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32 X

THREE

SERMONS

DIFFEREJVT SUBJECTS;

BY THE REV. GEORGE S. JARVIS, A. M.

RECTOR OP IIAMPSTEAD, N. R.

AND MISSIONARY OF THE VENERABLE SOCIETY FOR THE
PROPAGATION OF THE GOSPEL IN FOUEIGN PARTS.

PRINTED BY WILLIAM TILL, AT THE CITY GAZETTE
OFFICE, MAKKET SUUARE, ST. JOHN, N. B,

1835,

TO THE PARISHIONERS OF HAMPSTEAD AND GREENWICH.

My Dear Friends,— Many of you have, from time to time, requested
copies of my manuscript Sermons for private perusal. Others have de-
Bired me to deliver in public, for the second time, such discourses as ap-
peared to them likely to be useful. In consequence of these assurancen
of your good opinion, I have determined to publish a few Sermons for
solely gratuitous and parochial distribution. By this measure, I shall
have it in my power to comply with your wishes in rendering their circu-
lation as wide as possible, amongst you ; and at the same time, by not
offering them for Public Sale, I shall avoid incurring unnecessary notice,
beyond the sphere of my Spiritual Charge. Not a kvf of my Clerical
Brethren, in this Diocese, have of late years, committed their Sermons
to the Press; and on this account, 1 feel less reluctance than I otherwise
should, in doing the same. There is another circumstance which induces
me to publish. 1 hare now been several years in this Mission, and have
Ministered 3 great part of that time, amongst seven distinct 'Congrega-
tions. In most of these there has been a very encouraging increase of
Communicants ; so much so, that you yourselves may possibly be sur-
prised to learn, that the Parish list presents an aggregate of about one
hundred and twenty-five persons, who have at various times received at
the hands of your Minister, the Consecrated Memorials of a Saviour's
love. With this fact in view, I would humbly hope that the Ministra-
tions of our Holy Church have not altogether fail( in producing their
Spiritual objects. But having the probability of a removal from this
Mission before me, I feel anxious that the seed wiiich has been sown may
not be lost. I would wish therefore, to give you some parting token of
remembrance, and proof of affection. That you will accept these Sheets
as such, is the earnest wish of

Your affectionate Pastor,

GEORGE S. JARVIS.

Ham^stead, July2Qthj 4835.

SERMON I.

Text.—" And cerfain of the Pharisees said unto them, why do ye that
which is not lawful to do on the Sabbath day."— Luke 6c. 2v.

The occasion of this reproof of our Lord's disciples, by the
Pharisees, as related to us in the Chapter from whence the text
is taken, was this. Jesus, with his disciples, whilst journeying
on some errand of benevolence upon the Sabbath day, passed
through certain fields of corn, which laid in his way. And
as they passed, the " disciples plucked the ears of corn, and
did eat, rubbing them in their hands." By the Jewish law, a
traveller did not commit an act of tresspass, in gathering of
the fruits of any man's lands, if he did so, merely to satisfy
the immediate cravings of his hunger. But what elicited
the reproof, was that the disciples did this upon the Sabbath-
day ; when the slightest labour in the preparation of food,
was deemed unlawful. And to such an extent was the prin-
ciple carried, that it was considered preferable to suffer hun-
ger, rather than violate the rule. Our Lord however, justi-
fied the conduct of the disciples, and alleged in confirmation
of what he advanced, the example of David. David, he
said, " when himself was an hungrcd and they which were
with him, — went into the house of God, and did take and
eat the shewbread, and gave also to them that were with him ;
which it is not lawful to eat, but for the priests alone." By
this example, Jesus gave the Pharisees to understand, that
certain Divine precepts may be imposed for particular ends ;
but when those ends are not to be attained by their obsijrv-
ance, that the duty of complying with them ceases. This
rule of interpretation is undoubtedly correct, but it is one

'iiiri

vh,ch .s l,able to mud, abuse. The Son of Man as Lord of
the Sabbath, has not abrogated the duty of observing one
day ,n the week as a day of rest. He n.ust rather be consi-
dered as havn,g confirn.ed it. But ho has declared that it i,
..o breach of tins day, to exercise upon it works of necessity,
mercy, ami char.ty. The Sabbath was instituted for tl'e
glory of God, and our own spiritual benefit. And in order
.0 produce such effects, the cessation from bodilv labour, is
ordmardy speaking, absolutely necessary. But there ^re
times when these ends are better promoted by bodily exer-
tion In such cases the command to rest ceases, and it is
ourdutytowork. But the danger that Christians then in-
cur, ts, when they endeavour to make that appear to be a
work of necessity, which is really not so. It shall therefore
be the object of this discourse, to show_ir,v,,, .-herein the

be obsen"7 ""'""'' '""^-^^'^<"'%' ^°« «««t day should

You are probably aware that the term Sabbath is of He
brew ongm. and signifies rest. According therefore to the
prm,ary signification of the word, the breaking of rest bv

t he most hteral sense. Hence every one admits, that he is a

.> duties of his calling, when of a secular nature. He stands
self condemned, if he perforins upon that day, the stated
work of the farm, the usual business of the merc'ha .. o , e
humbler labours of the mechanic. But many are not eouoll v
conscious of their having transgressed to the samrexZt i'f
they perform any business which is out of their common rou-
tine. For instance, they cannot be persuaded that they vio-
late the day by setting it apart for the purpose of travelling a
Journeyr,and attending to extra work; in the same de..r;e
as If they were exercising their ordinary callings. Others
again, may possibly imagine that ihey commit less sill in de-
dicating the day, to amusements of various kinds, to excur-
sions on parties oi pleaane. te uilc gosslppinj; and vain co„.

IS Lord of
ving one
be consi-
I that it is
necessity,
d for tlie
I in order
labour, is
there are
lily exer-
and it is
then in-
r to be a
;h ere fore
rein the
y should

of He-

i to the
rest, by
batli ill

he is a
ordina-
I stands

stated

or the
equally
tent, if
>n rou-
ey vio-
Iling a
legree,
)thcrs,
in de-
2xcur-
1 coil-

IrTnil ^"^'"f /"^'--"^^^the Rest of the Sabbath i.
broken, the sp,ntual design of the institution is lost sight of
and not unfrequently, more sin is committed, than if thedai'
ly work had not been omittea. If six days in the week are
occupied m labour, and the seventh, be spent in the manner
just mentioned, what time is left for the worship of God, and
the preparation of our souls for eternity? Men may also
deceive themselves in deternuning the nature of any work,
which they may feel tempted to perform on the Sabbath!
They may conceive the work to be one of necessity, and
therefore justifiable on thatday. And here I will ad mk that

tfn7 f\r^ T"''"""' °''"''' ^^"^^ "^^>' perplex the
minds of those who possess the most upright intentions. It
IS necessary m such a case, that the matter be impartially
considered If the work be one which was foresL, and
could by a httle management and extra exertion, have been
performed upon a week day. it is not a work of necessity
And It IS consequently a sin to perform it. Again, if the
prospect of gain induces us to do that on the Sabbath, which
we would otherwise omit, the work is not one of necessity
It would be endless to enumerate every possible instance.'
whereby a breach of this sacred day would be committed.
The best advice that I can give in .M such cases, is, that the
matter be referred to God. And that the individual should
make up h:s mind, to act, precisely as he should wish to have
acted, when obliged to give an account of his works, at the
great day ot final retribution.

I now proceed to ll,e second l,ea,. of „,y discourse, »hich
,s to show how the Sabbath should be observed. This is bv
far the most pleasing topic to dwell upon. For, although it
js a necessary duty in the Minister of Chris,, it is never'the..
less a pamful one, to exhibit the various forms in which sin
e«rc,ses Its power npou our fallen race ; and the au^ul pu-
nsh„,entwl„ch,„ev,.ably awaits d.ose who obey its dictates.
Iheu,ost prounuent parts of the observ.-mce of this dav.con-
-'.» u> the .sincere and s,.Ieu,n wor.l.ip „r ,h« Alu.lglm-. ,ho

abstaining from all worldly occupations, the exercise of work,
ot mercy and charity, towards our fellow men, and the pre-
paration of our souls for eternity. These are high and no-
ble ends of this day's institution. It is true, that the greater
part of these objects must be kept in view, during the re-
maming six days of the week. But the Sabbath is set apart
entirely, on their account. Surely then my Brethren, we
ought to prize this day above all. Well did our Saviour
say, that the Sabbath was made for man, and not man for
the Sabbath. It was ordained in mercy, and for our own
especial benefit. We should therefore consider the day as a
precious treasure committed to our care— we should strive
to make it profitable to our souls-and if the day were spent
in vanity, or, worse than vanity, in actual sin, we should
grieve for its loss, and pray that those Sabbaths which may yet
remain to us, may be rendered more available, towards the
attainment of their gracious ends. The time will not permit
of a due consideration, of all the important ends of the in-
stitution. The design of the command to observe the day as
one of rest, is suflficiently obvious. For how otherwise
could the attainment of the other points already mentioned be
effected? There are also other reasons for this command,
v'hichneed not now to be recited. That works of mercy,
and charity should be performed on this day, we have nJ
less authority for, than the example of our blessed Lord
himself. For on this day he performed some of his most
stupend.n.s mirocles, in behalf of poor suffering humanity.
He iiealcd the sick, restored the maimed to the use of their
limbs, and cast out devils. In like manner Christians may
exercise their charity, by visiting those who are afflicted, as
our Liturgy expresses it, in mind, body, or estate. They
may comfort them, and (in subordination to their Minister)
pray with them, and administer to their bodily wants. We
must also dedicate this day to the more solemn preparation
of our souls for eternity, and to the public worship of the
great Creator, and Father of us all. Our private meditations
and prayers should on this day be enlarged. It is the Lord's

se of work*
d the pre-
h and no-
he greater
^g the re-
s set apart
thren, we
r Saviour
t man for
: our own
I day as a
lid strive
ere spent
e should
h may yet
i^ards the
Dt permit
' the in-
le day as
)therwise
tioned be
jmmand,
»f mercy,
have no
id Lord
lis most
imanity.
of their
ns may
cted, as
They
linister)
s. We
)aratioii
of the
itations
Lord's

Jay more especially, than tlie other six, and not our o^n.
As we are therefore freed from the ordinary cares and con-
cerns of the world, our thoughts should be directed toward*
heavenly things. We should reflect upon our past lives,
and make a careful retrospect of our actions, as they relate
to God and man, in order to ascertain the exact position
wherein we stand, with respect to our salvation. If after
such an examination, we find that we are advancing in our
way to heaven, v/e cannot be too thankful. In this case, we
should pray for continual improvement, and the grace of
perseverance. But if we are retrograding— if on the return
of every Sabbath we find less inclination to institute such an
examination— if sin of any kind becomes more easy to us,
and gives us less compunction than it did before— we have
great cause to be alarmed. And we should be unceasing in
our prayers, lest Satan should in the end, obtain the entire
victory over us. Next to private prayer and meditation, are
family worship and the religious instruction of our children
and dependents. The pious observer of this day, should be'
more particular in the discharge of these duties, in proportioa
to the scanty opportunities, which he may possess for such
purposes, during the remainder of the week. Private and
family prayer ought not indeed to be omitted upon any day.
But on Sunday, these duties are less liable to interruption,
and can therefore be more sedulously attended to. As the
Minister of Christ must give account, for the manner in which
he has instructed the people committed to his pastoral care,
so must every head of a family consider himself responsible)
for the religious improvement of his individual charge. Con-
sequently, he will endeavour oa this day, to instruct his chil-
dren in the first principles of the Christian religion, to make
them imbibe an early taste for, and love of piety, and a de-
testation of all manner of sin. He will also strive to excite
in their minds the spirit of prayer, and teach them to consi-
der it as a privilege and a favour to be perniitted, to address
the great Lord of the Universe. But as it is with the Minis-
ter, sp it must be with hunseif. He cannot expect success al-

ways CO attend h.s labours. On the contrary he must be
prepared for numerous discouragements. But he must per-
severe. And conscious of d.e inability of his own exertions,
when unaccompanied with the Divine blessing, he must sup-
plicate, that this blessing may be vouchsafed.

The next, and most solemn mode of observing the Sab-
bath. IS by attending the public worship of the sanctuary.
^y reason of the small number of the clergy, and the dfficul-
ty often experienced in procuring suitable Lay Leaders, it is
not always m the power of the people to comply with the A-
postle's injunction, that they should not "forsake the assem-
bling of themselves together." On such occasions, their pri-
vate and family devotions at home, should be more enlarged-
and the Scriptures, and if practicable, a printed sermon or o-
ther work of a religious nature, read aloud to the assembled
household. But if the Providence of God permits of their
repainng to his hallowed courts, the attendance should be re-
gular and universal. The command to attend is peremptory,
and we have no power to refuse. The Sabbath was retained
•n the Christian Church, principally for this purpose, and
whe..ever the duty is omitted through insufficient causes, the
Sabbath IS broken. Experience too plainly shows, to what a
degree of wickedness men will arrive at, where the public
worship of the Sanctuary is neglected. There is sin enough
amongst us, when the duty is attended to; but ^.hen neg-
lected, those who were once serious, become careless ; those
who were lukewarm become vicious ; and the vicious, finally
casting oflf all restraint, pronounce their Maker's name only
to blaspheme it ; deny his Providence, ridicule the idea of
ftiture rewards and punishments, and even question the rea-
lity of the Div..>e existence. To such a lamentable hei^hc
of iniquity have men arrived at, in those countries where the
public worship of the Church has been omitted, for any
length of time. Let us then, my Brethren, shun the first be-
ginnings of an evil, which is ever ready to grow worse and
worse. But when we prepare to attend the sacred courts.

; must be
must per-
exertions,
tnust sup-

•the Sab-
•anctuary,
le dfficul-
ders, it is
:h theA-
e assem-
their pri-
enlarged;
non or o-
ssembled
i of their
lid be re-
emptory,
retained
ose, and
uses, the
5 what a
e public
1 enough
en neg-
> ; those
. finally,
me only

idea of
the rea-

height
lere the
for any
first be-
•se and
courts.

we must remember into whose presence we are going to appear.
We are going to offer up our homage to tlie great L6rd of
eartli and heaven ; wlio witnesses every action we perform,
and reads the very secrets of our hearts. We must there-
fore hearken to the counse' of Solomon, the wisest of men.,
" Keep thy foot when thou goest to the house of God, and
be more ready to iiear, than to give the sacrifice of fools;
iov they consider not that they do evil." It is a solemn and
a serious thing, tc appear in the more Immediate presence of
Jehovah. We should therefore prepare ourselves before-
hand, by suitable meditations. We should reflect upon his
awful Majesty, his infinite power, and the innumerable reti-
nue of the heavenly host, which continually surround his
throne. We should then consider our own insignificance,
that we are but dust and ashes, tlie creatures of a day's ex-
istence, polluted with sin, and rebels against that Almiohty
Being from whom we have received, every thing we possess.
These reflections with the Divine blessing, w°ould have a
tendency to bring our minds to a proper frame ; and we
would be ready to say with the prophet, « the Lord is in his
holy temple ; let all the earth keep silence before Him."
With such a preparavion as this, the sublime service of our
Church, when entered upon, will have a blessed effect.
When we pray « with the spirit, and with the understand-
ing also," our noble liturgy seems no longer to us, to be a
dull unmeaning repetition; but admirably comprehensive,
and calculated to express every thing, which a penitent weary
and heavy laden with his sins could desire. The form of
praise and thanksgiving to the Deity, is also delightful. For
the most part, we celebrate the goodness of Jehovah in the
language of inspiration ; in words which were indited three
thousand years since; which n-cre used by prophets and
apostles, evangelists and marryrs, who are now singing the
praises of their God, in the realms of glory. W^e hear also
in the lessons, the word of revelation proclaimed to us, and
afterwards expounded by the messenger of the Lord of Hosts.
These are some of the privileges attendan upon the public

-U

worship of the Church, when entered upon with seriousness,
and a proper sense of the presence of the Deity. My Bre-
thren can we regre'. then, that the uiost prominent part of
the observance ofthe Sabbath, consists in attending upon,
and endeavouring to profit by this worship? And can we
vvonder, that if we absent oursel-es from it througli insuffici-
ent causes, that we subject ourselves to censure ? The ho-
nour of be,ng permitted to appear before God is great, and his
condescension ig wonderful in being wiUiiig to hear our ad-
dresses. Let us then esteem the blessing as we ought, and
ev^ry one confess with Holy David, « 1 was glad when they
said unto me, let us go into the House of tae Lord."

To Condude.^YoM have heard my friends how the Sab-
bath may be violated, and someofche methods by which it
may be observed. I will now ask you, if it be not a more
ikely way of affording present satisfaction, to make the
Sabbath a delight, the holy of the Lord, and honorable;"
rather than by polluting it, in a neglect of its observances ?
Purely you must answer in the affirmative. For by the aid
of unenlightened reason it can be known, that no enjoyment
which IS attended with a consciousness of guilt, is comparable
to that pure and hallowed satisfaction, which arises from the
performance of a duty which we know to be acceptable to
Uod. But unhappily for us, we do not always act accord-
ing to the dictates of reason ; but are led into sin, by the vio-
lence of our passions, when perfectly aware at the time of the
folly of our conduct. Let us then look to God for his Grace
in enabling us to choose aright. And when that choice has
once been made, let ug prize every Sabbath as if it were our
last. There remains hereafter an eternal « rest (or Sabbath)
tor the people of God." And the former is but a type and a
preparation for the latter. If the one be neglected and des-
pised, how can it be expected, that the other should be offer-
ed for ^our acceptance ; or if even within our reach, how
cou.f. jt be enjoyed ? '■'- Let us ther-ifore (my Brethren in
the words of the apostle,) fear, lest a promise being left us of
entering into his rest, any of you should seem to come short

seriousness,
. My Bre-
nent part of
ding upon,
\nd can we
^li insuffici-
? The lio-
■eat,and his
;ar our ad-
ought, and
when they
J."

w the Sab-
)y which it
lot a more
make the
)norable ;"
ervances ?
jy the aid
enjoyment
»m parable
from the
jptable to
t accord -
y the vio-
nie of the
lis Grace,
hoice has
were our
Sabbath)
'pe and a
and dcs-
be offer-
ch, how
hren in
left us of
ne sliort

of It." On the other hand, if the Sabbath produce its pro-
per effects upon our souls, and we find ourselves at each re-
turn of the sacred season, making fresh advances in our
Christian duty, we then receive as it were some foretaste of
the joys of heaven. We begin to experience with the pat-
riarchs of old, that we are " strangers and pilgrims on the
earth," and that here we hare " no continuing city." And
therefore we long for that heavenly country, where there
shall be an eternal rest — where the Sabbath of the Lord shall

be perfect — freed from the corruptions of this world and

dedicated entirely to his honour and glory. Here, there is
much alloy in the delights of the Sabbatl.. Christians whose
faith is the strongest, cannot always overcome the infirmities
of their nature ; and they have, not unfrequently, to lament
those distractions, and those weaknesses, which prevent their
receiving that benefit from the day which they would desire.
But in heaven, there are no interruptions to the enjoyment
of that pure and blessed Sabbath which there exists. The
love of God is unbounded there, and the admiration of his
wonderful attributes, furnishes a continual and untiring theme
for the praises of his saints. Here, our spirits soon languish
in celebrating the praises of Jehovah ; but there, we can ex-
perience no higher satisfoction than in the exercise of this
duty. New sources of wonder and admiration constantly o-
pen to our view, and excite our tongues to glorify his holy
Name. Brethren, has the observance of an earthly Sab-
bath, ever induced you to desire the heavenly ? If it has
and you now neglect that holy season, reflect I pray you,
upon what has been said. Resolve without delay to amend

your conduct. Remember the words of the Holy Ghost

" To-day if ye will hear his voice, harden not your hearts,"
and fear lest the Almighty swear in his wrath, tliat you shall
never enter into his rest. May the Lord avert this evil-
may you attend to the heavenly call-— and finally, be accept-
ed through the merits of the blessed Jesus, who died for

VOUr sins. Gnd (tyant tliic f.-ir iV,a anh^ rvf *U f

D • "^ ujttn.^ v--i iiiu aatiiu Jesus,

to whom with the Father and the Holy Ghost be ascribed all
praise, power, and adoration, now and for ever. Amen.

SERxllON II.

Text.-" And now abideth faith hove charity, these three ; but the great-
est oj tkae li chanter— \ Cor. JJc. i;jv.

The words which you have now heard, form the condu-
dingverseof a chapter, the entire subject of which is charity.
And as the Church, by inserting this chapter in her Altar-
Service of th.s day,* has in her wisdom prescribed it fur the
present rehg,ous meditation of hei sons, I shall endeavour to
urther herp.ous intentions, by making charity the theme of
the discourse which I am now to address to you. But who
can describe a grace of so exalted a nature in a manner suit-
able to Its merits ? What tongue must not faulter in speak-
ing of a virtue, the exercise of which forms one of the chief
and most delightful employments of heaven? * Do thou
therefore, O most Holy God, be present with thy servant in
his undertd<mg, enlighten him with thy Spirit, and thou..h
but dust and ashes, grant that lie may excite in the minds'of
those who hear, a longing after this heavenborn virtue-
without which, whosoever liveth is counted dead before'
thee !

The contents of the chapter may be divided into two parts.
Ahe t.nee first verses declare what good qualities of mind,
and desirable gifts may be possessed, and yet leave their pos-
sessor without the grace of charity. Those which follow, ou
the other hand, enumerate certain tests by which it can be
assuredly ascertained whether charity pervades the soul or
not And the whole matter is then concluded, in the words
ot the text, by a declaration of the excellence of this Christian
* QiiinqiiagfMinu Siiud.iy,

id the grcat-

e conclii-
s charity,
er Altar-
it for the
eavour to
theme of
But who
ner suil-
1 speak-
the chief
Do thou
Jrvant in
thoiiijli

ninds of

virtue;

before

parts.

1 mind,
sir pos-
low, on
can be
soul or

words
iristian

virtue ; an excellence so great, that it is pronounced even su-
perior to the all important requisitions of faith and hope. It
has afforded no little perplexity to the minds of some, that
charity should be called by St. Paul in this chapter, a great-
er virtue than that of faith or hope. How it is said, can
there beany thing greater than faith, when faith is said to
precede, or go before, all manner of works, and is the only
ground of our justification, through the blood of the .Saviour.
And how can charity be greater than hope, which is called
in the epistle to the Hebrews, «< the anchor of the soul both
sure and stedfast^ and which entereth into that within the
veil ;" or in other words, is to the soul as an anchor to a
ship, a sure and stedfast stay thereunto, in all the storms and
tempests of temptation ; which is firmly cast, not below on
earth, but above in heaven, the true holy of holies, within the
veil. But it must be remembered that faith cannot be exer-
cised in the world of spirits, for there it shall be merged in
vision — it is here the evidence of things not seen,— there ^\Q'
ry thing is open and made manifest to the blessed. Hope
also must cease with this existence— for hereafter it receives
its consummation in fruition and in glory. But charity never
faileth— it begins on earth, but is perfected in heaven. Ev-
ery other gift and grace may cease, but this ; « Whether there
be prophecies they shall fail ; whether there be tongues they
shall cease ; whether there be knowledge it shall vanish away ;"
but charity shall survive the shock of time. The world and
every thing it may contain shall be annihilated, but charity
shall endure throughout the ages of eternity. With good
reason therefore has St. Paul declared this grace, to be supe-
rior to all others. I shall now endeavour to follow the me-
thod pursued by the apostle, in the investigation of my sub-
ject. This is to show what good qualities and gifts a man
may possess, and yet be destitute of charity ; and then on
the other hand to set forth those tests by whic' its existence
may be ascertained. But before I proceed further, I shall
give a brief definition of the term itself. The original Greek
ivord is Agape, and here signifies a love of God on account of

' i '

'i t '

his inherent excellencies, and also a Jove of man for the sake
of God. Witft respect to the first subject of enquiry, the
chapter commences with these words, " Though I speak
with the tongues of men and of angels, and have not charity,
I am become as sounding brass or a tinkling cymbal." In
this verse we are informed, that it was a possible thino- in the
miraculous ages of the church to possess the gift of tongues,
or the power of speaking unknown languages without previ-
ous instruction in them, and yet to be d«stitute of charity.
And consequently that a man might be inspired of God, in
order to promote certain purposes, and still never be admit-
ted into heaven. For except we possess this grace, Gud will
not accept us. If thiu be true of miraculous gifts, how much
more likely is it to be so with those which are only of an or-
dinary nature. Hence we find that men of the greatest tal-
ents and learning, are not always men of the most exemplary
piety. Those therefore who possess such talents, should on-
ly value them, when they are made subservient to the c^reat
interests of religion. Otherwise they cannot be accompanied
with charity. The second verse is thus worded, « And
though I have the gift of prophecy, and understand all mys-
teries, and all knowledge ; and though I have all faith, so
that I could remove mountains, and have not charity, I am
nothing." This declaration is still more surprising than the
former— that a man should be a prophet and a worker of stu-
pendous miracles, and yet without the grace in question.
Notwithstanding, Balaam possessed the former gift, and Ju-
das the latter. The purpose of the Almighty in such cases,
was doubtless to demonstrate to mankind, that the validity of
the ministerial commission is not affected by the unworthiness
ol him who bears it. Far be it from God, however, to con-
nive at sm wherever it is found. Still he may think it ne-
cessary in his all-wise counsels, to establish the fact, that the
san.city of an ordinance proceeds not in any case, from
the individual holiness of him who administers it, but from
him only who authorizes its performance. At the same f im»
it must be borne in mind, that the awful punishment which

r the sake
juiry, the
1 I speak
)t charity,
bal." In
ing in the
tongues,
out previ-
)f clmrity.
' God, in
i)e admit-

God will
low much

of an or-
Jatest tal-
xemplary
lould on-
the great
)nipanied
1, "And

all mys-
faith, so
ity, I am

than the
er ofstu-
question.

and Ju-
:h cases,
ilidity of
^rthiiiess
I to con-
ik it ne-

that the
se, from
but from

— J

t which

awfiits the man hereafter, who should tluu abuse hishitrh pre"
rogative, is in exact proportion to that reward, wliich h& would
otherwise have received, had his life been conformable to the
Divine Will. The faith here spoken of, by which it was pos-
sible to remove mountains, was simply a belief that God
would so exert his power, when called upon to do so by the
individual. It is therefore totally distinct from that faith
which is lively and operative in the soul, and is always ac-
companied by charity. The third verse is thus expressed,
" And though I bestow all my goods to feed the poor, and
though I give my body to be burned, and have not charity, it
profiteth me nothing." Here is no discouragement to alms-
giving ; for the duty is elsewhere declared to be abso-
lutely indispensable. But the verse serves to show, that the
act may sometimes proceed from unworthy motives. For in-
stance a man may contribute, to the relief of the wants of the
poor, only in order to be seen of men, as did the Pharisees
of old. He may also proposte some private advantage to
himself in so doing. Or he may entertain the vain hope, that
by imparting freely of his substance to others, he may on that
account live in the commission of heinous sins, f.nd yet escape
the vengeanc<; of an offended God. In any of these cases it
is evident, that the individual is destitute of the true charity.
But we may not so readily understand, how a person may
give his body to be burned, that is, to suffer martyrdom, and
yet be destitute of this virtue. It is an extreme case, but still
it is possible. Instances have occurred even amongst the
heathens, of men yielding up their lives in defence, and in
honour of their religion. This they have done through in-
vincible obstinacy and blindness of heart. And perhaps they
were enticed to do so by Satan, in order to bring into dis-
repute those martyrdoms which occurred, in behalf of the
Christian religion. And in our own country, men calling
themselves Christians have sacrificed their lives, in duels, to
a vain principle of honour, and in mauitenance of what they
conceive to be the truth. All such persons are destitute of
that charity, without which all other things are of no avail.

I now proceed to the second division of my subject, which
is to set forth those tests, by which the existence o*' charity
wuhm the soul may be ascertained. The term itself has al-
ready been said to signify, a love of God on account
of his mherent excellencies, and also a love of man for the
sake of God. But it is evident that such a love cannot ex-
ist, unle.';; it is operative, and displays itself by various acts.
If we love God, we desire to obey his commandments ; and
il we love our fellow-creatures for the sake of God, we are
Willing to suffer many things in their behalf, and to endea-
vour In various ways to promote their temporal and spiritu-
al good. Thus the apostle declares that charity or love,
*' suffereth long and is kind— envieth not— vaunteth not it-
self—is ne- puffed up— doth not behave itself unseemly,
seekethnot her own, is not easih provoked, thinketh no
evil ; rejoiceth not in iniquity, but rejoiceth in the truth ;
beareth all things, believeth all things, hopeth all things, en-
dureth all things." Time will not permit of our examining
each of the tests, with that minuteness which would be desi-
rable. Let us however, take a hasty survey of them. In the
first place, we are told that charity « suffereth long and is
kind," If a man be possessed of genuine Christian love, he
is willing for the sake of peace, to suffer in many things, ra-
ther than contend with his neighbours. In so doincr, he
knows that he is following the example of his blessed Lord
and Master. For he, « when he was reviled, reviled not
again: when he suffered he threatened not; but committed
himself to him that judgeth righteously." Such a man is al-
so "kind." He is benevolent to those who are in needo*"
his good offices. And he is so, not so much on account of
the return which they may make him, as on account of that
love which he bears to Christ, and for his sake to them. On
theje grounds he is kind even tc the unthankful, and- those
who will return him evil for his good. For in like manner,
he may have experienced the kindness of the Lord towards
iiimselh When he was ungratefol, and indulged in acts of
rebellion and disobedience towards his Saviour, he received

^&^:i^.

In return, mercies, and kindnesses, and long sufFering, till the
time of his repentance. The next test of charity is, that it
" en\5e*h not." Envy is a vice which is possessed by those,
who are often unconscious of it. It manifests itself in an
uneasiness at the prosperity of a neighbour, and his superi-
ority to one's self in public estimation. And it continually
tempts the individual who harbours the sentiment, to dispa-
rage the object of his aversion, and not unfrequently, to cir-
culate reports injurious to his character. But the man who
is possessed of charity, envieth not. If he is himself superi-
or to his neighbour, in what he most prizes, he « vaunteth"
not himself, he is not " puffed up," neither doth he " be-
have" himself " unseemly;" but gives God the glory, and
strives to make the talent with which he is intrusted, advan-
iageous to all around him. But if his neighbour be superi-
or to him in any desirable thing, he is not discontented he

considers the circumstance as the dispensation of Providence,
and feels assured that whatever may be his own present lot
it is permitted in order to produce in the end, (if it be not his
own fault,) the greatest possible good. The apostle proceeds
to state, that charity " seeketh not her own." By this I
would understand, that it is not a self-interested disposition
of mind — that it is not willing to seek its own praise, profit,
or pleasure, at the expense and injury of that of others. It
is willing rather to share with others, a portion of what it
may possess. It is not obliged however, to submit to the
wanton encroachments of men. For in such a case, property
of no description could be secure. Again, charity " is not
easily provoked." The genuine lover of God strives to be
slow to anger, and patient under provocation. He does so
for his own sake, quite as much as for that of others. He
considers that when anger is once excited, a door is opened
unto sin. He is not willing therefore, that the injurious
treatment of his neighbour, should interfere with the salvati-
on of Lis own soul. On the confrnrv- he Inbnnro tr. ,r,o^o
the provocation to which he may be exposed, a furtherance
to salvation. This he may do, by exerc'sing his meekness

under it, by returning oood for evil, and remembering that
the indignities which he has oiFered to Christ are I'ar greater
than tho^e, which could be offered by man to man ; and that
Christ will not forgive these indignities, unless a similar spi-
rit of forgiveness be extended by him towards his neighbour.
Chf.. 'ty « thinketh no evil." The possessor of this virtue is
not of a suspicious turn of mind. Such ordinarily is the
Bimplicity of the true Christian, that he is continually tempt-
ed to weigh the purity of his neighbour's motives of con-
duct, by the standard of his own. Though fullv convinced
in theory, of the awful depravity of man by nature, he is un-
willing to realize to himself the full amount of wickedness,
which may dwell in the mind of any particular individual.
When he witnesses the performance of any action, for which
a laudable motive is assigned, he is the last to discover the
deception. And he must mix for years in the busy scenes
of life, before he escapes the danger of repeated imposition.
He also " ejoiceth not in iniquity butrejoiceth in the truth*"
Iniquity as here opposed to truth, signifies falsehood. And
in Scriptural language, by falsehood or a lie is often meant,
the heathen or any description of false religion ; and by truth
the blessed Gospel of Jesus Christ. Thus St. John desig-
nates the Gospel by the latter appellation, in the fourth verse
of his second epistle general. The genuine Christian when
fully enlightened, can, therefore, take no comfort or satis-
faction in any religion, unless its doctrines, the government
of its ministry, its ordinances, sacraments, and discipline, be
conformable to the will of the Great Head and Bishop of the
church, the Lord Jesus Christ. In a secondary sense of the
terms iniquity and truth, the Christian takes no satisfaction
in hearing oi\ and repeating those false rumours, which are
too often circulated to the great sc ndal of the professors of
Christ's religion. On the contrary, his only satisfaction is in
hearing the truth, that is, it is his earnest desire to hear
nothing advanced in such cases, but wlmt is lirst fairly and
fully proved. When men pursue a di.tterent course of con-
duct, the cause of our holy religion is brought into disre-

sring that
r greater

aiul that
tnilar spi-
eighbour.
5 virtue is
ly is the
ly tempt-
i of con-
jonvinced
he is un-
ckedness,
ulividual.
ibr which
over the
sy scenes
^position,
le truth."
id. And
in meant,

by truth
lin desig-
irth verse
ian when
or satis-
t'ernment
ipline, be
op of the
se of the
tisfaction
hich are
essors of
tioii is in
to hear
lirly and
! of con-
.0 disre-

pute—sinners rejoice in the supposed weaknesses and infir-
mittesof the professedly piousj and become more satisfied
with their own state — and the general tendency is, to render
all pretensions to the life of a Christian, subject to suspicion
and distrust. The apostle now concludes his enumeration of
the tests of charity, in these words ; " that it " beareth all
things, believeth all things, hopfcth all things, endureth all
things." By bearing all things, is meant, that the charitable
person covereth or concealeth all things. Thus in the tenth
chapter of Proverbs, it is said, " Love covereth all sins."
This however, must be interpreted with limitations ; for there
are instances when it is greater charity to reveal another's
sin, than to conceal it. Charity "believeth all things," it is
desirous of believing all that may be said in excuse or mitiga-
tion of a fault. It " hopeth all things," and when no evi-
dence is yet brought forward in denial of a fault, it hopes the
best that the matter is capable of, and that the evidence when
procured shall prove satisfactory. It " endureth" all things.
Even when the fact which is charged is fully proved, charity
submits to the evil, and takes no pleasure in publishing it to
the world. And this is done, not in order that sin may be
connived at, but that its injurious influence and example may
be restrained. There are cases however, when it redounds
more to the Glory of God, and the Welfare of our fellow-
creatures, that an evil deed should be publicly exposed. On
such occasions, charity pursues an entirely different course.
In the absence of such motives, it labours to conceal the
evil ; but under their influence, it is equally active in expo-
sing it. Indeed in the latter case, there is a want of charity
in a man, to cease in his exertions, till the author of the deed
be suitably punished, and a warning thus afforded to others
against the commission of a similar transgression. I have
now endeavoured to demonstrate to you, my Brethren, what
good qualities and gifts a man may possess, and yet be desti-
tute of charity ; and on the other hand, set forth those tests
by which its existence may be ascertained. It remains in

conclusion, that a practical application be made of what has
bccu said.

I; ')j

. -Aretheivaany amcyigst us, who may have hithrrto conceiv-
ed thtjins«ilves to hay;^ been possessed of this virtue, but are
now ready to confess, mat they have been strangers to its all
hallowing influence ? And are there others, who may think
its requisitions of too exalted and difficult a nature, for them
to aspire to, and therefore abandon at oiwre all hopes of ever
attaining to them ? But have such of you, my friends, con-
sidered that without charity, all other things are of no avail ?
As assuredly as there can be no justification without faith,
so there can be no sanctifying faith, unless it works, that is,
evinces itself by love or charity. The exercise of this grace
must form; the employment; of the saints on earth, and here-
after,, it shall be the most' delightful occupation of heaven.
It must be somewhat different, it is true, in its operations in
another vy^rkli ^still the principle must be the same as in
this. Here, th^ exercise of, many of its duties, is attended
with sufferings and temporary privation. There, there can
be no privation., but a continual interchange of love and bliss.
It must be confessed, that the standard of Christian charity,
as set forth by the§postle, is a high one. But you must re-
member for your encfyn'agenient, that it is not supposed that
all its requisitions can be, at once complied with. The grace
of charity is a growing virtue*,, :.Its beginnings may be small,
and yet built upon a correct fou*idation. But as the Chris-
tian advances in life, his charity must increase with his years.
He must wax riper and riper in his love to God and man.
He may frequently, notwithstanding all his watchfulness,
find cause to lament his deficiencies ; but if he finds that he
is advancing, he need not be discouraged. There can be no
perfection in this world, though we are culpable, if we do
not strive to be as perfect as we can. *' Forgetting those
things which arc behind, and reaching forth unto those
things which are before, (we must) press toward the mark,
for the prize of the high calling of God in Christ Jesus.

Brethren may the Lord grant that such may be your de-
sire ' May your pvuycrs be clirectcil towards this end !

.0 conceiv-
iQf but are
's to its all
nay think
, for them
3es of ever
ends, con-
no avail ?
hout faith,
b, that is,
this graca
and here*
Df heaven,
orations in
;ame as in

attended

there can

and bliss.

n charity,

must re-
)osed that
Fhe grace
' be small,
he Chris-
his years,
and man.
chfulness,
Is that he
can be no
if we do
ng those
ito those
the mark,
Jesus.

And from loving God on earth, ma^ you be translaled to
heaven; where your love shall admit of no alloy, and where
it shall exist, perfect as that of angels, for ever and for ever.
God grant these things for the sake of his Son Jesus
Christ, &c. Ambn.

your dc-
»is cud !

^1i

BER3IO\' III.

Text.—" And bdwld, there came a leper uud worshipped him, saijing, Lord
if thou wilt, thou causl iiia/ie me cleau."—Mixti.HQ. 20v.

Although the disease of leprosy, is, through the Divine
mercy, very seldom permitted to appear in Europe and Ame-
rica, there was hardly any visitation more common than this
in the land of Judea. And "s it was of frequent recurrence,
so there was no malady more grievous, or which so much
baffled the skill of the most experienced physicians. Indeed,
it set at defiance the art of man, and its cure whenever effect-
ed, was ascribed to the power of God. The prophets who
had predicted the coming of our Lord, foretold, as one of
ihe evidences by which he should be known, that he should
possess the power of healing the lepers. When the leper,
therefore, mentioned in the text, besought our Saviour to heal
him of his infirmity ; it is probable that he regarded him
as the Messiah. And on that account, and by reason of
that great faith which he thereby exercised in his Divine
power, his prayer was giinled. The whole passage is thus
narrated in St. Matthew. '■« Ard behold, there came a leper,
and worshipped him saying, Lord if thou wilt, thou canst
make me clean. And Jesus put forth his hand and touched
him, saying, I will ; be thou clean. And immcuiately his le-
prosy was cleansed. And Jesus saith unto him, see thou tell
no man ; but go thy way, show thyself to the priest, and of-
fer the "ifts that Moses commanded, for a testimony unto
them." The conduct of the leper us here recorded, cannot
fail to meet the approbation of all, who inquire into the pe-
culUirities of the case. The iudividuul alluded, to, lived a

ing, Lord

Divine
id Ame-
han this
urrence,
so much
Indeed,
2r efFect-
ets who
IS one of
e should
e leper,
r to heal
[led him
eason of
s Divine
J is thus
; a leper,
ou canst
touched
:ly his le-
thou tell

and of-
any unto
, cannot

the pe-
, lived a

mongst a disobedient and gainsaying people, accustomed
from the earliest times, to set at nought the messengers and
prophets of God — to disregard their warnings and admoni-
tions, and not unfrequently, to persecute their lives even unto
death. And as men are generally prone to follow the multi-
tude, it required no small exercise of faith in the leper, to
condemn the conduct of his countrymen, and recognise the
power of our Lord. Those whose good opinion he most re-
garded in this world, and who had it in their power to do
him the most injury, he perceived to be opposed to the truth
of our Lord's pretentions, and ready to pun-ah all those who
should think differently of them. Consequently, in acknow-
ledging the power of Christ, he knew that he subjected himself
to the scorn and persecution of his fellowmen. His faith was,
however, full proof against these temptations, and convinced of
the inefficacy of all human means to procure liis recovery—he
addressed himself in fervent prayer to Christ — he fell down
and worshipped him, and cried " Lord if thou wilt, thou
canst make m^, clean."

My Brethren, shall we applaud the conduct of the believ- \
ing leper, and hesitate to follow his example. Our bodies it
is true, are not infected with his disease — but do not the souls
of many, labour under a still greater malady — the leprosy of
sin ? The disease of the leper, could only exert its virulence i
upon his body, whilst in this world : but the leprosy of sin f
is unbounded in its ravages. It affords no inward peace to
its victim whilst here— it torments him with the agonies of =
an accusing conscience— and what is still more deplorable, it
not unfrequently so blinds his understanding, as to tempt
him to regard as enemies, those who would warn hiai and
wish to rescue him from his miserable condition. But what ^i
shall I say of its efiects in the world to come ? The tongue
of man cannot describe, the awful consequences of unrepen-
tcd sin, in that place of retribution. There the vengeance of
an offended God is exerted to its full extent— there the worm
dieth not, and the five U not quenchcd^thcre the miserable

smncr without hope of mercy, li^es but to blaspheme, and
suffering both in soul and body, receives a never ending re-
conipense for all his iniquity.

Inasmuch then as the leprosy of the soul, exceeds in the
magnitude of its evils, that of the body ; in such proportion
«ho°uld our endeavours be exerted to be delivered from its
power. But unfortunately we do not all of us realize to our-
selves, that we are infected with this spiritual malady, when
we certainly are so. We can perceive the mote that is m
our neighbour's eye, but we do not perceive the beam that is
in our own. If it were otherwise, and did we possess any
thing like an adequate sense, of the awful situation in which
we Tre placed— we surely would not be so careless about our
recovery. On the contrary we would think that no greater
calamity could befal us— all trials and misfortunes of a world-
ly nature, would seem as nothing in comparison to this—
and our whole care and anxiety would be, to be delivered
from so dreadful a tyranny. Let us then inquire who they
are, who are infected with the leprosy of sin ; and, secondly,
by what means this leprosy may be removed. I suppose that
it is hardly necessary to state in this congregation, that those
persons who are living in the practice of notorious and fla-
gitious crimes, must be comprehended under the above des-
cription. Every person must be aware that the habitual
drunkard, the adulterer, or the thief, is in this metaphorical
sense of the term, a leper. But perhaps all may not know,
that a man may sustain a firm reputation in this world for in-
tegrity of character, for the uprightness of his morals, the
sutwity of his disposition, and his natural benevolence, and
yet incur the same epithet. And what is peculiarly unfor-
tunate in this case, it is a work of much more difficulty, to
convince such a person of the reality of his situation. He
entertains a just contempt for those fouler crimes, which are
the disgrace of human nature; he abhors them, and studious-
ly avoids the company of those who perpetrate tlicm. He
considers hiuiself, as it were, in a superior icalc ot being.

me, and
iing re-

s in the
oportion
from its
; to our-
\f, when
mt is in
m that is
5ess any
in which
bout our
I greater
a world-

this —
delivered
who they
secondly,
tpose that
hat those

and 11a-
bove des-

1 habitual
taphorical
lot know,
rid for in-
oralsj the
once, and
ily unfor-
iculty, to
tion. He
vvhich are
, studious-
lieni. He

of being.

Consequently, nothing v.:m ^^ve his pride a greater shock,
and be more humiliating to him, t])an to be told that ho also is
liable lo this reproach. Every species of sin, it is true, is
not equally odcnsive to God. Tiiat is, lie- does not punish
its connnission in the same way, but proportions his punish^
ment according to the magnitude of the ofienco. Still if it
be sin, in the smallest degree, and wilfully and knowingly
persevered in, it subjects its j)crpctrator to the wrath of God.
Ihe amiable person whom lam now describing, is guillv
before God, because however numerous his virtues inav be,
they are not grounded upon Christian principles. The most
pious action which was ever jieribrmed by nian, contains in
it some degree of imperfection, ar.d consequently camiot l)y
its own merit render him who pt-rfornis it, worthy of heaven ;
mrch less atone for those actions which nre manifestly bad.
Therefore, the action in order to obtain acceptance must de-
rive its cHicacy, from some other source. And that is, the
firm belief that there is no other way of obtaining eternal hap-
piness, but by the blood of Jesus Christ- and that the bene,
fits of his blood are applied to all these, who testify the sin-
cerity of their belief in its clficacy, by striving to tlie utmost;
10 fulfil his commands. But the person I am now describ-
ing, docs not consider things exnctly in this light. What-
ever honom- lie mny give to the 8aviour, he stlil prides him-
self upon his own porformancos; lie is not perfectly aware of
iiis sinful slate by nature, of his daily and manifold trausgres-
sif^ns; neither does he give Goil th.« entire glory, when he is
enal)led to avoi;l any egregious crime, or to porforni any vir-
t.jous action. Vv'hcn we look around us, and perceive how
inucli wickedness is committed upon the earth, those ol' us
who entertain a regard for virtue, are naturally inclined toes-
teem those persons in whom we find the latter quality to exist.
And il'the virtues of the individual, should nnlbrtunately be
built upon a wrong foundation, it is with difiiculty and with
pnin, that wo can bring ourselves to confess, that such a per-
son is living at«>um!ty with his Maker. But the thoughts of
maiittic liut \xi the thoughts of God. )3ut (as we wcic toUl,

in ,l,e beautiful lesson appointed for thU movniug'. Service *)
"as the heavens are higher tl .n the earth, so are my «ay
higher than your ways, and rny thoughts than your thoughts,
llhe Jd. Ti^e Lord from on hi,h P-- theco -
,.„ption which dwells within the soul, when all tl'^"">"^
ward, appears good, and praisew-orthy ^° ■»». »^, ^^""^
that th re can be no purity of heart -l-"'^ *"' '' ^"2
no salvation without the blood ofClmst; no sancl.ty m that
ll where the Spirit of the Holy One does not dwell. My
Brethren, I have now attempted to demonstrate to you, who,
r^fwha description of persons they are, who a., mlected
with the leprosy of sin. You cannot fail to perceive, when
lu refle . upon what has been said, how fully those words
'„rScSur:!haU be verified, which describe the d.fficn es
1 \ Lv 5n the wav of our entrance into heaven. It the
Ti thL s s r y bisaved, where shall the ungodly and the
liter "ppear." I now proceed to the Second subject of en-
„ V whicl is. by what means theleprosy of sin may be re-
noved When -have once brought ourselves to confess,
, a we labour under this spiritual infirmity ; .and are m some
re alive to the awful realities of our sauat.on, we have
!led one most important point towards our recovery. Fot
!ZwL, they who think that they are whole, can never be
pe»Sd to call for the physician. And our Love, has de-
Ired n positive terms, that he " came not to call the r.gh-
, T that is they who vainly think that they are righte-
r: 'l^t i™e» TorepeutancI" Convinced then th.t we
° e he suWects of God's wrath, we cease to consider sm m
Z "h , it which we formerly did. We take no satisfac
t„ in omparing our own state, with that of those whom
wettok, to be inferior to ourselves in their Chnst.an du^.
On the contrary, our comparisons are made, between our
"t, an th'at which the Holy Scriptures prescribe to us.
Z t' are filled with dreadful ^'^^o'^' ^^^J^^^^
„ive how infinitely short, wc come, ol what the Alro.ghty

1 Third Sui)il»y after tlie p.iiiplinny.

righ-

has commanded us. When we find it declared, in the words
of our Saviour himself, that men shall give account at the
day of judgment, not only for every wicked action, but for
every idle word, and thought, we are tempted to exclaim,
" who then can be saved"~who shall deliver me from the
burden of this death ? And if such reflections should induce
us, to be more diligent in amending our lives ; and we should
yet discover, after all our efforts to the contrary, that we
were daily adding sin to sin— what sensations must then oc-
cupy our minds? Surely our thoughts must he of the most
aggravating kind-surely me must feel ourselves to be the
most miserable of beings. No enjoyments which this world
offers, can afford us in such a case any satisfaction— riches,
honours, rank, are but unmeaning phantoms— they come to
us to-day, as it were, and to-morrow, they disappear for
ever. We experience in ourselves the truth of the Prophet's
observation, that " the wicked are like the troubled sea."
Like its waves, which weary themselves with tossing, they
never are at rest. To all persons in such a situation, I would
hold forth the example of the leper. He knew that it was
beyond the power of man, to heal him of his infirmity. And,
therefore, full of faith, and with fervent prayer, he cast him-
self at the feet of Jesus, and cried, "Lord if thou wilt, thou
canst make me clean." His prayer was heard ; for "Jesus
put forth his hand, and touched him, saying, I will, be thou
clean." Li like manner, my Brethren, I would exhort you,
to prostrate yourselves at the throne of mercy, to confess
freely and unequivocally to God your manifold transgressions .-
and your total inability, to rescue yourselves without Divine
assistance, from the consequence of sin— eternal punishment.
And, remember for your encouragement, that God is able
and willing to save all those who are thus weary and heavy
laden with their sins ; all who come unto him by faith, in the
atoning merit of the Saviour's blood; all who desire to love
the Lord, and obey his commands, from the smallest to the
greatest; though, through infirmity of the flesh they are un-
&L.,c !o do SO. To 3Uih the iii.uious iniiueiicci of the Hoiv

Spirit will be gvanted, \\W\ch shall renovate their nature— tlie
blessings connected witli the Baptismal covenant, hithevto
suspended, shall then be vouchsated— and the happy soul
freed from its bondage, shall rejoice with exceeding joy. But
you must consider, my Brethren, that delay is dangerous ;
you must "seek the Lord while he may be found, and call
unon him while he is near." If you feel within your breasts,
aiiy desire after such a state of acceptance, you must mider-
.tand that it is tlie Spirit of God, which excites such desires.
And if you procrastinate, and like Felix, say, « Go thy way
for this time ;" you are offering an insult to the Majesty of
Heaven. You are treating the Great Loi'd of the Universe,
iw a manner which you dare not use towards an earthly mon-
arch, if exercising upon you a similar act of condescension. -
And by the repetition of this conduct, you may finally pro-
voke the Holy Spirit to withdraw his iniluences from you, and
give you up to a hardened and reprobate mind. Close then,
1 prav you, with th-^ invitation of God, while it is yet in your
power— make Him your hield, your buckler, and defence,
nirainst those temptatiotis hich would seduce you, from the
path you should pursue-and, when once you have trampled
under foot vour spiritual enemies, ascribe not the glory to your
own strength, but give thanks to God, » which givethns tlie
victory through our Lord Jesus Christ." Before 1 conclude,
I must put you in mind of one, more feature in the condi'ct
of the leper. When our Lord pronounced his cure, he said
to him, « Go thy way, show thyself to the priest, and offer
the gift that Moses conunandcd, for a testimony unto them."
Brediren, is there not a gilt which is commanded of the
Christian, as well as of the Jew, in huch a case ? Certanily
there is. He must offer up, in gratitude for the mercies he
bus received, the gift of his soul and body, as a sacrifice ot
sweet smelling savour to the Lord who has redeemed them.
Henceforth, his life must be dedicated to the service oi Jcho^
vah. The necessary calls of this world, must, ot course, still
be attended to. But the dearest object* ot his thoughts mu.t
h. ■ to promote the gloiv of 0-d. Aud as tlic kpcr oiler-

him»c-lf in ti,e t^l'" ,' '.Tl !?, ""'f '''^, Christian present
«ive lion, M, ,„ hc'rif f f'^^ Lord ; and there re-

derful ,hin.s which l , I T""^ '^ ""'"'"' "f the »o„.

-.-lii/i. .."iesshepet:::;:':ue%':7'°.r'''r "'

fore, <: unmoveubie al,v.,„= .1 , "" " '■>«■•«-

ionl, forasmncl iTllr ''"""'''"S i" *--orfc of the

ir.end., is il.e ble.sej „„„ ! l , , ', , ' ' "^ Ciiristian
viJ«=l, who ha, ; , ; ""'^""^-"^'y .W^««l case of the i„di-

-;.'.'y grant .h;:h!::rra:brot".„^^:i: ^^'■

«- • /VI CI inus ilVlDflf to the olorxr r^rr- J

l"ve hull rcSts f r": '° "'" ^'""•" P'-^. where
"fourin,„, ,,'"", "™"P--. --. the salvation