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These servile imitators are so likewise. Indeed, they are any thing or nothing, with respect to religion, as the wealthy and the great, among whom they live, happen to be at the time. Such characters certainly practice upon themselves a most degrading deception. It is painfully amusing to see it, or to think of it. They seem to make themselves believe that, if they belong to a religious congregation composed of the honourable and wealthy; and, especially, if they can sit near them in the house of worship, they themselves are honourable and wealthy likewise!

Still

Alas! what a ludicrous, self-deception? Who that has the feelings of a man, or, of a christian, will envy these miserable beings either their honour or their wealth? Surely no one. this deception is practiced by thousands. So it was in the days of Christ. "Have any of the pharisees, or of the rulers of the people believed on him?" This question was gravely propounded with respect to the doctrine of Jesus, and it appealed directly to this spirit of selfdeception. Now all who foster this cringing disposition are truly objects of pity of the deepest compassion; but it is certainly no argument against the truth of universalism that they do not embrace it.

6. The last reason I shall offer is, a fashionable dissimulation. A habit of religious dissem

bling has become so prevalent in the world, that it is exceedingly difficult to tell what a man's real belief is. Hosts do not avow their deliberate convictions. They are zealous enough about religion, but sadly deficient in moral honesty. They believe one thing, while they profess and support another. You cannot determine their faith by the creed of those with whom they worship. This habit of dissembling, to a lamentable extent, I am sorry to say, has worked itself among many of the clergy. In the present day, it is impossible to divine what the faith of many preachers is, or, whether they have any faith at all.

Like the scribes of old, too many in our times, we have reason to believe, among both clergymen and laymen, "love the praise of men more than the praise of God." At any rate, were every man's real belief written legibly upon his forehead and his back, our streets and churches on the Sabbath would make a very different appearance from what they now do, and one too, singularly amusing. Great numbers would seem to have lost their course, and to have taken their seats in the wrong churches. But I have done, From the foregoing discussion, our opposers it is hoped, will see reasons for withholding their malediction; and if they still think us in error, feel that we have strong claims upon their tears, their pity, and their

prayers. To my lay brethren I can only say, "Hold fast the profession of your faith without wavering." I close by repeating to my brethren in the ministry the solemn injunction in my "These things command and teach."

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SERMON 3.

BY MENZIES RAYNER.

Acts xvii: 19, 20. May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears; we would know, therefore, what these things mean.

ST. PAUL, in his travels to preach and propagate the gospel, had been conducted to Athens, which was one of the most celebrated cities in the world; and the very seat of Grecian science and literature. Here he found the people wholly given to idolatry. Here also he met with Jews, and devout persons, with whom, in their synagogue and in the market, he disputed daily concerning Jesus of Nazareth. And here he was encountered by certain philosophers of the Epicurians and stoicks. And some said "What will this babbler say?" Others thought him to be "a setter forth of strange gods; because he preached unto them Jesus, and the resurrection." And they took him, and brought unto Areopagus-the place where the Athenians held their supreme court of justice. Here they

wished the apostle to give them a particular illustration of his doctrine, which, to them, was altogether new and strange. "May we know (said they) what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know, therefore, what these things mean."

With this request the apostle was not backward to comply. He had not hastily adopted opinions or inconsiderately embraced a system of religion, of which he could give no satisfactory account, which shunned investigation, or which he thought incapable of being defended. He was himself, thoroughly convinced and satisfied of the truth and excellence of the christian religion, and so anxious was he to promulgate the gospel doctrine of grace and salvation for all mankind, Jews and Gentiles, that he gloried only, in the cross of Christ, and determined, (to use his own language) " to know nothing-save Jesus Christ, and him crucified."

The apostle therefore, gladly embraces the opportunity offered, and standing in the midst of Mars' hill, among the judges in the Areopagus, he undauntedly delivers his testimony, in a most argumentative and pathetic discourse-a condensed account of which, together with the effect which it had upon the audience, is given by the historian, in the succeeding part of the chapter.

He reasons with the Athenians, in the first

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