dinances, the divine service of the old dispensation-taketh away the typical sacrifices, but establishes and satisfies divine justice, by the one offering of himself. My brethren, look at the obedience of the man when in such difficulties, temptations and contradictions of sinners against himself, suffering the wrath set before him. Oh, who among you are of his spirit and disposition, and are called his brethren? Surely in obedience he hath left you an example that you should follow his steps. 66 And what, it may be asked, was the obedience which the will of the Father required? It was this, that he should not be ministered unto, but that he should minister. It was this, that he should give his life a ransom for many; and, therefore, Being found in fashion as a man he humbled himself, and became obedient unto death, even the death of the cross:" and therefore," He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed." For they are the called persons who alone can make that confession. And all this was by and through the love of the Father. It was for the love which he bore to all his chosen in Christ, that he would expose his well beloved to all this labour and suffering, rather than that they should perish in their sins; so that this is their united confession-" All we like sheep have gone astray, we have turned every one to his own way," and Jehovah hath made to meet, 66 on him the iniquity of us all." And how gracious was that will of the Father to us; how gracious was the will of the Father, yea, how abundant in grace, that he would provide a sacrifice so valuable to atone for sin-a surety a Saviour sufficient to stand between you and all condemnation, whereby you are now led to flee from the wrath to come. And only think how great was the love of the Son, that his will perfectly accorded with the gracious purpose of the Father, and that he had thus spoken of all the sufferings he was about to endure. "Therefore hath my Father love because I lay down my life, that I might take it again; no man taketh it from me, but I lay it down of myself." And what is the love of the Spirit, brethren? What is the love of the Spirit? That you have been quickened from death in trespasses and sins-that he hath made you sensible of this love, and drawn you to himself, according to the purpose of the Father-that you might be led to believe on the name of the Son of GOD, and believing might have life. This love, which produced the sacrifice on the cross, you are called on to commemorate this day? And if you are conscious of its height and its depth, and its breadth and length (I mean in the measure to which all the saints on earth can attain, because it passeth knowledge) it will constrain you to live wholly to him who died for you, and rose again. And what is the will of the Father concerning the connexion of this obedience with his people? It is that they shall be sanctified thereby: “By the which will we are sanctified, through the offering of the body of Jesus Christ once for all." It was, therefore, the will of the Father, that by this offering a fountain should be opened for sin and uncleanness. It was the will of the Father, that consciences black with guilt, and burdened with manifold transgressions should be effectually lightened and purged. And this will is fulfilled in as many of you who are brought to the exercise of simple faith in Jesus. You are sensible of sin; condemned of the law; but you have been induced to turn to the Lord Jesus, and by faith to behold the wounded hands, and feet, and sides, and to seek healing in his wounds, and life in his death; and thus faith in his efficacious blood was applied to you, and relieved your consciences from the guilt of sin, as you have beholden him to be meritorious and mighty to save. Thus you began to feel the blessings of separation from guilt. Now this is, as it should be, according to the will of the Father, who gave his Son to be the propitiation for our sins. Again, the will of the Father connecting the offering of Jesus with his people is, that they should be sanc of the inhabitants by the American Indians, and the persecutions until very lately experienced in Canada. In Southern Africa, two thousand Africans are blessed with the Gospel. The Missionaries of the Brethren receive no salaries; but are content with supplies of food and raiment. Their forty-two stations are maintained at an annual average of twohundred and seventy pounds each, including (what is more astonishing) the expenses of supporting the retired missionaries, and the families of those deceased. Now I come with another plea; I hope it will move you: my heart goes with the Society. tified thereby. And this sanctification may be understood to involve all those spiritual blessings, from the effect of which it may be said to them -"Ye are the temples of the living GOD." What then is your case without these distinctions of grace? Evidently you have not the spirit of his children; you have not the tokens of his will done in you. Let such be admonished of their danger. "To be carnally minded is death." And what should be the main object of solicitude to you, my brethren, who have some concern for your spiritual safety, and for an interest in Jesus? Why, that the Spirit may bear witness with your spirit to your adop-" I wish them good luck in the name tion into the family of GOD. And while GOD is your sanctification, Jesus gave himself for you, that he might redeem you" from all iniquity, and purify unto himself a peculiar people, zealous of good works." And if ye be "followers of GoD, as dear children," what will be your desire, and what your prayer? Why the self-nition of £400 in the receipts of the same with that of your Father, " By the which will we are sanctified, through the offering of the body of Jesus Christ once for all." of the Lord," and an ample increase of their funds, to their hearts content and comfort. The deficiency it seems to meet the expenses at the close of 1831, was £163; the state of the funds during 1832, though not yet ascertained, it is feared will present a still greater deficiency; owing to the dimu London Association, and an unavoidable increase of expenditure. I was very sorry to have an additional item whispered to me in the vestry since I came into the church—that it is possible it will be upwards of £3,000. And you remark, still further, that this will of the Father, in which are included as many as have been brought | to believe on the name of the Lord This is the case which I urge upon Jesus Christ, includes all his elect, your attention, and I do intreat you, whether called or not called, by grace, if there be any consolation in Christ, and not yet having received their ex--if there be any comfort of loveistence, who until the end of time, if there be any fellowship of the and from all the ends of the earth, Spirit-if there be any blessings of are to be called to the excellence of mercy, so far to show your love, to the knowledge of Christ Jesus the GOD and man, as to give help to the Lord. And it includes the very ob- labour in this useful work, and to jects of Christian missions; and, by advise, and aid, and to contribute consequence, all the labours, indi- very liberally, as the Lord hath vidual and associated, of those into blessed you, remembering this fact,— whose hearts GOD has put the desire remembering, that it is not simple for so good a work-to convey the approbation in the mind, that will Gospel to the poor heathen, for relieve these necessities, rememberwhich I now beg your pecuniary as- ing the love of the Lord Jesus, who sistance. laid down his life for you, remembering the words of the Lord Jesus, with which I shall conclude, that " It is more blessed to give than to receive." Time would fail me to tell of the sufferings, as well as the labours, of these witnesses of GoD:-the burning of their stations, and the massacre A Sermon, DELIVERED BY THE BISHOP OF Hereford, FOR THE BENEFIT OF THE CITY OF LONDON NATIONAL SCHOOLS, AT BOW CHURCH, CHEAPSIDE, MAY 12, 1833. Deuteronomy, ix. 4—6. "Speak not thou in thine heart, after that the Lord thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this land: but for the wickedness of these nations the Lord doth drive them out from before thee. Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the Lord thy God doth drive them out from before thee, and that he may perform the word which the Lord sware unto thy fathers Abraham, Isaac, and Jacob. Understand, therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people." MAN is prone to self-righteousness, self-exaltation, and vain - glory. Guilty and rebellious as he is, he is still ever disposed to boast of his own goodness, and to ascribe the advantages which he enjoys to the counsels of his own wisdom, to the exertion of his own powers, and to the greatness of his own works. He is, as I said, guilty and rebellious, fallen from original righteousness, of his own nature inclined to evil, and continually setting himself in opposition to the holy, and just, and good commandments of the Almighty. He is, moreover, weak, insufficient of himself to think any thing right as of himself, and having no power of himself to do good works pleasant and acceptable to GOD. He is, according to the description of him in Scripture, wretched, and miserable, and poor, and blind, and naked; destitute in himself of all that is valuable, praiseworthy, or efficient for his well being. Yet this poor creature, man, will boast, will dilate on the dignity of his nature corrupted as it is by sinfulness, and will dare to reckon the free gifts of heaven, bestowing abundant mercies, as the acquisition of his skill, or the reward of his labours. Thus the Israelites, though notorious for their rebellions-rebellions in the face of the most wonderful display of goodness and love—were likely, as GOD foresaw and revealed to Moses, to ascribe the possession of the promised land to their own righteousness and deserving. If they could not think that they got the land in possession by their own sword, or by their own arms or strength, yet they might suppose, in the lifting up of their hearts, that for their righteousness the Lord had brought them in to possess the land—that for their righteousness, and for the uprightness of their hearts the Lord their GOD did drive out the nations from before them. It sometimes happens that the worst of men are the better the worse they think of themselves. Moses, therefore, in the chapter from which the text is taken, endeavours to dissuade the Israelites from such an opinion of their own righteousness; and in order to this, he rehearses several flagrant instances of the rebellious spirit they had shown; he shows how fervent prayer and supplication was necessary, on the part of him their appointed leader, to avert from them the anger and hot displeasure of the Lord; and he insists that it was the wickedness of the nations, together with his remembrance of his word unto their fathers, that induced the Lord to spare them in answer to his prayers and to bring them into the land. GoD would not break his promise, he would not forego his purpose; therefore he listened to the intercession of Moses. He would not destroy them, but would place them | All this is matter of great thankful | in the land; not because they de- ness, but not of boasting: neither is served his favour, but (notwithstand- a purer religion bestowed on us being their manifold revolts, their pro- cause we are naturally better than voking wickedness) for the flagrant others, nor are we, individually or abominations of their enemies, and collectively, more deserving in the for his word's sake. The molten calf, sight of GOD because he has thus the complaint at Taberah, the tempt- greatly blessed us and loaded us with ing at Massah, the lusting at Kibroth- such unmerited benefits. It is his hattaavah, the fatal rebellion at Ka- love, not our righteousness, that has desh-barnea, called for their punish-lighted the living flame upon Our ment and their destruction, but the altars; and if conscience say to any Lord in wrath remembered mercy man, Thou art in the right path, thou and his promise; he listened to the art in the way to heaven; let conpetition of his chosen servant, and he science likewise say, The Lord thy overlooked their stubbornness, and GOD giveth thee not this good land to their wickedness, and their sin. possess it for thy righteousness; for thou art, by nature, stiff-necked and rebellious.' The like is to be seen in all ages. The Lord favours a nation with the blessings of his providence and of his grace he displays his goodness-he prospers the people in their undertakings-he causes the lines to fall unto them in pleasant places-he gives them a goodly heritage. How apt are they, under such circumstances, to ascribe merit to themselves, to speak to their hearts, saying, For our righteousness this good land is ours; yea, how disposed are they to exclaim, Our power and the might of our hands hath gotten us this land? How forgetful are they generally of the Lord, the only giver of power to man, the only benefactor of man. And how determined to attribute their prosperity to any cause rather than to the right one, namely, to the mercy and loving kindness of Him, who spares when we deserve punishment, and blesses when we might justly expect, with regard to our own dealings, a curse? How prone are men to ascribe their religious advantages to some good in themselves, and produced of themselves. This is the worst mistake; inasmuch as it involves more serious consequences, and more immediately affects our everlasting condition. What religious advantages, either national or individual, can be furthered or perfected by ourselves? Is pure religion according to God's revealed will established among us? Do we possess a true creed? Do we enjoy a scriptural form of worship? Is our church governed and instructed by a well-educated and enlightened clergy? The most effectual method of undeceiving those who are inclined to arrogate to themselves merit and desert, is that which Moses used with the Israelites. To point out to them their sinfulness, their ingratitude and rebellion; to show them the necessity of atonement and intercession in order to their salvation; and to insist on the free and sovereign mercy of GoD as that whereby alone they can enjoy present health and peace, or future happiness and glory. Notwithstanding their sinfulness, through the atonement, GOD's free mercy, which leads him to promise heaven to the faithful, shall be richly and everlastingly extended towards them, provided they be of those who turn to him with all their hearts,and accept his love as it is in Jesus. This is a very different view of the case to that which would ascribe to man, fallen and ruined man, such righteousness of himself as shall merit and deserve salvation. Let those who are disposed to boast, reflect on their own conduct-let them take a review of their actions, of their words, of their thoughts so far as they can from their earliest recollection, from their youth upwards. Is it possible that such a survey can be made by any man with any tolerable sincerity and fairness without his being convinced of his sinfulness before GOD? Let their thoughts, words, and deeds be applied to the touchstone of God's law, and men must see that they are not righteous, ration of the Spirit of the Lord of Hosts; not by works of righteousness which we have done, but according to his mercy in the Redeemer he saves us. And let the inclined to boasting see further, and be taught to acknowledge, that it is only of God's free grace and mercy that an atonement has been provided, and a way to salvation opened for sinners. Do you ask, why does GOD bring his servants to possess heaven? Let the question be answered by a reference to the case of the Israelites, as unfolded in the chapter before us. Why did GOD bring them in to possess the promised land? Not for any good in them, but because he had promised it—because he had sworn unto their fathers-because he had freely chosen them, brought them out of bondage, and made them his people and his inhe but sinners. Have they never set up Let those who are disposed to boast see the necessity of atonement and intercession in order to their salvation. Was it necessary for Moses to fall down before the Lord, and to fast and pray, because of all the sins which the Israelites sinned in doing wickedly in the sight of the Lord to provoke him to anger? Was it necessary for the Lord's ministers to interfere by the instituted means of atonement to save the people, when they sinned from his justly incensed wrath? So is it necessary that all, who would be eternally saved, should have an abiding interest in that atonement and intercession which alone can prove effectual for our deliverance from God's anger, and for our admission to heaven. Away then with boasting! Not unto us, miserable sinners, not unto us, but unto the name of GOD give glory, for his mercy in Christ, and for his truth's sake; not by might nor by power, not for our righteousness nor for the uprightness of our hearts, but by the meritorious sacrifice, by the all-prevailing intercession of the crucified and exalted Son of GOD; and by the gracious, free, and sanctifying ope He cast out the nations of Canaan for their wickedness; but not for their goodness, not for their merit did he bring the Israelites in. He gave the Israelites the land for his free love, and for his truth's sake. Thus, I say, he brings his servants to heaven, for his free love, and for his truth's sake. We deserve nothing at his hands but punishment, and that punishment which the contentious, disobedient, unrighteous (as we have all been), in all ages have suffered. But he has promised heaven to believers; "and having exalted Jesus Christ to his right hand, to be a prince and a saviour, to give repentance and forgiveness of sins," he accepts all those to whom, believing in Jesus Christ, repentance and forgiveness are thus given; and "having first loved them," and thus made them to love him, "he loves them unto the end," performs the good work begun in them, and perfects that which concerns them, by putting them in full possession of their inheritance. In this way all boasting is excluded, as St. Paul as well as Moses declares it must be, on the part of man on his admission to GOD's favor. The spiritual Israel, as the Israel of old, have their good portion given them to possess it, not for their own worth, not for their own works, not |