convictions which a sinner can feel, are far short, it is true, of what the case demands. Let him have been an open profligate, or a self-righteous formalist-it makes no matter he has, if either, been abusing the most generous goodness; been selling a glorious immortality, for the lowest and filthiest trifles; he has been doing all in his power, to wear out God's long-suffering, and call down upon his head, the vengeance of insulted Omnipotence. But if he sees all this, and is now but willing to be pardoned, and to be saved; we can then assure him, on the infallible word of Scripture, that he has not worn out that patience, which is infinite; that God's thoughts have not been, as his thoughts; that while his thoughts were enmity towards God, God's thoughts were all of mercy towards him; that he so loved the world, though alienated from its Maker, so compassionated the case of every soul that would turn to him, however late, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; that while we, like sheep, were going astray, and turning, every man, to his own way, the Lord laid on the Partner of his throne and bosom, the iniquities of us all, that the chastisement of our peace might be on him, and that with his stripes we might be healed. On this account, the Son of God became a man of sorrows,

and acquainted with grief; he gave his back to the smiters, and his cheeks to them that plucked off the hair; he made his soul an offering for sin; and for the transgressions of his people, was he stricken.

This, then, is the message which we have to deliver, to every soul that mourns for sin, and seeks God in true and heartfelt penitence. "Behold the Lamb of God, that taketh away the sin of the world." "Come unto him, all ye that labour and are heavy laden, and he will give you rest." And this, also, we can add, that those who thus lay hold upon the hope set before them, and draw nigh to God through the blood of Jesus,-that these not only build their future hopes, upon an immovable foundation, but that they will find the same salvation, present peace, and a present help in every trouble. True religion is true happiness. Such is the clear, unvarying testimony of all God's children. It is true, that a vain world, dazzled with false pleasure, may not think them happy. But what does that avail, if they feel, within, the sunshine of the breast, and know that they have found the pearl, while others are pursuing the mere counterfeits? It is true, the Christian's humble walk with God, may appear, to a proud and thoughtless generation, gloomy and insipid. But what avails their false estimate of

things, if he knows that he is happy; if he breathes new life, and feels new liberty; if he is conscious that his heart is at ease, and his mind in sweet tranquillity; if he can testify, from daily experience, that the ways of Religion are ways of pleasantness, and all her paths are peace?

We do not, then, invite you to quit that slavery, in which you are reaping nothing but disappointment, that you may serve a hard master. We do not invite you to cease from doing all your works to be seen of men, that you may work for God, and receive no wages or reward. No: we call you from slavery, to perfect freedom. We call you to live and labor to God alone; because his favor is better than life itself. We call you, we by the mercies of

invite you, we beseech you

God, and by all that his Son has done and suffered for you-that you will hear his voice, while it is called to-day, and before the night sets in; that you will seize the prize of your high calling—the prize of happiness, in time, and in eternity.

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SERMON XI.

EXODUS, XX, 3.

"THOU SHALT HAVE NO OTHER GODS BEFORE ME.

In the

No man hath seen God at any time. It is not, therefore, with our bodily eyes, or bodily senses, that we can hold intercourse with our Maker. Though God became flesh, yet we cannot now see him in the flesh, or hold any communion with him, in a palpable and external manner. Sacraments, and in the solemnities of public worship, we do, no doubt, perform some visible and bodily acts. But these are only outward emblems or significations, of inward homage, and spiritual devotion. The truth is, God can be approached only by the affections of the heart. He is a Spirit; and, consequently, must be spiritually known. God is love; and can reign, as God, in those souls alone, which dwell in love, and which are moulded into a frame, congenial to the divine nature.

When the Almighty proclaimed to Israel, “I am the Lord thy God: thou shalt have no other Gods before me:" those solemn words involved a principle, profound and spiritual, as God's own

nature. This fundamental law, comprehensive of all the rest, is fulfilled by love. "Hear, O Israel: the Lord our God is one Lord; and thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy might." This," says our Saviour, "is the first and great commandment." This is life eternal; solid, and substantial happiness; heaven opened in the soul. This, in a word, is the sum and essence of divine worship: and, consequently, whatever object we cleave to, with this deep devotion of the soul, is our God.

In such a view, our situation here is awful in the extreme. We are placed in the midst of dangers, and amongst Gods many, and Lords many, who would claim dominion over us. Το one or two of these, I would now, in the way of warning, direct your notice: and if in these you clearly discern the character of false Gods, you can, for yourselves, apply the principle, to any other rivals of the true God, which may solicit the chief affections of your heart.

One idol which men set up, is worldly interest. A diligent attention to our temporal concerns, is, no doubt, a duty, which we owe to society, to ourselves, and to our families. Nor does the strictest punctuality, in such matters, forbid that the higher claims of eternal things, should be habitually re