ing fears, but it encourages the practice of every virtue. It brings honor to God by showing forth his infinite compassion, by drawing up the affections of men to him, by rendering them instruments of his mercy, and making them partakers of a divine nature. Thus is Christianity, in its promise of pardon to the penitent, suited to the wants of sinners. Without this exhibition of mercy, even the revelation of a future life might not reach him with a saving influence. Oppressed by the consciousness of sin, with fearful apprehensions he might pursue the journey of life, and then sink into the grave in despair of ever reaching heaven.

3. But, while the religion of Jesus proclaims free pardon to the penitent, it holds forth the belief, that pardon without holiness cannot ensure happiness. It is not enough that God is merciful. Man must be made capable of the joys of heaven, or heaven has no joys for him. Here then is a pressing want even to the penitent. He may with deep contrition mourn his sins, and beg for pardon; but still he is sanctified but in part, and the temptations of life are pressing heavily upon him. He is weak; and he may yet fall. But he is not deserted in his weakness. Christianity regards him as a frail and tempted creature, and is adapted to him, as such. It comes to him with the kindest counsels from a God of love. Its doctrine of immortality raises his thoughts on high, and breaks the strength of earth-born passions. Its spirit guides the affections to a Being of spotless purity. Its precepts are in accordance with its high purposes. They inculcate meekness, humility, purity, heavenly-mindedness, and love, virtues all directly opposed to the spirit of the world, and tending directly to strengthen the soul in its conflicts with evil. The provision made for the constant inculcation of its lessons through the ministry of reconciliation, and for the excitement of pious affections by public devotions and the celebration of most affecting

ordinances, tends directly to strengthen the weak in virtue, as well as to turn sinners from the errors of their ways. And then there is the promise of direct influences from God in strengthening good purposes and holy desires. He is a present friend, and offers his protection, when dangers press upon the soul. Bring then into view the means of grace, and you have before you the instruments of your safety. You see Christianity coming to you with the counsels of wisdom and love, compassionating you in your trials, and stretching forth her hand to guide you to a world of perfect joy. Is it not then a religion adapted to sinners? It imparts to them all needed information; deserts them not in their conflicts; teaches them to believe that there is pardon for the penitent, strength for the weak, and eternal life for those, who use the grace of God aright. All then that is needful is that man go to Christ as a sinner, that he go penitently, that he open his heart without reserve to the influence of the gospel, that he go not expecting to merit heaven, but to be formed for heaven.

Are there not some present, who will bear their grateful testimony to the adaptation of Christianity to the spiritual wants of sinners? Are there not some, who are living by faith in the Son of God? Then there are some, who will bear witness to the truth, that Jesus Christ came into the world to save sinners. You have found that there is mercy with God. In every earthly trial your hearts have been stayed by heavenly consolations, and you have found them adapted to your necessities. Here has been your strength in weakness, your light in darkness, and your hope in trouble. You have rejoiced in the religion of Jesus, as suited to fill the desires of your souls, and to cheer you onward by the hope of eternal life. You press the gospel to your hearts, and feel the delightful conviction that no Being, but him who knows all your necessities and trials, could have given you a religion so well suited to them.

Are there any, who have regarded the gospel with indifference? I appeal to your consciences in proof that you are not happy. You feel at times the conviction that there are spiritual wants, which are pressing you down. You sigh for something, which you do not possess. You are not at peace. You cannot look forward to the unseen world without dismay. Come then to the Saviour, and accept his offered grace.

SERMON XL.

[Preached during the Author's partial restoration in the Spring of 1833.]

THE USES OF AFFLICTION.

PSALM CXIX. 71.

IT IS GOOD FOR ME THAT I HAVE BEEN AFFLICTED.

WITH no common emotions, after a silence of many months, I come to you again to address you in the name of Jesus. From other lips you have heard his truth, and with other guides you have offered your public devotions to God. You have rejoiced, I trust, that you have been permitted here to enjoy the precious privileges of the gospel; that their continuance depends not upon the health or life of one frail mortal. It is the everlasting gospel, and faithful lips shall proclaim its instructions, while the earth shall stand, though the generations, who love its light, are changing and passing away.

On this occasion, with vivid personal recollections of sufferings and of joys, I meet you in the house of God, and I behold the countenances of some showing forth the indications, that they too have drank of the bitter cup. I may, therefore, speak to you of the heavy trials of life, of sickness, of sorrow and of death.

But to some, I fear, the theme, which I propose, may appear peculiarly inappropriate. Why, it may be asked, should we speak of the dark scenes of life, of sorrow, and

distress, and fearful apprehensions, when it becomes us to dwell upon the mercies of God, and to enter his temple with thanksgiving and rejoicing? I would now and ever approach God with a cheerful and grateful spirit. I believe that he delights in doing good; that this world, chequered as are its scenes, is a good world, a world admirably adapted to the training of immortal minds for happiness. But I would build the hope of man's happiness here, upon no partial representations. The actual condition of our being should be kept perpetually in view. That happiness, which is fed only by the world's smiles, by scenes of uninterrupted gaiety, is all delusive and false. The soul has a happiness, which need not be destroyed by the passing clouds, that overshadow man's earthly pilgrimage. I would show this, and would teach you, if I could, that, from scenes which cause the worldly mind to mourn in hopelessness, the soul may gather strength and permanent peace. I would gather unwithering garlands even from the tomb, to overspread and cheer the path of life. I would show that it is good to be afflicted, and would thus make even the sorrows of earth, minister to the comfort, as they may minister to the improvement of the undying spirit. My purpose in dwelling upon melancholy images is not to produce gloom, but to convince you that all is good in the purposes of an infinite Father, that all may contribute to the soul's health, strength, peace, and immortal happiness.

But are afflictions necessarily conducive to man's happiness? We answer, no. They are good in the purposes of God, but whether they shall be good to any individual depends upon himself. They are part of a moral discipline, and their efficacy depends upon the free action of the soul itself. The gifts of God's providence are good; but how many abuse them, and convert his blessings into the instruments of personal degradation and ruin! Amid the frowns of the world, in the disappointment of earthly hopes, by the struggles of poverty, some have formed char