We see sin in the world, and we feel ourselves involved in the common guilt. Whatever difficulties we may find in accounting for its origin, let us ascribe righteousness to our Maker. Sin is not his doing. His nature is contrary to it-his precepts forbid it-his government opposes it-the methods of his providence are adapted to stop its progresshis Son came to redeem us from it-his Spirit strives against it. Let it be our concern to cleanse ourselves from all filthiness of the flesh and of the Spirit, and to perfect holiness in the fear of God. With this view let us attend to his word, which is given, not to amuse us with empty speculations, but to direct us in the government of our lives, and guide us in the way to happiness.

III. This thought naturally introduces our third observation, That "God's words do good to him that walketh uprightly."

God's word is designed to do us good, and is well adapted to this end. "It is profitable for doctrine, reproof, correction, and instruction in righteousness." It is not intended to make us philosophers, but to make us saints-not to furnish us for disputation, but to furnish us unto all good works. It teaches us all that we need to know in relation to our pres⚫ent duty and our future glory. When we hear and understand it, receive and obey it, then it does us good.

It does good to sinners, when it awakens them from their carelessness, convinces them of their sins, excites in them resolutions of amendment, and produces a real and permanent repentance.

It does good to saints, when it discovers to them their remaining corruptions, purges them more and more from their sins, brings them to a more intimate acquaintance with God and themselves, gives them a more humbling sense of their infirmities and imperfections, warms their pious zeal, strengthens their holy purposes, makes them more watchful against temptations and more circumspect in their walk, comforts them in their worldly troubles, and enlivens their heavenly hopes.

They, to whom the word does good, are described as "walking uprightly." The Apostle James says, "Lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls." Saint Peter gives the same advice. "Lay aside all guile and hypocrisies and envies and evil speakings; and as new born babes desire the sincere milk of the word, that ye may grow thereby." Our Savior has taught us, that the word which brings forth fruit to perfection, " is received in a good and honest heart." The honest and upright will hear the word as they have opportunity; and when they hear it, they will attend to it with humility and meekness. They will hear it, not to amuse the mind and pass the time, much less to cavil against it, or apply it to others; but to know themselves, learn their duty and improve in holiness.

When they hear what is peculiarly adapted to their own case, they will not be disgusted at its pertinence, nor repel the application which conscience makes; but will humbly take it home to themselves with an honest intention to become wiser and better. Among the many properties of God's word, which David admired, this is one, "Hereby is thy servant warned-who can understand his errors? Cleanse me from secret faults." The upright compare themselves with the word, that they may be convinced of, and reclaimed from their errors, and confirmed in their holy faith and virtuous purposes. They read and hear it with a teachable spirit and with a desire of religious improvement. And they will be careful to practice what they learn. "Be yed oers of the word," says Saint James, " and not hearers only. He who is not a forgetful hearer, but a doer of the work, shall be blessed in his deed."

While the upright converse with the word, they will pray, that it may do them good. They will examine themselves, that they may know their wants, may discern and apply what is pertinent to their case, and may receive edification and comfort. To such the word does good.

If you complain, that the word preached is not profitable, let me beg you to inquire, whether it be mixed with faith, meekness and humility-whether you hear uprightly, for conviction, rather than amusement-for practice, rather than speculation. If the word does you no good, examine whether there is not in yourselves some cause of its unprofitableness. If you neglect to hear it, or if you hear it with prejudice, or with careless and unfeeling hearts, or without selfapplication, without prayer, without even an intention to walk agreeably to it, there is cause sufficient, why it does you no good.

You are, indeed, dependent on the grace of God for the efficacy and success of his word. But know, "The Spirit of the Lord is not straitened." Seek God's blessing humbly, and, no doubt, he will grant it freely.

"Who

Do you think the word is not dispensed in a manner the best adapted to your edification? Remember still, " the Spirit is not straitened." It is not confined to a particular mode of preaching. is Paul, or who is Apollos, but ministers by whom ye believed, as the Lord gave to every man?" The grace of God can render the word profitable, whether it be preached by the one or the other. Glory not in men. Depend not on the works which they may do for you. Do your own duty, and improve the advantage which may be derived from their labors; and then all things are yours. Walk uprightly, and the word, though feebly dispensed, will be mighty through God. "As the rain cometh down from heaven, and returneth not thither again, but watereth the earth, and maketh it bring forth, that it may give seed to the sower, and bread to the eater; so shall God's word be that goeth forth out of his mouth. It will not return to him void, but will accomplish that which he pleaseth, and will prosper in the thing whereto he sendeth it."

Now the Lord make his word and his grace abound toward us, that we may always, having all sufficiency in all things, may abound in every good work, and in all Christian hope, comfort and joy.

The Prophecy concerning the two Witnesses explained.

REVELATION xi. 3-13.

And I will give power unto my two witnesses and they shall propbecy a thousand two hundred and threescore days clothed in saccloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth and devoureth their enemies: And if any man will hurt them he must in this manner be killed. These have power to shut heaven that it rain not in the days of their prophecy; and power over waters to turn them into blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people, and kindreds, and tongues and nations, shall see their dead bodies, three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell on the earth shall rejoice over them, and make merry, and shall send gifts one to another, because these two prophets tormented them that dwelt on the earth. And after three days and an half, the spirit of life from God entered into them; and they stood upon their feet, and great fear fell upon those which saw them. And they heard a great voice from heaven, saying unto them, Come up bither. And they ascended up to heaven in a cloud, and their enemies beheld them. And the same hour there was a great earthquake, and a tenth part of the city fell, and in the earthquake were slain of men seven thousand: And the remnant were affrighted, and gave glory to the God of heaven.

THE words now read contain an important period in the grand prophetic scheme of this book, which extends from the time of St. John to the final judgment of the world.