Vain are our pre

nevolence, meeknefs and love. tenfions to the character of Chriftians, if we have not the mind which was in Jesus, and if we walk not as he walked.

Let us cooperate with the defign of his death, in our zealous endeavors to advance the glory of his church, and the virtue and happiness of our fellow men.

Let us condefcend, in matters of indifference and doubtful difputation, to our honeft and wellmeaning brethren; and if there are any whom we efteem weak, let us more cheerfully bear their

burdens.

Let us forgive those who injure us, when they give us tokens of their repentance; and let us entertain unfeigned benevolence to all men, even to the most unrelenting and implacable enemies.

In our common behavior and daily converfation, let us not be affuming, but humble-not fupercilious and difdainful, but meek and courteous,

Let us contribute to the happiness of those around us, by reclaiming the vicious, warning the careless, inftructing the ignorant, encouraging the virtuous, relieving the neceffitous and comforting the forrowful. This is an imitation of Christ's love, and an evidence of our relation to him.

It is obfervable, that, in the gofpel, no argument is fo frequently urged, as the example of Chrift, to perfuade us to mutual love, becaufe none is fo well adapted to influence the mind of a Chriftian. And it is also worthy of remark, that God's approbation of Chriftian charity is expreffed in the fame terms, as his acceptance of the facrifice of Chrift; for charity to our fellow Chriflians flowing from a fenfe of Chrift's dying love, is a virtue of diftinguished excellence. As the death of Chrift is called" a facrifice for a fweetfmelling favor," fo Chriftian charity is called "an odor of a fweet fmell, a facrifice acceptable, well pleafing to God."

When we do good and communicate, we offer "a facrifice with which God is well pleased."

Let it be our care to follow Chrift in his good. ness and love, and to learn of him humility, condefcenfion, mercy and forgiveness. Thus it will

appear, that we are his difciples.

Religion is a plain and obvious thing. It is an imitation of the moral character of God, brought down to human view, and familiarized to human apprehenfion in the life of Jefus Christ.

Whenever you feel a doubt concerning the nature of religion, take your Bible, and fee what is the character of God-what is the temper, which appeared in Chrift-what is the life, which he liv ed in the flesh; and foon your doubt will be refolved. Thofe opinions and ufages, which have no influence to promote, or prevent our conformity to the life of Chrift, cannot be in any respect very useful, or very dangerous.

We fee, farther, that the facrifice of Chrift is of great use, not only as an atonement for guilt, but alfo as an example of love. Accordingly the gofpel improves it, as well to infpire us with friendly and benevolent difpofitions toward one another, as to encourage our faith and hope in God's mercy. We are too apt to confider Chrift's death in that fingle view, as opening a way for the exercise of God's mercy to us: But the gofpel, befides this, represents it as intended to open our hearts to the exercises and feelings of mercy to one another. It improves it as an argument to perfuade us, not only to repent of our own fins, and apply to God's forgiving love; but also to forgive one another, as God for Chrift's fake forgiveth us. And until we feel on our hearts this effect of the Redeemer's death, we are not interested in the heavenly blef fings procured by its merit. "If, therefore, there be any confolation in Chrift, any comfort of love, any fellowship of the Spirit, any bowels and mer

cies; be ye likeminded, having the fame love, being of one accord, and of one mind. Let nothing be done through ftrife and vain glory; but, in lowliness of mind, let each efteem others better than himself. Look not every man on his own things, but every man alfo on the things of others; and let that mind be in you, which was alfo in Christ Jefus."

SERMON XXXIV.

IPHESIANS v. 3, 4, 8, ☎.

But fornication and all uncleanness, or coveteoufnefs, let il not be once named among you, as becometh faints; neither filthiness, nor foolish talking, nor jefting, which are not convenient; but rather giving of thanks. For this ye know, that no whoremonger nor unclean perfon, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Chrift and of God. Let no man deceive you with vain words, for because of these things cometh the wrath of God on the children of difobedience.

OUR Apofle is fill defcribing the Christian life, inculcating the virtues which belong to it, and diffuading from the vices which oppofe it. The preceding verfes, in this and part of the former chapter, flate the Chriftan temper, as it refpeâs our fellow men. The words now read inculcate Chriftian fobriety; and warn thofe who are called faints againft imitating Heathens and fin ners in uncleanness, covetoufnefs and foolish jefting.

I fhall, first, diftinctly confider the feveral fins which the Apoftle here mentions. And, then, I shall open and apply the arguments fubjoined. Firft: We will confider the feveral vices here mentioned, 66 Fornication and all uncleanness, and

covetousness, let them not be once named among neither filthinefs, nor foolish talking and jeft

you, ing."

Let them not be once named in a way of approba tion or extenuation. Let them not be fubjects of conversation in fuch a manner as to encourage you in them, or inflame the criminal paffions in others. Let them not appear among you, fo as to give occafion for you to lament them, or for Heathens to reproach you for them.

I. The firft fin here mentioned is impurity.

you.

Let not fornication or uncleannefs be named among

The word fornication is fometimes ufed in fcripture to comprehend the groffer kinds of uncleanness, as inceft, adultery and proftitution; but in common fpeech it is ufually appropriated to intimacy between unmarried perfons, who are not within the forbidden degrees of confanguinity. In this limited fenfe we alfo find it used in the facred writings.

To fecure the proper nurture and education of children, and to prevent confufion in private families, and in more public focieties, God has inftituted marriage, and ordained, that a man fhall leave his father and his mother, and fhall cleave to his wife. That fornication may be avoided, it is required, that every man fhould have his own wife, and every woman her own husband. And this relation, where it fubfifts, ought to be publicly known. Private contracts, generally admitted as marriage, would expofe the contracting parties to dangerous frauds and impofitions, the helplefs offspring to fatal neglect, and fociety to endlefs confufion and diforder. Though God has not inftituted any particular ceremony, by which marriage fhall be folemnized, but has left it with every people to adopt fuch forms as they please; yet, that it fhould be formal and public, the fcripture every where fup.

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