improvement; they give the power of enjoying God and the comforts of religion. Hence it is apparent that they, who shut themselves out from the world, cut themselves off from its innocent pleasures, and inflict painful penances upon themselves for the mere purpose of making themselves more acceptable to God, by means of these voluntary sacrifices inflicted without use, and entirely without reference to the improvement of the character,-fall into a most ruinous mistake. They represent God not as a father, but as a tyrant ; and religion not as the guide, friend and comforter of man, but as a cruel taskmaster.

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The commanded duties of piety you will religiously observe, holding always in view their rational and benevolent character. You will find that even in the performance of these a reference to their designed effect will greatly aid you. For example, there are no specific directions given for the conduct of secret devotion, and much is left to the determination of individual minds. Now it seems to me that for most Christians, (I judge from my own experience principally) long periods should not be assigned to secret prayer. The true spirit of actual worship languishes, when our addresses to God are carried to a great length. sons spent in retirement for the purposes of religious improvement should be mostly occupied in endeavors to enrich our minds by reading, and to excite proper affections by meditation, and as the feelings are warmed, prayer should flow forth warm from the heart, and the spirit rise to God in sweet communion, as in the deep felt expressions of our wants and our penitence, or our thanksgivings. All such prayers will be short; and in answer to them we may expect, that God will grant his spirit, and that we shall gain divine encouragement. Even amid the busy cares of life and the throng of society, the spirit of devotion may be maintained, and short ejaculations or gentle breathings of piety may go up to the throne of mercy. But I cannot but think, that the endeavor to engage for long periods of time in actual

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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

tyrant's features. Place not too much confidence in men, or in the rules which human wisdom has prescribed; but go at once to Jesus, and learn of him. Expect not raptures, but endeavor to form a rational faith, and to judge of your own character by your practical abhorrence of evil, by your love of goodness, by your gratitude for blessings, by your submission in trials, by your readiness in duty. You will not forget those for whom you are accustomed to offer your prayers. As you think of them, you will remember that your influence in guiding them heavenward will greatly depend upon your forcing upon them the conviction, that your faith is the source of your best joys, of your brightest hopes. You cannot inflict a deeper wound upon religion, than by representing it as gloomy and forbidding. If you find in yourself a natural propensity to dwell upon dark images, you will feel it to be more imperiously your duty to dwell upon the divine love, and to fill your soul with a sense of God's paternal goodness. You may be happy. God designs 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