of the precipice, and then if we fall, complain of weakness.

But however the world may act or think, let us, dear brethren, follow the example of Christ and of His Saints. I do not say we should attempt great self-denials at first. We cannot bear much abstinence, or much solitude. We must not expect to become saints all at once. All things without love. are nothing; and to attempt deeds of mortification far beyond the measure of our love, would be hurtful to us. We must not exercise ourselves in great matters, which are too high for us; nor choose those acts of self-denial which are most flattering to our vanity; but rather those which seem simplest in themselves, and come most frequently in our way, and may be done with the least observation: not seeking the praise of men, but desiring to grow in grace by those means which Christ has sanctified by His own example. Let us at least do as much as shall continually remind us that we bear the yoke of Him who fasted and lived in the desert. Let us daily find some cross, though it be but a light one, to bear after Him. Then He will, in answer to our earnest prayers, increase our love, and give us grace for grace, until at length we shall have some large portion of their spirit who took pleasure in afflictions, persecutions, and losses, endured for His sake. Then He will reveal unto us the secret of that strength which He imparts to His faithful followers; and He will enlighten our eyes to see the mysteries of the unseen world, in the midst of which we live; and above all, He will reveal Himself in us ever

more and more, as our guide and teacher, our support and our comfort.23

23 On the subject treated in this sermon, the author would suggest that in cases of perplexity and doubt, recourse should be had to some prudent and experienced adviser. In a sermon designed for a mixed congregation, no rules can be laid down, excepting very general ones, equally applicable to all persons. On a subject of this sort, particularly, depending so much on climate and constitution, as well as on spiritual advancement, the author would be sorry to speak even as definitely as he has done, without recommending any who may be inquiring what they ought to do, to apply to those who can give counsel according to their peculiar circumstances.

108

SERMON IX.

THE MISERY CONSEQUENT UPON NEGLECTED
OPPORTUNITIES.

ECCLESIASTES, viii. 6.

"Because to every purpose there is time and judgment, therefore the misery of man is great upon him."

1

GOD made man for His own glory, and appointed for him certain duties, and for every duty its own fitting time. "To every thing there is a season, and a time to every purpose under the heaven." If men would use the opportunities that are given them, and cheerfully fulfil each duty at its appointed time, then they would accomplish the end of their creation, promote the glory of God, and secure their own happiness. But because men neglect their duties until it is too late to fulfil them, and allow the precious opportunities to pass by them unimproved, yet cannot escape the judgment that awaits them, therefore their misery is great upon them. The great principle of order pervades the universe of God, who has "ordered all things in measure, and number, and weight,' 2 Wisdom, xi. 20.

1 Eccles. iii. 1.

and we cannot, my brethren, violate the order that He has appointed without incurring misery as the consequence; for opportunity once neglected never returns: other opportunities may, by God's mercy, be granted us, but the one that is lost, is lost for ever, and for each one separately, whether used, or neglected, an account must be rendered, and a judgment received.

Out of the great multitude of circumstances to which this principle is applicable, let us choose, my brethren, a few for our meditation to-day.

There was a time when man was upright in his own nature, pure and perfect as he came from the hand of God. While his integrity remained to him, he might have kept it, and so escaped the misery which has followed upon sin, making this beautiful world, which God created very good, a place of preparation, in the case of a great proportion of its inhabitants, for everlasting death. And because the precious time in which that integrity might have been maintained has passed away for ever, therefore the misery of man is great upon him.

In like manner there is a time when every baptized Christian has the gift of innocence, no more his natural inheritance, but restored to him by the sacrifice, and through the merits, of Jesus Christ our Lord, who has cleansed and "saved us, by the washing of regeneration, and renewing of the Holy Ghost." 3 While we have this precious possession of baptismal purity is the time to preserve it; but if once that time has passed away, the purpose

3 Titus, iii. 5.

is in vain. The precept, therefore, of the holy Psalmist, "Keep innocency :"+ is rightly addressed only to those who still have it. For those who have lost that pearl of great price there are other words of exhortation: "Because thou hast left thy first love, remember, therefore, from whence thou art fallen, and repent, and do the first works." But repentance is not the same as innocence. One great error of the present day is to suppose that there is no difference between the state of innocence, and the state of penitence: as if a man at once regained by repentance all that he had lost by sin; as if the forgiveness of sins undid the whole of their fearful consequences. Alas, my brethren, we many of us know, by sad experience, that repentance is not innocence ; it is not so pure, so simple, so childlike, so hopeful, so confiding, so calm in love. It is bitter, hard, fearful, and full of sorrow. The misery, therefore, of the man who has lost his baptismal innocence, letting pass the time in which a purpose to have kept it would have availed, is great upon him. He whose baptismal purity is stained by wilful sin has sold his birthright, like Esau: and though he may seek it carefully with tears, he will not regain precisely that with which he has parted. Esau, did, indeed, extort a blessing from his father by his exceeding bitter cry; but the higher blessing which belonged to the birthright was gone from him for ever. Now that which I have said about the loss of our baptismal purity may seem a hard doctrine to some of you, my brethren; but we are not, therefore, to reject it. The 4 Psalm xxxvii. 38. 5 Rev. ii. 5.