it has at least been sent there.

No circumstance is want

ing to us, that can awaken, or confirm, or direct the sentiment of religion. Let it then be serious, deep, practical. Let it strengthen itself by frequent meditation, that it may show itself always in patience, faithfulness, cheerfulness, mercy. If it begins in fear, let it be perfected into love. Then will grow the fruits of the spirit of God. There will be peace in the heart. There will be grace in the life. There will be the earnest and beginnings of the divine acceptance.

2. It is manifest, then, how closely the second part of our subject is connected with the first. The religion is nothing without good works. "He that feareth God and worketh righteousness is accepted with him." O the deceitfulness of the superstition, that imagines there can be any substitute for doing well! O the poorness of the apprehension, that there can be any condemnation for those who do well according to their opportunities and powers! Righteousness is the best and most unequivocal effect of true religion. It is one, too, which we all can understand, all manifest. Even theologians do not dispute about this, as to what it is, or whether it is required of us. But here it must be observed, that, as in the former case by the fear of God was to be understood the whole duty of piety, righteousness is now intended to represent all our moral obligations, whether social or personal. So the term was employed by the Hebrews. To speak of a just man was with them to speak of one who was without stain or reproach. "Mark the perfect man, and behold the upright," says the psalmist, and both parts of the sentence meant the same thing.

The text gives no countenance, therefore, to those who seem to think that integrity is the sum and substance of duty, and that they have done all when they have rendered to every one his due. There are such calculators in morality. They are punctilious in observing all the points of social obligation. They compute the precise claims that are on them, and mete out carefully the means of ful

filling them. They wrong no man. "Tribute to whom tribute, custom to whom custom," is the maxim of their lives; and when they have rendered it, nothing appears to be wanting. Now it is not to be denied, that justice must stand in the very front of a good character. Of all the virtues, none is more indispensable, none more comprehensive. Without it there can be no well-grounded principle, and it embraces within it all the various relations of life. But there is something to be added to it. The law of God is not wholly satisfied with this measured service. There are affections and motives, which it does not include. There are other dues, that cannot so easily be calculated and tythed. Love and good-will are warmer words, and the exhortations of the New Testament repeat them often. Gratitude and zeal, generosity and disinterestedness, courteousness and diligence, are the names of no mean graces. The rule over our own spirits in temperance, meekness, patience, cannot well be dispensed with. A man's probity may exercise itself with a narrow purpose, or with a bad spirit. If ever so pure and conscientious, it has no atonement to make for his self indulgences; and it could not make a single letter pale in the accusation, if it was written up against him, of an unfeeling heart. The righteousness, which the apostle designates, is to be wrought at home and abroad, in disposition and deed, in all the charities as well as the formal demands of life. It is the righteousness, that pays its whole great debt to the capacities of our natures, to the opportunities of our condition, and to the laws of Him who has bestowed them both. It leads forth into a universal fidelity, and, like faith, works by love and holiness. Can you believe, that where this spirit is manifested, this work is done, it is not regarded with complacency by the King of Heaven? Can you believe, that any circumstances of place, or diversities of creed, can make the least difference in it, as it is regarded by his impartial eye? Can you believe, that the Eternal principles of the divine government are one thing in Asia, and another in the West; or that it will ever be demanded un

der what institutions a good mind has been formed for glory? Can you believe that there is any other righteousness than in being righteous? that virtuous deeds are confined within circles of latitude, or that a single one of them is unapproved or forgotten before God? No, you believe in none of these antiquated conceits. You are persuaded with Ecclesiastes, that to keep religiously the commandments is "the whole duty of man." You "perceive of a truth," with the apostle Peter, "that in every nation he who feareth God, and worketh righteousness, is accepted with him."

3d. But what are we to understand by this acceptance? This is our last enquiry, and the answer to it is easy. The scriptures discourse plainly on the extent of the blessing, which belongs to those, who have found grace to be faithful. They shall be accepted in their prayer. It is enrolled among the promises, that the Lord will be gracious when they cry unto him, that their supplication shall enter into the ears of the Almighty One, and they shall find mercy in that day. When the time of need is at hand, and no inferior help can be availing; when the spirit is striving with its infirmities, or distresses, or fears, and has nowhere to look but to the all-sustaining Spirit ; none but they can lift themselves to that refuge with confidence. Iniquity either takes away the disposition of prayer, or weighs it down when it is mounting, or sends it back unblessed. They only who have endeavored sincerely before, can ask so as to receive a full acceptance now.— Again, they shall be accepted in their duty. True, it has been an imperfect duty. It has been impaired in its service by much frailty, by errors numberless. "What man is he, that liveth and sinneth not?" But it shall not be rejected because it was little, or because it was unequal, and it wanted a higher knowledge or a more thorough consistency, and the signs of mortality were upon it. It has borne some proportion to their means and privileges, though an infinitely poor one to the perfectness of the divine Being; and it will be received according to what

they had, and not cast off for what they had not. The cup of cold water given in the name of a disciple was not, according to our Lord's teaching, to go without its reward. The widow's mite, though of light weight in the treasury, he pronounced to be of more price than many costly contributions. The affectionate attention of the woman, who had done what she could," was to be heard of wherever the gospel was preached, as a memorial of her.-Finally, They shall be accepted, when they give their spirits back to God, and when they stand before him in the judgment. Solemn hours, my friends,-When they who have looked but for a short time on life and the creation, are leaving all that they have seen; when they, who are conscious of great unworthiness, go to give up their account to the Holy Spirit that made them. But a divine teacher has shed his own peace over the thought of those hours. The Saviour who was born at Bethlehem has sent deliverance from what was most appalling in them, to all the nations of the earth. The word that was made flesh, was the word of life. And it tells us, that God is compassionate, and that we are immortal.

SERMON XII.

BY REV. EZRA RIPLEY, D. D. CONCORD, MASS.

THE IMPORTANCE OF JUST IDEAS OF GOD.

MICAH IV. 5.

For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God forever and ever.

As if the prophet had said, "All people are strongly attached to the gods of their fathers, and the idolatrous nations will continue to worship idols and to walk in the name of their gods, and we will walk in the name of the Lord our God, who has revealed to us his will and disposition towards mankind. If idolaters are zealous in the service of imaginary deities, we ought much more to be engaged in the service of the one living and true God for

ever."

But there is another sentiment implied in the words, which is very important, viz.: the ideas which a people, or persons, entertain of their God, do actually exert great influence and produce interesting effects upon their disposition and conduct. In other words men do and will imbibe and exhibit a disposition and practice corresponding to their ideas of the attributes and character of their God. If that character be great, and good, and lovely, they will strive to bear a moral resemblance; if it be an arbitrary, partial, passionate, vindictive character, they will be moulded imperceptibly, as well as by design, into a likeness and imitation.

This sentiment I shall illustrate by historical facts; whence its truth and importance will be obvious, and its application to ourselves easy and practical.