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light, and love, and glory, from his beams, and reflect those beams to the admiring eyes of fellow saints and angels forever and ever. Yes, these are the great and benevolent purposes for which you were created and destined; you were beloved with an everlasting love; and with loving kindness you were drawn to Christ, that these purposes might be fulfilled. And they shall be all fulfilled. They are the purposes of him with whom designs and actions are the same; who never changes, and who will not, cannot, be disappointed. O then, what a gift is the gift of existence, endless existence, given for such purposes as these! What reason have you to rejoice in such a gift, and to bless the free, great and glorious Giver! Can you find love for any thing else? Can you find affections for any other object? Can you waste admiration on any thing besides? If you were thus created for Christ, ought not all your powers and faculties to be devoted to him? Ought not your whole soul to be engrossed and swallowed up by this infinitely worthy object? Ought you not always to remember that you are not your own, that you are bought with a price, that you are bound by every tie to glorify Christ in your bodies and in your spirits which are his? This indeed you have covenanted and vowed to do. Come then, with willing minds, and hearts broken with contrition, bursting with admiration, and glowing with love, and zeal, and renew your covenant engagements afresh, at Christ's table. Come and see him, by whom and for whom

all things were created, dying and dead for you. See his flesh freely offered as your food. See his blood no less freely presented to wash away your stains. Hear him, who is Lord and heir of all things, addressing you in the tenderest expressions of infinite, consolatory love, saying, Come, my sister, my spouse, to my table: eat, O friends; drink, yea, drink abundantly, O beloved. Drink, and remember your sorrows no more. Drink, and re

member the man of sorrows, who sorrowed and died that your sorrows might cease. Drink, and remember him, who is now preparing a mansion for you in heaven; who will soon come again and receive you to himself, and drink the fruit of the vine new with you in the kingdom of my Father forever. And while you remember this inestimable Friend, and listen to him thus adddressing you, reply, Even so, Lord Jesus, come quickly. And until he shall come, exclaim with united voices, Now unto him, who hath loved, and created, and redeemed us, and washed us from our sins in his own blood, to him be glory, and honor, and dominion, forever and ever.



JOB, XXII. 15, 16, 17.


WIDE, says our Divine Teacher, is the gate, and broad is the way, which leadeth to destruction; and many there be who go in thereat. Of this broad way Eliphaz here speaks. Inferring from the unprecedented afflictions of Job, that he must be a wicked man, he asks him whether he had duly considered the old way which had been trodden by other wicked men of former ages, who were cut down out of time, whose foundation was overthrown with a flood.

My hearers, this is an important question, a question which may be very properly addressed to all, and from which the most salutary consequences may result. If any of you have not suitably considered the way which wicked men have trodden, you may even now be ignorantly pursuing it; nor can any be sure, that he has forsaken this way, unless he knows what it is. Permit me then to address this question to you,-Have you marked, have you duly considered the way of wicked men, and the end to which it leads? If you have not,

let me request your attention while I endeavor, by the light of revelation, to trace this way, to show in what it consists, and what is its termination.

I. Let us consider the way itself. In tracing it, it will be proper to begin at its commencement. It was, you will observe, even in the time of Eliphaz, an old way, a way which had long been trodden. Indeed, it is almost as old as the human race, or as the world which they inhabit; for it was formed in the days of our first parents, at the time when they ate of the forbidden fruit. Then the wide gate, which leads into the broad way, was opened; and, alas, it has never since been closed. By carefully attending to the conduct of those, who first formed the way, and first walked in it, we may learn in what it consists. It is thus described by the inspired historian: "And when the woman saw that the tree was good for food; and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat."

In this account of the conduct of the first sinner we see, in the first place, selfishness, or a preference of herself to God; for had she loved him supremely, she would have chosen to obey his commands, rather than to gratify herself. This must ever be the first sin; for so long as any creature prefers God to himself, he will choose to please God rather than to gratify himself; of course, he will avoid every sin, and no temptation

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will induce him to offend his Maker, while he loves him with all his heart. But so soon as any creature begins to prefer himself to God, he will choose to gratify himself, rather than please his Maker; and will, of course, commit any sin, which promises him self gratification or self aggrandize


The second thing to be noticed in the conduct of the first sinner, is pride. She saw that it was a tree to be desired to make one wise; that is, she fancied, as the tempter had asserted, that it would cause her to become as a god, knowing good and evil. Now this wish was the effect of pride; and it was accompanied by the inseparable attendant of pride, discontent-discontent with the situation in which God had placed her. This sin is the natural consequence of selfishness; for as soon as we begin to prefer ourselves to God, we shall wish to put ourselves in the place of God, and to rise above the sphere of action which he has assigned us, and to grasp at those things which he has not thought proper to bestow.

The third thing in her conduct, the third step in the way of sin, was of sin, was sensuality, or a disposition to be governed and guided by her senses, and to seek their gratification in an unlawful manner. She saw that the fruit of the tree was good for food, and pleasant to the eyes. Here was something to gratify two of the senses, those of tasting and seeing; and this gratification, though forbidden, she was determined to enjoy. The influence of sin, which

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