need. What should be our chief end, and aim in all things is explicitly declared. "Whatsoever you do, do it heartily as unto the Lord, and not unto men." This recognition of him, and of his authority is reasonable, and matter of indispensable duty; and will, of course, restrain us from every sinful purpose, and mode of life, and lead us to " abstain even from the appearance of evil." The approbation of God, and the testimony of a good conscience are essential to our comfort in any business of life, and to any reasonable hope of propitious experiences, and results. Such pious regard to God is no less a privilege than a duty. "Acknowledge him in all thy ways, and he will direct thy steps." "The ways of a good man are ordered by the Lord." It is eminently needful, and desirable to have his counsel who is unerringly wise, and gracious, and who manages all things according to the counsel of his own most perfect, and most holy will.

2d. The duties, trials, and perplexities of life should be sustained, and relieved by confidence in God. This duty, and privilege is expressly encouraged. "Cast thy burden on the Lord, and he will sustain thee; he shall never suffer the righteous to be moved." "In the day of trouble call upon me, and I will answer thee, and thou shalt glorify me." For duty, and trial we, in ourselves, are wholly insufficient; and God alone can give the wisdom, and strength which our necessities require. The wisdom of the world cannot direct us. Its consolations cannot cheer us. They are wholly insufficient in the times of sorrow, perplexity, sufferings, and death. All we need, God can bestow, and is willing to give. "If any man lack wisdom, let him ask of God, who giveth liberally unto all men, and it shall be given him." "Wait on the Lord, and he will strengthen thine heart; say, wait upon the Lord." "Even the youths shall faint, and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength: they shall mount up with wings as eagles: they shall run, and not be weary; and they shall walk, and not faint."

I

3d. The hope of heaven is desirable in itself, and cheering,

and sustaining in its influence. Heaven presupposes continued existence. It is a state of being beyond death. The desire of continued, conscious, and active existence, is natural to the mind of man, and common to all men. To have reason to hope for it is desirable. Moreover, heaven is a rest from all toils, and cares, from all fears, and sufferings. To the weary pilgrim on earth it may well be a delightful anticipation. But heaven is, also, perfection in holiness with eminent glory, and blessedness. It is the consummation of all poble, and wise desire; and there only can be found the moral condition, employments, and enjoyments which constitute our glory, and render felicity perfect. To man who has "here no continuing city," to whom life abounds with trials, and afflictions, and to whom death is an inevitable allotment, what can be so desirable as heaven, and what anticipation so sustaining, elevating, purifying, and alluring! It moderates the ills, and relieves the vicissitudes, and uncertainties of this world of tribulation, and change; and brings into present possession joys which are to have their full measure in futurity, but to which an interminable futurity will bring no end; but on the contrary, ever increasing measures of knowledge, real excellence, and with augmented materials of felicity, a proportional capacity to enjoy them. These hopes which were the supports, consolations, and joys of Apostles, are the common privilege of all believers. "I count that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us." "Our light afflictions, which are

but for a moment, work out for us a far more exceeding, and eternal weight of glory, while we look not at the things which are seen, which are temporal, but at the things which are not seen, which are eternal."

4th. The call of God, to every one, is still, virtually, what was addressed to Abraham: 'Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee." All are "strangers, and sojourners on earth." "The places which know us now, soon will know us no more forever." The earthly ties of kindred, however strong, will be dissolved;

and our connection with all sublunary interests, and joys, will cease. Heaven is the enduring home to which God directs our way, and invites our fondest hopes. In its possessions we are to find unsearchable, and inexhaustible riches. With its inhabitants we are to be united in ties more tender, and more enduring than are ever felt, and broken here below. It is a world of select joys, and select society. The preparation is now to be made. The intimacies, and associations are to be formed here below. In separation from the sinful world, and in communion with God, and his people here we are to be made " fit for the inheritance of the saints in light." To those who would obtain heaven, God says: "The world lieth, and liveth in wickedness." "Come ye out from among them, and be ye separate, and touch not the unclean thing, and I will receive you, and ye shall be my sons, and daughters, saith the Lord Almighty." Renounce the world; it is polluted, and doomed to perish. "Set your affections on things which are above." Cast in your lot with my people. "Deny ungodliness, and worldly lusts; walk with me; live by faith." "Run with patience the race which I set before you," and "press on to the mark for the prize of the high calling of God in Christ Jesus." Seek as your destined, and chosen home, the "city which hath foundations, eternal in the heavens, whose maker and builder is God."

SERMON IX.

ABRAHAM OFFERING UP ISAAC.

HEBREWS, XI, 17.-By faith, Abraham, when he was tried, offered up Isaac; and he that had received the promises, offered up his only begotten

son.

NOTHING is so essential in forming the character of man as sound, and well-established principles. Without these nothing truly excellent, nothing decidedly virtuous, or pious can be expected. To a defect in this, unquestionably, we must ascribe a large proportion of the irregularities, and follies of men. The views which they have adopted upon the most important subjects are neither clear nor correct: and the principles upon which they act are, at best, unstable, and wavering. They have not been adopted on fair examination: and are not accompanied with reasonable and full conviction. From such confusion and indecision in opinions and principles must, of necessity, follow irregularity, inconsistency, and instability of conduct. Where then shall we find that light which will, unerringly, direct our judgment? Where shall we become acquainted with principles whose efficacious influence will well sustain, and propitiously regulate all our conduct? The wisdom of this world is essentially defective. It is scanty in its measure, it is earthly in its aim, it is feeble in its influence. Being governed by objects ever varying, it cannot possess either unity, or firmness. What can a spirit of avarice, or the love of pleasure produce? Nothing but what is grovelling, and sensual. Where they form the reigning disposition of man, they leave little, and only occasional room for the operation of better, or indeed of any good principles. The character which results from them must be, like themselves, sordid, treacherous, and undeserving of virtuous confidence. Shall we then, with renowned heathen sages, make

fame our supreme good, and the love of fame our great incentive to honorable and virtuous conduct? Of this we must also say: Its aim is earthly, its influence feeble, and as its object ever varying, its operation will be neither uniform nor constant. But, supposing the efficiency of such principles to be ever so great; do they deserve our approbation! Do they possess in any degree a virtuous quality? Do they proceed from just views of man's present duty, and his future prospects and responsibilities? Are they consistent with that regard which we owe to God, and to his will and authority? Undeniably, they are as unsound in quality, as they are deficient in good effects. Religion, revealed religion alone, inspires correctness in opinion, decision in purpose, and fidelity in obedience. The spirit of faith, alone, directs to an object ever worthy of estimation, and pursuit: it alone inspires principles which are immutable in their character, and adapted to every condition, and circumstance in life. The changes of this world change not its nature, nor abate its authority. To its opinions and vicissitudes it is superior. Awed by the authority of God, and constrained by his love; guided by his truth, and sustained by his grace, and the hopes of a glorious immortality, the believer moves on with cheerful, steady steps. Having but one, and that an unerring rule by which to act, he is secure from distraction. Having but one, and that an infinitely valuable object to secure, his system of conduct is uniform. Having but one to please, whose favor is life, every other interest and pleasure yields to this. To gain this object, no sacrifice is too expensive to be made, no self denial too painful to endure, no acts of obedience too difficult to be performed. Such was the character of Abraham. Such was the spirit of faith which guided, animated, and sustained his life of devotedness to the will of God. Under this influence he cheerfully left his country, and long enjoyed home, and became a sojourner in a strange land; and this soothed his spirit in all his difficulties, and afflictions, and made him faithful and triumphant in trials the most severe. "By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son." Let us