purpose of executing a decree, and the passive act of angels attending or waiting, which in no part of scripture is applied, either directly or indirectly, to the wicked; whereas, we have an instance of the former in the case of Herod, who, "arrayed in royal apparel, sat upon his throne, &c.; the angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms, and gave up the ghost."

The wicked spirits are employed "in going to and fro in the earth, and in walking up and down in it," for the purpose of securing those who are already captives; and of tempting and harassing those who are not. "As a roaring lion the devil goes about, seeking whom he may devour." He is the great enemy of souls, and an implacable hater of all believers. In the case of Job, the Lord said unto Satan, "Behold, he is in thine hand, but save his life;" and Satan dispossessed him of all that he had, and he still remains an unchained enemy.

The method which this evil spirit adopted to tempt our Lord by shewing him all the kingdoms of the world, &c., was precisely the same as that which he continues to adopt in order to blind men's eyes and understandings; because he knows it is so congenial to the feelings and ambition of men to be able to say "Soul, thou hast much goods." In 2 Cor. chap. iv. 4, it is said, "he rules in wicked men,” in whom the god of this world hath blinded the minds of those who believe not." As the god of this world, the things pertaining to this world are (by permission) at his disposal; subject, however, to the control of an omnipotent Jehovah, who permits him to exercise rule over these perishing things, and who only reserves just a passing portion for the saints. There seems to have been two reasons why our Saviour taught his disciples to ask

only for daily bread, (this request, it should be remembered, implies things that are necessary, not such as we deem to be needful;) the first was, that he would have them always dependent upon himself, and the second was, that they might not desire such a portion of this world's goods as would lead them to say, "Soul, take thine ease."

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This world's goods, to speak correctly, are the devil's property, with which he satisfies the cravings of those who are exclusively his own, and who have no other portion to look for, or to expect, when the present life terminates there appears, then, to be sufficient reason why the Christian should not envy "the prosperity of the wicked," seeing that worldly possessions are often given with the view of beguiling souls to destruction. Our Saviour professed not to have any regard for or rule over these things when he was in the world; "the Son of man hath not where to lay his head." He proffered none of them to his disciples, but gave them and still gives more durable riches and righteousness; so destitute was he of this world's possessions that when required to pay tribute he was obliged to perform a miracle to satisfy the demand.

Satan supplies to grovelling and sensual minds pleasures adapted to their tastes: thus the devil and his emissaries are agents in executing many of the orders of Providence. They are occupied in tempting and harassing the saints, as well as in providing for wicked men all that their corrupt appetites and passions require. Those who are given up to their own lusts are in the scriptures emphatically called "the children of the devil."

These remarks may be sufficient to establish the former position, that agents are appointed to execute the orders of Providence.

As heavenly beings could not possibly take any interest, or experience any happiness, in attending upon wicked men who must finally perish; and who are already condemned, therefore are evil spirits ever busy in supplying those things which will best tend to secure their captives; and as they are ever ready for mischief, so are they constantly occupied in instilling evil and providing its requirements, in lighting the fire and supplying the fuel.

The character of those who are excluded the benefit of angelic attendants. The scripture appellation, "wicked men," is applicable to all "who live without God in the world." The first class is made up of infidels, scoffers, unbelievers, and those "who are filled with all unrighteousness, fornication, wickedness, covetousness, &c."-a catalogue compiled by the apostle, and manifestly the devil's children; "they are of their father the devil, and his lusts they will do."

The second class, from their conduct and external behaviour, may appear to be neutrals; they are those who do not disbelieve the historical part of the New Testament, who in general are not guilty of flagrant sins, and who do not run into an excess of riot: they seem, however, determined not to make heaven too secure; they are willing to rely on the mercy of God, but will not "strive to enter in." They forget his attribute of justice, and vainly satisfy themselves that they shall do as well as others; they think it not necessary to make themselves conspicuous in their circle of acquaintance, especially as it would be "so very disagreeable" to receive the appellations "Evangelical, Methodistical, or Puritanical;" and particularly as they do not care to merit such epithets. Respecting this class of character, Mrs. H. More remarks, 'they keep a kind of debtor and creditor account

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between religion and the world, punctually paying themselves for some practice they renounce, by adopting some other which is a shade or two lighter." And this remark reminds me of a practice of one of the boys at the school at which I was educated, who had some scruples of conscience respecting the daily neglect of the duty of saying his prayers, and therefore, to appease this faithful monitor, he adopted the practice of repeating them six times on Sunday morning, and six times on Sunday evening, to last all the week.

This class will not, however, find their characters as neutrals defined in the Bible, nor will they find hereafter an intermediate heaven prepared for them: "Strait is the gate and narrow is the way that leads to life; wide is the gate and broad is the way that leads to death;" and there is no middle way described through which the indifferent can find a path to heaven. Their path tends downward, and downward they must go!

The third class are those who make an open profession of attachment to the Saviour, but who have no internal evidence of a work of grace being wrought in their hearts. They may be regular attendants at their respective churches and chapels, appear zealous, and really think that they are so, but in fact are only strict Pharisees; they carry their devotions no further than the eye of man can behold; they seldom or ever retire to their closets and shut the door, but rest satisfied with outward observances. Possibly, many of this class are too scrupulous to attend the theatre or the ball room, or to sit down with the card-playing gamblers; nevertheless, they think there is no harm in frittering away their time in a continued round of visiting and pleasure-taking; and thus they are fully determined that their religion shall not make them gloomy.

Respecting amusements in general, it should be remembered that every one which is suffered to interfere with or interrupt duty, and all that are carried to excess, are sinful, denote worldly-mindedness, and the absence of spirituality," without which no man can see the Lord;" therefore, whatever pastime disqualifies the mind for devotion should be rejected; and perhaps this is the best criterion of an amusement, whether it is expedient as well as lawful.

I would endeavour to improve the consideration of this subject by remarking that those who are living in wilful and open sin, together with those who fancy themselves to be Christians, but who are willing to compromise with the world, that if they forsake their ways, and turn to God with sincerity, he will have mercy upon them.

As but a partial outline has been drawn when considered in connexion with the great variety of characters in the professing world, I would add a test, which will not fail to prove to every individual to which class he belongs. Let him ask himself, where does his spirit linger with the fondest delight? Where do his inclinations and his desires habitually tend? And if he belongs to the company of "the good" he will answer, "to the throne of grace;" his happiest moments have been when in communion with God; and in proof that this reply is sincere, he will regularly retire for an hour, or a portion of it, of such evenings as business and the lawful callings of life will permit, for the purposes of meditation and prayer. A child of God will find time for these employments and privileges; they are his spiritual food, without which he cannot live; they are the lungs of vital religion, and the chief proof of holiness.

On the contrary, if he cannot make the above reply;