acted right or wrong in the various circumstances and relations of life. By this rule he learns to decide in doubtful cases; and he keeps it in constant view, while he considers how he should spend his time, use his substance, or employ his talents; what connections he should form; whether he should contract or extend his acquaintance; what business or situation he should prefer; or how he should regulate his methods and habits of living. In short, he endeavours to conform himself to the law of God, as the man of fashion or of business does to the rules of the circle with which he is connected. But when we have seriously considered the comprehensive, spiritual, and holy requirements of this perfect standard, we shall proportionably be convinced of numberless transgressions, and of immense deficiencies even in our best services: for "by the law is the knowledge of sin." We shall judge very differently of our own characters, than other men do; or than even we did, before we began to weigh ourselves in this balance of the sanctuary. When each successive hour, and all that passes in our imaginations and conduct, is tried by the law of loving God with all our minds, and our neighbour as ourselves, the boasted goodness of our hearts, the imagined innocency of our lives, the compensating efficacy of our meritorious actions, and the whole fabric of our self-complacency, vanishes as a dream when one awaketh. Then we readily understand that "by the works of the law no flesh shall be justified in the sight of God;" and there no longer appears to be either paradox or absurdity in this part of the apostolical doctrine. That question becomes important to us, which perhaps we once deemed insignificant or speculative, "How shall man be just before God?" We inquire with increasing solicitude, "What must we do to be saved?" And we are prepared to welcome information on the method, in which the most perfect justice and holiness of God can consist with his abundant mercy, in pardoning and saving transgressors; without excepting even those who have committed the most numerous and heinous offences. Thus the peculiar doctrines of the blessed Gospel of God our Saviour, come regularly under our consideration, and open to our view, in their nature, glory, and value, in proportion as we judge ourselves by the holy commandment; and anxiously seek deliverance from the wrath to come. It is very affecting to the serious mind to reflect on the supercilious disdain, with which men in general treat such inquiries, and those who are engaged in them. The natural philosopher, with an air of self-importance, considers his experiments on the properties of material substances, as an employment of superior excellency: and, after having spent many months in most exact and minute investigations, he will smile, with mingled pity and contempt, at the folly of his neighbour, who hath occupied a few weeks in studying the way of eternal salvation! Metaphysicians frequently deride all those, as discarding the use of their reason, who decide such questions according to the sure testimony of God! Cold formalists obviate all inquiry by saying, that a good life is every thing in religion:' and even men of business and pleasure suspend their eager pursuits to join the ridicule, to which those humble penitents are exposed, who seriously attend to this disregarded subject! Yet surely it is most reasonable for a condemned criminal to inquire in the first place, how he may obtain a pardon: and who can doubt, but that person will be most secure from the danger of a fatal mistake, who learns the way of approach and success from the Sovereign himself? The subjects, that have been considered, directly make way for the right understanding of evangelical truth: the man, whose views have been described, will perceive that the gospel exactly suits his case, and is worthy of his most cordial reception. He will not object to the truths of Christianity because they are mysterious; he will neither despise them, under pretence of attending exclusively to practice, nor abuse the mercy of God as an encouragement to sin: he will perceive the connection and harmony of evangelical doctrines with the whole system of revelation; and will seek the pro mised blessings in the appointed way: his repentance and works meet for repentance will connect with the life of faith in the Son of God; while his faith will work by love, and love will sweetly constrain him to live to the glory of him, who died for him and rose again." These truths will be the nutriment of his faith and hope; he will meditate on them from day to day; thence he will derive all his strength, motives, and encouragement for obedience: nor would his knowledge of the rule of duty suffice even for practical purposes, were he not influenced by the principles of the gospel. These are some of the most important subjects to which we may suppose, that the exhortation of the text calls our peculiar attention, and did time permit, many others might be adduced. But we must proceed, II. To explain and illustrate the exhortion itself, and suggest the most effectual methods of reducing it to practice. These things must be in our own hearts, before we can properly teach them to others, or make them the subject of our frequent conversation. We should therefore apply ourselves, with persevering assiduity, to obtain a comprehensive acquaintance with the doctrines of revelation; that we may understand them according to their connection, harmony, proportion, and practical tendency. Our memories should be stored with the precepts, examples, "Let the word of Christ dwell in you warnings, and promises of the Bible. richly.' This cannot be done, unless we carefully attend to our Lord's exhortation. "Search the Scriptures; for in them ye think ye have eternal life." "The hand of the diligent maketh rich:" and the man, whose "delight is in the law of the Lord, and who meditates in his law day and night, shall be like a tree planted by the rivers of waters, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsover he doeth shall prosper." This man shall be blessed, and shall be a blessing to others. Labour then, my brethren, to get thoroughly acquainted with the oracles of God: let your judgment be formed according to them: proportion your approbation of characters and actions by this divine standard. In this manner judge of your acquaintance, connections, and friends; and above all, judge thus of yourselves. Try by this rule every pursuit, attainment, or distinction among men: let your fears, hopes, desires, joys and sorrows be regulated according to it; that all the affections of your souls may be excited and influenced by the pure and animating principles of our holy religion. Thus, when fatigued with business or disgusted with the world, you will have a never failing source of refreshment, and a most salutary relaxation, to invigorate your weary powers, and recruit your exhausted spirits. When the word of God is thus treasured up and ingrafted in our hearts, we shall be disposed and qualified to teach his truths and precepts to our relations, to speak of them among our friends, and to diffuse the knowledge of them in the circle of our acquaintance. This is strenuously en"Thou shalt teach them diligently forced by the exhortation of our text. to thy children; and thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." In reducing these rules to practice, much will be found to depend on various external circumstances. When the Christian possesses wealth or influence, and hath extensive connections, he ought to attempt great things: while a little may be done in a more obscure situation, by edifying discourse, letters, or the distribution of books; provided opportunities be watched and diligently improved. We allow, indeed, that conceited disputatious talkers, whose conduct does not consist with their principles, or who grossly violate the proprieties of relative life, are often a disgrace to religion: but when divine truth occupies the heart and influences the conduct, a man's ordinary conversation may be rendered very useful, in diffusing religious knowledge, and making others wise unto salvation. They, however, who are placed at the head of families, should deem themselves peculiarly called upon to teach their children or servants. The ex amples of Scripture are in this respect very encouraging and instructive.- The ancient method of rendering the truths and precepts of religion familiar to the minds of men, especially of children and servants, is described in the text: "Thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." And why should the same method be less effectual at present, if it were properly employed? Did we daily instruct our households, by reading and explaining the Scriptures to them, along with family worship; and then frequently converse with seriousness on edifying subjects: did we take occasion from common occurrences, to direct the attention of those around us to the over-ruling providence of God, the fatal effects of sin, the lamentable evidences of human depravity, and the suitableness of the gospel to the state of the world; and did we joyfully embrace every opportunity of inculcating right principles, rectifying mistakes, and making pertinent remarks: young people would be more generally preserved from scepticism, and a considerable barrier would be placed to the incursions of infidelity and impiety. Our Lord himself hath taught us this way of improving conversation; in the most simple and easy manner imaginable, he deduced profitable instructions from every occurrence; and grafted the most important admonitions, even on the insidious questions and impertinent objections of his enemies. We cannot indeed expect to speak with his consummate prudence, and irresistible energy; yet we should remember that in this, as in all other things, he hath left us an example that we should follow his steps; and promised to give his disciples a mouth and wisdom, which all their enemies shall not be able to resist." 66 We are also taught in Scripture to encourage young persons in asking questions on religious subjects, by giving them plain and satisfactory answers: and some institutions seem to have been in a measure intended to give occasion for such inquiries. Exod. xii. 36. 37. "The Lord established a testimony in Jacob, and appointed a law which he commanded our fathers; that they should make them known unto their children; that the generation to come might know them, even the children that should be born, who should arise and declare them to their children, that they might set their hope in God." Psalm lxxviii. 5-8. The neglect of this duty is a very dark sign of the present times. Children in general are trained up amidst those very vanities, which they who presented them for baptism solemnly vowed they should renounce. They are early initiated into the corrupt maxims and fashions of this evil world, and brought to join in its frivolous and fascinating pleasures; and instead of being cautioned against the dangers of conformity to it, are taught to fear nothing so much as the appearance of singularity. Nay, those persons who profess a serious regard to religion, often act as if they were anxious to give their children a relish for those seducing trifles, from which they themselves appear to be weaned; and afraid lest they should too early choose the good part that can never be taken from them! It is inexpressible how much these things promote ungodliness, and prevent the permanent success of the gospel. But let us, my brethren, aim "to bring up our children in the nurture and admonition of the Lord;" hoping and longing that they may be " a chosen generation, a royal priesthood; an holy and peculiar people, by whom true religion may be supported after our decease, and transmitted to future ages. In this view we may consider them as real blessings; but in what other light can a pious parent behold his beloved offspring without the most painful reflections? We ought not, however, to confine our efforts within the limits of our own families, but should endeavour to propagate our religious principles in the world. What reason indeed can we have to be ashamed of them? Or how can we timidly conceal them without being ashamed of Christ and his words? We live it is true among men called Christians: yet it is almost deemed an outrage on good manners, to speak seriously of the doctrine and salvation of our Lord and master! Shall we then hold our peace, and sanction the conduct of a lukewarm or apostate generation by our example? God forbid ! We are commanded to bind the great truths and precepts of his word, "as a sign upon our hands, and as frontlets between our eyes; and to write them on the posts of our houses, and on our gates." This can imply nothing less than an open profession, that we are the worshippers of God, and the disciples of Christ; that we believe the Scriptures, embrace the gospel, and make the commandments of the Lord the rule of our conduct. These things should be clearly understood by our friends and connections, that when they enter our houses they may say, God is worshipped in this family; that they may be restrained from evil in our presence, by the consideration of our character and profession; and be prepared to hear from us such pious reflections, as may occur in the course of conversation. We shall rejoice at the last day, to have our faith and piety made known before the assembled world: what then can induce us to conceal them at present, but fear of ridicule or reproach? We should recollect, therefore, that an intrepid profession of the truth, without ambiguity or prevarication, is expressly required by the Lord Jesus from all his disciples; that this is one grand means of promoting his cause in the world; that the scorn to which it may expose us, is a clear demonstration of the great contempt in which the divine Saviour is held even among his professed disciples; and that this is evidently a cross to be borne by us for his sake, "who bare our sins in his own body on the tree." Let us then, III. Consider the reasonableness of such a conduct. Should a liberal and honoured benefactor earnestly demand our attention to a message he had sent us; we should doubtless examine it with studious accuracy, ard implicitly comply with his desires. Should a friend bequeath us a legacy, we should not be wanting in examining the favourable clause of his testament, and availing ourselves to the utmost of his kind remembrance. But the message of God, in all respects, is far more entitled to our strictest regard. He who made us, and against whom we all have sinned, condescends to teach us how we may escape eternal misery, and obtain eternal happiness! Is it not then most reasonable, that we should diligently observe his instructions, and recommend them with our whole influence? The world is against us; the broad road to destruction is thronged; false religion unites with impiety, in rendering our situation most perilous; God himself condescends to guide us in the safe and happy path; and shall we reject his counsels? Our own hearts are deceitful, the powers of darkness unwearied in their subtle efforts to delude us; and shall we not use every means of escaping their wiles, and warning others to elude their de vices? New forms of delusion start up every day: shall we not then bestow pains to distinguish the truths of revelation from damnable heresies? Surely it is most reasonable, both to study the Scriptures, and to pray with out ceasing for the teaching of the Holy Spirit, that we may be kept from the ways of the destroyer, established in the pure principles of Christianity, preserved from innumerable dangers, find unfailing resources of support and comfort in trying circumstances, be rendered useful in our respective stations, meet death with joyful hope, and leave the world in full assurance of everlasting felicity. The knowledge and wisdom which may be derived from a careful investigation of the Scriptures, will be found of the utmost importance, even in conducting our temporal concerns. We shall thus learn the best discretion in estimating characters, and judging of men's pretensions and professions: be directed how to act even in respect of their prejudices and mistakes; and learn to accommodate ourselves to varying circumstances, without countenancing evil by improper compliances, or preventing our own success by violent opposition, where gentleness might have obviated the difficulty. But the subject is too copious to be fully discussed on this occasion. It must suffice to observe, that the advantages of diligence and earnestness, in the grand concerns of our holy religion, far more than counterbalance the self-denial that it requires. For what is it, but bestowing pains to be happy and useful? to live and die in 'comfort; and to use proper means of rendering our children and relatives happy; that they too may serve their generation according to the will of God, leave the world with joyful hope, and meet with us in heaven. And are not these objects well deserving of our utmost diligence, and unwearied attention ? Let me then conclude with the observation which introduced the subject: 'If religion be any thing, it is every thing.' It must be our business in this world, if we would enjoy a warranted hope of felicity in the world to come: yea, it must be our element here, in order to a meetness for the inheritance of the saints in light. Every man's own conscience must decide, how far this is his character and experience; and every one must be left to apply the subject to his own case, for conviction, admonition, or encouragement. And may the Lord himself enable us to attend to these things, according to their immense and eternal importance; and teach us so to " number our days, that we may apply our hearts unto wisdom.” Amen. SERMON III. ISAIAH'S VISION EXPLAINED AND APPLIED. ISAIAH, VI. 5-8. Then said I, woe is me! for I am undone : because I am a man of unclean lips, and I dwell among a people of unclean lips: for mine eyes have seen the King, the Lord of Hosts:-Then flew one of the Seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I, send me. WHEN Isaiah had already been employed for a considerable time in the prophetical office, he was greatly disconcerted by a remarkable vision, which he records in the chapter before us. We ought not to imagine that things do outwardly exist, as they appeared to the minds of the prophets, when their senses were closed during the visions of the Almighty; but that they were impressed with such representations, as were suitable to convey the instruc |