happy. But what does that avail, if they feel, within, the sunshine of the breast, and know that they have found the pearl, while others are pursuing the mere counterfeits? It is true, the Christian's humble walk with God, may appear, to a proud and thoughtless generation, gloomy and insipid. But what avails their false estimate of things, if he knows that he is happy; if he breathes new life, and feels new liberty; if he is conscious that his heart is at ease, and his mind in sweet tranquillity; if he can testify, from daily experience, that the ways of Religion are ways of pleasantness, and all her paths are peace?

We do not, then, invite you to quit that slavery, in which you are reaping nothing but disappointment, that you may serve a hard master. We do not invite you to cease from doing all your works, to be seen of men, that you may work for God, and receive no wages or reward. No: we call you from slavery to perfect freedom. We call you to live and labour to God alone; because his favour is better than life itself. We call you, we invite you, we beseech you-by the mercies of God, and by all that his Son has done and suffered for you that you will hear his voice, while it is called to-day, and before the night sets in; that you will seize the prize of your high calling—the prize of happiness, in time, and in eternity.

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SERMON XI.

EXODUS, XX. 3.

"THOU SHALT HAVE NO OTHER GODS BEFORE ME.'

No man hath seen God at any time. It is not, therefore, with our bodily eyes, or bodily senses, that we can hold intercourse with our Maker. Though God became flesh, yet we cannot now see him in the flesh, or hold any communion with him, in a palpable and external manner. In the Sacraments, and in the solemnities of public worship, we do, no doubt, perform some visible and bodily acts. But these are only outward emblems or significations, of inward homage, and spiritual devotion. The truth is, God can be approached only by the affections of the heart. He is a Spirit; and, consequently must be spiritually known. God is love; and can reign, as God, in those souls alone, which dwell in love, and which are moulded into a frame congenial to the divine nature.

When the Almighty proclaimed to Israel, "I am the Lord thy God: thou shalt have no other Gods before me:" those solemn words involved a

principle, profound and spiritual, as God's own nature. This fundamental law, comprehensive of all the rest, is fulfilled by love. "Hear, O Israel: the Lord our God is one Lord; and thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy might." "This," says our Saviour, "is the first and great commandment." This is life eternal; solid, and substantial happiness; heaven opened in the soul. This, in a word, is the sum and essence of divine worship: and, consequently, whatever object we cleave to, with this deep devotion of the soul, is our God.

In such a view, our situation here is awful in the extreme. We are placed in the midst of dangers, and amongst Gods many, and Lords many, who would claim dominion over us. To one or two of these, I would now, in the way of warning, direct your notice; and if in these you clearly discern the character of false Gods, you can, for yourselves, apply the principle, to any other rivals of the true God, which may solicit the chief affections of your heart.

One idol which men set up, is worldly interest. A diligent attention to our temporal concerns, is, no doubt, a duty, which we owe to society, to ourselves, and to our families. Nor does the strictest

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punctuality, in such matters, forbid that the higher claims of eternal things, should be habitually recognised and felt. But how utterly, alas! are these latter disregarded, by the thorough-paced man of the world. Such an one, I grant, is often friendly in his conduct, peaceable in his life, honest in his dealings. Where, then, does he err? He errs, I say, in the great point. jected the Lord from being his God. His worldly interest is his idol. This, in heart and mind, he falls down before and worships. On this he sacrilegiously bestows that inward homage, and that deep devotion of the soul, which are due to God. How, it will be said, does this appear It appears in every thing. Tell him, on the one hand, that his soul is in danger; tell him, on the other hand, that his property is in danger: and to which of these will he most attend? Tell him that God is angry with him; or that his patron, from whom he expects advancement, is angry with him and which will he fear the most? Talk to him about the news of the day; talk to him about heaven and which will engage his liveliest interest? Shew him one man, who has risen, by his own talents and perseverance, to wealth and station; and shew him another man, remarkable for piety, and for deadness to the world: and

which of the two will he pronounce the wiser ? Or, whatever his lips may coldly say, which will he secretly admire and really respect?

These things, my brethren, speak unequivocally. There is, in all such cases, idolatry of heart. God is acknowledged in words; but to the world is given all that is real, and essential, and substantial, in devotion. The man of the world is, then, a worshipper of the world, or of his interest, or of money; or by whatever name we may call the idol, which he has placed in the temple of God.

Another idol which men set up, is sinful pleasure. That sinful pleasure draws the heart from God is beyond dispute. Those who grope in the fatal darkness of sin, may not, themselves, be conscious of this truth. God is veiled from their eyes. He is at an infinite distance from them. They may think that, if they do not rob, or steal, or oppress the poor, God is not so severe, as to punish them, for some indulgence of their passions. Thus they argue, because their minds are darkened. Could they but have a glimpse of God's holiness, his purity, his essential hostility to sin, they would then form a far different estimate.

For vice is not merely, the breach of positive commandments. It is, in its own nature, opposed to God. It is opposed to him, in the same way