says "Beloved, if our heart condemn us not, then have we confidence toward God: and whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight"-And thus when that which we have seen to be the very fountain of shame, namely, a want of confidence in God, is dried up in the heart of a Christian, it can send forth none of its bitter streams to poison his pleasure, or to wither his strength, in the public discharge of his duty. "His heart is fixed, trusting in God." His heart is in all that he says, and in all that he does; and therefore he becomes-as we are told the righteous shall become "bold as a lion." Is it incumbent on him to reprove the vicious and profane? he can do it without embarrassment, for he only speaks against that which his soul abhors. Is an occasion offered to speak for God? his mouth speaketh from the abundance of his heart, and therefore he speaks freely, pertinently, and composedly; and he is ever ready to speak, when a fit opportunity occurs. Is he branded as a hypocrite? he is sensible that his all-seeing Judge knows the charge to be groundless, and therefore it disturbs him nothe pities and forgives his accuser. Is he called to avow his Christian character? he does it freely and cheerfully, for it is the character in which he most of all glories. Is he subjected to reproach for the cause of Christ? he even glories that "he is counted worthy to suffer shame for his name," remembering that "if any man suffer as a Christian, he is not to be ashamed, but to glorify God in this behalf." Or if he is called to give up life itself, in an adherence to his duty, he can do it cheerfully, even though it were amidst the scoffs of a deriding world; for he knows that the honour which cometh from God, and of which he is sure, is infinitely greater than that which cometh from man only.

Brethren, the history of the church is a continual confirmation of these truths. Supported by the principles I have explained, three unprotected young men could face an assembled nation, could face a burning fiery furnace, could face the mightiest monarch on earth, and say-"Be it known unto thee, O king! that we will not serve thy gods, nor worship the golden image which thou hast set up." Supported by these principles, two ignorant and unlearned fishermen, dragged from prison, and from chains before the Jewish Sanhedrim, could say " Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, doth this man stand here before you whole." Supported by these principles, a host of martyrs, in later ages, have courted a scaffold, or been consumed at the stake. And, without recurring to such striking instances, it is the support of these principles which enables every Christian, who leads a life of real nearness to God, to adorn the doctrine of his Saviour in all things-The blessed assurance which he habitually maintains that his God is his friend, makes him fearless of the world-It raises him far above its influence, and puts, without his seeking it, a dignity into his conduct and his very presence, which nothing else can confer.

2. By having respect to all God's commandments, we acquire the advantage which arises from a decided character, and are thus delivered from many temptations to those sinful compliances which are the cause of shame. The person who cherishes the inward sentiments, and maintains the outward deportment which has been explained, will unavoidably assume, in the eye of the world, an appearance and character which will distinguish him as one who is not governed by its maxims, and who does not follow its fashions. It will no longer be doubtful to

whom he belongs-Those who are conformed to this world, will see and feel that he is guided by other principles than those which influence them, and pursues a totally different system of living and of happiness, from that which they have adopted. Hence they will not solicit an intimacy with him; for intimacies exist only between parties of a similar taste. When thrown together by the calls of business, or in the intercourse of life, (for this character by no means requires austerity or abstractedness,) it will not be expected that the decided friend of piety will relish or take part in questionable liberties. His presence will even prove a restraint on others; or to say the least, his character will be a protection to himself, from solicitations to unlawful practices. That character will also be both a guard on himself against doing or saying any thing that might wound his conscience, and will afford him an advantage in speaking or acting against every thing improper. The desire of appearing consistent, will be a natural call on him to defend what he professes to esteem, and the expectation that he will act this part, will enable him to do it with freedom and with advantage. And thus will temptations to those sinful compliances which are the cause of shame, be greatly diminished, and the principles of religion be guarded, even by the care of reputation.

This decided character for piety, will moreover, render its possessor extremely dear to all who are Christians indeed; and from this cause he will gain an immense advantage. The influence of social intercourse, on all our opinions and practice, is ever great; and it is not less in regard to religion, than in reference to any other subject. Christians inform each other by their conversation, encourage and animate each other by their exhortations, assist each other by a comparison of their exercises, embolden each other by a recital of their hopes, and help and strengthen each other by their prayers. He who is joined to this happy society, is continually imbibing more of the spirit which distinguishes and animates it, and is therefore less in danger of acting unworthily of his Christian character, and of wounding his own peace.

3. A respect unto all God's commandments, will deliver us from the influence of sinful shame, inasmuch as it will exceedingly lower the world, and every created object, in our estimation and regard. This idea has been a little anticipated, but it is of so much importance, that it deserves to be brought distinctly into view. When men are conscious of guilt, it has been admitted that they ought to blush and be confounded-But whence proceeds that fear of man which bringeth a snare? why are men timid and abashed in the discharge of duty? in doing that which their consciences dictate and approve? In some individuals, this, no doubt, must be in part resolved into constitutional make, or natural infirmity. But after every just allowance, much will still remain to be attributed to the high estimation in which we hold the opinions of our fellow men, even when they come in competition with duty and conscience. If it were with us, as it was with the apostle, "a small thing to be judged of man's judgment," we should be wholly delivered from this inconvenience, as far as it arises from principle; and should go far to get the victory over it, even as a natural infirmity. Now, a life of nearness to God, will assuredly give us this estimation of all human opinions, so far as they militate with our Christian obligations. The fear of man whose breath is in his nostrils, will be absorbed in the fear of him "who is able to destroy both body and soul in hell." The mind which takes clear and frequent views of an infinite God, and a boundless eternity; which places them often be

fore it, brings them into ideal presence, and dwells as it were surrounded by them; such a mind will look down on the world with a holy indifference. Its censure or its applause, its smiles or its frowns, will be regarded as matters of small estimation:

"His hand the good man fastens on the skies,

Then bids earth turn, nor feels the idle whirl."

He feels that his heart and his treasure are in heaven; his thoughts, his hopes, his desires, are principally there. Not setting a high estimation on earthly possessions or human applause, he is not much agitated with anxiety when he contemplates them, nor when they are denied him. This appears to have been eminently the temper of the Psalmist, when he said-" Whom have I in heaven but thee, and there is none on earth that I desire beside thee." This was the temper of the great apostle of the Gentiles, when he said "I am crucified to the world and the world to me- -Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ." This, in fine, is the temper which every one will, in a good degree, possess, whose conversation is in heaven; and possessing this, he will, as a natural consequence, rise above a sinful and ensnaring fear of man, and be able, with comfort and composure, to support and adorn his Christian profession.

Thus, it appears that a respect to all God's commandments, by giving us a consistent character-producing confidence in God; by rendering that character decided, in the view of the world; and by lessening our estimation for the things of time and the opinions of men; will deliver us from shame and embarrassment in the discharge of every duty.

In how strong a light, my brethren, does this subject place the folly of those, who are balancing in their minds between the demands of religion and the allurements of the world; and endeavouring to reconcile a regard to both? We see that, in fact, they obtain satisfaction from neither they are the most unhappy persons upon earth. If I speak to any of this description; to any who are doubting and hesitating about coming forward to an open avowal of a Christian character; to any who are half inclined to this, but are held back by a fear of the world; I would entreat them to lay aside their hostility to their own happiness, by a resolute discharge of duty. Believe it, your efforts to reconcile the service of God and the friendship of the world, will be forever vain, and you will be forever tormented while you attempt it. If you will be for God, you must be for him wholly and unreservedly; without seeking to accommodate his service to the opinions and feelings of unsanctified men. Your interest, no less than your duty, enjoins this "Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."

In a still stronger light does this subject place both the folly and impiety of professing Christians, who are stealing away to the forbidden pleasures of sin; as if religion were not able to afford them happiness. Be it known that the very reason why it does not afford you happiness, if I speak to such, is because you are not devoted to it; because you mingle it so much with the world, that you debase its nature; because you only retain enough of it to wound your consciences, and to cover you with shame and confusion, but have not enough to enable you to take

hold of its divine supports, and to taste its heavenly consolations. Cease then to pierce yourselves through with many sorrows-Return unto the Lord, and cleave unto him with all your heart, and with all your soul, and you shall find that it is not a vain thing to serve him.

On the whole, let us all be exhorted to endeavour to walk more with God-We cannot wander from his presence, without unspeakable injury to ourselves. In his presence only is the light of life-While we remain here, we bring down a portion of heaven to earth. Let us, therefore, set it as our mark to obey all God's commandments, without choice or exception. Let us pray unceasingly for the aids of his Holy Spirit, that we may be enabled to do so; and let us guard against every thing that might have a tendency to interrupt our intercourse with our Father in heaven. Amen.

THE GOSPEL AND ITS EFFECTS.

A copy of an excellent sermon, under the above title, preached at Easton, Pa., on Sunday afternoon, September 21st, 1834, by Rev. John Gray, A. M., pastor of the First Presbyterian church in the borough of Easton, has been sent us by the respected author; and we believe we shall gratify, and we hope edify our readers, by the insertion of the following extract. The text of the sermon is Col. i. 27, 28. The first part of the discourse consists of an explanation of the true nature of the gospel, with a particular reference to its being denominated, as it is in the text, "a mystery." After a striking illustration of this part of his subject, the preacher proceeds as follows:

"II. The effects of this Gospel.

"The Glory of God and the salvation of men are the intention and will be the effects of the promulgation of the 'everlasting gospel,' but our design at present is to confine ourselves to those effects mentioned in the text.

"The grand and ultimate effect of the gospel will be the perfecting of moral character, and consequently the renovation of society.

"In the first place, the gospel aims at producing the 'hope of glory,' and the transformation of the soul into the divine image by an infusion of Christ into the heart. The Christian graces poured into the soul by the Holy Spirit, operate like leaven in reducing the whole moral man into a conformity with Christ, and thus by producing higher hopes, they of necessity generate holier purposes. The presence of Christ in the heart begets the hope of glory,' and the hope of glory' stimulates the enraptured soul to the love and labour of holiness, thus acting and reacting upon each other by a direct and reflex influence to the production of that growth in godliness and Christian stature, which tendeth to the perfection of moral character. The knowledge that the righteousness of an ascended God is made over to us-and that by this imputed holiness, God hath declared us righteous-and that we are coheirs with Jesus Christ, thereby resting our salvation upon a certainty as infallible as the glory and triumph of Jesus, are well calculated to perfect that holiness which was implanted by the Spirit. There is a soul-ennobling and purifying power in the very assurance that we are so closely bound to Jesus, and so nearly allied to God and such objects of interest to the cloud of witnesses,' angels and the souls of just men made perfect, who look on, applauding and cheering Ch. Adv.-VOL. XII.

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us in our progress! As the view of Jehovah's transcendent glory in the mount, made even the face of Moses to shine with a lustre too dazzling for the eye of mortality, so the indwelling of Christ and the reflection upon the soul of an assured hope of glory,' will invariably change the moral man into the likeness of Jesus, both in heart and habit; 'beholding as in a glass the glory of the Lord, he will be changed into the same image from glory to glory, even as by the Spirit of the Lord.'

"In the second place the Gospel aims at the regeneration of society, by presenting every man perfect in Christ Jesus.'

"The Gospel is the very salt of society which gives it all its savour and stability. Wealth has no moralizing influence, even could we cause every man to wade in wealth.' Power cannot reach, much less sanctify, the outgoings of man's affections, even could we make every man soar in fame.' Intellectual cultivation can devise facilities for the commission of crime, and sharpen cunning to elude detection-it can erect a temple to the unknown God,' but is totally ignorant with all its erudition whether we should worship one God, or thirty thousand gods, or none. On the contrary, religion, by implanting Christ in every man the hope of glory,' binds every such man to God, thus erecting the world of mankind into one great family of brethren under the relationship of grace, and exhibiting the only perfect organization of civil society.

"The Gospel aims, therefore, to accomplish the renovation of society, by the renovation of the individuals of whom society is composed. Its business is with man as an individual, and by generating in each onethe hope of glory,' and presenting every man perfect in Christ Jesus,' it would regenerate the whole mass. By the simple application of the remedial system of grace to the hopes and fears of man, as an individual, God through the gospel operates upon the moral world an influence as powerful and all-pervading as attraction and gravitation do upon the physical world. And by the extension of the circle of this influence, God will yet perfect the regeneration of all the world, literally redeeming his own promise, that the sucking child shall play on the hole of the asp, and the weaned child put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.'

"And, in the language of a father whose praise is in all the churches, and whose opinion is not second to that of any other man at present in the vineyard, may we not say that, this is undoubtedly the most important and glorious work about which the minds of men can be occupied. All other enterprises, whether scientific, political, or economic, terminate on some benefit or convenience which relates only to temporal things; but the conversion of the world to Christianity is connected with the eternal welfare of mankind, and at the same time, would promote their happiness in this life more than all other causes which can be put into operation; for 'godliness hath the promise of the life that now is, as well as of that which is to come;' and is in all respects the greatest gain. And this great and glorious work is predestinated. The Scriptures must be fulfilled, and God is able to accomplish all his richest promises to the church. This dark world shall be enlightened. This corrupt world shall be regenerated. This confused and deformed

"Dr. Alexander's sermon on the Pastoral Office.'-Page 12."