is well known, that by the aid of human reason, the knowledge of ourselves, of our relation to God, and of our future prospects, cannot be acquired. The affections are engaged on the side of evil; and even though the understanding may acknowledge as an abstract truth the certainty of Christ's religion, the admirable excellence of the precepts of the gospel, and may attain some theoretical views of the system of its holy doctrines, still there is not sufficient impression made upon the heart; there is not a sufficiently clear and decided conviction wrought within the soul, in order to the adoption of sound religious principles. The dispensation which has hidden the things of God from the wise and prudent, and has revealed them unto babes, is not less in accordance with the divine will, than with the nature of those truths, and of the human heart. The teachable disposition of humility and meekness arrives, however, at those acquisitions of real knowledge which the wisdom of the schools could never attain unto. He that gives himself up to the teaching of God, relying upon the wisdom which he will communicate freely and without upbraiding, shall know the truth, and the truth shall make him free. God shall

answer by fire, when the sacrifice is a broken and a contrite heart, and a meek and humble spirit.

Neither again can the natural man, in his own strength, combat, with any hope of success,

against the power of sin. He cannot turn himself, and do works meet to be accepted of a holy God. The knowledge, in fact, which can be acquired by unassisted reason, from its very imperfection, fails to communicate such principles as are effectual to the adoption of a life of godliness. The affections must be changed; the knowledge may be indeed enlarged, without producing the effects of righteousness; and opinions may be adopted without so influencing the will, as to conquer the power of sin. All men may not be equally enslaved to the passions and the lusts of their own hearts; but all men are naturally under the dominion of evil, and powerless to effect in themselves any restoration to godliness. And no means that the sagacity of man ever devised, no principles that the wisdom of man ever adopted, can be powerful to change the heart, and renew the affections, and impart that moral strength which can enable us to walk in the commandments of God. Talk to the votary of the world of the necessity of godliness: tell who is still under the dominion of depraved affections, that he must forsake his sins, and cultivate holiness of life: he will not deny the truth of your demands; he will not persist that his way is right; but he will dwell upon the difficulties before him, and say that the commandments of God are hard, and perhaps griev

a man,

ous.

There is no principle within him that has

energy enough to encourage him to obedience and holiness. His God answers not by fire. But let the Christian seek for the living energy of that Spirit, which is promised to guide and support us: let him seek for that strength which can sustain him under all dangers, and carry him through all temptations: let him ask for that power which shall enable him to walk in God's ways without weariness, and to run without fainting; and verily it shall be given. He that came down in the living fire shall give energy to his principles, and warmth to his affections. He shall be more than conqueror through him that hath loved him.

It cannot then be difficult, after thus comparing the idols of the heart and the principles of Christ's religion, in their effects upon knowledge and holiness, to claim also for the principles of the truth that ability to effect the happiness of man, which the world and all it contains may in vain attempt to procure. The confession of the votaries of the world, the expression of their own disapprobation, the acknowledgment that all is vanity and vexation of spirit, abundantly testify this truth. And when the world, and its pleasures, its honours, and its riches, have passed away for ever, where is happiness to be found but in the presence of God—in the love and service of his name, in the knowledge of his truth and his perfections, in the never-ending commu

nion with his holiness, his glory, his purity, and his peace?

Halt not then between two opinions. If the Lord be God, then follow him; if Baal, then follow him. But bring the principles of the world, and the principles of the gospel, to the test of your own experience. You know the results of following your own ways, and doing your own pleasure, and loving your own ease. You have cried unto your idols, some of you from morn even until noon, nay, until the evening, and there is no voice, nor any that has answered. Build up, then, the altar of your God that is within you, though it be broken down and ruined. Sanctify your hearts, and offer up your whole selves, your souls and bodies, as a sacrifice to him. He will answer by fire: the fire that shall purify your affections, give energy to your faith, warmth to your devotion, and solidity to your piety. He will animate you with the spirit of holiness, he will purify you unto himself: he will accept and bless your sacrifice, and raise your souls to heaven.

239

SERMON XVII.

ST. PAUL BEFORE AGRIPPA.

ACTS xxvi. 28, 29.

Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.

THE history of the apostle Paul forms so considerable a portion of the narrative of the first promulgation of Christianity, that it is scarcely possible to examine any of the circumstances attending that promulgation, without directly or indirectly involving some consideration of his character. As the apostle specially commissioned to bear the name of Christ among the Gentiles; as a man so admirably calculated by his early education and his previous life, to be greatly instrumental in spreading that faith, which he had embraced from most satisfactory