ask, (and, be it remembered, that without the influence of the Holy Spirit all our own efforts will be in vain,) that we may be enabled to attain such a degree of piety as that God may be glorified in us, and that the transcendant excellence of Christianity may be exhibited in our lives.

Such, brethren, are the acknowledgments we make every time we meet together for public worship, and such, I may add, are the leading doctrines of our Church, drawn from and proved by Holy Scripture, and summed up in this beautiful and comprehensive prayer.

Now, there are two uses to which, in conclusion, I would recommend it to be applied. 1st,-Compare with this excellent summary of doctrine, the statements you hear on religious subjects. If you hear any thing advanced which is quite inconsistent with this confession, of the absolute necessity of true and deep repentance, of a lively faith in the Saviour, and of earnest endeavours, by God's help, to walk in the paths of holiness, receive such a statement with caution; for be assured it contains something radically wrong, and at variance with Holy Scripture. Take it also as a test to try your condition; remembering, that if you make these acknowledgments without meaning what you say, you appear as hypocrites and dissemblers with God: whereas, the man who, from his inmost soul, can utter this prayer is undoubtedly a real Christian: whatever may be his views on disputed points of doctrine, he is in a state of salvation. Let us bring ourselves then to

this test, for it is one thing to utter the words, and another to feel them. When we cry to God for mercy, do we mourn over our guilt, and tremble at our danger? Do we find sin a burden to us? and hate it, not only because of its bitter consequences, but because it is defiling in its nature, and offensive to our God? When we plead the covenant of God made with us in Christ, do we rely entirely on His merits for our justification, and do we feel any measure of that love and gratitude which His infinite mercies demand? And do we, from a desire to be made like unto our Saviour, and fitted for His presence in heaven, constantly endeavour so to think, and so to speak, and so to act, that God may be glorified in our whole life and conversation? These are the questions with which we should try and examine ourselves and if such are our feelings and dispositions, happy are we. But if we can find little or no trace of them within us, how false and hypocritical are our professions! how perilous our condition! how fearful the prospect before us! Let us, then, whenever we use this prayer, mark carefully our frame of mind; and let a view of the inconsistency between our professions and our past experience lead us anew to repentance. Thus every time we assemble in this sacred place, to pray for the blessings we most need, the very prayers we utter will only awaken us to a keener sense of our spiritual wants, and to increased earnestness in asking for the supply of them.

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SERMON VII.

JOHN XX. 23.

66 WHOSE SOEVER SINS YE REMIT, THEY ARE REMITTED UNTO THEM; AND WHOSE SOEVER SINS YE RETAIN, THEY ARE RETAINED."

WE considered on a former occasion, that part of our Church Liturgy called the "General Confession." We shall proceed to consider this morning the form which immediately follows it, the Absolution or Remission of Sins. Absolution is properly an acquittal from guilt; and of course implies the previous existence and acknowledgment of guilt in those to whom it is granted.

The plan of salvation proposed in the Gospel necessarily pre-supposes a world lying under condemnation. The proclamation of pardon to an army of rebels, would imply the guilt of the army in general, and of every individual composing it; and so the offer of free forgiveness to fallen man, through the blood of a crucified Saviour, implies the guilt and previous condemnation of the whole human race. The very term salvation, or saving, which is so often in our mouths, implies that all who are to

benefit by it are lost without it; and therefore every time we profess a hope of being eternally saved, we do in effect acknowledge our participation in this universal guilt and danger. But it is far from sufficient, in order to value the Gospel plan of salvation as we ought, to make these general acknowledgments of guilt; we must endeavour to understand clearly how the guilt is contracted; we must feel how deeply we are personally involved in it; and how much we stand in need of absolution from it, and of deliverance from the causes of it. The guilt of which we speak, is called the guilt of sin, i.e., the liability or obligation of every sinner to suffer the punishment denounced against sin. It may be well, therefore, to ascertain before we proceed, that we have clear ideas of the nature of sin. "Sin," says St. John, "is the transgression of the law." Now the law of God has a two-fold force: it forbids, and it commands. It forbids the doing of certain actions and the indulgence of certain propensities; and it enjoins the performance of various duties, and the cultivation of certain habits and dispositions. The law is also spiritual; it extends to the inmost thoughts and feelings of the heart, as well as to words and actions: and thus every time we do an act, or utter a word, or indulge a thought or propensity which the law of God forbids, we commit sin, and every time we omit to do any thing which it enjoins, we sin; not only in that particular omission, but because, as every action strengthens a

habit, we have neglected that opportunity of cultivating a habit or disposition which the law of God requires. Take an instance of each kind; the law says, "thou shalt not take the name of God in vain." Now, whether a man dare to profane the sacred name of the Most High, or whether he give way to vain and sinful thoughts, whilst outwardly engaged in the worship of God, he does what the law forbids, and is guilty of sin. Again, the law says, "thou shalt love thy neighbour as thyself." Now, if a man has an opportunity, even at a little sacrifice of pleasure or interest, of saving a fellow-creature from ruin or distress, and from selfishness or indifference neglects to do so, he sins, both because he has omitted on that occasion to do what the law enjoins, and because he has neglected that opportunity of cultivating the disposition of charity and brotherly kindness which it requires. And even when the act is over, and the man is no longer sinning in that particular way, the guilt contracted still remains until it is expiated. We might go through all the other commands of the law, and shew how by every transgression of any part of it, in thought, word, or deed, fresh guilt is contracted. But it is not any particular sins, either of omission or commission, that constitute us sinners in the sight of God. We all inherit, from our first parents, certain corrupt propensities at variance with the will of God, which make us sinners by nature; and these, by repeated indulgence, ripen into sinful habits,