power

So the ways of those who are under the of restraint, may be as fair as that of those who are truly sanctified; but the cause is vastly different: grace has dried up the filth of the one, but only bound in the filth of the other.' This may be called negative goodness; but religion, as it respects the heart, is a thing totally distinct.

The universal depravity of human nature is awful and affecting; but the calamity is abundantly heightened by considering that men are insensible of spiritual danger, and have neither inclination nor power to alter their condition. They are, in scripture language, Without strength, without hope, and without God in the world; and in this deplorable state all the posterity of Adam might have been left to perish, without any impeachment of the Divine goodness or the Divine holiness: for whatever estimate men may now form of their own moral worth, the period is coming when every mouth will be stopped, and all the world become guilty before God.' But that all should perish, was not the

will of the Great Supreme. Out of this lapsed state, it was his sovereign pleasure to select a church that should be in time and throughout eternity, to the praise of the glory of his grace. To effect the redemption of the individuals that compose this church, his own Son became incarnate; underwent, throughout the whole of life, the indignities of shame and reproach, and expired at last, as their surety, in ignominy on a cross. To complete this plan of unmerited benevolence and grace, the Holy Spirit is mercifully sent to enlighten their understandings; to sanctify their hearts; and to qualify them for the enjoyment of that blessedness to which they were eternally chosen.

These astonishing facts account for that striking difference of character and of conduct perceivable in the world. A man perhaps who was shamefully abandoned, becomes at once serious, devout, and exemplary. Another, whose manners have been uniformly decent, is seen mourning the depravity of his nature and the imperfections of his life. A third, prostrate

before God, is heard lamenting that, while his general deportment before men has been comparatively blameless, his heart was nevertheless a stranger to that ardent love towards him, which he now perceives to be his duty and his happiness. These men, who were once at ease in their sins; all alive to the world; lovers of pleasure more than lovers of God, now see its vanity and its emptiness: they feel and acknowledge the propriety of that salutary exhortation, Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.' They know by experience that the 'friendship of the world is enmity with God; and that whosoever will be a friend of the world is the enemy of God.'

"Through the whole of the New Testament, there is a direct opposition stated between the world and the disciples of Christ: an opposition of character, an opposition of interest, and a continual conflict in consequence of both.' It no longer appears strange to the christian,

that he who is after the flesh, should persecute him that is after the spirit;' nay, it would be strange were it otherwise: and on this principle proceeded the cautionary language of Jesus: If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.'

Now, Melissa, these are the persons who have obtained mercy: that are called to be Saintsto be a peculiar people to show forth the praises of him who hath made them meet to be partakers of the inheritance of the saints in light. They have received the spirit of adoption, and are made acceptable in the Beloved. To you, therefore, as one of this happy number, surely I may, on the present occasion, accommodate the apostolic exhortation, Be not unequally yoked together with an unbeliever: for what fellowship hath righteousness with unrighteousness? and what communion hath light with

darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? For ye are the temple of the living God! as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.'

It may perhaps be justly remarked, that the words of the Apostle have no reference to marriage, but to the joining in church communion with idolaters. But then it has been very properly asked, Will not marriage make them yoke-fellows? Can you suppose that it was permitted to marry with them, and at the same time commanded to come out from among them and be separate? Not to touch the unclean thing, and yet to make it bone of our boue, and flesh of our flesh? Is there no concord between