present life. Even the fast, which it enjoins, is to be observed, not with a countenance like that of a malefactor going to execution, and a dejection of mind like that of a person who despairs of mercy,as if our fast were intended to propitiate a God who delighted in human suffering,--but with humble yet assured hope and confidence, that our sorrow and contrition for past offences will, for the sake of Him whose disciples we are and who is our Intercessor and Friend, be favourably regarded by our compassionate heavenly Father, and grace vouchsafed to our prayers to enable us to quit the paths of error, and walk in newness of life. And even on the supposition that the sorrow of the penitent is rendered bitter by doubts and fears in regard to the acceptance of his repentance; -even in this case, the Master, whom we serve, cannot be accused of severity. Godly sorrow, how bitter soever it may be, must soon terminate in consolation and peace,-the neverfailing effects of it being, that it works repentance unto salvation, not to be repented of. And surely a physician cannot be said to be harsh or cruel, because the medicine is unpalatable, by which he restores a patient to health and comfort.

2ndly. It may be observed with respect to hypocrisy, by which is meant a person's feigning or pretending to be what he is not for a selfish or worldly purpose,—that it is in all cases criminal and contemptible,--and in religion impious. When, on slight grounds, it only seeks admiration for some flimsy accomplishment, it is perhaps more properly a sub

ject for ridicule than for grave disapprobation and rebuke. When, by false pretences to virtue or wealth, it is its purpose to betray, overreach, or defraud the credulous and unwary, no terms of reprobation and censure can be too severe for it. And when, by a scrupulous exactness in outward religious observances, it pretends to a piety not felt, that under this veil it may more securely prosecute worldly and carnal ends;-this, being either a denial of the omniscience, or a defiance of the power of God, argues a degree of recklessness and folly, as well as wickedness, hardly conceivable; and those, who know themselves to be guilty of it, must be aware, if they believe in a future state, that, without repentance, the prospect before them can be no other than a fearful looking for judgment.

3rdly. We may observe, that the best preservative from this dreadful sin of hypocrisy is the argument contained in the text,-namely, that our heavenly Father, who seeth in secret, will reward those openly who offer to him a sincere service. It is strange, yet true, that hypocrites really forget God, have Him not in all their thoughts, notwithstanding that they have His name frequently in their mouths. If they remembered Him as they ought, that is, as the Creator and Governor of the world, as the Judge, to whom His rational creatures must give an account, and who will by no means clear the guilty, but will bountifully reward those who diligently seek him, it appears next to impossible, that they could continue to be hypocrites. A real,

heart-felt belief, with a habitual remembrance of God's universal presence and perfect knowledge,— and the sin of hypocrisy, could not for a moment exist together in the same person; the one or the other must be speedily dismissed. Such firm belief, fully established in the heart, must, from the very nature of it, be of singular efficacy in reclaiming from sin, and afterwards preserving from it,-in fortifying against temptation, in affording support under affliction, and in animating to the zealous and faithful discharge of every duty. This is, in fact, to walk with God;—to hold delightful communion with Him. It is the enjoyment of Him begun upon earth; an enjoyment enlivened by the humble, yet assured hope, that, through His mercy in Christ Jesus, it will be completed hereafter in the mansions of eternal bliss. Amen.

165

SERMON XIII.

ON MUTUAL FORGIVENESS.

MATTH. XVIII. 23-35.

Therefore is the kingdom of heaven likened unto a certain king, which which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents: But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out and found one of his fellow servants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me. Shouldest not thou also have had compassion on thy fellow-serrant, eren as I had pity on thee?

And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

Of all the systems of morality that ever appeared in the world, it is allowed on all hands by the enemies of the Christian religion as well as by its friends, that that of our Saviour is the most amiable, the most perfect, and the most sublime insomuch that a man, who should, in all respects, be directed by its spirit, and obey its precepts, would be esteemed a perfect character. The truth is, that, till mankind were taught by our Saviour, they were unable to form a just or adequate idea of a man perfectly virtuous. They always admitted something into his composition, which we, who are favoured with the light of the Gospel, should account a vice or a defect. The wisest man, and the greatest philosophers in the heathen world, would have even praised actions as highly virtuous, which we should look upon with horror :-and so vague and uncertain horror-and were their notions of virtue and duty, that what would have been accounted meritorious in one country, would, in another, have been considered an unpardonable crime. Let it not from thence, however, be inferred, that the light of nature necessarily misleads us. No; when unbiassed by prejudice, and untainted by the corruptions of the world, it will certainly direct us aright. Its pure dictates may always be trusted to. But, alas! how seldom are its dictates pure !-Interest, passion, custom, ex