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the first and greatest, containing the substance of our duty to our Maker, which shuts us up in common condemnation. Unless the love of GOD has been the constant, active, paramount motive of our conduct, we have broken the whole law, we are guilty in all its parts, we are liable to its heaviest penalties.

But, say the world, if we cannot perform all our duty to GOD, without this renewal of the heart we may still perform our duty to our neighbour: this is the most important part of religion, and if the end be gained, what signifies disputing about the means. I answer, that a right faith in GOD is always insisted on in Scripture as a most necessary part of Christian obligation, as the foundation of every thing like real virtue; and it seems a poor defence for the neglect of one essential duty, to say, that we may still pay some attention to another. Moreover I appeal to your own experience, whether those, who have been taught by the Spirit to love GOD, are not always the most forward to love their brother also. Who are the most diligent and untiring advocates of benevolence, but those whose charity has been lighted up from the altar of religion? And it must be so in the very nature of things. Morality, pure and consistent morality, such as embraces all subjects, and is ready on all occasions, can spring only from Christian principles. This makes us hate sin, because it crucified the Son of GOD. This causes us to strive after purity, because we are Christ's members, and the temples of his Spirit. This enables us to forgive the injuries we receive, and the enemies who inflict them, in memory of his dying love. It leads us to give none offence, by declaring that we must give account of every idle word we utter. It makes us less careful of

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worldly objects, because we are assured of a better inheritance. It closes the avenues of temptation, by restraining our thoughts, and putting a guard upon our looks. It begets personal humility, by shewing us the depth of our wretchedness; while it gives us a higher sense of the dignity of human nature, by pronouncing us heirs of immortality, It teaches us unbounded love towards our neighbour, because he is the partner both of our infirmities and our hopes; because the Saviour died for him; because that Saviour has asked this charity at our hands as a token of gratitude to himself. It sets before us such glorious prospects, as makes it at all times our interest to be virtuous. It affords us such gracious assistance as alone could enable us to be so.

It is true, we see much that is amiable and honorable in worldly men; but is nothing of this owing to the desire of a fair reputation, and of engaging the affections of those around them? The test of our character then must be in abstaining from that, which the world allows, but which Gop hates, and because he hates it. Besides the moral principle of such men is not regular and universal in its operation; and it often happens that a slight indisposition, or an untoward accident, will endanger this virtue, which was to merit heaven! And then, corrupt as human nature is, it can hardly be acted upon at the same time by opposite vices. Different men have constitutionally different temptations. In some there is an evil concupiscence. In others a greedy desire of gain. In others a proud look and impatient temper.

(To be continued.)

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not left himself without a witness in your consciences. Listen to that

All have their trials, differing in kind, rather than in degree; and too many congratulate themselves on refrain-heavenly monitor, and you will gra

ing from those sins, to which they are dually know more of the doctrine not naturally inclined, and from whether it be of GOD. When you which their very failings may contri- feel the Spirit striving with your bute to preserve them. But it has hearts, convincing you of sin, and albeen well remarked, that in the cha- | luring you to repentance, oh! seize racter of our great Pattern nothing those golden moments, for they are was prominent: every virtue had its the precious season of offered mercy. proper place, because it was his de- Do not wait till your heart is cold, or sire in all things to do the will of his occupied by other thoughts, but cry heavenly Father. Add to which, true mightily to GOD to enlighten and benevolence is not confined to tem- sanctify your souls, and his hand is porary objects, but concerns itself already open to supply all your chiefly about higher matters. What wants. Use diligently, and consciis called humanity is always a popu-entiously the means he has given you, lar quality; but Christian love reaches and doubt not he will increase them especially to the souls of men, beand more, according to his cause its main desire is to glorify GOD, and to confer the best and most lasting blessings upon his creatures.

Marvel not then, that I have said unto you, ye must be born again. But how, as Nicodemus said, can these things be? Not certainly through our own efforts. We are never foolish enough to think we caused our first, or natural birth; and it is quite as absurd to suppose we can be the authors of our second, or spiritual birth. Creation must in every instance be the work of GOD; but this work he is willing to perform for you for Christ's sake. He has

VOL. VI.

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word. For to him that hath, and improveth the talent committed to him, shall more be given, and he shall have abundantly. The very idea of a new birth implies a state of helplessness at first. We must be children before we are men. But if the limbs of a child were never exercised, they would soon lose the power of motion altogether. We do not conclude from this that we created our own nerves and muscles, but we find by experience that they are invigorated by use. Thus the effect of conversion is often gradual in the mind. When the film first falls from our

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eyes we see men as it were trees | sound thereof, but cannot tell whence walking. Every thing is indistinct it cometh, or whither it goeth. You and doubtful to us. But our vision is rendered stronger by perseverance. The prospect begins to brighten. Things assume their proper shape and colour, till we exult in the full enjoyment of our emancipated powers.

Every thing then is the gift of GOD; but it is given through the intervention of means, and those means must be carefully improved, if we desire to obtain the blessing. His usual mode of dealing, both in providence and grace, is to place his mercies within our reach, to grant us the necessary assistance to enable us to secure them, and then to make us answerable for our choice. Is it not thus with all around us? He gives us, for instance, fruitful seasons, and we thank him, as in duty bound, for the food we eat; but this indulgence does not dispense with the toil of the husbandman. One soil may be more fertile than another, but none will yield a harvest without our labour. Do you sit still then, and say, if it be God's will he can make the corn to grow in my field, and all exertion on my part would be presumptuous? Oh, no! There is no such folly in worldly matters. You are up early, and late take rest, and work unceasingly for the bread that perishes. But you are content to trust in divine mercy for your hope of future happiness, without seeking it in the appointed way. This shews that you do not value spiritual things, that, though light is come into the world, you love darkness more than light, and truly for the old reason, because your deeds are evil. And this is your condemnation.

Whenever a saving change has taken place in you, you will know it by its certain consequences. The wind, says our Saviour, bloweth where it listeth, and ye hear the

see the effect, that is, though you are unacquainted with the cause. So is every one that is born of the Spirit. While he gratefully acknowledges, with the Apostle, By the grace of GOD I am what I am, he strives to labor more abundantly than all, and he does so with the better hope, because he can add, it is not I, but the grace of God that is in me. Though he cannot account for the change that has passed upon him, by any natural means, he feels that he is changed indeed. In prosperity he feels grateful to the Author of all good, and anxious to improve his gifts. In adversity, he considers that the appointed suffering is less than he had deserved, that it is intended for his good, that it is not worthy to be compared with the glory that shall be revealed. The first thoughts that crowd upon him in the morning, are remembrances of God's goodness, and desires to promote his glory. His last moments of consciousness at night are spent in committing himself to the care of his wakeful guardian, and anticipating the time, when he shall rest for ever in his bosom. He looks on those around him with compassionate interest, and delights to labor for their improvement. He is in the world, but not of it. He takes a part in its duties. He enjoys many of its pleasures. But he is not distracted with its cares, not troubled about its censure, not engrossed with its delights. He has no abiding city here, and therefore he weighs every thing in the balance of futurity. He is content to live, but not afraid to die; or rather he looks to death as a deliverance from his toils, and the commencement of his reward. He is a new creature indeed; a wonder to himself, and to all about him. He is brought from darkness into marvel

lous light, and feels dazzled by the change. He is escaped from the snare, and is surprised at the consciousness of his freedom.

run as it were under ground, unnoticed by the eye of man, but it shall issue forth at last in light and gladness, and carry health and fertility in its train. And why should we murmur at the

bitter pangs, that attend this, the travail of our souls, when we shall soon remember no more the anguish, for the joy that is set before us. Our heavenly Father does but try us with sufferings here, in order that he may indulge us the more hereafter. But he sees that we have much yet to learn, both of our own weakness, and of his all-sufficient grace. He knows we are still too prone to lean upon an arm of flesh, or covet those gratifications that would prove our ruin. He finds that we are not sufficiently humbled under his mighty hand, or conscious of his inexhaustible love. And therefore he suffers us to be led as it were into the wilderness to be tempted of the Devil; but he is still present with us, and if we do not tempt him by distrust, his everlasting arms will be about us to insure our safety. Or he may permit us to be cast into the fiery furnace of affliction, but he will be seen to walk with us through the flames, and nothing but the bonds of sin, wherewith we are tied and bound, shall perish from their fury. Though ye have lien among the pots, for a time depressed by sorrow, or grovelling in uncleanness, ye shall yet rise and disport yourselves in a purer atmosphere; with your wings like silver wings, and your feathers like gold. Something of this triumphant feeling may be enjoyed even in our

But to such also I have a word of exhortation. If you have been born again, be not content with the feebleness of infancy, but seek to "grow in grace." Men often value religion chiefly because it exempts them from the punishment of hell, and they think, if that point can be secured, they need not trouble themselves about further progress. But this is a very inadequate conception of the subject, even in a selfish point of view, as well as a proof that it has not obtained its proper influence over the heart. Though Scripture tells us, our own works can never entitle us to a place in heaven, it seems to represent the degree of happiness we shall enjoy there, as depending upon our present diligence. This doctrine may be thought liable to abuse; but, if rightly received, it is a most valuable truth, because it affords a constant and cheering stimulus to advancement in holiness. The nearer you draw to GOD, the more devotedly you love, the more closely you resemble him, the happier you will be both in time and in eternity. Though none of the family of heaven may there feel any deficiency of enjoyment, they may yet be capable of very different measures of it, because their hearts have been differently prepared for its reception; "just as two vessels may both be full, though one may contain a much larger quantity than the other." Lastly, be content to bear your pre-present state. And when, at length, sent trials, considering the many comforts that are given to refresh you here, and the certain reward that is laid up for you hereafter. Be not discouraged if your improvement is slow, and confidence is delayed. The current of your affections may long

we shall lay aside the burden of the flesh, with all its infirmities, and the mind shall be free from temptation, then shall we be born once more into a purer and happier existence. Then shall we find rest from sin, and every inclination to it. It would be no

heaven indeed to us without such a privilege. Let us pray GoD that it may please him, of his great mercy, shortly to accomplish the number of his elect, and to hasten his kingdom. The whole Christian world indeed groaneth and travaileth together in earnest expectation of his coming, that they and we may have our perfect consummation and bliss in his everlasting glory.

And I hear a responsive voice, from those who are gone before us, crying, how long! O Lord, how long! Why are thy chariot wheels so long in coming? And the Spirit, and the Bride, say, Come! And he which testifieth these things, replies in tender accents of encouragement, Behold! I come quickly, and my reward is with me! Amen. Even so. Come, Lord Jesus!

A Sermon,

DELIVERED BY THE REV. DR. CHALMERS,

AT THE NATIONAL SCOTCH CHURCH, REGENT SQUARE, ON WEDNESDAY
MORNING, JULY 10, 1833.

2 Timothy, ii. 2.-"The things thou hast heard of me, among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”

of the word, has a far higher bearing than in the vulgar sense of it, as pointing, not to what makes most for the good of self, or the good of so

most for the prosperity of religion in the world, for the extension and the glory of our Redeemer's kingdom. Expediency, wherewith we commonly associate a certain character of sordidness, instantly acquires a sacredness of character, when its objects are thus made sacred, and its bigh aim is more thoroughly to Christianize a land, and to ensure a fuller and more free circulation of the Gospel among its families.

THE Apostle in this verse makes provision for the continuance of the Gospel ministry upon earth. If he do not enact the mode of succession for all ages, he at least exemplifies itciety, but as pointing to what makes from his own age down to the third generation in the Christian church. He ordained Timothy to this office, who was also to ordain others; which last, we may well conjecture, were not only to minister, but, in their turn, to ordain ministers who might come after them. It must, however, be acknowledged that there is marvellously little of express enactment in Scripture, as to ecclesiastical constitution, and in this far-famed controversy chiefly turns on apostolical example, and the facts of ecclesiastical history; thus leaving it more in the shape of an indeterminate or discretionary question, and to be decided by considerations of expediency ;— a term which, in the Christian sense

Now, there is one question of ecclesiastical polity, which in the lack of aught in the New Testament that is very distinct or authoritative upon the subject, we should feel very much inclined to decide upon its ground, we mean the question of a religious

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