whom, unfortunately, the same undeviating uniformity of conduct is not often to be found. Of those who acknowledge Christ to be their lord and master, how few are there that adhere to him invariably throughout, without ever revolting from their allegiance, and devoting themselves to another sovereign, the prince of this world!'

One man, finding it said in scripture, that charity shall cover a multitude of sins, without ever once giving himself the trouble to examine into the true meaning of that doubtful expression, takes refuge under the letter of it; and on the strength of a little ostentatious generosity, indulges every irregular passion without control, and fancies himself all the while a serious, sober Christian,

A second, rather shocked at this, keeps clear of all gross and flagrant enormities; but hopes that a few secret and less. presumptuous sins will be easily forgiven him.

A third, still more modest and more scrupulous, contents himself with one favourite vice; and makes not the least doubt but that his exact observance of the divine law, in other respects, will amply atone for his failure in this single instance.

A fourth advances one step further than this: he indulges himself in no gratification, that seems to deserve the name of sin; but, at the same time, allows the gaieties, the amusement, the business, or the cares of life, to take entire possession of his soul, to shut out, in a great measure, all thoughts of God and religion, and steal away his affections from heaven, and heavenly things.

Lastly: there is another class of men, who are irreproachable in their morals, and sufficiently temperate, perhaps, in their pursuits of business or of amusement, but who yet fall short of that steady and affectionate attachment to their divine Master, which his religion inculcates, and his kindness demands. They want that zeal and fervour,-that earnestness and activity in his service, that absolute resignation to his will,-that perfect confidence in his infinite wisdom and goodness,-that freedom from all immoderate anxiety and solicitude, hope, or fear, exultation or disappointment, respecting the various events of the present life, which are the surest and most unequivocal proofs, that this world has little or no share in our affections, but that our treasure is in heaven, and there is our heart also.

Thus it is, that too many, in almost every denomination of professed Christians, do, in one way or another, in a greater or a less degree, halt between two opposite rules of life;' divide their attention between the commands of Christ, and the criminal, or the trifling enjoyments of the present scene: endeavour to accommodate matters, as commodiously as possible, between things temporal and things eternal; and to take as much as they can of this world, without losing their hold on the rewards of the next. But let no man impose on himself with these delusive imaginations. Such duplicity of conduct is as evidently contrary both to the letter and the spirit of Christ's religion, and as justly obnoxious to the reproof conveyed in the text, as the fault already touched upon of halting between two opinions.' Whoever looks into the gospel, with the least degree of attention, must see, that it requires us to give up our whole soul to God, and pay an unreserved and undivided obedience to all his commands. The language of Christianity to its disciples, is like that of Solomon in his Proverbs, My son, give me thine heart.' [Prov. xxiii. 26.] We are commanded to set our affections on things above, and not on things on the earth to have our conversation in heaven: to love God with all our heart, and soul, and mind, and strength; to take up our cross, and follow Christ; to leave father, mother, brethren, sisters, houses, and lands, for his name's sake, and the gospel's.' [Col. iii. 2. Phil. iii. 20. Mark xii, 30. Matt. xvi. 24. xix. 29.] These, and such like expressions, are, it is well known, perpetually occurring in the sacred writings. And although we are not to understand them so literally, and so rigorously, as to conceive ourselves obliged to renounce the world absolutely, and all its rational and innocent enjoyments, to retire into deserts and caves, and think of nothing but the concerns of eternity; yet, if we allow these phrases any meaning, they cannot imply less than this; that our chief and principal concern, beyond all comparison, must be to please and obey our Maker in all things; that we must seek first the kingdom of God and his righteousness; that we must look up to his law as the great guide and governing principle of our lives; that we must not vibrate perpetually between two masters, between two opposite modes of conduct, between vice and virtue, between piety and pleasure, between inclination and duty, be

tween this life and the next; but devote ourselves heartily and sincerely to the service of our heavenly Father, and suffer no one earthly object to estrange or draw away our affections from

him.

The only way, then, for a wise and a good man to take, is, to preserve that uniformity and consistence, and dignity of character, both in opinion and in practice, which is in all cases respectable; in the Christian religion, essential and indispensable. You must, in short, as Joshua said to the Jewish people, you must choose, this day, whom you will serve.' You must take your part, and adhere to it, steadily and invariably throughout. If you admit the reality of a future existence, and a future day of recompense, and if, after deliberately comparing this life with the next, you do, in your best and soberest judgement, think that present enjoyments are more valuable than future and eternal happiness, and a little self-denial in this world. more insupportable than everlasting misery in the next,-then let this world be the sole idol of our hearts,-to this devote yourselves without reserve. It would then be folly to sacrifice any pleasures, any advantages to the commands of your Maker, or to let one thought about futurity disturb your tranquillity, or interrupt your pursuits.

But if you find this to be impossible; if you feel yourselves to be designed for immortality; if you cannot forbear looking perpetually forward into futurity; if to these sentiments of nature, reason adds her voice, and revelation confirms it by evidence that is irresistible; if, moreover, on a fair estimate of the respective value of things temporal and things eternal, you are convinced that the pains and pleasures of this world are not worthy to be compared with the rewards and punishments of the next; if, in fine, the limited nature of the human faculties, the contrary tempers of mind, and courses of action, which contrary pursuits require, and the express declarations of Christ himself, prove incontestably, that we cannot serve God and Mammon, cannot reconcile two opposite modes of conduct together;what, then, is the course which a prudent and a considerate man has to take? Why, evidently, to devote himself absolutely and entirely to the service of his one Lord and Master, and to suffer nothing to interfere with that great object of his attention. If there really is a future scene of existence; and if the

rewards promised to the righteous, and the punishments denounced against the wicked, are as great and as durable as they are represented to be; there is no sacrifice, in this life, which a wise man would not make to them. If they are worth any thing, they are worth every thing. Be then, not only almost, but altogether Christians. Let no enticing words of man's wisdom put you out of conceit with the divine truths of the gospel, and make you halt between two opinions; let no one favourite vice, no worldly pursuits, no vain amusements, draw you off from any part of your duty, and divide your obedience between God and Baal. If you have chosen the other world for your portion, cling not any longer fondly to this; if you have set your hand to the plough, look not back to the vanities you have renounced. Be not irresolute, wavering, and indecisive; be not governed by the opinion of the day, nor the temptation of the moment. Do not so divide yourselves between two masters, as to please neither the one nor the other; do not manage so wretchedly as to lose at once what little this world has to give, and all the glorious rewards which the other holds up to your view. Choose ye, in short, this day, whom ye will serve.' If the Lord be God, and not Baal, be resolved at once; take a manly and decided part; fix your affections immovably on heavenly things; pursue, with unremitting attention, your best and truest interest; give up yourselves, body and soul, into the hands of your Maker, and persevere uniformly in his service to the end of your lives; that having thus finished your course, and kept the faith to the last, you may receive the prize of your high calling in Christ Jesus; and when your flesh and your heart shall fail, may find God to be the strength of your heart, and your portion for ever.'

[BISHOP PORTEUS.]

VOL. II.

K

SERMON XCVIII.

NINTH SUNDAY AFTER TRINITY.

JEWISH AND CHRISTIAN ECONOMY.

1 COR. X. 1-13.-Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2. And were all baptized unto Moses in the cloud and in the sea; 3. And did all eat the same spiritual meat; 4. And did all drink the same spiritual drink. For they drank of that spiritual rock that followed them, and that rock was Christ. 5. But with many of them God was not well pleased; for they were overthrown in the wilderness. 6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11. Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come. 12. Wherefore let him that thinketh he standeth, take heed lest he fall. 13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able; but will, with the temptation, also make a way to escape, that ye may be able to bear it.

[Epistle for the Day.]

In this scripture, St. Paul cautions the Corinthians against any false and dangerous confidences in the promises of God. All hopes of God's favour include a condition of obedience; and, without this, even the most glorious privileges cannot avail for averting the divine wrath. In evidence of his assertion he shows, how highly the Jewish church were favoured, and yet how unhappily they miscarried, in the wilderness. And from thence he draws an inference, that the Christian Church hath reason to expect the like dealing, if they shall render themselves obnoxious to it by the like ingratitude.

This argument seems to turn upon two points: I. The correspondence between the Jewish and Christian economy; and II., The reason and justice of the thing.

I. It is observable, first, that St. Paul, in speaking of the correspondence between the two economies, applies to the figure, expressions proper to the substance shadowed by it.