duties of their high calling. This remark will apply to individuals, to churches, and to nations. All should be at work; and they should be always at work; but every one in his place, and every one according to his ability.

Men of small talents are accountable; and men of great talents will not be rewarded without improvement. Either may abuse the grace which is given; but neither can escape punishment if they neglect the gift of God.

With these views, let us neither envy the man who has five talents, nor despise him who has but one. The more a man hath, the more he has to account for; and the man of one talent is only accountable for one. But let both improve what they have to the glory of God.

There will be different degrees in the rewards and punishments of men in a future state. He who has five talents may have five more; he who has two, may have two added; and he who has one, may have one more given in that world.

On the whole, let us bless God for what we enjoy. It is more than we deserve. Let us diligently improve our gifts and graces; and let us wait for the coming of our Lord. To him be ascribed everlasting praise! Amen.

SERMON CXIV.

GOOD NEWS TO FALLEN MAN.

And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. GENESIS iii, 15.

MAN fell from his primitive purity and glory by wilful disobedience. Sad effects followed his apostasy. He lost that spiritual life which he had enjoyed; his glory departed from him; his nature was polluted; he was driven out of the garden of Eden; the ground was cursed for his sake; he was doomed to eat bread in the sweat of his face; the sentence of death was passed upon him; and all his children, down to the end of time, were involved in his fall. But a ray of light shone in darkness when the first promise was made. Then the Gospel day began to dawn; and apostate man was placed in the hands of a Mediator. Jesus was appointed to redeem him, to avenge his wrongs, and to save him from the sad effects of sin. These blessings are included in the first promise." If you understand this," says Bishop NEWTON, "in the sense which is commonly put upon it by Christian interpreters, you have a remarkable prophecy, and remarkably fulfilled. Taken in any other sense, it is not worthy of Moses, nor indeed of any sensible writer." Our first parents understood the promise in part; but we understand it

fully. They knew that a Deliverer was appointed to bruise the head of their envious and malignant foe; but we know the character of that Deliverer, and the means he has used to accomplish his plans of mercy and grace. Let us examine the character of the parties named in our text; and then endeavour to explain the promise which it contains. I. THE CHARACTER OF THE PARTIES NAMED IN OUR TEXT. Here we may observe, that the serpent is addressed, but that the devil is intended; for he is called the "dragon," the "old serpent," and the "devil." Rev. xx, 2. He is called a serpent, because he assumed that form when he tempted the mother of all living; because he is crafty, subtle, and cunning; and because his influence on man resembles the deadly bite of a serpent. This fallen spirit is an implacable enemy to God and man, and to all that is wise and good. Let us abhor his plans; oppose his influence; and do all we can to rescue the souls of men from his fatal snares.

The woman was designed to be a help meet for man; but she yielded to temptation, and drew her husband into sin. "Adam was not deceived, but the woman being deceived was in the transgression." 1 Tim. ii, 14. This humbling reflection should teach females of every rank and quality to be modest and diffident; but let it be remembered to their honour, that the Saviour is the seed of the woman. For, "Behold, a virgin shall conceive, and bear a Son, and shall call his name Immanuel." Isai. vii, 14.

Fallen angels and wicked men are the seed of the serpent. The devil is their father; and they do his works. He has a large family; and they all resemble him. But it is disgraceful to have such a father; it is shameful to do his works; and it is dreadful to share his punishments! Yet all these things apply, most correctly, to the children of the devil. What our Saviour said to the wicked Jews, may be said to all the seed of the serpent: "Ye are of your father the devil, and the lusts of your father ye will do." John viii, 44.

He was born

But the seed of the woman is the LORD JESUS CHRIST. of a pure virgin, without the concurrence of man; and was miraculously made of the substance of a woman, according to the promise contained in our text. Thus, “when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Gal. iv, 4, 5. Jesus was made, or born, of a woman, according to the flesh; but he was OVER ALL, God blessed for EVER. Rom. ix, 5.

These parties, including the serpent and his seed, and the seed of the woman, are in a state of enmity. The serpent will ever be at enmity with the woman's seed. This cannot be doubted, when we consider their opposite characters. The devil is polluted and defiled; but Christ is pure and holy: the devil is a destroyer; but Christ is a Saviour: and the devil is a merciless tyrant; but Christ is a mild, pacific Prince. A war was about to be commenced between them, in which the one was to conquer, and the other to be destroyed. Thus Jesus became incar nate, and died on the cross, "that through death he might destroy him that had the power of death, that is, the devil." Heb. ii, 14.

And all the seed of the serpent, whether evil spirits or wicked men, are enemies to those holy persons who have been saved by the seed of the woman. If we examine the page of history, from the earliest period, we shall see this exemplified in ten thousand instances. Every persecution for righteousness' sake, from the murder of Abel to the present day, is a proof of this enmity. And is it strange that Jesus, the woman's conquering seed, is at enmity with the powers of darkness and their adherents? He was "manifested that he might destroy the works of the devil ;" and he will destroy them for ever.

II. EXPLAIN THE PROMISE CONTAINED IN OUR TEXT.

If the promise be taken literally, it affords no comfort to man; but if we understand it metaphorically, it is a source of the greatest consolation. By the head of the serpent we are to understand the destructive power of the devil. According to this sense, the figure is very appropriate, because the strength of the serpent lies in his head. His bite leaves a poisonous liquor in the wound, which quickly mixes with the blood, and produces speedy death. To bruise his head is to crush his power; and it is very desirable that his power should be crushed. For he has been doing mischief from the beginning; and he will continue to do mischief until his power is utterly destroyed. His works are error, sin, misery, and death; but we rejoice in hope of that day when his power shall be entirely destroyed, and when his deadly influence shall cease for ever.

The Son of God, here denominated the seed of the woman, came into the world to bruise his head. The first conflict between the parties, of which we have any account, was in the wilderness of Judea; and there the seed of the woman completely conquered the old serpent, who, after several violent attacks, departed from him. Matt. iv, 1-11. Afterwards the almighty power of Jesus appeared on many occasions, in casting devils out of men; so that they trembled before him, and asked if he were come to torment them before their time. Matt. viii, 29. Thus, while the wicked Jews persecuted him as a person of no note, devils knew who he was, and all the powers of hell were terrified at the sound of his name. But the head of the serpent was incurably bruised by the death and resurrection of Jesus. Under the influence of the devil, the wicked Jews, who were his own seed, "killed the Prince of life;" but in death he made atonement for sin, redeemed man, and gave a death-blow to the serpent. And in his glorious resurrection he conquered death and the grave, opened a way to the kingdom of glory, and gave an assurance of a general resurrection. "For since by man came death, by man came also the resurrection of the dead. "For as in Adam all die, even so in Christ shall all be made alive." 1 Cor. xv, 21, 22.

Jesus is now bruising the head of the serpent in the exercise of his grace and mercy. After his resurrection he appointed a Gospel ministry; ascended into heaven to intercede for man; and sent down his Holy Spirit to counteract all the malicious influences of the devil. And by the ministry of the Word, and the agency of the Spirit, he now bruises the head of the serpent in the hearts of all true believers. He reigns in the heavenly world, and will reign "till his enemies be made his footstool." Heb. x, 13.

The serpent still exercises considerable power over the children of men; but the wounds which he has already received cannot be cured. This is well known to himself; and it is well known to all enlightened Christians. The reign of sin and Satan will come to an end in this world; "for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Isai. xi, 9. Then the devil that deceived the nations shall be "cast into the lake of fire and brimstone," where he will be tormented "day and night for ever and ever." Rev. xx, 10. Jesus obtained his conquests by suffering in his human nature. To this our text alludes in these words: “Thou shalt bruise his heel." But the heel is not a vital part. When Satan obtained leave to attack Job, the Lord said unto him, "Behold, he is in thine hand: but save his life;" and it is a pleasing thought, that this wicked spirit could not touch the life of our great Deliverer. It is true, his body died, and that was necessary; but that was only the heel, or the inferior part of his nature. His Spirit triumphed; and his Divinity was the terror of the old serpent.

We conclude this discourse by the following general observations: First, the influence of the old serpent has been vast and extensive. The mischief which he has done has been incalculably great; and even now he worketh powerfully in the hearts of the children of disobedience. Eph. ii, 2. If we survey the moral state of the heathen world, we shall find millions of our fellow-men who are under his control; and it is to be feared that millions of Jews and nominal Christians are governed by his secret influences on their hearts. Are we of this number? O let us carefully examine ourselves; and let us renounce the devil and all his works!

Secondly, it is a matter of rejoicing that we have an Almighty Saviour, who is both able and willing to deliver all who put their trust in him. Had we been left in the hands of the wicked one, we should have perished in our sins, for it never was in our power to save ourselves. But “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii, 16. That we may be safe and happy, let us embrace the offers of the Gospel, and place ourselves under the government and protection of the WOMAN'S CONQUERING seed. Then we shall live in peace and holiness; and die in the triumph of faith.

Thirdly, let us not fear our adversary the devil. He may roar as a lion, but he is chained; and he cannot go beyond his chain. Placed under the banner of our Captain, we have nothing to dread. In his name let us fight and conquer; and in his name let us resist the devil, that he may flee from us! "Now thanks be unto God, which always causeth us to triumph in Christ!" May our triumph be complete; and may we live and reign with our Redeemer in the kingdom of his glory! Amen.

SERMON CXV.

THE PARABLE OF THE WEALTHY FARMER.

Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? LUKE xii, 20.

MANY unworthy men are blessed in this world with outward prosperity. "Their eyes stand out with fatness; they have more than heart could wish." Ps. Ixxiii, 7. Our text refers to a rich farmer, who trusted in his riches; but who was an utter stranger to God, and to all the sweet enjoyments of pure religion. He said to his soul, "Thou hast much goods laid up for many years: take thine ease, eat, drink, and be merry." But while these impious words were in his mouth, "God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided?"

We shall consider the outward state of this foolish man; his foolish purposes; the awful sentence of his Judge; and the important inference of our Lord.

I. THE OUTWARD STATE OF THIS FOOLISH MAN.

It is probable

It appears, by this parable, that he was a rich man. that he had gold and silver in abundance at his command; and that the ground which he occupied was his own. It is certain that his ground brought forth plentifully; and that he had not room where to bestow his fruits. Happy is the man who uses what he has with prudence, who in the midst of plenty is temperate and sober, and who gives what he can spare to the poor and needy! He uses the world without abusing it, and he has good reason to hope that "bread shall be given him," and that "his water shall be sure." Isai. xxxiii, 16.

God giveth riches as it pleaseth him. This farmer might be a good manager; but divine goodness was necessary to crown his labours with success. What are our best plans, and our most vigorous exertions, without the blessing of the Almighty? When skill and industry unite, great things may be expected; but even then, what can we do without refreshing showers and the cheering rays of the sun? We are absolutely dependent upon God for all good things; and he who does not see this is in a state of Egyptian darkness. And yet, how many practical atheists are to be found, who ascribe all they enjoy to their own wisdom and prudence!

This wealthy farmer possessed all that the world could give. Every pleasure of sense was within his reach. Luxury, company, dress, and amusements were at his command; and, if his heart had gone out that way, he might have enjoyed all the elegant refinements of civilized society. But let it be remembered, that riches are not given to promote sensuality, but to enable men to do good. A rich man is a steward of God; he must soon give an account of his stewardship; and those who forget this, treasure up wrath for themselves against the day of wrath

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