of sin - it will light up the smile of joy upon the brow of sorrow - it will dispel the cloud of affliction-it will wipe away the tears of despair,—it will comfort the mourner it will smooth the pillow of death, and it will carry forward the human mind to perfection and felicity. Advance this cause, and you confer a lasting benefit upon your race; you make men better and happier; you free them from those chains which sin and error have thrown around them; you deliver them from that trembling fear, that unspeakable anguish with which they now look forward to a despairing eternity; you will present them with a glorious existence in immortal bliss, for the dark and forbidding prospect of endless woe. You will bring back the poor infidel to the faith of the gospel; you will carry peace to the troubled, consolation to the afflicted, joy to the desponding, triumph to the dying, and the hopes of heaven to all. This, all this will you effect by promoting Universalism.

Shall we, then, be cold and indifferent in a cause of such magnitude and importance? Shall we slumber on our posts when there is so much for us to do? No! rather let us be awake and alive! Let us arise and show ourselves to be men! Let us not, in a cause so glorious, descend to those petty foibles which only become children. If others will engage in angry contentions and disputes, they must do it; but let us keep "the unity of the spirit," showing ourselves influenced by such motives as the greatness of the work demands. Let us lose

sight of all that may tend to stir up a division, in our supreme devotion to the truth. Then shall we see the truth prospering and error receding; we shall aid in bestowing untold blessings upon our children's children, even to the latest posterity. I ask you, then, ye who are fathers- have ye heads, and can ye reason? Ye who are mothers; have ye hearts, and can. ye feel? Ye who are children; have ye souls, and can ye love? If so, will you not throw your influence into the scale of humanity? Will you not lend us your aid in this best of all causes? Will you not assist in freeing men from the darkness of superstition, and in imparting life and salvation to his famished soul, in leading him on to virtue and happiness? Let the response of your souls be, YES; and let your welldirected zeal attest your sincerity! So shall you enjoy the approbation of God, the smiles of an approving conscience, and the richest benedictions of your race.-Amen.

SERMON II.

Consequences of Virtuous and Evil Actions.

"Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap; for he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting."-Gal. vi. 7, 8.

We are here presented with a subject of the highest importance to the peace and well-being of man. It sets forth a truth of all others the most deeply interesting, and to which the attention of our race cannot be too earnestly invited. It is an exhaustless theme, and one upon which many sermons might profitably be written. It can hardly be expected, therefore, that I should do it justice in the brief space allotted me for this discourse. can only point you to some of the beauties it presents us in the outset, and leave it for the hearer to pursue the subject at his leisure.

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Before we proceed, then, directly to notice the sentiment here laid down, I desire you to observe the contrast in the text. "The flesh" is put in opposition to "the spirit" and the effects of sowing to "the flesh" are said to be directly opposite to those produced by sowing to "the spirit." What is meant by "the flesh" and "the spirit,"

in the text? You will notice they are always set in contrast, as in the context the Apostle says, "the flesh lusteth against the spirit, and the spirit against the flesh." He says that the "works of the flesh" are every evil, and the fruits of the spirit embrace every good. So the Saviour says, — "Watch and pray, lest ye enter into temptation,

the spirit is willing, but the flesh is weak." Now, you will readily perceive that the flesh and the spirit here spoken of, are component parts of man -he being addressed as possessing them both. By "the flesh" is meant those animal passions, those carnal propensities in man, those principles and desires of his nature, which have been given him for a wise purpose, and an improper indulgence of which will involve him in misery, disgrace and death. By "the spirit" is meant directly the opposite. It means that spark of intelligence - that germ of immortality -that principle of virtue in man, which is an emanation from God, and which, if we follow its dictates, will confer upon us the highest possible felicity. By "the spirit" is meant that living mind in man, which towers above all that is low and grovelling upon earth — which bids defiance to the storms of sorrow and the shafts of death and, from which flow the promptings of piety, the uprising of benevolence, the love of virtue, and the practice of all that is ennobling, in the history of our race. Man, then, has feelings and passions which lead him astray, and which too often involve him in the

dark labyrinth of error and of vice. This is "the flesh." He has also within him principles which naturally lead him to look upon sin with abhorrence, and which bind him to happiness, to virtue, and to God. This is "the spirit." To sow to the first, is to reap a harvest of sorrow; to observe the teachings of the last, is to feast at the banquet of delight. That I am correct in these remarks, is evident from the testimony of Paul. Speaking of himself, he says, "For we know that the law is spiritual; but I am carnal, sold under sin. For that which I do, I allow not; for what I would, that do I not; but what I hate, that do I. If, then, I do that which I would not, I consent unto the law that it is good. Now, then, it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing for to will is present with me; but how to perform that which is good, I find not. For the good that I would, I do not; but the evil which I would not, that I do. Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find, then, a law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. wretched man that I am! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord. So, then, with the mind Į