revealed in the Scriptures; he cannot hesitate in determining this question. On the other

hand, if he allow himself in no sin whatever, but, cost what it may, contends against and combats all sin; if he sedulously cultivate a holy disposition; if the love of God and man be the motive, and the will of God the rule of all his actions; if he grow in grace, in the knowledge and love of Jesus Christ his Saviour, and in the steady practice of all the relative duties of life; such a person, however he came into this state, and with whatever infirmities it may be attended, so that he prays and strives against them, is a good man and gives the truest evidence of his conversion, though he may not have all those marks and qualifications which are required by some; such a man, if he persevere in this holy and heavenly course, will, without doubt through the merits of his Saviour, be accepted of God, and be admitted into the enjoyment of his kingdom for ever.

Finally then, my brethren, let it be remembered, that true conversion consists, not in any thing that is fanciful or imaginary; but in a

Q

divine, a holy, and practical principle, which renovates the heart and reforms the life. If these effects take not place; if our resolutions are not reduced to practice; if our religion be not transferred from the head to the heart, there to reside as an actuating and governing principle; whatever may be our feelings, whatever may be our knowledge, whatever may be our pretensions, we have no reasonable and scriptural ground of confidence towards God. "He," saith Bishop Taylor, "who resolves to live well when a danger or violent fear is upon him, or when his desires and appetites are newly satisfied; yet sins again when temptation comes, and then is sorrowful and resolves once more against it, and yet falls when the temptation returns; is an unstable man, but no true penitent, and if he chance to die in this state, may be very far from salvation; for if it be necessary that we resolve at all to live well, it is necessary we should do so." “ Resolution," adds the Bishop, "is in itself but an imperfect act, and signifies nothing but in respect to action. No man, therefore, can be

in an actual state of grace and favour with God, by resolutions and holy purposes alone; these are but the gate portal towards pardon: a holy life is the only perfection of repentance, and the firm ground upon which we cast the anchor of hope in the mercies of God, through Jesus Christ."

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SERMON XVIII.

CONCLUDING REMARKS.

"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so."-ACTS xvii. 11.

IN the Sermons which have been delivered on the truth of the Christian religion, I trust it has been shown that Christianity not only possesses the most convincing historical evidence, but also the strongest internal marks of a divine origin. It has been shown to be infinitely superior to whatever else hath passed under the name of religion in the world; and in many respects so very different from what the heart of man would desire, that we are unavoidably led to conclude that it would have been as much against his inclination as it is above his ability to invent it.

The character it exhibits of the Deity is worthy of God, and worthy as the object of

our adoration and obedience. The worship it prescribes is a truly reasonable service, equally honourable to God and beneficial to man. With regard to some of the leading and peculiar doctrines of our religion, the depravity of man, the atonement and mediation of Christ, justification by grace through faith, and the remedy provided for our weakness by the doctrines of divine influence and of conversion, it has been seen that they carry with them the strongest evidence of their truth, from their humiliating though salutary tendency, on the one hand; and, on the other, from their being so admirably adapted to the wants and to the condition of men. The revelation of a future state also is clear and consistent, suited to produce its effect; to secure what should be the object of all religion-the fear and the love of God: in fine, whatever view we take of the gospel, whether we regard it in the harmony of its several parts, or in the completeness of the whole, we cannot but admit that it comprehends whatever could be reasonably expected or desired in a revelation from God.

The argument in favour of Christianity, fur