5. Let the young be rational and discreet in forming their worldly prospects.

Herod's royal birth gave scope to his ambition; and the expectation of worldly greatness contributed to draw him off from religion, and to plunge him into those vices which terminated in his ruin. If the honours and the riches of the world are so dangerous, let none raise high prospects to themselves. Set out in life with an aim to do goodto serve God in works of piety, and to serve your generation in the practice of justice and charity. Think of no worldly honour and wealth, but what shall rise on the foundation of virtue and righteousness. You may aim at a degree of respectability This is an honest and manly aim. among men. But never aim at any kind of worldly greatness, but what may be attained in a way of well doing. Virtue is dignity in itself. All kinds of worldly dig. nity, but that which is built on a virtuous character, are but marks of infamy.

Remember, you have a part to act in this world, which bears a relation to the future. Seek first the kingdom of God. Seek nothing that is contrary to this. Governed by a superior regard to futurity, you may pursue your worldly interests with innocence. While religious principles predominate in your heart, you may proceed safely. Your secufar employments will be subservient to the interest of your souls; and your religion will also contribute to your temporal happiness.

When you see the young, who enjoy the means of religion, and the advantages of a good educátion, running headlong into the path of vice and ruin, look upon them with compassion and fear. Pity them, and tremble for yourselves.

Let a view of their danger awaken your caution to avoid the same. Warn them of the misery before them. At least, show them, by your exam

ple, that you view their track as fatal. Fly from it, and walk in the way everlasting. "Blessed is

the man who walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful; but who delights in the law of his God, and meditates therein continually."

6. How unhappy will be the case of those youths, who have not only enjoyed a good education, but been favoured with pious examples among the youths of their connexion, and yet, after all, have pursued the path of vice. This was the case of Herod. Manaen was much to be commended, that he had followed religion in opposition to the vicious example of Herod, with whom he had been brought up. Herod is worthy of a sorer condemnation, because he turned away from religion, when he had so inviting an example before him in the amiable life and manners of Manaen his foster brother. The virtue of the one is exalted; the guilt of the other is aggravated, by the contrast.

Know, my young friend, if sinners entice you, you are not to consent. You cannot excuse yourself in a vicious course, though you have ever so many enticements. How inexcusable are you then, if you run into this course, in opposition to the virtuous and pious examples of your friends and companions. You may not follow a multitude to do evil; much less may you forsake the virtuous to do evil alone. The true penitent will no longer run, with former guilty companions, into excess of riot. And will you dare to run into excess of riot, when you see others flying from the fatal track?

You are brought up in a religious family. You have, in common with others, received seasonable instructions and warnings. Do you see some with whom you are educated, walking in wisdom's way, devoting themselves to God, and working out their VOL. II. G g

salvation? And are you careless and sensual, pro fane and ungodly; regardless of God's word, and of your own salvation? What excuse will be found for you? Those virtuous youths have been brought up with you; And why have you perverted an education, which has been so salutary to them? You and they have dwelt together here, and enjoyed similar advantages, you value their company and friendship, you esteem them for their virtuous manners; But will you pursue a course so diverse from theirs? Must there soon be an eternal separation between you and them? While they are rising to the world of glory, Will you rush headlong down to the regions of darkness?

Let their example rebuke your impiety; awaken you from your carelessness; and engage you to mind, in this your day, the things which belong to your peace.

Be a follower of them who through faith and patience inherit the promises. Be the companion of them who fear God and keep his commandments. Let their friends, be your friends; their God, your God; and whither they go, do you go also.

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SERMON XVIII.

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The Dovelike Descent of the Spirit on Christ.

LUKE iii, 22.

The Holy Ghost descended, in a bodily shape, like a dove upon him.

THIS visible descent of the Holy Ghost on our divine Lord, was at the time of his baptism, when he was entering on his publick ministry. The priests under the law were inaugurated into office by the ceremony of anointing with oil, and washing with water. Jesus, that he might conform to every divine institution, chose to begin the execution of his sacred office, by the like solemn consecration. He therefore came to John to be baptised of him. Immediately after his baptism, while he was praying, heaven was opened, and the Holy Ghost descended on him, and there issued from the sky a voice proclaiming him God's beloved son, and commanding the people to hear him.

This was a manifest fulfilment of the prophecy of Isaiah. "The Spirit of the Lord is upon me, because he hath anointed me to preach good tidings to the meek." That his baptism was his unction to the

ministry, Peter expressly teaches, in the tenth chapter of the acts."-The word which God sent to the children of Israel, preaching peace by Jesus Christ, that word ye know, which was published throughout all Judea, and began from Galilee, after the baptism, which John preached; how God anointed Jesus of Nazareth with the Holy Ghost and with power."

Jesus, being the divine mediator, and himself without sin, could not need baptism for the purposes, for which it is applied to us. The baptism which he received must, in its design, be a very different thing from that, which he afterward instituted, as a token of the remission of sin, and eternal life in a way of faith and repentance. Hence it appears, that all arguments drawn from his baptism, to determine the time, or manner in which others should be baptised, are wholly impertinent.

After Christ's baptism, "heaven was opened, and the holy Ghost descended in a visible form." The appearance probably was a bright cloud, which, under the old testament, was the ordinary symbol of God's presence. When the voice, here mentioned, was uttered again at the transfiguration on the mount, it proceeded from a bright cloud, which overshadowed him and his attending disciples. This cloud is called by Saint Peter, the excellent glory. When the holy Ghost fell on the disciples at the time of pentecost, there was the appearance of fire. Christ is said to baptise with the holy Ghost and with fire. In allusion to these representations, men's opposi tion to the Spirit of grace, is called quenching the Spirit. The evangelist says, "The holy Ghost descended, in a bodily shape as a dove." It is not necessary to suppose, that here was the shape or figure of a dove; nor indeed will the syntax of the greek words well admit this sense. The resemblance was rather in the manner of descent. The