view with contempt their affected austerity, we may triumphantly ask, Can anything of this kind be alleged against Jesus of Nazareth?

Apollonius Tyanæus, who lived in the first century, has sometimes, by the enemies of the gospel, been compared with, or even preferred to Jesus Christ; but what were the distinguishing excellences of this proud philosopher? He suffered his beard and hair to grow; he wore no shoes; he abstained from wine and the flesh of animals; and he obstinately kept silence during the long period of five years. Such are the acts, which in the opinion of the heathen raised him above the sublime Messiah.

Not only among the heathen, but even among Christians, there have been men, who have hoped to attract admiration, and become leaders of parties, by a rigid opposition to lawful pleasure. From this cause principally arose the monasteries, which during many ages proved so heavy a burden on society. The Christian religion however is not chargeable with any of these abuses; and Jesus, its founder, has condemned them, not only by his doctrine, but, in the most pointed manner, by his example.

This part of Saint John's Gospel then is valuable; because it exhibits our Saviour as indulgent to the innocent pleasures of men; and consequently proves that the founder of our religion was exempt from fanaticism, affectation and hypocrisy. But this is not the only instruction, which we can derive from it: it also displays another, and still more important feature in his character. It shows that he was the great teacher sent from God, and that he employed every opportunity to communi

cate his heavenly lessons, and to confirm his divine mission. The miracle which he wrought on this occasion, as the Evangelist says, manifested forth his glory, and his disciples believed on him. It demonstrated that he was the Messiah foretold by the prophets, that God was with him and assisted him, and that he had received a commission, which authorized him to become the instructer of the world and the faith of his disciples was confirmed by the supernatural argument.

Thus in the midst of a joyful company, when mirth and wine were flowing round, was the soul of the great Messiah occupied with serious objects. He did not lose sight a moment, of the important business, which his Father had committed to him; but all his actions directly tended to advance the glory of God, to confirm his divine religion, and to promote the salvation of men.

The presence of Jesus at the marriage in Cana conveys important lessons to several different classes of persons. It teaches the instructers of religion to avoid an affected gravity and hypocritical austerity of manners. It convinces them, that, like their great Master, they may lawfully join in social parties and innocent festivals. But it solemnly warns them not to give way to ungodly mirth, not to violate the sanctity of the Christian character, and to lose no proper opportunity which presents itself of communicating moral and religious instruction to their associates.

The history imparts a similar lesson to parents, who are charged by God with the education of their children. They should be cheerful and indulgent; they should partake of the innocent sports of their offspring; and smile on all their lawful pleasures. But they should not

for a moment forget, that the tender mind stands in perpetual need of cultivation; that if it is not constantly attended to, either the soil will be barren, or weeds will spring up, and choke every useful plant. They therefore should be continually inculcating a regard to truth, diligence in lawful pursuits, obedience to their parents, love to their brothers, and piety to God; and these lessons should be delivered, not in long and formal lectures, which are always tedious to the young; but in short hints, agreeable allusions to the visible objects of nature, entertaining narratives, and above all by their own correct example.

Finally, to men in general this history affords useful information. It teaches you all, my brethren, to yield your faith, obedience, and homage to the Christian religion, the author of which was so unaffected and wise at character, so indulgent to the innocent pleasures of society, and so exempt from austerity of manners. It proves to you, that the religion, which was introduced with such a splendid miracle, must be from God. It instructs you to love your Saviour with the same ardent love, with which he loved his friends; and to let gratitude flow from your swelling hearts, in a stream as rich, as generous, as delicious, as the wine which flowed at the marriage in Cana.

2d S. after Epiph.

SERMON XI.

GOD PARDONS PENITENT SINNERS.

ISAIAH LV. 7.

LET THE WICKED FORSAKE HIS WAY, AND THE UNRIGHTEOUS MAN HIS THOUGHTS; AND LET HIM RETURN UNTO THE LORD, AND HE WILL HAVE MERCY UPON HIM, AND TO OUR GOD, FOR HE WILL ABUNDANTLY PARDON.

SUCH passages of the sacred oracles as the words, which I have now read, are most attended to by the humble Christian, whose anxious inquiry is, how he shall obtain the favor of the Supreme Being. In the Scriptures there are difficulties, which an unenlightened believer cannot easily solve; there are texts, which are dark, and hard to be understood. Critical skill in the dead languages, a knowledge of ancient customs, and, in a word, comprehensive learning, are necessary for their explanation. But happily these passages have little connexion with practice. A Christian can find his way to heaven, although he cannot determine what they mean; for he has, for the direction of his steps, such lights as the text, in which his duty is plainly pointed out.

In the prophecy of Isaiah there are many obscurities. It cannot always be decided, whether the Prophet is speaking of the state of the Jews, or of the Christian church under the reign of the Messiah: but this text is

perfectly clear; and whether addressed to the Jews only, or to other nations, it is applicable to all men. Every offender is encouraged by it to repent of his sins, and humbly to seek the mercy of God.

The doctrine of the text is this, that if a wicked man will repent of his sins, alter his course of life, and obey the commandments of God, he shall obtain forgiveness from his Maker. This is one of the most important and consoling truths made known by divine revelation. I mean not at present to inquire, whether it could have been discovered by the light of nature: on this point there are different opinions: we need not perplex ourselves with them: it is sufficient for us that the Bible declares, that a repentant sinner has everything to hope from the mercy of God.

Though we decline considering this particular question, it may perhaps be necessary to observe, that it is not inconsistent with the justice of God to forgive sinners on their repentance. A number of Christians have supposed, that divine justice cannot pardon a sinner, unless, in addition to his reformation, full satisfaction is also made, in another way, for all his past offences. But does not this supposition deprive the Supreme Being of the attribute of mercy? Where full satisfaction is made, pardon is not an act of mercy, but of equity. It is impossible that a man should atone for his past transgressions in any other way, than by changing his conduct. In this case, ceasing to be what he formerly was, punishment becomes unnecessary. Sufficient honor is done to the perfection of the divine law by the sinner, who by his conversion declares, that it is a good law and ought to be obeyed. Mercy therefore may reasonably be extended toward him; nor can justice forbid that it should be.