ing and risen Redeemer, and to attend those stated public memorials and instructions, which remind them of the great moral duties they owe to him and one another. Those, who ridicule Christianity on this ground, instead of showing a correct and liberal mind, or any real friendship to moral virtue, prove themselves strangers to both.

Hence thirdly, our subject condemns all those, who make a separation between devotion and morality, or who exalt one on the ruins of the other. There are many nominal Christians, who seem to place the whole of religion in orthodox faith, pious feeling, or devout. external forms; while they overlook, or perhaps despise the moral duties of the gospel, and can hardly endure those preachers, by whom they are frequently enforced. The religion of this class of men, instead of making them good members of domestic, civil, and Christian society, often renders them selfish and unfeeling, proud and censorious, contentious and unmerciful. But such persons should consider that true piety is an unfailing spring of moral goodness; that the main proof and glory of it consist in the steady love and practice of those virtues, which assimilate human nature to the divine; or which render men like God in justice and truth, in active, universal benevolence. They should consider, that the most strict and zealous attendance on religious ordinances is useful and acceptable only, as it expresses and promotes the love of God and our neighbour; and that the best evidence of this love, both to ourselves and to the world, is a temper and life devoted to the general good. In short, as faith without works, so prayers without alms, and good feelings without virtuous actions, are essentially defective, in the sight of omniscient purity. Let such persons further consider, what solemn importance and dignity the Bible has conferred on moral du

ties, by ranking them higher than the immediate worship of God himself. That infinite Being, who justly merits and strictly requires our private and public homage; who in ancient times condemned to instant death the man, who profaned his Sabbath; has yet expressly directed that his own sacred worship shall give place to needful offices of kindness to his rational, yea even to his inferior creatures! How then can any flatter themselves that they are serving and pleasing God, while they are habitually unkind to their fellow-men, or even to the brutal creation, however religious they may seem to be!

But there is an opposite description of men, who insist that morality is the whole of religion; that works of justice and charity are the only duties, which possess any worth or utility; and that the performance of these will certainly entitle them to the favour of God and the happiness of heaven. But this opinion is condemned by the whole current of Scripture as well, as by the clearThat God ought to be worship

est dictates of reason. ped, is a natural and uniform sentiment of the human mind. Both the law and gospel echo this sentiment. Our blessed Saviour, who was our perfect exemplar, constantly united devotion with charity. He strictly observed the ceremonies of the Mosaic law. Will any pretend that their knowledge and 'virtue place them above the need of those ordinances, which are sanctioned both by the example and authority of Christ himself? Will they arrogantly say, that their moral attainments are greater, or their sentiments more correct, than his? If He thought an attendance on religious institutions necessary to show a due regard to the divine authority, to complete his own moral character, and to influence others to such attendance by the weight of his example; does it not equally become imperfect men, of whatever

description, to conduct on the same principles? Can a person be a truly moral man,, who does not obey every divine command? who does not reverence and worship his Maker, a Being of infinite moral excellence? Can that man be steadily just and faithful to his fellow creatures from a sense of duty, who is unjust and disobedient to his Creator and Redeemer? Can he be qualified to serve and enjoy God forever in his temple above, who takes no pleasure in worshipping him here below?

May divine grace impress these solemn hints on each of our hearts! May we all be instructed to unite mercy. and sacrifice, the social and divine virtues in our characters here, that we may be fitted for the perfect exercises and pleasures of worship and charity in the kingdom of heaven.

Sermon XV.

On Christian Hope.

1 JOHN iii. 3.

Every man, that hath this hope in him, purifieth himself, even as he is pure.

THE apostle in this chapter endeavours to comfort

and inflame his fellow Christians, by setting before them the transcendent greatness of God's love, and the excellency of those privileges, which accrue to them from it. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God!" This wonderful privilege of being the children of God, is granted to, and enjoyed by the saints, even in the present life: "Beloved, now are we the sons of God." But still greater privileges are reserved for their future enjoyment; "for we know that when he shall appear, we shall be like him; for we shall see him as he is." What a sublime and comforting prospect! A prospect which, though its object be future and distant, conveys a good degree of present animation and fruition, through the anticipating influence of Christian hope. Even the remote view or expectation of such a felicity gives more delight and satisfaction, than the present enjoyment of the highest sublunary good.

At the same time, this hope of heavenly glory, far from lulling its possessor into indolent security, or encouraging him to carnal and forbidden indulgence, is the most powerful and constraining incentive to duty.

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"He that hath this hope in him, purifieth himself, even as He is pure." While his supreme desire and expectation centre in the future beatific vision and likeness of his Lord, he feels himself incited to resemble him as much as possible, and thus to make the nearest approaches to, and the best preparation for his expected felicity.

When the Christian is said to purify himself, the idea is, that he acts in this affair as a dependent, subordinate agent; that he is a worker with and under God; that having received an habitual principle of holiness from the Spirit of grace, he, by the concurring aid of the same Spirit, diligently exerts this principle, or improves this talent, in a steady course of virtuous and useful 'conduct.

When the believer is further described as purifying himself, even as Christ is pure; the phrase even as denotes a resemblance in kind, not an equality in degree. It imports that the expectant of future glory possesses, and studiously cultivates, the same love and meekness, the same pure and heavenly dispositions, the same spirit of submission, conformity, and obedience to God, which were perfectly exemplified in Jesus his master; though he never does nor can reach that ardour and strength of virtue, which appeared in this divine Exemplar. Thus, in the natural body, the same vital fluid, in kind, which dwells and flows in the head, pervades all the inferior members; though in the former it may be accompanied with more refined and vigorous spirits. Though we should grant that the Christian hope prompts an earnest pursuit of the same degree of purity, which the Saviour possesses; yet this would not infer the complete success of such pursuit; for the best imitation of the feeble copyist can never equal the absolute perfection of the original.