such an interest in the concerns of this little planet, this atom of creation, as to think it necessary to vindicate the honors of his holiness by making such an insignificant creature as I am, miserable for my sins! Presumptuous man! It is no greater condescension in the Lord of innumerable worlds to stoop to observe your most secret sins, than it is for him to receive the homage of the seraph that stands on the highest step of his throne. The darkest recesses of your lusts are to him as clearly visible as the lightest mansion in heaven. Think, O thou careless man! that if a single sin you have committed were out of his cognisance, the perfection of his government would be as really impaired, as if the crimes of a conqueror were unregarded or a world crushed, and he perceived it not. The disorder of the universe would be as great, if you could go unpunished, as if a Nero or Caligula had escaped his retribution; as if the whole world of nature were unbalanced, and systems rushed together in chaos. And on the other hand, the equity of his government would be as much impaired, if the sigh of a single saint were lost to his ear, his omniscience would be as much limited if a sinner repented and God knew it not, as if a new sun were to break out and he observed not its brightness. It is only in the hope of annihilation that God can be safely disregarded. And even to that vacant gulf a ray of divine power darts in, and it is no longer a void.

I close this subject, then, by offering you the following considerations. Remember, that in proportion to the purity of your own hearts will be the justness of your thoughts of God. The more like God you become, the more-I would say it with reverence-will you enter into his character. And without this conformity of heart and conduct to his will, your knowledge of the Divinity will be nothing but a cold and barren speculation. To what purpose is it that you can enter into all the proofs of his eternity, omnipotence, omniscience, and infinity, or arrange a demonstration of God's attributes with the utmost perspicuity; to what purpose talk of him in language worthy of his greatness, and become eloquent in the praises of Jehovah, if you remain untouched with the moral excellence of his character, if God is not the object of your love, if there exists in your heart a secret disgust at his government, and an aversion to his purity? The mind of such a man is like a cold and empty chamber hung round with the maps and figures of the different parts of the earth, which he has seen and known only in these delineations; regions of which he knows nothing by personal knowledge, where he has no friends, no attachments, no hopes, no ties of interest. If God is not our God, it is of little purpose that we believe that such a being exists. But, my friends, if your hearts are frequently in communion with him, you will have an eternal friend in this awful being. If you can enjoy everything

which you meet as his gift, every creature in existence will furnish you with new proofs of his goodness. God will enter into all your thoughts. No event, however unexpected, will weaken your trust in him. What you cannot now interpret, you will believe contains a kind meaning; what you fear you will fear as a mark of his displeasure, and in no other view; what you suffer, you will suffer as the instrument of his goodness. The changes in the world, and much less the dark and the light aspects of your affairs, will not for a moment give you any misapprehensions of your Maker. The longer you live the more will you acknowledge the equity of his dispensations, and the more humbly will you rely upon his providence.

If, then, you would correct your false notions of God you must be more intimate with him. Live lives of habitual devotion, and your breast will be the temple of the Divinity. He that dwelleth in love dwelleth in God and God in him. Without this spirit of piety, it seems to me that all our discourses, all our descriptions of Jehovah, and indeed everything relating to religion, must appear to you like the conversation of foreigners, in a language, which, however familiarized to your ear, you do not understand. Without the aid of a devotional spirit, God must be forever a stranger to you. Oh! my friends, let us beware, lest the light which bursts upon the world to come, reveal him to us, not as a stranger only, but as an enemy.

SERMON XXI.

A PURE HEART AND BLAMELESS LIFE MOST FAVORABLE TO THE UNDERSTANDING OF THE GOSPEL.

JOHN, VII. 17.

IF ANY MAN WILL DO HIS WILL, HE SHALL KNOW OF THE DOCTRINE, WHETHER IT BE OF GOD, OR WHETHER I SPEAK OF MYSELF.

AMID the great variety of existing opinions on the subject of religion in general and of Christianity in particular, this text often becomes the refuge of the weary and distracted mind; and it is also often held out as an encouragement to the youthful inquirer, who is beginning to seek with anxiety for the truth as it is in Jesus. The Christian quotes this text against the infidel, when he is not willing directly to impeach his motives. The theological polemic quotes it against his adversary, when he is himself compelled, by stress of argument, to retreat from his positions and shelter himself in the goodness of his heart, rather than in the strength of his cause. The fanatic quotes it against the man whom he cannot make to feel as he does, and who, he is sure, therefore, will not think with him. And, lastly, the man of real can

dor quotes it, when, weary of the war of words, disgusted with the spirit of sectarianism and, the obscurities of human systems, he seeks repose, for himself and his friends, in this merciful declaration, 'If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

The words were addressed by our Saviour to those incredulous Jews, who had heard his public teachings in Jerusalem, at the feast of tabernacles. We learn from the evangelist in this chapter, that there was at this time much dissension among the Jews respecting Jesus. Some said he was a good man; others said nay, and maintained that he seduced the people. For, adds the evangelist, no man, not even the friends of Jesus, openly professed his attachment to him, through fear of the Jews.' Then Jesus went up to the temple and taught, that is, in the most public manner. The Jews, who heard him, were astonished at his preaching, and said, Whence hath this man any knowledge of the sacred writings, having never received the usual education? He has had no instruction in the science of the law, to which our doctors are brought up; or, as we should say, he has never received a professional education. language of our English version, How knoweth this man letters, having never learned,' does not in this place give the meaning of the Jews. Their wonder was, that our Saviour should assume the office of a public religious instructer, without hav

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