time, which a dying sinner would, if it were possible, give millions of worlds to redeem, is now in your hands, and that you may make a glorious use of it. Consider, that you are yet clothed in the white robe of innocence, and, if you be careful never to defile that garment, you may attain to a portion among those few, who shall walk with Christ in white, for they are worthy. Consider, that, if, by a faithful use of God's grace, you maintain your innocence a few years longer, you may be soon almost out of the danger of temptation; you will escape the bitter pangs of remorse and repentance; you will be raised above that greatest of human miseries, the fear of death; you will, not only without fear, but even with exceeding joy, expect the appearance of our Lord Jesus Christ, at the judgment of the great day, and in the glory of the world to come. Consider, in a word, that, if you hold fast the confidence and rejoicing of your hope, firm unto the end, you will be entitled to all those great and inconceivable promises, which our Saviour has made to those who shall overcome1:

"To him that overcometh, will I give to eat of the tree of life, which is in the midst of the

1

Some sentences in this paragraph, are taken, with slight alteration, from Dr. S. Clarke's best work, his three Essays, on Baptism, &c.

paradise of God. He that overcometh, the same shall be clothed in white raiment, and I will not blot his name out of the book of life: but I will confess his name, before my Father, and before his angels. Him that overcometh, will I make a pillar in the Temple of my God; and he shall no more go out, and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem. To him that overcometh, will I grant to sit with me, in my throne, even as I, also, overcame, and am set down, with my Father, in his throne.”

93

DISCOURSE VI.

HEB. vi. 1.

THEREFORE, LEAVING THE PRINCIPLES OF THE DOCTRINE OF CHRIST, LET US GO ON TO PERFECTION.

IN the preceding discourse, it was intimated, that our Church, in her two Sacramental Offices, presented a view of our Christian profession, from its commencement, to its consummation; from the first principles of the doctrine of Christ, to that perfection, both of holiness, and of enjoyment, which may be attained, by the matured followers of a crucified and glorified Redeemer. It was stated, that, by Baptism, we are instructed how to begin life well: and that, for the constant sustenance of that life, we may draw effectual supplies, by the reception of the Lord's Supper.

In the Baptismal Service, accordingly, we are called to die with Christ, to rise with Him, to

m

Be Re Hn to the Creion Service, we are lamed a feed in Christ to dwell with Him, so be the with Ez L&e former, we behold, the Erine seed the essential elements, the ensured pengress of our inward Christianity: in the latter we may experience, the nourishment of that seed and its mbanin in the heart. The Baptismal Service is grand solemn, and awakening: the Offse of the Lord's Supper, is, at once, sublime, pathetix, and inexpressibly delightful to the well-prepared recipient. The one, authoritatively points out the way in which we should go; the other, guides supports, and cheers us, in that way. In a word, the one impressively teaches the first principles of the doctrine of Christ; whilst the other, with a gentle but powerful attraction, draws us on to perfection.

The Communion Service, then, may be considered as a luminous commentary on the apostolic injunction of the text: therefore, with a strong but humble hope, that the light of our venerable Establishment may, in this, as in various other instances, be found to illustrate the divine truth of Scripture, I would address you, brethren, as Saint Paul addressed the Hebrew Christians," Therefore, leaving the first principles of the doctrine of Christ, let us go on to perfection."

By this exhortation, we are not to suppose, that the Apostle meant to set up an unattainable or ideal standard. Such a supposition were wholly inconsistent, both with the analogy of Scripture, and with his with his own teaching. The Christian maturity which the Gospel inculcates, and which Saint Paul here terms "perfection," is suitable to our nature, and limited by the inherent qualities, as well as by the inevitable weaknesses, of that nature. Our bodies are subject to disease; our animal spirits are often affected by every change in the atmosphere we breathe; our understanding, judgment, and affections, are liable to be obscured by ignorance, perplexed by error, or warped by misconception. And, while thus weighed down, and impeded from within, we have without, a dark, malignant, indefatigable adversary, perpetually on the watch to suggest evil thoughts; and, if we have even paid ordinary attention to the susceptibilities of our nature, we must be conscious, that he has innumerable channels of communication. So long, then, as we remain in the body, it is impossible that we should be altogether free, from conscious infirmities, or unintentional faults; it is inevitable, that doubts, and difficulties, and temptations, will present themselves; perhaps, even in the more advanced stages of our Chris