prayer, and that frequently, will rather depress than excite the spirit of devotion.

In reading the lives of devoted disciples of Jesus, you discover that they have adopted various plans of improvement, which are not laid down in the Christian scriptures. Some of these have been adapted to persons peculiarly constituted and tempted; some of them have been wise, and some of them injudicious and useless, if not worse than useless. You will carefully distinguish between the commanded and uncommanded duties of piety. The former you will religiously perform; the latter you will practise or not, as they may be suited to promote your spiritual advancement or not. Many good men have practised frequent fastings. To some it may have been useful; to many, I doubt not, it has been very injurious. Fasting is not a commanded duty under the Christian dispensation. To those whose lives are regulated by a strict regard to temperance, I doubt whether it can often be made subservient to piety. I have thought much on this subject, and for myself I can say, that I am convinced that fasting would be injurious to me. I find frequent occasion for humiliation and prayer, but seldom for fasting. Others must judge in this as in every other uncommanded means of piety, whether it be suited to promote in them a spirit of piety or not. And in judging of the adaptation of particular means of religion, (I speak of means which are not commanded,) we are not to determine their worth to us by the depth of feeling which they may excite, but by the healthy and cheerful, active, submissive and confiding affections which they call forth. There is much feeling often in religion which is diseased; which manifests a strong sense of religion in the soul, but brings forth no useful virtues, and contributes not at all to the soul's happiness.

With respect to seclusion from the world, I would remark, that it is manifest to me, that entire seclusion, so far from being a virtue, is a sin. We are called not to fly from the world, but to form our characters for heaven amid its trials

and dangers, and to make the world better by our efforts. It is a law of our religion that we should love our brother as ourselves. But how is this love to be cherished? By mingling freely with our fellow men; by a ready sympathy with them in their sorrows and joys. We are not to be always in a throng; there are to be seasons, when we are to be alone with our consciences and our God; but solitude as well as society has its moral dangers. An enlightened sense of duty alone can guide us in this matter.

I have spoken of religious means; but we ought not to suppose that our spiritual growth is then only promoted when we are attending to the instrumental duties of religion. God is every where, and always acting upon us by the circumstances of our being, as well as by his spirit, for our good. The scenery of nature around us is giving lessons to the well disposed mind; the changes of life, its pleasures and its trials, the cheerful intercourse of society, the mother's care for her children, every thing, is acting upon the soul, and, if it be in a Christian temper, acting for good. We may gain divine power from all that is passing around us; and we use amiss our instrumental duties, if they are not made to open our hearts to the influence of God at all times; we think unworthily of his blessing, if we confine our religious improvement to the mere seasons of devotion. I beg of you then to keep in mind, that when, with a right spirit, you are entering into appropriate enjoyments and duties of life, you are as much working out your salvation, as when engaged in your devotions.

I have not spoken of the first step in the Christian life, deep sorrow for sin; because I am persuaded you have cherished the requisite sensibilities on this subject. I have only to entreat you to regard God as your father, and to let your religion partake of a filial confidence and joy. As a parent you will be able to understand the endearing relation in which you stand to the Supreme Being, and you will not, while it is your highest desire to glorify God, throw over his character the gloomy coloring of a

+ jazzes. Place not too much confidence in men, the rules which human wisdom has prescribed; but go it mee to Jesus, and learn of him. Expect not raptures, zut endeavor to form a rational faith, and to judge of your wy character by your practical abhorrence of evil, by your que of goodness, by your gratitude for blessings, by your succussion in trials, by your readiness in duty. You will not krget those for whom you are accustomed to offer your As you think of them, you will remember that your ience u guding them heavenward will greatly depend upen your forcing upon them the conviction, that your faith as the source of your best joys, of your brightest hopes. You cannot indet a deeper wound upon religion, than by representing it as gloomy and forbidding. If you find in wurself a natural propensity to dwell upon dark images, you will feel it to be more imperiously your duty to dwell won the divine love, and to fill your soul with a sense of God's paternal goodness. You may be happy. God desns you for happiness, and may you so improve his grace that you may rejoice evermore.

SERMON I.

MAN ACCOUNTABLE TO GOD ALONE IN MATTERS OF
FAITH.

JAMES IV. 12.

THERE IS ONE LAWGIVER, WHO IS ABLE TO SAVE AND TO DESTROY; WHO ART THOU, THAT JUDGEST ANOTHER?

It is somewhat doubtful, whether men are more ready to yield to the influence of those who come forward as *** infallible guides in the church, or to take upon themselves an authority, which belongs to him alone who is able to save and to destroy. We can, indeed, hardly expect to find these opposite dispositions in the same individual, and at the same time. But certain it is, that while some are desirous of practically asserting their own infallibility, and claiming the control of the faith of others, there are some also, who are very ready to throw off their own responsibility, who are actually sighing to find some one, who will undertake to form their opinions for them, and leave them in indolent security. The number of those, who are thus prepared to become the instruments of the ambition or mistaken zeal of others, is far greater than is often imagined. On many subjects, these persons feel a painful suspense and solicitude. Personal efforts will not render them certain with regard to these subjects; for personal examination, by teaching man his ignorance, teaches

My theory of religion is one of the utmost simplicity. I believe Jesus when he says, with reference to the two great commandments of the law, "This do and thou shalt live." It is to produce love to God and love to man, that Jesus lived on earth, taught, suffered and died. To this end all the principles and motives of his religion are directed. To accomplish this, is the purpose of our religious instructions, rites and prayers; and under the influence of Christian truth, all the discipline of Providence tends to the same end. When this effect is produced in us, we are prepared to rejoice evermore. In our intercourse with heaven all is cheerful and confiding. We are grateful and submissive, nothing doubting that the future will unfold views of increasing glory and joy to our souls. The mists of earth may occasionally interpose between us and God, but they will not long distress us, and our joys will be brightened by their temporary obscuration. Our connexion with our fellow men will animate our good affections, and though we may frequently be shocked by their vices, we shall never cease to cherish love for those who possess immortal natures, nor to labor for their exaltation and happiness. Giving the heart to God then, without reserve, is our first great duty. This done, all things will work together for our good. This done, we have the capacity for happiness, the spirit of Jesus, and our progress will be from glory to glory.

But how can a creature so imperfect and sinful as man hope for heaven? He could not and ought not, were he to merit heaven, were he to purchase happiness by his own deservings. All Christians admit this, yet I fear that many act under a very different persuasion, and are distressed. But we ought to believe with the heart, that eternal life is the gift of God. The purpose of Christianity is, to render us capable of enjoying this gift by imparting to us the spirit of Jesus, the spirit of happiness. This spirit being ours, we are saved. We do not readily receive this great truth; we do not readily give ourselves to God as a father; but about purchasing heaven, as if its happiness were not a

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