In points not essential, the Apostle becomes all things to all men, that, by all means, he may save some. With those under the law who believe themselves still bound by its ceremonial institutions, he observes those institutions after he knows them to have been abolished; while with those who have attained to the same knowledge with himself, he uses his christian liberty. To the weak, he becomes as weak, and will eat no meat while the world standeth, rather than occasion the weakest brother to offend. To every class of converts through each grade of religious improvement, he adapts his instructions as well as his behaviour, furnishing milk for babes and strong meat to those of mature growth; comforting the feebleminded, while he warns the unruly; being "gentle among them, even as a nurse cherisheth her children." With respect to the unconverted world, he acknowledges himself a debtor to all descriptions of men, "both to the Greeks and to the barbarians, to the wise and the unwise," by every possible method to bring them to the knowledge of the truth as it is in Jesus. In addressing these greatly diversified characters, with admirable discernment he varies his manner and the topics of his discourse in ways best suited to their respective capacities, weaknesses, prejudices, errors, and vices. To the heathen, worshipping dumb idols, he sets forth the absurdity of idolatry. To the Jews, look

ing through Moses and the prophets for their promised Messiah, he solemnly testifies that Jesus is the Messiah whom they are expecting. To the awakened jailor inquiring, "What shall I do to be saved?" he immediately answers, "Believe on the Lord Jesus Christ;" while with the hardened, unprincipled Felix, in order to excite in him the concern already felt by the jailor, he reasons of righteousness, temperance, and a judgment to come.

Thus plainly does he deal with the man under whose power he is fallen. Amidst bonds and imprisonment, while loaded with fetters of iron, unawed, and fearless of those who can kill the body only, he boldly preaches justice to an unjust judge, continence to his lewd and adulterous wife, and a future judgment to them both.

The event of Paul's reasoning with Felix, though the impression at the time was equal to any thing to be expected from preaching, shows that sinful men may efface the deepest impressions, stifle and resist the strongest convictions, and, in this way, disappoint the most promising appearances, rendering abortive all human means and endeavours for their salvation. "Felix trembled !" How strong must have been his emotions! How exquisite his feelings! A degree of faith had entered his mind, and given rise to those feelings and emotions. He was at the moment persuaded, or strongly apprehensive, that the things taught by

the Apostle were true. They so far gained the assent of his understanding and conscience, as to overwhelm him with terror. But still his heart was so enslaved to his lusts, so shackled with the bands of wickedness, that he could not resolve to shake them off. He chose rather to shake off his fears, by turning his attention from the cause of them. He dismissed the preacher, though with an intimation, perhaps at the time sincere, that at some future season which, he supposes, will be more convenient, he would hear further. That season seems never to have occurred. With the present delay, all the hopes and prospects of the Gospel which had begun to unfold, were at once and finally closed. Thus the accepted time and the day of salvation were lost. This melancholy result is recorded on purpose that it might serve, through all succeeding ages, as a solemn warning against a double-minded conduct in religion, against all wavering and trifling in our eternal concerns, against disregarding the better thoughts and sentiments of our hearts, or shutting our eyes against the light that has begun to dawn on our understandings; against delaying to any future season, that sincere and thorough reformation which, whenever effected, must commence in an awakened sense of our guilt and danger. May divine grace render the warning effectual to all and every one in this assembly!

SERMON XIX.

MERCY BEFORE SACRIFICE.

MATTHEW xii. 7.

But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless.

Ir appears from the preceding context, that as our Saviour was passing a cornfield upon the sabbath, his disciples plucked some ears to satisfy their hunger. The captious Pharisees instantly accused them of violating the sanctity of the day. Together with several other arguments urged in their vindication, Jesus reminded their accusers, that they would not have been so hasty in thus condemning the innocent, if they had rightly understood the divine declaration by the Prophet"I will have mercy and not sacrifice."

In these words, two sorts of duties are mentioned; mercy, a duty of a moral nature towards men; and sacrifice, a ritual or ceremonial duty

towards God. These are compared, and the preference given to mercy. Both indeed were enjoined by the same divine authority. In the ancient forms of religion, sacrifices possessed a principal place; but no external rites can, in their nature, be equally important with the inward exercises of the heart; nor so essential to true religion, as the duties of self-preservation, or as those of charity and beneficence to mankind. The latter being in themselves the weightier things of the law, must, in case of competition, take place of the former. We are to forego the stated worship of God, and the sanctification of the Sabbath, rather than neglect works of necessity and mercy. True religion essentially consists in our sincere and supreme regard for God. That our hearts be right with him, comprehends the sum of our duty. Our Saviour tells us that the first and great commandment is, "to love the Lord our God with all our heart." But as the hearts and dispositions of men are expressed and manifested by their actions, our regard for God must appear in the obedience of our lives. Next in importance to the love of God, is that other commandment, "to love our neighbour as ourselves." Obedience to this is, in itself, more important and more acceptable to God, than the show of respect to him in the forms of religious worship. Both indeed are required, as the proper modes of manifesting our love to God; and though