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The mother of the Jewish Legislator took the child and carefully nursed it; and in due time was seen the glorious harvest of her labours. Besides what he performed in the latter part of his days for the Israelites, we are told by Josephus, that as the adopted son of Pharaoh's daughter, he was appointed to lead the Egyptian armies, and as their general distinguished himself greatly in several successful actions. But St. Paul tells us that he was instructed to esteem “the reproach of Christ greater riches than the treasures of Egypt, refusing to be called the son of Pharaoh's daughter.” This indeed was more than all his martialexploits—than all his various learning-excellently skilled as he was in all the wisdom of Egypt. And if the mothers of this day would so instruct their families, their children would become “ like olive branches round about their table.” In the autumn of life, when the fruits shall be gathered in, and the falling leaves turn sear and yellow, then will the affectionate remembrances of childhood break forth like sunbeams to warm and cherish the decaying trunk. Where can affection rejoice more than in the midst of a loving offspring? Where can peace look more divinely than in the glowing eyes of filial love? If, then, you would be thus surrounded—thus warmedthus gazed upon, let it be your earnest endeavour to direct them in the way they should go. Take your little ones from the hand of their Saviour, and nurse them solely for Him. Remember that He “will give you your wages"—that He will bless and preserve you—bless you in your progeny, and give you still more exalted reason to join in the exclamation of the Psalmist—"Come, ye children, hearken unto me; I will teach you the fear of the Lord.”






“For the grace of God that bringeth salvation hath appeared to all

men ; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.”—Titus ii, 11, 12.

Few observations from our Saviour's lips seem to carry with them more severity than the assertion, that “many are called but few are chosen.” When we recollect that He who thus spake, came into the world to save sinners; and that, after suffering all indignities and outrages, He underwent at last a most cruel death, for the very same purpose ; it ought to arouse our slumbering senses, and lead us seriously to reflect, by what means we may become of those few by what exertions we may be elected to everlasting life, through Jesus Christ. Notwithstanding the difficulty which attends this termination of our labours, it must still be a consolation of no ordinary character, to be assured, that though but few are chosen, yet that some are; and that, of such number, our opportunities are equal to the rest; that it depends upon our use of the assistance we receive, and that our own faults only can exclude us from salvation. All of us are invited—all of us are called. “ The grace of God that bringeth salvation hath appeared to all men.”

Thus explicitly and plainly St. Paul expresses himself. But if we will not avail ourselves of this glorious appearance—if we refuse to accept the offer of salvation, accompanied by the conditions which it imposes, namely, “ denying ungodliness and worldly lusts, and living soberly, righteously, and godly in this present world”—then the consequences cannot but be fatal—and for all that we undergo, we are indebted solely to ourselves. Many are called," and we are of the many; but if we are not also of the chosen, it is assuredly, because we will not perform the things which we were called to perform. No reasonable mind can doubt for one moment, that he who fulfils all that which the Gospel requires, must obtain that which the Gospel has promised. The promises of God are as true, as His commands are just; and they, therefore, who are obedient, will as surely sit down in the Kingdom of Heaven with Abraham, Isaac, and Jacob, as there is a God above or as there was a Christ below.

The great question however is, what the Gospel actually requires—what God and Christ have really commandedma question of such high importance, that in the mistake of it, have originated most of the errors and consequent miseries of mankind. I will endeavour then, , with as much brevity as the case may admit, to explain the meaning of the passage in the texta passage, which, as Bishop Horne truly asserts, “exhibits in fewest words the fullest account of the nature and design of Christianity.” “For the grace of God that bringeth salvation, hath appeared to all men; teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly,

godly, in this present world.”

The “Grace of God," my brethren, signifies in this place God's infinite love and mercy to mankind--His condescension in permitting His only Son to come into the world, to suffer death upon the cross for our eternal salvation. All this the Gospel reveals to us, which is therefore called, in the Acts of the Apostles, “the Gospel of the Grace of God,” and “the word of His Grace." It is termed likewise “glad tidings,” because the Divine pardon and acceptance, to all such as repent and believe in Christ, are, without the least merit in man, revealed to him in the immortal volume. And herein differs the Gospel from the Law. The latter demands perfect obedience, under the penalty of death ; but the Gospel accepts sincerity for perfection, and promises forgiveness to all who earnestly and inces

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