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you to maintain a steady course, and persevere unto the end. SECONDLY.-Instability deprives you of the pleasures of duty and religion. He who conquers himself-he who triumphs over his appetites and passions-he who acquires new attainments in the divine life he who prepares himself by growing habits of purity and obedience to be a "partaker of the inheritance of the saints in light"--this man possesses an inward peace, a holy and unutterable joy, which approaches nearer to the delights of Heaven than does any other conceivable state of mind. The fruit of righteousness is peace; and the effect of righteousness, quietness and assurance forever." But what peace is there to you, who, if there be truth in the account which I have given of the righteous, can have no pretensions to be classed with them? What quietness is there to you, who are tossed about by every blast of caprice? What assurance to you, who "halt in opinion" between God and the world? who are of two minds, each drawing you away in its own direction, but both alike from the heavenly course? whose purposes are not more durable than the grass that to day is, and to-morrow is cast into the oven; not more steady than the winds. What kind whisper can conscience minister to you, who, if you forsake a sin, quickly return to it? if you form a pious resolution, are swift to abandon it? if you seize some spoil in an occasional victory over temptation, in the very next onset render it back to a triumphant foe? What contentment, what enjoyment, can you hope for in a state of suspense? Even the avowed contemner of religion has less anxiety than you. He has never been brought under the pains of conviction, or the goadings of awakened conscience; while, at the same time, he is free from the restraints of those principles which connect vice with suffering. But you have neither the tranquillity of this man, nor the consolations of the real Christian. You have too much religion to allow you to sin without dread, and too little to fill you with all joy and peace in believing. Let a regard to your own per

manent happiness, therefore; let the wish to enjoy in perfection even this present life, induce you to maintain a steady course, and, having entered upon a religious life, ❝to run, and not be weary, to walk, and not faint."

THIRDLY.After a succession of resolutions broken, plans interrupted, and promises violated, there is but too much reason to apprehend that the deceitfulness of sin will blind your minds and harden your hearts. My brethren, this is a reflection of more awful moment than I have words to express. What can be expected of a man who treats eternal things with so little deference? who, by the levity and fickleness of his conduct in relation to eternal things, would seem to reduce them to the level of the most unimportant concerns of the present state? Continue yet a little longer to resolve, and counter-resolve--to sin, and to repent-to abjure the world, and return to it-to mortify the deeds of the body, and resume the practice of them—to resist the tempter, and then fall down and worship him—yet a little longer continue this unworthy course; and do you think that your perception of divine things will not be deadened? Do you think that your moral taste will not become less pure? your conscience less tender? your spirit less sus-, ceptible of salutary impressions? Ah! my brethren, I tremble for your safety; for I cannot forget that there is such a thing as a "seared conscience;" that there is such a thing as a soul "given up to strong delusions;" such a thing as a "hardened heart," and a "blinded mind." Let a regard for your own safety, therefore, a dread lest you be ultimately abandoned to your own infatuations, induce you to withstand whatever may hinder you in the obedience of the truth;" whatever may essay to divert you from the career of duty.

Finally, my brethren; will the memory of this criminal, this indefencible mutability, contribute to smooth the pillow of death? Not unless reflection upon vanity and folly can console. It is a season when persevering virtue labours its

last stroke for immortality. "I have fought the good fight;" she says; “I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me." I go to receive it. But, my brethren; is this the language of a soul that wavered on through life in the idle business of endeavouring to serve two masters? Are these the last words of the fickle-minded worldling? Altogether the reverse. Every unexecuted purpose; every deserted undertaking; every changed plan; every forgotten promise; every violated vow; is a thorn in the bed of the dying sinner. Jesus have mercy on the spirit when it stands disembodied before him! Saviour! canst thou, in such a case, say, "well done, good and faithful servant! enter thou into the joy of thy Lord?" It is a thought of agony, my brethren; and I leave it.

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SERMON XXVI.

THE VARIOUS WAYS IN WHICH MEN GRIEVE THE HOLY SPIRIT.

EPHESIANS, iv. 30.

"And grieve not the Holy Spirit of God."

THE HE economy of redemption, by establishing certain relations between God and man, exacts from us the performance of certain duties. These duties are owing to Deity in the threefold existence of Father-Son-and Holy Ghost. By withholding from the third person of the blessed Trinity those acts of affection for which he has a claim on us, we are guilty of the sin against which the Ephesians are admonished in the text, "grieving the Holy Spirit of God."

It is hardly necessary to observe, with respect to the term "grieve," that it is not susceptible of a literal interpretation; because the divine nature, infinitely pure and perfect, is not affected by that conflict of passions which agitates the human bosom. "Let not your deportment towards the Creator spirit be such as would excite grief if exhibited towards a creature spirit liable to that emotion." This is the import of the text.

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First then. We grieve the Holy Spirit when we refuse to acknowledge his deity, or to glorify him as God. The true faith teaches us his co-equal and co-essential divinity with that of the Father and the Son. It ascribes to him all the perfections of Godhead as much as to them, and, at the

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