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thousands, nay millions, are prevented from doing as we are now doing from assembling themselves together in God's house, a place so peculiarly gifted with God's presence. In neighbouring parishes, with which I am, and with which you, perhaps, are still better acquainted, sabbath after sabbath passes away, more especially during such rainy and inclement weather as has so very generally prevailed of late, without three-fourths of the population of these parishes ever presenting themselves in the house of God, the distance of this being so great from their respective homes, that oftentimes it is almost impossible to accomplish it. The consequences of continued absence from the house of God, of such neglect of the purposes of the sabbath as too frequently attends this absence, whether wilful or otherwise, are too notorious to be here particularized. The man who neglects God on the sabbath, will most assuredly neglect him during the week; and he who neglects God on the sabbath, or in the week, will neglect, nay he will too frequently defraud his neighbour at all times ; at least he is too frequently ready to defraud him, if he thinks he can escape the strong arm 'of the law in so doing. Now when we consider that against such glaring and truly lamentable defects as these, the society before us provides the almost only conceivable remedy, and the degree of success which attends this remedy so materially depends on the success of such appeals as this which I am now making, and on the amount of such collections as follow them,

what more, brethren, need I say to persuade you to do something on the present important occasion ? Either at the church door after the service, or in the vestry room on Sunday next, where I shall be ready to receive the contributions of those who may now be unprovided, you will have an opportunity of imitating, according to your several abilities, the example of the Roman centurion, and proving to yourselves and to God, whether you, who have been born of Christian parents, and who have been made Christians by baptism, are insincere in your profession, or whether you are possessed of that vital and practical faith which was so remarkable in one born a heathen, and which was so lauded by the Son of God. You are not, each one of you, ,

called upon to build an entire church at your expense, for this would be unnecessary, and impossible in the case of most. The centurion, being invested with authority in a Roman province, had probably more than ordinary means at his disposal; for aught we know, he may even have been enabled to employ certain materials belonging to his government, and many of the soldiers under his command, in the erection of the synagogue. Much, however, clearly depended on his own inclination, and this inclination tended to the honour of the true God. You are not, therefore, asked to do any thing which is unnecessary or impossible. You are not required to do the precise act, though you are required to evince the religious feeling, and to follow the most laudable example of the Roman--the Heathen Centurion. You are rcquired to give something, and the “how much ” I leave to your own consciences and your own abilities. In the name of God, brethren, whose minister I am, I ask you, I urge you, to lend a helping hand in this case of distress; to give, at least, this one proof of your sincerity, which, if it exist, will hereafter be approved of and rewarded by Jesus Christ.

SERMON XXV.

CONCLUDING DISCOURSE.

1 CORINTHIANS, xv. 1, 2.

Moreover, brethren, I declare unto you the Gos

pel which I preached unto you, which also ye have received, and wherein ye stand: By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

The foregoing words convey to us a clear and distinct idea of the nature of the religion which we profess. They present to our view a comprehensive though general outline of that divine scheme, the Gospel dispensation, which has been conferred upon mankind to be received by them as reasonable creatures, and thus to be applied to the welfare of their immortal souls. They do not, in any respect, sanction or uphold that species of hypocrisy and self-conceit which induces men to believe that they can be “justified by faith only,” and that they themselves actually will be justified when many less fortunate and less favoured of God than themselves will bé condemned. They affirm, indeed, that the Gospel, which those who call themselves Christians have received and wherein they stand, is the means by which men may be saved. They, nevertheless, assert, that men may believe in vain, and that they cannot be saved, unless they keep in memory that in the belief of which they have signified their assent. “Therefore,” says the Apostle, after a parenthesis, or digression, which is comprised in fiftythree out of the fifty-eight verses of this chapter,

Therefore,” says he, “my beloved brethren, be ye stedfast, unmoveable, always abounding in the the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord;" that is, as his meaning evidently was, though your

o belief” may be, yet most assuredly cannot your “labour” be in vain in the Lord.

Such, indeed, are the words of encouragement and consolation by which St. Paul, who was converted from darkness unto light by the miraculous intervention of the Spirit of Christ, has been prompted to exhort all who profess themselves disciples of the same Divine Master whom at all times he so readily acknowledged. Let it, therefore, brethren, be your earnest, your most constant and most assiduous endeavour, to thank God for the most invaluable assurance which, through his Holy Apostle, he has condescended to convey to you ; and while you thank God for this inestimable kindness, be careful that you neither mock him nor deceive yourselves by wilfully misinterpreting and

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