business of his ministry, he retires alone to a desert place, casting aside those honors which have, in every age, tempted the ambition of his less humble followers.

young friends, to read and

The example, even of the

Do not be contented, my admire what you may imitate. Son of God, from his cradle to his grave, is transmitted to us that we may imitate it.

The last resource against temptation is prayer. Escaping, then, from your tempter, fly to God. Cultivate the habit of devotion. It shall be a wall of fire around you, and your glory in the midst of you. To this practice the uncorrupted sentiments of the heart impel you, and invitations are as numerous as they are merciful, to encourage you. When danger has threatened your life, you have called upon God. When disease has wasted your health, and you have felt the tomb opening under your feet, you have called upon God. When you have apprehended heavy misfortunes, or engaged in hazardous enterprises, you have, perhaps, resorted to God, to ask his blessing. But what are all these dangers to the danger which your virtue may be called to encounter on your first entrance into life? In habitual prayer you will find a safeguard. You will find every good resolution fortified by it, and every seduction losing its power, when seen in the new light which a short communion with Heaven affords. In prayer you will find that a state of mind is generated, which will shed a holy influence over the whole character; and those temptations, to which you were just yielding, will vanish, with all their allurements, when the daystar of devotion rises in your hearts.

With this view, our Savior has inserted the petition in the text, "Lead us not into temptation." Let us dwell

upon it in every prayer. "If," in the words of a pious man, “sinning has not made us leave off praying, praying "Watch," then, my

will make us leave off sinning." young friends," and pray, that you tation."

enter not into temp

SERMON XV.

1 CORINTHIANS V. 8.

BUT WITH THE UNLEAVENED BREAD OF SINCERITY AND TRUTH.

THE Apostle appears here to be giving directions as to the mode of observing the communion. In imitation of the feast of the passover, before which the Jews were required to remove all leaven out of their houses, and to eat the festival with unleavened bread, the Apostle exhorts the Corinthians to observe the distinguishing rite of ther relig ion, which commemorates their deliverance from sin and death by the sacrifice of Christ, "with the unleavened bread of sincerity and truth." This injunction, which is here particularly applied to the celebration of the Supper, it is my intention to consider in its importance to the whole character of a Christian; for he, who has come forward to this characteristic ceremony hypocritically, or in the spirit of imposition, cannot be supposed to be more sincere in the rest of his conduct.

Sincerity is a word which is often used in an indetermi nate and unsatisfactory manner, so that we often hear men called sincere who have no other quality in the world to recommend them. A man may be sincerely impious, or sincerely intolerant. He may be following his judgment, and even his conscience, when he is offending against the laws of God and man. In the common sense of the

word, as it is opposed merely to dissimulation, the quality is negative, indifferent, not much to be desired, and sometimes dangerous. When it is applied, however, to religion, it is used in a good sense, and usually includes the idea of unqualified and hearty devotion to the will of God. Still, even when used with reference to religion, it is sometimes made a convenient substitute for some more specific description of men's character and motives; and we are glad to avoid a close scrutiny of the justice of the opinions or conduct of ourselves or others, by saying, when we can say nothing else, that they are sincere.

Thus it happens, that, when the subject of religious opinions is discussed, and some one is found who deviates from the common standard, and question is made of his correctness, the conclusion often heard is, " He may be erroneous, but he gives proof of his sincerity." When the principle, on which a man acts, is canvassed, and doubts are raised of the religious or moral character of another, and some are proposing one test of character, and some another, the inquiry is usually terminated by saying, "Though he may be imperfect or mistaken, yet we have reason to think him sincere."

A word of such common and convenient application deserves to be thoroughly understood and cautiously used. Especially in our examination of ourselves, as well as of others, it is of importance, that we know what it is we pretend to, when we lay claim to sincerity.

In this discourse it will be my object to ascertain what is implied in the character of religious sincerity; and, in doing this, I shall first consider with what imperfections sincerity is consistent, and, in the next place, endeavor to point out some of the most sure and indispensable tests of this quality.

In the first place, then, sincerity is not inconsistent with some degree of prejudice. Such are the constitution of human nature and the circumstances of our education, that the best of men find it impossible to grow up without receiving many prejudices against individuals or descriptions of men, as well as against opinions, which greater age and further information are necessary to correct. Thus we find in the evangelists that the excellent Nathaniel, when he is first informed of the origin of Jesus, to whom he is introduced, cries out, in the true spirit of a Jew of that age, "Can there any good thing come out of Nazareth?" This appears to us a most absurd and unworthy prepossession; yet it did not prevent our Savior's immediately giving this very Nathaniel that memorable character, "Behold, an Israelite indeed, in whom is no guile." This instance in the evangelical narrative should teach us candor in our judgments of men, and encourage us to make every allowance for inevitable prejudice, where it is not obstinately and unjustly cherished. The true difference between a sincere and insincere opinionist is this: that the former, though he is not free from unfortunate biases, is yet willing to be free from them. He neither flies from conviction, nor does he close his eyes against evidence. He is a friend, perhaps, of particular men, or attached to particular opinions; but he is neither afraid of the progress of truth, nor does he place impediments in the way of examination. The insincere bigot, on the contrary, stifles his convictions, and perverts testimony. He is angry, when he is found in the wrong; and dissembles, when he is really convinced of his error. His prejudices are personal, and his views are selfish and malignant. Not so the guileless Nathaniel; for he came, at the invitation of Jesus, saw, and was convinced.