urged in such a very peculiar style, that we cannot help referring to it again. He plainly and pointedly charged them to set about the work of repentance without delay, that they might realise and enjoy the inestimable blessing of sins forgiven. And what was the result? Why God owned and blessed his efforts with His Divine approbation; testifying by so doing, what must be the character and spirit of that ministry, that will have His sanction, and receive the seal of the Holy Ghost.

Also, through the dispersion of the early Christians, occasioned by the severe persecution that took place at Jerusalem, about one year after the ascension of our Saviour, (that having “fallen out rather to the furtherance of the Gospel,”) many new churches were planted in various places, and some of the apostles were deputed occasionally to go and visit, inspect and bless them. And this happened at Samaria; for Philip, one of the seven deacons who were chosen but a short time previous, to manage some secular affairs in the primitive Church, was led, or rather forced, to fly to the city of Samaria, and he preached Christ to the inhabitants, "and the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did." "Now when the apostles which were at Jerusalem heard that Samaria had received the Word of God, they sent unto them Peter and John." And a circumstance turned out in connection with this affair, which afforded Peter a fair opportunity of giving us a specimen how sinners of a peculiar description should be addressed on the important subject we are contending for; and the specimen itself we must regard as an inspired dictation, and therefore it is to be admired the more and imitated with the more undivided and undiminished confidence.

The circumstance we have alluded to, is that of a wizard in the above city, Simon Magus by name, who had been for a long period bewitching the inhabitants of Samaria. Even this man felt some temporary impression on his mind, under the preaching of Philip, and even Simon Magus was superficially worked upon, so as it is said of him, that he also believed, and subsequently was initiated by baptism into the Christian religion-" and he continued with Philip and wondered, beholding the miracles and signs which were done." But soon was it found out by Peter that the heart of this individual was not right with God, for he coveted from base and unworthy motives the apostolic gift of the Holy Ghost, and even proffered the unhallowed price of money for it, saying, "Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." But with vehemency and holy indignation, Peter said unto him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money; thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God:" then notice his peculiar style-" Repent, therefore, of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee; for I perceive that thou art in the gall of bitterness and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken, come upon me"-(Acts viii. 5-24). Oh! what a specimen of close preaching this is! What an affecting appeal to the heart! And what a cogent method of urging home the work of repentance upon even a vile and a wicked sinner, such as Simon Magus! Will not this sufficiently countenance evangelical ministers in addressing the unconverted in the most earnest manner they are capable of? Will not this spread over the countenances of all Antinomians the deep and modest blush when they look into the Word of God? And will not this hush for ever all them that feel anti, and object to exertions being made in humble dependence on the Divine blessing towards reclaiming sinners from the evil of their ways, and leading them to seek faith and genuine repentance? Surely, upon due consideration, if this will not effect the desirable change, we know not what will or what can, within the range of common and revealed means.

Now we come to our next example, the second that we would adduce from among the New Testament preachers and it is to be borne in mind, that this, as well as the one we have mentioned, wrote under the inspiration of Heaven. Therefore the example of such worthies carries with it an indubitable and a Divine infallibility, at least in the writer's mind; for he esteems every fact recorded in the Book of God to bear evidently upon it the impress and authority of the Lord of Hosts. The preacher to whom an allusion has been made, is James; who is desig

nated in the commencement of his epistle, as "a servant of God and of the Lord Jesus Christ." Now this was a faithful and truly zealous minister of "the glorious Gospel of the blessed God." His epistle is a very important document, a valuable treasury of heavenly truths, and a very efficient magazine against Antinomianism; which will supply any divine with ample ammunition to maintain a successful fight against the above foe. Yes, any that will visit this arsenal to examine its stores, will soon find there a strong shield of operative faith, which is the very best material that can be employed in the construction of such a necessary piece of armour. He will also also find, a fine helmet of salvation, even the hope of glory, honour and immortality. And he will find a sharp two-edged sword, with a well constructed hilt to it, and a blade tempered in the fire that perpetually burns on the uncreated altar above. In fact, this epistle is rich in the doctrines of grace. It is a mine, that will sufficiently remunerate any one for working it. It is a well of salvation, from which we may draw with joy the waters of life. It is a field, where we may find the pearl of great price. And though it is true, that a little of James may be seen in it, there is much of God and much of the pith and spirit of true religion.

However, we would come to our subject. How did he address sinners? This is our point. And we would answer, that James stood on a par in this respect with the rest of the diciples. In fact, they seem as if they endeavoured to rival one another in their appeals to sinners. For their work was the same identically as that of their Master, who came not to call the righteous but sinners to repentance," And as their office was to bring, by the blessing of God, a sinful world to Christ, hence they, each and all, were so faithful in their sermons and so pointed in their writings.

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Here it will suffice to adduce one passage, as a specimen of the style adopted by the apostle James. Addressing the unconverted he says, "Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world, is the enemy of God. Draw nigh to God, and He will draw nigh to you. Cleanse your hands, ye sinners, and purify your hearts, ye double-minded. Be afflicted and mourn and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and He shall lift you np."—(James iv. 4, 8, 9, 10). Now what an exhortation this was to the unconverted! Oh! how he urged upon these black characters, who were, through him, unerringly described and correctly drawn by the pencil of inspiration-how he urged upon them to humble themselves in the sight of the Lord and draw nigh to God; to cleanse their hands and purify their hearts! Hear it, ye ambassadors of the eternal King! imbibe his spirit and learn your solemn duty. But we would say, the passage we have just quoted is not irony (as some will presume thus to evade the edge of truth); oh! no; the holy penman was not guilty of tantalising sinners, and trifling with their salvation and their souls. The apostle was sincere and in earnest; in fact, it was the voice of the Divine Spirit speaking through him; for he spake as he was moved by the Holy Ghost. Oh! how this adds a double force to the exhortation, and how it renders it tenfold more influential and more incumbent on the Christian minister to imitate it to the life!

Our next example being the great apostle of the Gentiles, is too prolific for insertion here. We feel compelled, therefore, to defer it till our next. But John the divine may be mentioned, in closing this section. In his apocalyptic visions, he makes use of some peculiar phrases, that must startle Antinomians now and then. But here we would refer more especially to the epistles to the seven Churches, dictated by Jesus Christ Himself, wherein ministers of the Gospel are represented as stars in the hand of the Saviour. Stars reflect the light they receive; so ministers ought to reflect the rays that proceed from the bright character of the Messiah. And what ray so bright as His compassion for perishing sinners! Then, ye stars in the firmament of the Church, reflect this abundantly; then who knows, but that under your ministry these words will be soon verified-" The people which sat in darkness saw a great light, and to them which sat in the region and shadow of death, light is sprung up-(Matt. iv. 16)?

CELATUS.

(To be continued.)

A SERMON, BY THE REV. WILLIAM JAY.

PREACHED AT ARGYLE CHAPEL, BATH, ON SUNDAY EVENING, MARCH 22, 1840.

"For there is no difference."-Romans iii. 22.

NOTHING, my brethren, strikes us more,, when we first survey mankind, than the differences which obtain among them. In country, in complexion, in language, in features, in manners, the differences seem to be endless. And yet there are some general resemblances; and these are the most essential too, and produce a mass of sameness, so that the apostle says, "There is no difference." But no difference in what? "For all have sinned, and come short of the glory of God; being justified freely by His grace, through the redemp tion that is in Christ Jesus."

homely garments and the food of the mower under the hedge, while he works freely on, and says, " He that touches these, touches the apple of my eye."

There is also a physical equality. This equality is original, and this equality is final. He has made of one blood all the nations of the earth." He has derived the human race from the same father, Adam,-the same mother, Eve,-the same Maker, God. "The rich and the poor meet together; the Lord is the Maker of them all." They have the same limited faculties; they feel the same wants; they You have heard much of the doctrine are subject to the same pains and diseases; of equality. If this equality intends an they are heirs of the same immortality; equality of substance, it is a very foolish they are doomed to the same grave; there and absurd thing. For, in the first place, it" the prisoners rest together, they hear is entirely unattainable. And in the second place, if it were obtained, it could not be continued one year, one month, one week, perhaps not one day. And thirdly, if it were attained and continued, it would be far less desirable and useful than the distinctions designed by Divine Providence; for it would either preclude or injure the exercise of those virtues, and the performance of those duties, which are now called forth by the various relations and ranks in the community.

not the voice of the oppressor: the small and the great are there; and the servant is free of his master."

There is also, thirdly, a moral and spiritual equality. Men are in the same state, as men; Christians are in the same state, as Christians. "There is no differ

ence,' says the apostle. There is no difference as to men; for "all have sinned and come short of the glory of God.” There is no difference as to Christians; "being justified freely by His grace through the redemption that is in Christ Jesus."

Let us therefore (this is our business this evening,) consider, first, what is the condition of all men; and, secondly, what is the condition of all Christians: for "there is no difference."

Yet there is such a thing as equality: and there are three kinds of equality. There is, first, a civil equality-an equal right to unequal things. That is, a poor man has as much right to his cottage as a nobleman has to his mansion; a journeyman has as much right to his wages as the master to his service. Lord John Russell remarks how much he was struck some I. Consider what is THE CONDITION OF years ago, when he was passing by a farm ALL MEN. "For there is no difference." then belonging to George the Third, by The apostle here immediately refers to reading on a board over the park gate, Jews and Gentiles. There was a grand "Whoever trespasses on these premises distinction between them; there seemed will be prosecuted according to law;" not an immense difference between them; according to the pleasure of the sovereign, and as to dispensation, indeed there was. but "according to law." Does law secure As to dispensation, the one are spoken the privileges of the peer? It also goes as nigh," and the other as "far off; into the field, and takes under its care the one as being "without God in the

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