who cometh unto God by Jesus Christ, and who is made a partaker of the Holy Ghost. What is it which makes persons incapable of loving God with all their heart? What is it which makes Jesus Christ to have "no form nor comeliness," in their view? What is it which causes the life of a Christian to appear so undesirable, that men have no relish for the company and conversation of such an one? The cause is sin-sin in its guilt, and in its pollution, which has defiled the heart, and blinded the mind.

When, therefore, sin is removed, men form a right estimate of religion: then they will love God, and those who live according to his laws then they will love the Holy Spirit, and those that are led by him then they will love the Lord Jesus Christ, and those who diligently use his sacraments, and live agreeably to his precepts. "By this we know that we have passed from death unto life, be

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cause we love the brethren." Ask those who have learned to live godly in Christ Jesus, and they will tell you, that their happiness has not been lessened by the little piety they have obtained; they will inform you, that the more they strive after holiness, the nearer they approach to happiness, and true contentment. And this experience is that of the best of men ; "Great peace have they which love thy law," says David, "and nothing shall offend them." "Godliness with contentment is great gain." Nor is this acquisition to be despaired of; "I have learned in whatsoever state I am, therewith to be content." Yea, St. Paul adds more, "I can do all things through Christ which strengtheneth me."

It is possible that another question may arise in the minds of those who are halting between two opinions, viz., whether their attainment of everlasting life, would, in reality, be rendered more certain than it is now, if they were from

this day to give themselves to the Lord. Some have put off religion to a time when sickness shall overtake them, on the plea, that it is better so to do, lest they should relapse into sin after grace received. Reasoning, however, of this sort proceeds from a mistaken view of the nature of personal religion, and of the character of God, whose children we become by faith in the Lord Jesus Christ. Until we repent and believe, according to the rule of the gospel, we are in a state of condemnation, and if death overtake us-and who shall say that it is not even at our doors?-we shall be utterly lost beyond the hope of escaping" the bitter pains of eternal death," "the worm that dieth not, and the fire that is not quenched." But as soon as we look by faith to Jesus who died for us and rose again, we are pardoned-we are freed from condemnation," our sins are blotted out," "our "we are justified from all things from

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which we could not be justified by the law of Moses."

The reality of all this is secured to them that believe in Jesus Christ for the forgiveness of sins, though the comfortable hope of it may not be given at the moment. This repentance and faith constitute that which is sometimes denominated "effectual calling," a very important link in the golden chain of salvation; for "whom God did predestinate, them he also called and whom he called, them he also justified; and whom he justified, them he also glorified."

There is the same essential difference between embracing religion now, and putting it off to a future and contingent season, as between certainty and uncertainty, safety and peril, present salvation and exposure to the wrath of an offended God. And will you leave the inheritance of heaven as a matter of uncertainty? Will you refuse present deliverance from the guilt and power of

sin, for the peradventure, that a more convenient season may come, when you may repent without inconvenience, and believe without an effort? "Be not deceived, God is not mocked," such a time God does not warrant you to expect.

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Now God commandeth all men everywhere to repent;"" for now is the accepted time, now is the day of salvation."