ercise of self-denial, according as every one may find occasion for it, be careful practically to justify the wisdom of Him who hath called you unto holiness. Be not undisciplined, or unwise, in matters of religious prudence, but understanding what the will of the Lord is, even that you should love nothing in comparison with Him, and spare not resolutely to cease from every thing, which is likely to separate between Him and your souls. Walk thus, as men superior to licentiousness, and alive to the duty of ordering themselves properly before God. And finally, at the same time bear in mind, that no Christian should either value himself, or condemn his neighbour, on account of any of those things, which our common Master hath referred to each one's own prudence and determination. It is doubtless universally indispensable that the flesh be subdued to the Spirit, and be kept ready to obey His godly motions. This grand point, however, being sufficiently cared for, whether, in order to it, a man hath fasted more or less rigorously, and in what respects chiefly, he hath denied himself, are particulars of very inferior moment. Let none, therefore, contemplate with admiration their own peculiar scheme of selfdiscipline, or be in haste to think evil of others, who will not agree with them, and adopt it;

but let all, as best they may, press towards this only necessary mark. The prevailing evil decidedly is, that Christians are not strict enough; and it should seem scarcely possible for a man to be too strict, while he remains clear from censoriousness and pride. There is surely no just fault to be found with the strictest life, unless the person be disposed to boast of it, or to judge those who do not outwardly live like him. Yet we ought to reckon it, on the whole, a better and a safer way, to "use the world "as not abusing it," than to aim at standing entirely apart from its concerns. He that in this way serveth Christ-i. e. by labours and watchings, by pureness and by love unfeigned, in the midst of worldly trials-is probably the most acceptable unto God, and most worthy to be had in esteem by his fellow-creatures.

SERMON IX.

GALATIANS v. 13.

Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

IN various places of the New Testament, and not least in this Epistle to the Galatians, they who have been baptized into Jesus Christ are evidently discoursed with, and admonished, as thence entitled to liberty from bondage. And under no change of circumstances should believers choose to forget, or overlook what is written on this subject, no doubt, for the common edification. Christian liberty should always seem an interesting topic, and one which it will behove us justly to consider, and to apprehend. Taking occasion, therefore, from my present text, I will proceed to shew, first, that ye, my brethren, have been called unto liberty; secondly, that such liberty, however, ought not to be used for an occasion to the flesh; and, lastly, the opposite line of conduct, which, being at liberty, we ought continually to observe.

First; ye, my brethren, have been called unto liberty. St. Paul, when he said this, chiefly intended a liberty from the rites and ceremonies of the Jewish law. One of these, namely circumcision, was of a painful nature, and others of them had become, even to the Jews, not a little burdensome and grievous. This had taken place, partly, it is to be confessed, by the fault of the Jews themselves, in making unauthorized and vain additions to them; yet, in their purest form, they appear to have been ordained by God for a strict restraint on that stiff-necked people, or as a yoke of bondage to keep them from going astray, until the time when their continuance in His covenant might be dispensed with. Certainly the Jewish ordinances were never designed for mankind at large, nor for any people, in conjunction with the Gospel of Christ. Some of them could not properly be observed, except by persons inhabiting the land of Judea, and, generally speaking, they lost their virtue-being either fulfilled, or superseded by the bringing in of that "better covenant." Accordingly, it is repeatedly affirmed in the New Testament, that the ceremonies prescribed in the Old, have been abolished. During the past time, those customs of Moses had indeed been required by God of the Jews, if they would retain and enjoy

the privilege of being His people; but thenceforth, He would have both Jews and Gentiles serve Him together upon equal terms, after a more simple and spiritual manner. So He inspired the Apostles, wheresoever the gospel should be preached by them, to declare, that there was no longer occasion to keep up those strait and narrow rules. Believers in their doctrine were everywhere instructed to hold themselves exempt, not only from the foolish washings and fastings which the Jews had added by tradition to their law, but also, from all obligation to be circumcised, and to abstain from the flesh of particular kinds of animals, and to regard the ancient holy feasts and days; and when some, instead of thus walking at liberty, would still be fond of those obsolete usages, St. Paul scrupled not to denominate them "weak and beggarly elements," and to express a fear, that his labour on the people addicted to them had been bestowed in vain. (Gal. iv. 9-11.) This then-such a liberty from the rites and ceremonies of the former dispensation was what the Apostle principally intended in my text; respecting which, all who have received the gospel should suppose themselves, equally with the first disciples, to have been called to it. Since they clearly were, we, no less clearly, have been rendered free by Jesus