If it could be proved, that we never committed but one sinle sin, repentance would be absolutely necessary. One theft, one murder, proved against a man at a human bar is enough to procure his condemnation; so one sin against God is enough to condemn us to eternal misery, But it

is not one, it is not ten thousand sins only, that we have to lament; "who can understand his errors?" Listen not to the father of lies; he promised Eve, that eating of the forbidden fruit should do her no harm; but she found, and we all find, the dreadful effects of that first sin. Say not, with the wicked man of old, "Who, when he heareth the words of this curse, shall bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst." God forbid; for, mark the consequence,-" The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against the man, and all the curses that are written in this book shall lie upon him." Deut. xxix. 19. Repent, or perish, is the solemn decision of God. "He commandeth all men, every where, to repent; and what can be more reasonable? The law which we have broken is "holy, just and good." To love him was our most reasonable service; and would have been for our unspeakable benefit. Having then broken it, and by so doing incurred his wrath, and exposed ourselves to ruin, can it be thought unreason able that we should make an humble submission, and implore his mercy?

Come, then, and be encouraged to instant repentance. He might have cut you off in your sins, without a moment's warning: but he has given you time and space for repentance. His very command is encouragement. It implies, that "there is forgiveness with him;" for pardon of sin and repentance are inseparably connected. "Christ is exalted, to give repentance and remission of sins." "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." Only do not suppose that repentance deserves or merits pardon. Salvation is all of grace; but this is the order appointed of God; for by penitential sorrow, the heart is prepared to receive the mercy of God, through Jesus Christ our Lord.

Let the "goodness of God lead thee to repentance." He delighteth not in the death of a sinner, but rather rejoiceth in his return. And our Saviour assures us, that "there is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance." Arise, sinner, for he calleth thee. Does your heart begin to relent? Are you saying, "I will arise and go to my father?" Arise, then, and go at once. He will see thee afar off, and run to meet thee; he waits to be gracious, and there shall be joy in heaven, and joy on earth, upon thy return.

Thousands as vile and base as you have found mercy. Let not Satan say it is too late; the door is open: nor let him say it is too soon. He may say, to-morrow will do. God says, to-day, "While it is called to-day;" thenhear his voice. To-morrow may be too late. "This night may thy soul be required of thee." Beware of deferring repentance to a dying bed. Will you not then have enough to do, to bear with patience the pain and agonies of dissolving nature? Why should you plant thorns in your dying pillow? Why should you not then have the peace of God and the joy of the Holy Ghost, to support and comfort your heart? Who can tell but sudden death may be your lot; if not, extreme pain, or a disordered head, may prevent the possibility of repentance. And do not imagine that repentance has any thing in it forbidding. Christ has said, "Blessed are they that mourn, for they shall be comforted." The penitent has more pleasure in his tears, than the worldling in all his gaiety. Besides, if the door be strait, it opens into boundless pleasures. Pleasures not confined to time, but which will last to all eternity. God now dwells in the contrite heart; and soon. shall every true penitent dwell with him in paradise..

Let those, who know what true repentance is, give thanks to him who has graciously bestowed it.. Know, my friends, that repentance is not the work of a day, but of life. The more you know of your own heart, and the more you know of Christ, the more need you will feel of a repenting spirit." Walk humbly with thy God ;" and let the remembrance of forgiven sins keep you low in your own eyes; having received mercy, love much, for much.

is forgiven and labour daily to maintain a conscience void of offence toward God and toward all men.

"O, how I hate those lusts of mine,
That crucifi'd my God;

Those sins that pierc'd and nail'd his flesh
Fast to the fatal wood!

"Whilst, with a melting broken heart,
My murder'd Lord I view,
I'll raise revenge against my sins,
And slay the murd'rers too.".

SERMON IX.

THE WORK OF THE HOLY SPIRIT: Rom. viii. 9. Now if any man have not the Spirit of Christ, he is none of his.

OTWITHSTANDING the various distinctions

Nwhich subsist among men, there are but two of any

real consequence in the sight of God; and these are mentioned by St. Paul just before our text-" They that are after the flesh, and mind the things of the flesh; and they that are after the Spirit, and who mind the things of the Spirit," ver. 5; that is those people, who, remaining in the state they were born, do habitually consult and relish, pursue and delight in worldly, sensual, and sinful things; or, on the contrary, those who, being born again of the Spirit, are under his guidance and influence; and therefore pursue, regard, and love things that are of a spiritual and heavenly nature. Every person here belongs to one of these classes; and it behoves us seriously to examine to which of them; for on this depends our eternal all. He who is after the flesh "cannot please God," v. 8; but is in a state of death, v. 6; or, as it is in the text, "is none of Christ's," that is, not a member of his body, not a child in his family, not a subject of his kingdom; and dying in this state, Christ will not own him for his, nor adjudge him to eternal life at the great day. But if, by the grace of God, we have the Holy Spirit, and live under his gracious influences, it is a proof that we belong to Christ, and shall obtain eternal glory with him. How necessary is it then that we should be able to decide with certainty on this

great question, and to know whether we belong to Christ or not! That we may be able to do this, let us pray to God to assist us while we,

I. Consider who the Spirit of Christ is.

II. Prove that all real Christians have the Spirit of Christ, and shew for what purposes; and,

III. Point out the evidence of our state arising from thence.

I. Let us Consider who the Spirit of Christ is.

The whole Scripture declares that "there is but one only living and true God;" but the Scripture clearly shews, that in the unity of the Godhead there are three (whom we call persons :) thus, in 1 John v. 7, "There are three that bear record in heaven; the Father, the Word and the Holy Ghost; and these three are one." They are generally called by the names, Father, Son and Holy Ghost; which names are not intended to describe their manner of subsistence among themselves, (for that is a branch of knowledge above our capacity, and is not revealed ;) but the manner of their operations in the covenant of grace. To each of these divine persons particular attributes and works are ascribed, and each of them is expressly called God. The divine person we now speak of is the Holy Spirit; called, in the same verse with our text, "the Spirit of God." That he is properly called a Person, appears from the personal properties and works ascribed to him. He is said to have Understanding, or Wisdom, 1 Cor. ii. 10. Is. ii. 3. He is said to have a Will, 1 Cor. xii. 11. He is possessed of Power, Job xxxii. 4. He is said to teach us, John xiv. 26. 1 John ii. 27. to lead—to guide to convince-to renew-to speak-to shew-to call-and send ministers. This plainly proves that he is a person, and not merely a quality or property of Deity, as some have vainly pretended.

It is equally evident that he is a Divine Person, or truly and properly God, equal with the Father and the Son; for divine perfections are ascribed to him, as Eternity-Omuipresence-or being every where; and Omniscience, or knowing all things. The Holy Spirit is expressly called God. Ananias is said to lie to the Holy Ghost, Acts v. 3; and in the next verse St. Peter says to him, "Thou hast not lied unto men, but unto God." The same person is

intended in both verses, which plainly shews that the Holy Ghost is God. This also appears from the sin against the Holy Ghost; if he were not God, would blaspheming him be a sin, an unpardonable sin? But above all, consider the form of baptism. Our Lord commands his apostles to "disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." So likewise in the usual form of benediction: "The grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Ghost, be with you." In both these cases, the very same honours are ascribed to the Spirit as are given to the other divine persons; which would be blasphemy, if he were not a divine person, or truly and properly God.

He is called in our text the Spirit of Christ, not only because he proceeded from Christ, as well as from the Father, but because he was promised by Christ, and sent by Christ. He was the Spirit of Christ in all the ancient prophets; and he now "testifies of Christ," "takes the things of Christ, and shews them unto us;" in a word, because the whole salvation of Christ is applied to the heart by his sacred influences. We are now, in the second place, to

II. Prove that all real Christians have the Spirit of Christ, and to shew for what purposes they have him. So necessary is this to salvation, that St. Paul declares in our text, that "if any man have not the Spirit of Christ, he is none of his ;" that is, he is no Christian.

It is one of the most dangerous errors of this day, to maintain that the influences of the Spirit are not now to be expected, and that they were confined to the days of the apostles, when they had power to work miracles. In consequence of this wicked notion, all that is said of Conversion, Regeneration, and Consolation, is out of date; and poor ignorant souls are lulled asleep in carnal security, contentedly resting in the form of godliness without the power; while they are taught, by their blind leaders, to call all true, vital, and felt religion, nonsense and enthusiasm. That any of the clergy of the Church of England, should thus deny the work of the Spirit, is extremely absurd and inconsistent, because that church strongly maintains the necessity of it in many parts of the Common Prayer Book. In the collects may recollect these Petitions;