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would have been secured by a successful mastery over ourselves, the preponderancy of evil will be unequivocally against us.

If these remarks be just, and of avail to show, that it is our true wisdom to prevent the stirring of angry passions in our bosoms, even when we become objects of attack without provocation on our own part, much more will they plead with us, to guard against such motives and excitements, as would impel us to be guilty of offending others in word or deed, while their conduct towards us is that of gentleness, forbearance, and equity.

On this subject of charitable feeling in our intercourse with others, and its uninterrupted maintenance in circumstances calculated to put it to trial, we shall essentially misapprehend the nature of the precept, if we imagine it to be satisfied, provided we merely prevent the outward expression of a violence, which is permitted to rage within. To preserve the external conduct unchanged, when passion has already gained ascendency, is but the first step in the great duty which we have to accomplish. If we content ourselves with this, it is not the virtue which the Scriptures command that we are attempting to practice, for their precept is directed upon the heart. This is the fountain from which are the issues of our life; on the purity of which depends all that is exterior, all our hopes of reality in goodness, and all our prospects of that approbation, which shall be the security of a complete and lasting success.

The control of the angry passions, in our intercourse with others, is the subject to which I have specially directed your attention, but it is one which is exceedingly comprehensive. It relates to all that variety of evil and untempered feelings, that occur under the names of provocation, resentment, suspicion, irritability, jealousy, hatred, malice, revenge, contempt, petulance, and contrariety of

temper. Alas, my hearers, what a host of enemies stand prepared to assail the virtue of the mind, and through this, the rich satisfactions of confidential intercourse among relations and associates, neighbours and communities, societies and unconnected individuals, and the peaceful commerce of states and nations. When we behold so much misery and distraction, spread through the world, by uncharitable violence, shall we not utterly refuse to lend ourselves to the propagation of the evil, and reject the solicitations that would entangle us in its snares?

Your time will not permit me to enlarge on the mischiefs proceeding from the passions that are engendered in the heart. Our attention might be specially turned upon each of these in its peculiarity, to show the necessity of guarding ourselves against the intrusions of evil. It was the more important to speak in a special manner upon those which have chiefly employed our attention, because the direct tendency of them all, is to produce warfare among men. "From within," saith the Saviour, "out of the heart of men, proceed evil thoughts, adulte66 ries, fornications, murders, thefts, covetousness, wick“edness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.”

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Must not the very enumeration of these various modes in which our nature is liable to become depraved, and to fall into condemnation, impress on us the unspeakable importance of diligently keeping the heart from their corruptions, and from the guilt, degradation, and suffering, which are their instant concomitants, and which constitute the ruin in which they finally conclude?

Whatsoever things are true, honest, just, pure, lovely, of good report, if there be any virtue, and if there be any praise, think on these things. If we acknowledge the principles of a true virtue, they must be found, not in outward action first, but in the interior of the heart.

We would profess to disregard, nay to despise the goodness, which was only an outward exhibition, not having its proper origin in the pure principles of the mind. And have we fully considered, my hearers, what is implied in this, and how we are affected by it? The perfections of internal virtue are worthy of the highest valuation we can put upon them. They are worthy of our secret meditation, and of our most assiduous efforts to attain them. They will infallibly raise us to the highest estimation in the sight of men, and of God. Let us set our eyes upon them with indissoluble attachment. Let every failure and every disappointment in the essential practice of them, only renew our determination never to remit, till through Divine Grace we have secured the establishment of them within ourselves, and an assurance of those riches of excellence and happiness, which God will bestow upon all those who have attained to the purity of the heart, according to the promises which he has revealed.

SERMON IV.

ON THE ATONEMENT.*

II. COR. V. 21.

"For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him."

IN these words, we are called upon, to direct our thoughts to the great atonement of the Cross. In this, we peculiarly behold the work of our redemption: a work, by which the Scriptures give us to understand, that a crown is placed upon the Divine wisdom, and mercy, and justice; in the creation of this world, and in the Providential government and final disposal of it. It is. a subject, which furnishes to our minds, meditations of the deepest interest. They will indeed be interesting, in proportion as our faith is strong, and in lively exercise. It is the proper fruit of all the duties we fulfil, and the privileges we enjoy as Christians, that our faith should become more animated and established. And then also, we have the satisfaction to know, that our growing confidence and trust in our Redeemer, and in his righteousness, will give us increasing alacrity and success, in a life of obedience to every command of God, by the reforming and improving influence of his Spirit. "Whom "having not seen, ye love;" saith an Apostle, speaking of Christ: "In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of

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• Delivered, preparatory to the administration of the Lord's Supper.

"glory; receiving the end of your faith, even the salva"tion of your souls."

I shall invite you to attend me, in considering, of whom it is said in the text, that he knew no sin, and what the Scriptures authorise and call upon us to understand by that expression as it is applied to him: likewise in what sense he was made sin for us in general, and especially how this becomes appropriate to us as individuals, and we are made the righteousness of God in him. First-I am to consider of whom it is said, that he knew no sin; and what the Scriptures authorise and call upon us to understand by that expression, as it is here applied.

It is common to say, that the Scriptures assert this of one, and of one only, who has appeared in our nature. Let us see, if they be particular upon this subject. You find a direct declaration to this effect, made by Peter, in his first Epistle. "Because," says he, "Christ also "suffered for us, leaving us an example that ye should "follow his steps. Who did no sin, neither was guile "found in his mouth. Who when he was reviled, reviled

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not again; when he suffered, he threatened not; but "committed himself to him that judgeth righteously."

Judas was a witness, on the testimony of whom, as an enemy, and as having been with him as a disciple, in his retired and unguarded hours, as well as in public, we cannot but lay much stress. Admit, that Judas had been impelled to betray him without a sufficient cause, into the power of his enemies; yet, in the extremity of his compunction for such unworthy conduct, could he have recurred in his mind to any one or more instances of inconsistency, or sinful conduct, or expression, or sentiment, in our Lord, he would, undoubtedly, have adduced them; to extenuate his guilt, and appease his conscience. But how does he act? And, what is his language?

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