ing down of strong holds, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought," (in those who believe,) " to the obedience of Christ."

He now saw his warfare nearly ended; and as the Greeks returning from Troy, beholding the shores of their native land, shouted, "Home! Home!" so the Apostle, after many a well-fought day, glories "not as one who putteth on his armour, but as one who putteth it off." The Grecian matrons, when they delivered the shield to their sons, said, "Bring this home, or be brought home upon it." The returning warriors, therefore, advanced their shields when entering the city, to show that they were not unworthy of the parental embrace. Behold the soldier of Jesus Christ! His Lord had delivered him the "shield of faith," when he "took away his sackcloth, and girded him with gladness" and strength, in the city of Damascus. This shield he kept. All the efforts of all his enemies could not wrest it from him. He is now near his Father's house. He holds up his shield, all bruised in the battles of his Lord, and proclaims to all who were interested in the combat, "I have not fought in vain; I have kept the faith." He then resigned it, with his soul, into the hands of his Lord, henceforth to "walk by sight," and eternally enjoy ❝ the rest that remaineth for the people of God."

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IV. St. Paul has declared that "the light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." This "glorying of hope he maintained unto the end" of his race; and it was now "full of immortality." "Henceforth," says he, "there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day." Classical allusions were easy to, and are frequent with, St. Paul;-a consequence of the education he had received. Here is a plain allusion to the crowning of the victors in the famous Olympic games. To that renowned field of noble contention, as it was thought, repaired all the youth of Greece, and, indeed, of the civilized world. The Apostle not unfrequently alludes to these games. The self-denial and discipline, used by the candidates, is referred to, 1 Corinthians ix. 25: "He who striveth for the mastery, is temperate in all things;" indeed, to an almost incredible degree. So exactly training themselves with respect to food, sleep, exercise, that their bodies were in the most perfect state for exertion of every kind: Nor did St. Paul disdain to enforce a practical lesson on believers, from the discipline of these Athletæ. But how different the object of pursuit ! "They do it," says he, "to obtain a corruptible crown; but we an incorruptible." A garland of flowers, placed on the head of the vic

tor, by the appointed judges, exalted him who obtained it to the stars. But the "crown of righteousness, incorruptible, undefiled, and that fadeth not away," was the object of the Apostle's pursuit. He was "begotten again to this lively hope." A refinement in divinity would expunge this hope from among the Christian graces, under the idea that virtue is its own reward. But do not those refiners forget that it is not merely reward, (which certainly a mercenary person may aim at,) which is proposed to those who contend for victory in the heavenly course? No; it is "a crown of righteousness," the perfection of that "holiness" which "becometh the courts of the Lord for ever," as well as a perpetuity of bliss, which is the rich inheritance of those who are renewed in the image of Him they serve. It is manifest, that existence, with great powers, may be continued to those who are evil. But the Lord has decreed that happiness shall never be imparted, in time or eternity, separate from holiness,—the great work of the Holy Spirit. Therefore, not to desire or aim at this reward, is not to desire the perfection of holiIf this sentiment be not adopted through an aversion to the common mercenary notion of going to heaven, (which we may suppose was the reason why the Chevalier Ramsay, the apologist of the admirable Fenelon, stigmatized all those who held it, with the appellation of "Spiritual

ness.

Epicureans,") it must certainly arise from some unpurged depravity. All true Christians must say, with the Psalmist and the Apostle, Then only "shall I be satisfied, when I awake up after thy likeness; when fully changed into thy image, from glory into glory!"

This gracious reward shall be given in that day, the one day appointed by the Eternal, to review all the days, and all the works, of the children of men. "This will be the manifestation of the righteous judgment of God, in them that are saved, and in them that perish." The Lord will then discover, in a way which He only can, whose works were "begun, continued, and ended in Him." These happy candidates for heavenly bliss, in a review of "their work and labour that proceedeth of love," all say, with the Apostle, "Not I, but the grace of God which was in me." This grace "excludes boasting;" but it gives, at the same time, a consciousness that "their works are wrought in God." Hence they are not afraid that the day of the Lord shall declare, or bring to light, any unworthy motive of action, or any cherished evil: “Their love is made perfect, and hence they have boldness in the day of judgment.”

"We are come," says the Apostle, in his Epistle to the Hebrews, "to the general assembly,”— πανηγύρει—the very name given by the heathen writers to the general assembly of the victors at

Olympia! We now behold by faith this glorious consummation, this happy result, of all the toils, sufferings, and hopes, of God's people. But it shall be the object of sight. The Lord, the righteous Judge, shall appear, and "all who sleep in Jesus will God bring with him." "I saw," says St. John," a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away!" "We must all appear before the judgment-seat of Christ," says St. Paul. With what confidence does this victor, though now within the toils of the last enemy, draw near by faith to Him whom he "served with his spirit in the gospel of his Son! God gave him not the spirit of fear, but of power and love.-There is laid up for me," says he, "a crown of righteousness, which the Lord, the righteous Judge, shall give me in that day." Thus does this champion of free grace,—that grace which, divinely free, plucked him as a brand from the burning,―now vindicate the awful purity and righteous retribution of the Judge of the world. St. Paul "loved, not in word nor in tongue, but in deed and in truth." He "sought not his own things, but the things of Jesus Christ.-For him he suffered 'the loss of all things, and counted them but as dung, that he might win Christ." He trusted in the Lord, and he is not confounded. "His faith is found unto praise, and honour, and glory,"