burnt offerings, with calves of a year old?" In acts of charity to their neighbours, or even their poorer relatives, we know indeed, on the testimony of our Lord, that his countrymen were most disgracefully backward. Yet must their numerous sacrifices have cost them infinitely more than the alms and the charitable donations of many of us here assembled. In truth, brethren, I do not hesitate to affirm, that in matters of a religious nature, that is, in respect of obedience to the commands of God which are recorded in the Holy Scriptures, many-very many who call themselves Christians, can allege little in favour of their conduct, more than that they come to church on the return of every Sabbath, and occasionally contribute an insignificant portion of what they possess to support a needy brother from sinking under the combined effects of poverty and disease. The Jews, however, I repeat, the identical objects of the prophet's reproof, did this indeed almost to excess; yet was their homage to the Lord altogether unacceptable, accompanied only by so qualified an obedience to his commands as the surrender of a certain portion of their time and their possessions. To suppose, that this would cancel the weightier and more numerous obligations, was absurd. "Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?" Be assured, brethren, that such a question can only receive for

its answer, that the Almighty will not be satisfied with such offerings, vain and unavailable as they are when given alone. "Yet he hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”

In these concluding words of our text, therefore, we have conveyed to us a summary of our Christian duty. The obligations which they impose are of less limited extent when applied to the Jew, than they are when applied to the disciple of Christ. The debt of the Christian, in truth, is greater than that of the Jew, because, as a larger sum has been entrusted to his care, greater interest is of course expected. Consider, therefore, how awful and alarming must be your situation, if it should turn out that you pay less, when even more is required of you. The yoke of external forms and ceremonies is indeed infinitely less under the Christian than it was under the Mosaic dispensation; but if any thing is to be inferred from this, it is that the Christian has more time to devote to works of piety and charity, and in consequence he will be expected to submit himself to the influence of these with greater regularity and decision. But, alas! how many are there who endeavour to persuade themselves that the injunction of the prophet which we are now considering, is sufficiently and satisfactorily complied with by them. Were the question proposed to any individual here present, whether, in a general way at least, he did justly, and loved mercy,

and walked humbly with his God, I doubt not he would at once reply with sufficient assurance, that he did the whole of these. It is indeed to be hoped that many might make this reply without departing very widely from the truth. On the other hand, however, the justice, the mercy, and the humility in respect of their Creator, which many others would picture to themselves in making such a reply, would be very different from what these qualities must necessarily be when unfolded and explained by the precepts and example of Jesus Christ. In order therefore, brethren, to apply securely and correctly to yourselves the directions which are anywhere to be found in the Old Testament, you must of necessity call in the New to your assistance. By such a method, and by such a method alone, will you be enabled to ascertain whether your demeanour is more or less deserving of reproof than was that of those who were so frequently rebuked by the prophets of old. By such a method will you be enabled to ascertain the extent of your failings, and thereby enter upon the only sure road that leads to repentance and amendment, and which will conduct you to life eternal, for the sake of Jesus Christ.

SERMON III.

NEGLECT OF DUTIES VISITED ON POSTERITY.

DEUTERONOMY Xii. 28.

"Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God."

It has been already suggested, that the ceremonial rites and the religious observances which were imposed upon the Jews, were numerous, and certainly, when compared with the plainness and simplicity of the injunctions of the Gospel, to a certain degree irksome and laborious. One or two selections from the chapter of which our text forms part will be sufficient to attest the truth of this remark. "Thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks." And afterwards we read:-" If the place which the Lord thy God hath chosen to put his name there be too far from thee, then thou shalt

kill of thy herd and of thy flock, which the Lord hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after. Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the Lord." Not only, therefore, in their religious rites and duties, but even in respect of the food of which they commonly partook, were the Israelites required to perform and observe many minute regulations, or otherwise to forfeit the protection of the Most High, and to subject themselves to the wrath and indignation of his offended majesty. The necessity, on the other hand, of obeying these divine injunctions, is clearly and intelligibly conveyed to us in the words of our text. "Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God." In the foregoing passage, however, there is an expression which contains a far more specific and precise meaning than any that would harmonize with a mere vague injunction to do our duty to God. The expression to which I allude is the beginning of the verse which has been just recited. "Observe and hear all these words." It was as though Moses had said to the Israelites: Not only are you expected and enjoined to display a disposition to do