Let us leave the passage with a deep conviction of the wisdom of this mode of dealing with souls, and specially with the souls of those who are beginning to make a profession of religion. Above all, let us see here the right way to prove our own hearts. It must not content us to cry out against sins to which, by natural temperament, we are not inclined, while we deal gently with other sins of a different character. Let us find out our own peculiar corruptions. Let us know our own besetting sins. Against them let us direct our principal efforts. With these let us wage unceasing war. Let the rich break off from the rich man's sins, and the poor from the sins of the poor. Let the young man give up the sins of youth, and the old man the sins of age. This is the first step towards proving that we are in earnest, when we first begin to feel about our souls. Are we real? Are we sincere? Then let us begin by looking at home, and looking within. NOTES. LUKE III. 7-14. 8.-[Bring forth fruit.] It is worthy of remark, that the word translated “bring forth," is the same that is used by St. John, when he speaks of "committing sin," and "doing righteousness." (1 John iii. 4, 7.) Both there and here is implied a continued habit, and not a single act. [We have Abraham to our father.] A passage in Stella, the Spanish commentator on the Gospel of St. Luke, on this expression, is worth quoting:-"There are many monks who imitate these Jews, saying, we have Benedict, Augustine, Jerome, Francis, or Dominic for our father, just as they said, We have Abraham to our father. They relate to others the marvellous doings of the founders of their order, and cry up their praises with wonderful commendation. They say, our order has so many holy men enrolled in the catalogue of saints, so many Popes, so many Cardinals, so many bishops, so many teachers. In them they rejoice and vain-gloriously boast, while they themselves have degenerated from the true excellencies of their founders, by iniquity and laxity of morals. To all these we may deservedly say what Christ said to the Jews, 'If ye are Abraham's children, do the works of Abraham."" [God is able of these stones, &c.] The meaning of this expression is simply this: "Think not that God will not have a people to show forth His praise, if He cuts you off and does not save you. Even if you were all cast off, He could raise up a family for Himself of true believers from these stones." The calling of the Gentiles was evidently implied. 14.-what shall we do.] Our English version hardly gives the full sense of the original Greek here. It should rather be, "and we, what shall we do?" [do violence.] The word so translated is found nowhere else in the New Testament. It signifies "to put in fear, or to shake, by violent conduct." [accuse falsely.] This word is only found in one other place, and there it is rendered, "take by false accusation." It occurs in the remarkable profession of Zacchæus after his conversion. (Luke xix. 8.) Let it be carefully noted that John the Baptist says not a word to shew that the work of the tax-gatherer or the soldier is unlawful in the sight of God. LUKE III. 15-20. 15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose; he shall baptize you with the Holy Ghost and with fire: 17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18 And many other things in his exhortation preached he unto the people. 19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. WE learn, firstly, from these verses, that one effect of a faithful ministry is to set men thinking. We read concerning John the Baptist's hearers, that "the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not." The cause of true religion has gained a great step in a parish, or congregation, or family, when people begin to think. Thoughtlessness about spiritual things is one great feature of unconverted men. It cannot be said, in many cases, that they either like the Gospel, or dislike it. But they do not give it a place in their thoughts. They never" consider." (Isaiah i. 3.) Let us always thank God when we see a spirit of reflection on religious subjects coming over the mind of an unconverted man. Consideration is the high road to conversion. The truth of Christ has nothing to fear from sober examination. We court inquiry. We desire to have its claims fully investigated. We know that its fitness to supply every want of man's heart and conscience is not appreciated in many cases, simply because it is not known. Thinking, no doubt, is not faith and repentance. But it is always a hopeful symptom. When hearers of the Gospel begin "to muse in their hearts," we ought to bless God and take courage. We learn, secondly, from these verses, that a faithful minister will always exalt Christ. We read that when John saw the state of mind in which his hearers were, he told them of a coming One far mightier than himself. He refused the honour which he saw the people ready to give him, and referred them to Him who had the "fan in his hand," the Lamb of God, the Messiah. Conduct like this will always be the characteristic of a true "man of God." He will never allow anything to be credited to him, or his office, which belongs to his divine Master. He will say like St. Paul, "we preach not ourselves, but Christ Jesus, the Lord, and ourselves your servants for Jesus' sake." (2 Cor. iv. 5.) To commend Christ dying, and rising again for the ungodly,-to make known Christ's love and power to save sinners,-this will be the main object of his ministry. "He must increase but I must decrease," will be a ruling principle in all his preaching. He will be content that his own name be forgotten, so long as Christ crucified is exalted. Would we know whether a minister is sound in the faith, and deserving of our confidence, as a teacher ? We have only to ask a simple question, Where is Christ in his teaching ?-Would we know whether we ourselves are receiving benefit from the preaching we attend? Let us ask whether its effect is to magnify Christ in our esteem? A minister who is really doing us good will make us think more of Jesus every year we live. We learn, thirdly, from these verses, the essential difference between the Lord Jesus and even the best and holiest of His ministers. 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