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unclean?" And how can he be clean that is born of a woman?— Temptation draws out this depravity of heart into sinful tempers, sinful words and actions; and a course of sinful acts, forms and strengthens habits. And although the characters thus formed by a sinful heart and suitable temptations, lead to different sins; there is a general likeness. "The imagination of man's heart is evil from his youth" and childhood. "We turn every one to his own way" in opposition to "the way of the Lord."

What is the remedy man provides against this disease of sin?EDUCATION. And we must acknowledge that education has its effects in the highest and middle class of society. In many instances it conceals, and restrains the external effects of depravity; but never cures it.

"No outward form can make us clean;

The leprosy lies deep within."

To change the illustration. Education may polish the marble; but it is still marble; and, under its smooth face, retains it hardness and its coldness.

The grace of God can "take away the heart of stone, and give the heart of flesh."

A new heart, a pure heart, and an humble and a contrite heart, is the gift of God.

This grace of God, and this only can "create in us a clean heart and renew a right spirit within us." The parents and friends of children are directed by this truth to expect this spiritual and saving change in their children from God. "Wherewithal shall a young man" or child" cleanse his way? By taking heed thereto according to God's word." Believing in Christ: for "the heart is purified by faith." By a serious study of God's word. "Sanctify them by thy truth."

But if children are to be made holy by the truth of God, it is proper to teach them to read and understand it. This is a RELIGIOUS education, which teaches the knowledge of God-of his lawof ourselves of the fall of man, the redemption of man, and the grace of the Saviour in preaching to him repentance and the forgive

ness of sin.

No. XXXIV.

EFFECTS OF FAITH.

THE effect of strong faith in the righteousness of Christ, is honourable to the grace, holiness, and truth of God: in raising the

believer above fear, above guilt, above the love of sin, the love of the world, the fear of death and judgment. He tries to doubt and cannot. Grace reigns. He looks to the law, his sins, his duties, his heart; and Christ hath the pre-eminence in justifying him. He tries to fear he would suspect himself-he would think the blessing too great; but grace prevails. The blood and righteousness of Christ overcome; and he overcomes by them. He asks, “What shall I say to these things?" Less than this would leave me in condemnation; more I cannot enjoy. It exactly meets my condition; and is worthy the love, the wisdom, the justice and truth of God. If true, it is all I need; if false, I am still miserable: but if the word of God decide, it is full of grace and truth; and I am filled with peace.

A soul enjoying its justification, is spiritual in devotion, grateful for mercies, patient in tribulation, resigned under bereavements, zealous for the purity of the Gospel, diligent in promoting its reception, affectionate to Christ and his people. In such a soul, the doctrine of justification is full of the power and increase of God, in humility, purity, joyful hope and admiration of the work of the Saviour, the operation of the spirit, and the reign of grace in the Father.

The rich, in the enjoyment of this blessing, are secured from the snares of prosperity; doubly happy in their temporal blessings, and liberal to the church and the poor.

The poor believer, exalted in the righteousness of Christ, enjoys his little earthly good with contentment, submission and gratitude; and becomes a blessing to his family, an example to the church, and faithful to his employer. It sanctifies his temper, fortifies him for trials, secures the improvement of his time, and renders his whole conversation becoming the Gospel.

No. XXXV.

CHARITY.

Is a persecutor charitable to the person's safety, character or peace, whom he persecutes?

Is the bigot charitable, who thinks those that differ in sentiment and practice from him must be wrong?

Charity must be consistent with truth:-and if the word of God doom the unrighteous to hell, it is not charity, but the most daring infidelity, to expect that God will forfeit his word to save those whom he threatens to condemn ?

The Scripture saith, "The wicked shall be turned into hell;" is it

charity to tell the wicked they shall not. Is not this the way to murder souls, by leading them to disbelieve the truth, to believe a lie, and to expect salvation in their sins? Was not this the charity of the devil, who assured our first mother, "Ye shall not surely die?"

Some find joy in the sins of others; in the sins of real christians: they rejoice in hearing and reporting a real fault! They very charitably believe the slanders of others, and say they believe them, when they do not! Yea, they very charitably invent a falsehood, and say they were told it. But if you rejoice in the real or imaginary sin of any good man or woman, do you not rejoice to see him "stab at once the Christian name, and his own soul?" Is this charity or love? Is it not the malignity, and cruelty of a devil? Can any disposition be more opposite to God, or more like the devil, than that which feels pleasure in the sins of others?

Do you love their sins, because their example keeps you in countenance? Or is it not hatred of the person, the root of your pleasure in his sins? Rejoice in SIN! What that evil which darkens, defiles and enslaves the soul! and by separating it from God, and exposing it to his wrath, destroys the soul for ever!

Real charity or love, will not tempt others to sin, but endeavour to prevent their falling into sin, mourns over their sin, prays for their recovery from sin.

Real charity rejoiceth in the truth, that is in the truth, in opposition to falsehood; and in equity or justice, in opposition to injustice.

There are not a few persons that suppose charity to consist principally in giving alms to the poor; but the apostle assures us, that a man may give ALL his goods to feed the poor," and not possess this amiable disposition.

The word charity in St. Peter, is love; in Prov. x. 12, from which it is quoted; and evidently stands opposed to hatred, which by watching for faults, suspecting them, falsely imputing them, and aggravating them, " stirreth up strife." Prov. x. 13, 18, 25, Deut. iv. 27. Your charity or love may cover, that is, pardon the sins of a fellow creature, against you; but not your own sins.

No. XXXVI.

JUDAS.

JUDAS was one of the disciples and apostles of Jesus, whose faith, love, and sincerity appeared not questioned by the other eleven apostles.

When the Saviour warned them, " One of you shall betray me," each exclaimed," Lord! is it I?" Judas uttered the same words; yet, even in the act of betraying his Lord, attempted to cover his hypocrisy, crying, "Hail Master; and KISSED him." He appeared to love the Saviour-associated with him and his brethren to hear Jesus converse, preach, and pray. He was as high in office as any of them; and was trusted with the purse containing their little fund. He was an artful knave, full of guile-a consummate hypocrite, whose religion was only " a cloke of covetousness.

His conscience was his accuser, and "a swift witness" against him. His conscience was the judge that condemned him. He was also his own executioner, for he "hanged himself." And what does all this prove? Not that the other apostles were hypocrites and the gospel an imposture; but that he, under all his professions of faith in Christ, and love to his people and ordinances, was "a deceiver-a devil!"

Why wonder that similar characters should now exist? Exist in professed friends of Christ and his church; indulging their love of money, lust of power, lust of praise, or lust of the flesh, and malignant passions, under apparent faith, zeal, liberality, orthodoxy, and high sounding professions! The Bible does not deny the fact; but stamps the character with infamy, and denounces woe! woe! woe! against "the hypocrites in Zion;" and, sooner or later, "fearfulness will SURPRIZE them!"

No. XXXVII.

MINISTERIAL DEPENDENCE.

How sovereign is the grace of God in its administration in the hands of a Mediator.

Many poor, illiterate Christians, read and hear the word of God with simplicity and teachableness, and receive it in faith. They do not possess the advantages of learning and criticism; but they enjoy the POWER by "the misnistry of the spirit."

I often fear that I do not honour the divine spirit in preaching and study; and often wonder that he honours my labours and conversation. This should encourage my prayers and excite my gratitude.

I have long visited the sick in despondency. This awakens suspicion of self-dependence, and leads me to God for his sufficiency to be displayed. Here I never fail. Whenever I come to this point, I begin to hope, "it is a token for good." He hath said it, "them that honour me, I will honour;" but we often first honour our own powers. To fail of success, is then a mercy. "The Lord is a God of judgment or wisdom; blessed are all they that WAIT for him."

May I "commend the truth to every man's conscience, as in the sight of God"-as present, to bless his own appointment-present, to observe my aims and my motives-present, to accept "the willing mind," and afford needful assistance. If I do not preach as in the sight of God, I shall preach by sense, as in the sight of men only. Then I shall hope from their good dispositions, or be discouraged by their prejudices and passions. If I "see God by faith," I shall make a faithful report, and trust that “aim which brings salvation."

Mr. W. said, he sat under the Rev. Mr. D. C. two years, indulging his sin, without remorse or any awakening reproofs. How can this be accounted for? The Minister commended himself, not "the truth." He commended himself to the taste of his hearers, by his style; to their prejudices, humours, passions, worldly interests. At best, he addressed their understandings, by the strength of his arguments. What followed? A false peace, 'a presumptuous hope, an unprofitable life, and a miserable death. I said to myself on hearing him, this man addresses every faculty but that of conscience. He does not commend himself to any, much less "to EVERY man's conscience, as in the sight of God!"

May I take the alarm-speak to the conscience-appeal to itapply" the truth" to it, "without partiality, and without hypocrisy."

By doing this I may offend man; by neglecting it, shall offend God: then my ministry will be " the ministry of the letter;" and my sermons like “clouds and wind without rain."

Two things are of unspeakable importance in Christian experience the knowledge of our own insufficiency, and the sufficiency of God. This is of still greater importance to the Christian minister.

I have felt my own insufficiency in opposing sin, by all the motives the gospel suggests against it. I have reasoned, and prayed, and read the word of God, and found its power increased. Self-despair has led me to the Saviour; and one believing view of him, in answer to prayer, has raised me so far above its influence, that I should have thought, if former experience had not corrected the error, that

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