temperance?' Yet, surely the possession of these tempers, is just as essential to christianity now, as it was in the days of saint Paul: now, as well as then, it is an immutable truth, that, If any man have not the spirit of Christ, he is none of his.'

To shew, then, strongly, and feelingly, the misery, not only of sinful actions, but, of that carnal, worldly, indevout, unfeeling state of mind, in which, most men are content to live; and to point out the absolute necessity, of a change from that state, into an humble, watchful, spiritual, devout, filial frame of mind, is, in my opinion, the very foundation of all christian preaching; as it is, in truth, the key-stone of christianity.

The very word for REPENTANCE, points out the reality, and depth of this change; METávola, a transformation of mind. And our Lord's words to saint Paul, clearly explain wherein that change, that μετάνοια consists: 4 Το open their eyes; to turn them from darkness, to light; and from the power of Satan, unto God:' that is, to enlighten them, with a divine and saving knowledge, of what is true, and good; to fill their hearts, with the love of it; and to furnish them with the power, to perform it. The blessings consequent upon this change, immediately follow: That they may receive for giveness of sins; and an inheritance among them that are sanctified; through faith, that is in ME.' . Christianity, then, in this view, is really what saint Paul calls it,. .. THE POWER OF GOD UNTO SALVATION. When thus pursued, I mean, when a deep sense of inward depravity and weakness excites a man, to seek divine knowledge, and divine

and the renewing of his heart, . . when this view produces conscientious watchfulness; excites to fervent, habitual devotion; and presents to the mind, in a new light, God's inestimable love, in the redemption of the world by HIS SON,.. then, by degrees, sometimes more rapidly, sometimes more slowly, the true christian character begins to form itself in the mind. Then, the great things spoken of christianity, in the new testament, begin to be understood, because they begin to be felt. The vanity of earthly things, becomes more and more apparent that divine faith which gives victory over the world, begins to operate: religious duties, once burthensome, become delightful: self-government, becomes natural and easy: reverential love to God, and gratitude to the Redeemer, producing humility, meekness, active, unbounded benevolence, grow into habitual principles; private prayer is cultivated, not merely as a duty, but, as the most delightful exercise of the mind: cheerfulness reigns within, and diffuses its sweet influence, over the whole conversation, and conduct all the innocent, natural enjoyments of life, (scarcely, perhaps, tasted before, from the natural relish of the mind being blunted by artificial pleasures,) become inexhaustible sources of comfort: and the close of life is contemplated, as the end of all pain, and the commencement of perfect, everlasting felicity.

This, then, I conceive, is a faint sketch, of that state of mind, to which, the christian preacher, should labour to bring himself and his hearers. This, I take to be, true religion;' our Saviour's, 'well of water, springing up into everlasting life;' saint Paul's, new creature,' and 'spiritual mind;'

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and saint John's, fellowship with the Father, and with his Son, Jesus Christ.'

These points, therefore, I take to be the great features of christian preaching:

1. The danger and misery of an unrenewed, unregenerate state; whether it be of the more gross, or of the more decent kind.

2. The absolute necessity of an inward change: a moral transformation of mind and spirit.

3. The important and happy effects which take place, when this change is really produced.

But, how little justice have I done the subject! what a meagre outline have I given you! But, if it sets you on thinking for yourself, and leads you, like the Bereans, to search the scriptures, whether these things be so,' it is the utmost I can look for.

I know not any place, in which, the view of practical christianity I have been giving, is, either so clearly, or so compendiously set forth, as, in that collect of the afternoon service, O God, from whom all holy desires, &c. It seems, as if that prayer were peculiarly fitted for those, who feel in themselves the marks of sincere repentance; but whose change, from the influence of the carnal mind, to that of the spiritual mind, is not yet completed. It, therefore, begins with a scriptural enumeration, of the component parts, and effects, of true repentance; and an ascription of these to the God of grace, as their only source. • Holy desires,' answer to saint Paul's opening of the eyes;' 'good counsels,' or resolutions, to the

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are the certain consequences, of being brought 'from the power of Satan, unto God.' St. Paul was directed, to inculcate this μETávola, in order to the receiving of remission of sins, and an inheritance among them that are sanctified': and, on exactly the same principle, this admirable collect directs the penitent to ask from God, that peace, which the world cannot give.' This is what the true penitent looks for; and it embraces, in the largest sense of the word, both the blessings, which the apostle speaks of: remission of sins,' that is, well-grounded peace in the conscience; and an inheritance among them that are sanctified,' that is, the blessed peace of a pure, holy, benevolent, pious, mind; living by faith, above the world; and, having its conversation (its oλítevμa, citizenship, Phil. iii. 20.) in heaven. Both these are contained in the nature of that peace of God, which passeth all understanding;' and its effects are beautifully expanded, in the words which immediately follow:

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that, both our hearts may be set to obey thy commandments, and also, that, by thee, we, being defended from the fear of our enemies, may pass our time in rest and quietness, through the merits of Jesus Christ our Saviour.' This determinateness of heart,.. as, by a second nature, more fixed, even, than the first,.. to keep God's commandments, and the consequent freedom from all fear, external and internal, being the perfection of christianity. And see, how scriptural all this is: .. The work of righteousness, shall be peace; and the effect of righteousness,' (its less immediate, but not less certain, consequence,) quietness and assurance

to the fathers,

for ever.' Zacharias, in his hymn, states it to be, the very matter, and substance of the mercy promised 'That we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.' And saint John expressly says, Perfect love casteth out fear; for he that feareth, is not made perfect in love. Now, only compare this collect, with my statement above, and say, whether they do not suggest the identical same view of christianity.

Let me observe, however, that the change I speak of, must, from variety of circumstances, vary in conspicuousness. Some, have pleased God from their youth; have never lost a sense of duty: in these, of course, there cannot, in the nature of things, be that deep compunction, which penitents feel, who have been rescued from a lower depth. Nay, some even, are gently and gradually, reclaimed from a course of vice and folly; so that, their final safety may be the result of an almost imperceptible advance, through many years. But, the change itself, from the dominion of the carnal mind, to that of the spiritual mind, must be wrought: because, 'If ye live after the flesh, ye shall die; but, if ye, through the spirit, mortify the deeds of the body, ye shall live.' To insist, therefore, on the change itself: to lead men into their own bosoms, to inquire, what most prevails with them; this world, or the next: to ascertain, what spirit they are of; of the self-denying spirit of Christ, or the self-indulging spirit of the world: to ask, whether, like David, they love God's law; or whether their