" out, and be quiet? (Jonah-" What doest thou here, Elijah?") Looking at his means, powers, and opportunities, will he not be ashamed to have them? They reproach him with the use he might make of them. How would a soldier who had deserted from cowardice in battle, look at his arms? When he sees (within his province) good things not done, or spoiled in the manner of doing? When he meets the complaints, or even the regrets, of those whom he declines any more to aid? When he beholds the activity of evil? Or, when he sees good works going forward, and no thanks to him? His must be a restless state, if he have conscience and generous feeling. And, then, as to the "reaping"-his reaping-that goes out of sight. He has (our text implies) made worthy exertions heretofore. Then let him call up to view, the motives-the reasons. Are they turned to air? are they not valid now? which of them is not? Love and gratitude to Christ-do they "constrain" no longer? The worthy ambition of rendering some small part of the world a little better than it is is that no longer worth the trouble of attempting? The desire of being associated in purpose and action with the most excellent of our race? Or, a confidence in the assurance that we "shall reap"-is that gone? But the labourers in the good cause must firmly stay by this assurance;

standing, as it does, combined with a vast number of promises to the same effect; a magnificent assemblage!

We observed, that a creature, perfectly good, would serve God indefatigably on the pure principle of obedience. Yes, on this narrow and sublimely elevated ground. But God has not placed his servants on this ground. No; he has set before them, bright and conspicuous, what he has condescended to call reward. It was so even with Him who was divinely perfect, the Mediator, who, "for the joy that was set before him, endured the cross and despised the shame." And, no doubt, it is so with every faithful servant in the universe.

"Shall reap," -We may take this as an assurance, generally, of success in the Christian labour itself; success to some valuable extent; so much as shall amply repay the labour, though less, perhaps, than desired, and sanguinely expected. But besides this -even independently of it-the persevering faithful will "reap" the divine approbation and acceptancethe Great Master's final applause! The emphasis of the "Well done!" will not be proportioned to the measure of success, but to the devotedness, diligence, fidelity, perseverance. As to the "due season," that must be left to the wisdom of Him who has "the times and seasons in his own power." Whenever it comes, it will bring perfect evidence of its being the right time; sooner had been permature. The main substance of the reaping will be in eternity; that will be the field!

These general observations might be brought into