you find in your whole lives a single act, cordially intended to glorify him? If you cannot; how great must be the number of those actions, in which you have dishonoured him? Feel how destitute your lives must have been of all duty; and how entirely you have sustained the character of "unprofitable servants." "Love not the world," says St. John," neither the things that are in the world. If any man love the world, the love of the Father is not in him." In what manner have you loved the world? Has it not hitherto been your God; and engrossed your affection, obedience, and worship. To this general idol have you not bowed daily in humble prostration; and sacrificed your time, your services, and yourselves. What costly sacrifices are these? How unworthy of such oblations is the god, to whom they are devoted ?

Riches, honours, power, and pleasure, have engaged all your thoughts, and all your time. Riches, perhaps, you have not coveted for their own sake; but you have coveted them for the sake of the reputation, splendour, and luxury, which they procure; and, in this sense, have worshipped Mammon with a devotion not less real, than that of the veriest miser. With honour and power you have been delighted. With pleasure you have been fascinated to frenzy. "The lust of the flesh, the lust of the eyes, and the pride of life,” have reigned over you with a despotism, which, from any other source, would have broken your hearts, and made you cry out of wrong, without measure. Still you have hugged chains; and licked the hand of your oppressors.

your

Call, next, to mind the eagerness, with which you have sought the haunts of sin, and courted the means of corruption. Recollect the times and the spirit, with which you have gone to those places where sin was known by you to be practised; where it was made easy, convenient, and safe; where temptations were gathered and hoarded up with a careful hand, lest they should fail of their ruinous efficacy, and lest otherwise the young should not in sufficient numbers be destroyed. Think of the midnight hours, which you have spent in seeking and perpetrating iniquity. Think of the companions whom you have loved and chosen ; and with whom you have united in crimes, which neither you nor they would ever have dared to commit alone.

With these things before your eyes remember also how often, and in what distressing degrees, you have set an evil example before others. Of all means of corruption an evil example is the surest: and among the bitter objects of regret seen by the mind on a dying bed, our own corruption of others is one of the most bitter. To think, to feel, that we have encouraged others to sin; that we have contributed to fix their evil habits; have lessened or destroyed their conscientiousness, have led them to evil thoughts, principles, and actions, of which, but for us, they would never have dreamed; have, under the name and guise of friendship, taken them by the hand, and led them to perdition, or prevented them from turning back to the path of life is to think, and feel, one of the most distressing combinations of guilt which will ever agonize the soul. Yet alas how often are mankind, even in early life, forced to think and feel, unless they are torpid, these melancholy things.

The time would fail me to proceed farther in this employment of remembrance. From what has been said, it will be easy for you all to pursue this solemn subject to any extent. How well does it deserve to be pursued to the utmost extent, by every man living?

With these most interesting objects in view, I ask again, What will be the appearance of this Congregation before the Judge of all the earth? How different from that, which we would fain believe; from that, which we cannot but fervently desire!

7thly. Let me exhort every person present solemnly to ask himself, how he will appear at the great day.

The sole use of preaching is to make the mind better. To the accomplishment of this end it is indispensable, that those who hear should make the case their own; and consider themselves as primarily concerned in that which is said. If then you, who have heard these awful considerations, would derive from them the least benefit; you must severally bring them home to your own hearts. Every one of you must realize that he himself will hereafter appear before the bar of God; and that "every work with every secret thing" which he has done, "will be brought inVOL. II.

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to judgment." Then it will be scarcely possible for him to fail of asking himself the question, which I have now proposed.

Your past life you cannot alter. It is gone beyond recall. But it may be reviewed; and by reviewing it you may become better. If that life, when it shall be brought out into open day, will fill you with shame and anguish, and even with despair; how immensely important is it that your future conduct should be such as to alleviate these distresses, and furnish you support and consolation at the final trial. For this end you must consent to watch your hearts with all diligence; to mark the rising sin, and to spy out the approaching temptation. You must resolve, that you will serve God; must "turn to him with all the heart;" must mourn for your sins, and renounce them; must believe the Redeemer, and yield your souls into his hands. You must faithfully "seek the Lord, while he is to be found;" you must "call upon him, while he is near." If you do these things; "he will have mercy on you, and abundantly pardon you."

To prompt you to this most interesting change of your conduct, keep these amazing considerations before your eyes. "Bind them upon your right arms: lay them up in your hearts: speak of them, when you sit in the house, and when you walk by the way." Solemnly ponder them, "when you lie down, and when you rise up." Can you remember in this manner, that you will soon be judged; and yet continue stupid? Can you ask, each for himself, "What will be the account which I shall give? What will be the place where I shall stand? What will be the doom which I shall receive?" and still sleep the sleep of death? Remember that you are hastening to endless ruin, or immortal glory. "Behold, the day cometh, which shall burn as an oven: and all the proud, and all that do wickedly, shall be stubble: and the day, that cometh, shall burn them up, and leave them neither root nor branch." In that dreadful day, "They that fear the Lord," saith JEHOVAH," shall be mine, when I make up my jewels; and I will spare them, as a man spareth his own son, that serveth him." Life and death are this day both set before you; therefore choose life, that you may live forever.

SERMON XXV.

THE DISAPPOINTMENTS, WHICH WILL TAKE PLACE AT THE DAY OF JUDGMENT.-SERMON I.

LUKE xiii. 28-30.

There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of GOD, and you yourselves thrust out.

And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

And, behold, there are last which shall be first, and there are first which shall be last.

In the 24th verse of this chapter we are informed, that a certain man said unto Christ, "Lord, are there few that be saved?" As this was a question of improper curiosity, Christ, instead of answering it, directed him, and all others who shall become acquainted with the injunction, to "strive to enter in at the strait gate ;" and subjoined, as a powerful reason for obedience to the command, that "many would seek to enter in, and would not be able." To this melancholy declaration he annexed a most af fecting account of the miserable disappointment, which will be experienced by those, who, in this world, but on false grounds, expect an admission into the divine kingdom. They will go with confidence to the door of life, and say, "Lord, Lord, open to us." They will declare, that "they have eaten, and drunk in his presence," and that "he has taught in their streets;" but he will reply, "I know you not, whence ye are depart from me, ye workers of iniquity." Then he subjoins, "There shall be weeping, and gnashing of teeth, when ye shall see Abraham, and Isaac,

and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of GOD. And, behold, there are last, which shall be first; and there are first, which shall be last."

In this passage of Scripture we are taught,

I. That some of the human race will be shut out from the kingdom of GOD, who have confidently expected admission.

II. That others, whom they expected to see shut out, will be received.

III. That the distress, occasioned by this disappointment, will be very great.

These subjects, deeply interesting to every religious assembly, and demanding, at the present time, the most solemn attention of this audience, will be briefly considered in the following dis

course.

I. Some of the human race will be shut out of the kingdom of GOD, who have confidently expected admission.

"There shall be weeping, and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out." The persons, to whom these words are addressed, are exhibited in the context as coming with an assurance of admission; and as alleging what they think very sufficient reasons, why they should not be rejected. They gave Christ the honourable title of Lord; and thus indicate their own character as his servants. They request him to open to them, in terms, which sufficiently prove, that they expect no denial. They declare, that they have eaten and drunk in his presence, as friends; and that he has, at a former period, shewn them peculiar favour, by teaching his religion publicly in their streets. These very persons he addresses in the text, as being, to some extent, a part of his audience. This audience, we know, was formed of Jews; all of whom, being children of Abraham, confidently regarded themselves as heirs of the divine kingdom. In the corresponding passage, (Matthew viii. 12.) Christ himself calls them, as they were probably accustomed to call themselves,