they reflect. They cannot bear their own reflections. Conscience, which should be a guide, becomes a plague. Woe to them when the judgments of God are abroad! They cannot escape. "How are they brought into desolation, as in a moment! they are utterly consumed with terrors." Ps. lxxiii, 19. Woe to them in the hour of death! Then they turn their pale faces to the wall, and die without hope. A heavy burden of guilt weighs them down, and they sink like lead in deep waters. Woe to them in the next world! for the labour of their hands shall be given them. They have laboured in the work of iniquity, and their reward shall be given in full weight and measure. Their works shall follow and overtake them in a future world.

Recollect the character of God, who pronounces these woes. "God is jealous, and the Lord revengeth: The Lord revengeth and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies." Nah. i, 2. He bears long, and is not willing that any should perish; but when he ariseth in judgment, we shall find, "it is a fearful thing to fall into the hands of the living God." Heb. x, 31. But is there no hope? Is there no remedy? Yes, blessed be God! He waiteth to be gracious! It is in the power of man to prevent these woes. He may obtain mercy. There is a friend in heaven, the Lord Jesus Christ, who pleads for guilty man. Hear his call: "Look unto me, all the ends of the earth, and be ye saved; for I am the Lord." Isa. xlv, 22. The time will come, when there will be no remedy. For, "he that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." Prov. xxix, 1. Secure, then, the present moment. Return to your God. Humble yourselves before him, and he will enable you to say, "O Lord, I will praise thee: Though thou wast angry with me, thine anger is turned away, and thou comfortest me." Isa. xii, 1. The messengers of God should be faithful in pronouncing these sacred truths! They should comfort the people of God, and hold up their hands. One qualification necessary for a bishop, or one who oversees the Church of Christ, is that he be a lover of good men. Show your love by helping them on their way. Be not afraid of the wicked. Whether they will hear or forbear, pronounce God's word! They may curse, but God will bless. They may frown, but God will smile. They may threaten, but God will guard you on every side. They may charge you with ignorance, rudeness, and cruelty; but you are only accountable to God, and while he approves, you will prosper. Thus, when your mission ends, when your work is finished, each of you will hear him say, "Well done, good and faithful servant, enter thou into the joy of thy Lord." Matt. xxv, 23. Amen.

SERMON IX.

DAVID'S ADVICE TO SOLOMON.

And thou, Solomon, my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. 1 CHRON. XXViii, 9.

THE dying advice of parents should be seriously regarded by children. David was deeply pious, and his advice to Solomon, in the last hours of his life, may be followed, with peculiar advantage, by all our youth. The life of David had been a life of danger and difficulty; but the knowledge and service of God had been his support. Solomon was about to succeed David in the throne of Israel, and he earnestly exhorted him to know and serve his God. "And thou, Solomon, my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind."

This passage contains two things: First, we should know the God of David Secondly, we should serve him with a perfect heart, and with a willing mind.

I. WE SHOULD KNOW THE GOD of David.

The Gentile world had many gods; but they were all idols of abomination. The God of David was "the living God, which made heaven and earth, and the sea, and all things that are therein." Acts xiv, 15. David could not be satisfied without the enjoyment of the living God, in the ordinances of religion. Hence he cries out, "My soul thirsteth for God, for the living God: When shall I come and appear before God!" Ps. xlii, 2. But how should we know the God of David?

We should know the God of David in his existence. The being of a God, is the foundation of religion. "He that cometh to God, must believe that he is." Heb. xi, 6. God has written his being, in legible characters, upon every human heart; and the man who turns his eyes inward, may both read and understand. The works of creation teach the being of a God. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Rom. i, 20.

The perfections of God should be known. Wrong views of God necessarily lead to errors in religion. The Athenians were famous for learning, eloquence, and politeness; but they were deeply plunged in idolatry and superstition. They had some knowledge of the unseen God: But, being ignorant of his perfections, their worship was imperfect. The apostle Paul, who was sent to turn them from darkness to light, addressed them in the following remarkable words: "Ye men of Athens, I perceive that in all things ye are too superstitious: For as I passed by and beheld your devotions, I found an altar with this inscription, 'To THE UNKNOWN GOD.' Whom, therefore, ye ignorantly worship; Him declare I unto you." Acts xvii, 22, 23. Divinely inspired men have

aeclared the perfections of God, as far as it is necessary for those perfections to be known; and their declarations are recorded in the Scriptures, for the instruction of mankind. These sacred writings inform us, that God is from everlasting to everlasting; that he is a pure and invisible Spirit; that he is infinite in wisdom, almighty in power, and boundless in goodness; that he is holy, just, merciful, and true; that he is every where present; and that he is unchangeable. Let us study these perfections with pious attention, that we may know how to conduct ourselves towards God, so as to meet with acceptance in his sight.

God should be known in his works. Christians are cautioned against the philosophy and vain deceit of the heathen nations; but philosophy, as it implies a knowledge of creation, founded upon reason and experience, should be studied. The study of nature is important, in a religious point of view; and a pious man should be conversant with God, in all his glorious works. A knowledge of the works of God, enlarges our views of his perfections, and exalts him in our sight. These glorious works lead pious minds directly to himself. They see him, not only in the globes of light which roll above their heads, but in the grass and flowers beneath their feet; and how pleasing is the thought, that He who made all things is our Father and our God.

All men should know his providence. God governs the universe; and the meanest creature is the constant object of his care. A sparrow does not fall to the ground without his notice. His providence, indeed, is a great deep, which mortals cannot fathom; but they may rest assured that he does all things well. A knowledge of providence is a perpetual source of comfort to good men. They feel quite easy amidst the storms of life. Winds may blow, and waves run high; but there is a pilot at the helm, who safely guides their little bark. Wars may alarm, and kingdoms fall; but God directs their steps, and upholds their goings. "The steps of a good man are ordered by the Lord: And he delighteth in his way. Though he fall, [into affliction,] he shall not be utterly cast down; for the Lord upholdeth him with his hand." Ps. xxxvii, 24.

We should know God in his word. Men have written many useful books, which we may read, both with pleasure and profit; but mere human compositions, however great or good, are stamped with marks of imperfection. The word of God is perfect; and every page discovers evident marks of divinity. This blessed book teaches us how to live, and how to die; it points out substantial happiness, and informs us how it may be obtained. We should read it by night and by day; and endeavour to understand it: Thus we shall enrich our minds with the sayings of the Lord.

But, above all, we should know God in his grace. Men are sinners, but God is gracious. They are lost; but he has provided a Saviour. "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii, 16. Let us be diligent in acquiring correct views of those merciful methods, which Infinite Wisdom has devised, to save our souls from death. When we examine this wondrous plan, Divine wisdom and goodness appear in every part; and we are led to love and praise

the Lord. If we accept this plan, upon the terms proposed, we shal obtain an experimental knowledge of God; without which all other knowledge is vain. In theory we may know that there is a God; but experience only enables a man to say, My God. We know his wisdom experimentally, when we follow his directions; we know his power experimentally, when he saves us from sin and danger; we know his mercy experimentally, when we obtain mercy; and we have an experimental knowledge of his purity, when we are pure in heart. O, let us earnestly seek a knowledge of God in these respects, that we may enjoy him as our God, both in time and in eternity!

II. WE SHOULD SERVE HIM WITH A PERFECT HEART, AND WITH A

WILLING MIND.

God has a right to demand our services, not only because we are his creatures, but because we are wholly dependant upon him for life, and breath, and all things. Obedience to his will has ever been allowed, by wise and good men, to be a reasonable service. We should serve him with all our powers, and at all times: For our obligations to serve him never cease. Angels and glorified spirits serve him without intermission, and we should follow their example. Let us enter into his service now. We have served lusts and passions too long; and devils have too long tyrannized over our unhappy spirits. Every man has a master; and God should be the master of every man. Who is our master? By whom are we governed? Lord, bring us into subjection to thee; and may we serve thee all the days of our lives!

We should serve God with a perfect heart. By the heart, we are to understand the intentions, and the word perfect signifies sincerity; so that we are to serve God with sincere intentions. When religion is popular, many profess to serve him merely to obtain applause. Others serve God outwardly, for the sake of worldly gain; and religion is made subservient to their covetous desires. We should aim at his glory, and our own salvation. The heart, actuated by any other motive, cannot be perfect. Never let us lose sight of these great and important principles; but let us serve our God in a pure and perfect way.

God is a good master, and we should serve him with a willing mind. He affords plentiful support; he gives abundant wages; and his work is pleasant. Let these considerations induce us to be cheerful in his service, and to take delight in obeying his commands. While others view him as a tyrant, and serve him with slavish fear, let us view him as the best of beings, and serve him with filial love. Religion, without this, can neither be pleasing to God, nor profitable to men. Look at the sons of superstition, trembling with fear. Pity and pray for them; but let thy services be those of a rational and well-informed mind, enlightened by the word of God, and influenced by that grace which renovates the heart.

Upon the whole: If we wish to live comfortably, and to die in peace, let us know and serve the God of David. But let young people, especially, adopt this pious plan. They are about to enter on the busy scenes of life, and are not fully aware of the difficulties and dangers to which they may be exposed; but if they know and serve the God of

their fathers, they will be preserved from every fatal snare. Life is passing away, and will soon be as a dream when one awaketh. Then we must descend into the silent grave, where our dust will mingle with that of our forefathers; but having followed their pious example, we shall rejoin them in a better world. Amen.

SERMON X.

THE STRAIT GATE.

Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able. LUKE Xiii, 24.

MEN in general, engaged in unimportant inquiries and pursuits, neglect those things which are of infinite importance. This seems to have been the case with the person who asked our Lord, Are there few that be saved? Jesus, instead of satisfying his vain curiosity, urged him, and all who were present, to enter in at the strait gate. Hence we may infer, that it would prove a great blessing, if men would spend that time in practical exertions, which they waste in vain speculations. No man can understand all things; but every man may find his way to heaven.

Let us inquire what is meant by the strait gate; why many who seek are not able to enter; and then urge the exhortation.

I. WHAT IS MEANT BY THE STRAIT GATE?

Our Lord, in his sermon upon the mount, speaks of a strait gate and a narrow way. There the strait gate may imply an entrance upon Christianity, and the narrow way the difficulties which Christians meet with in their progress to eternal life. But in our text, the strait gate, not being connected with the narrow way, includes both the beginning and progress of a Christian to a state of full and final salvation. This will evidently appear by an attentive consideration of the question proposed, and of what is stated in the following verse. The question was, Lord, are there few that be saved? No doubt the inquirer meant, Are there few who find admittance into heaven? Our Lord said, Strive to enter in; and, in the following verse, a state of final exclusion from the heavenly world, is opposed to final salvation, and is expressed by the shutting of the door.

The phrase, strait gate, is figurative, and refers to a passage which is difficult to enter. By this figure, our Lord clearly intimates to all his followers, that the entrance into a state of full salvation in heaven, will prove difficult. Genuine Christianity, including both inward and outward holiness, is attended with many difficulties. The attainment of real holiness is difficult; and perseverance in all holiness, is exceedingly