Let us, therefore, seek for something more substantial. Under the deep impression of the corruption of our nature, let us breathe after the sanctifying influences of the Spirit of God; and pray earnestly to obtain the mind which was in Christ. Let us remember that the kingdom of God consists in righteousness, peace, and joy in the Holy Ghost; and that he that serveth Christ in these things is acceptable to God and approved of men.

I speak, I am persuaded, to many in this place, who highly honour and earnestly desire that godliness which produces such beneficial and blessed effects. Let them, then, take heed that they possess right views of its nature, and seek for it in a proper manner. True godliness is the gift of God. It is a seed implanted in the heart by his Holy Spirit, and watered by the dew of his heavenly grace. It is not the produce of merely human resolution, the fruit of a corrupt nature. It is absolutely necessary, therefore that it should be sought from God by fervent prayer, cherished by the study of his word, and cultivated by constant communion with him. It is utterly impossible that we can be truly godly unless our hearts are right with God, unless we are deeply convinced of the supreme excellence of his nature, the amiableness of his character, the reasonableness of his commands, and the infinite superiority of his service above that of the world. The foundation of godliness is deeply laid in the just views of the soundest reason. It is not the impulse of caprice, the dictate of fear, or the effect of the love of change; but a deliberate conviction of the judgment, founded upon the most weighty considerations, and confirmed by the most unequivocal experience, that only in proportion as we know God aright and are conformed to his image can we be truly blessed. And it is intimately connected with the knowledge and love of Jesus Christ, the only begotten Son of God, our Saviour, in whom we may truly be said to have our spiritual life, in whose death we trust as our atonement for sin, on whose resurrection

we found our hopes of eternal life, on whose intercession we rely for the acceptance of our prayers and unworthy services.

This is the principle of godliness; and when such a principle is implanted in the mind, though its full operation may be prevented by those innumerable temptations which assault us from within and without, from the world, the flesh, and the devil, yet it will influence the soul to obey and serve God with earnestness and constancy. There will be an increasing wish and desire to please him, greater readiness to make the sacrifices he requires, and greater faithfulness in acting up to the light we have received. Every thing else will yield to this prevailing desire of our hearts. We shall not attempt to serve two masters, but give ourselves up wholly to God. The soul cannot, indeed, be wholly turned from darkness to light, from sin to holiness, at once. It is a change which begins here, and is carried on through the whole duration of life, but which is not perfected till we arrive at the kingdom of heaven above. "The path of the just is like the shining light, which shineth more and more unto the perfect day;" and the small measure of knowledge and grace to which we attain on earth, will be a seed springing up unto immortal life, in the everlasting glory of which it will assuredly terminate. Amen.

SERMON XV.

MEETNESS FOR HEAVEN, WHEREIN IT CON

SISTS.

Colossians i. 12.

Giving thanks unto the Father, which hath made us meet to be made partakers of the inheritance of the saints in light.

WE have a very low and imperfect idea of the nature of Christianity, if we consider it only as it stands connected with this life, and our happiness on earth. Doubtless it ministers to our peace and comfort here; it regulates our passions, and directs us to discharge the duties of our several stations with fidelity and diligence; but the same end is proposed, though it may not be so fully attained, by every scheme of philosophy and religion which has been taught in the world. Christianity has a view to far nobler and more extensive objects; it is to be considered as connected with God's glory, as well as man's happiness; with the honour of Christ, as well as man's salvation; and with the boundless ages of eternity, as well as the few years of man's ex

istence upon earth. The plan was formed; the sacrifice of the Lamb of God appointed; and men were destined to inhabit the realms of glory, before the foundations of the world were laid. The ultimate end was to bring them to heaven; the means, the incarnation of the Son of God, and the sanctifying power of his spirit; the subordinate end, the preparation of a corrupt race for that state of glory which they who were made meet for it should inherit.

The consideration of such an end in view, goes far to explain the reasons why such means are used, and why the purity and holiness required are so very great. Imagine the chief object of the Gospel to be that of regulating our unruly passions, so that we may pass our lives in ease and comfort here; and there appears but little reason why the Son of God should be our Redeemer, or why we should need the teaching and sanctification of his Spirit. The light and strength of reason might accomplish this end: or, at least, a much smaller portion of virtue than Christianity requires would be sufficient to attain it. There would be no occasion for that high degree of self-denial; that mortification of sin; that deadness to the world; that knowledge of God and his attributes, and those holy affections which it enjoins. A Deist might be a good neighbour, a useful citizen, a tender father, and a kind friend. But take into consideration a future state, the nature of heaven, the glory of God and of Christ; and we see that a real Christian only is fitted for the inheritance of the saints in light. He alone possesses those dispositions, those sentiments of devotion, those holy affections which are the proper qualifications for such a state. The morality of a Deist would be sufficient, were his soul as mortal as his body; but when we consider man as an immortal spirit, training up for happiness in heaven, we see the absolute need of the Gospel to prepare him for it.

Christianity, then, is intended to make us meet for heaven. By nature we are unfit for that blessed place: