like the simple Assyrian, who begged that, when he accompanied his master to the worship of his gods, he might be permitted at least to bow the knee to RIMMON, we reserve an indulgence for our favourite foible; we reserve it, I say, and we exercise it frequently without the Assyrian's modesty, or so much as saying, Lord, pardon thy servant in this thing.

Hence it is that, with Agrippa, men are almost persuaded to be Christians. They would settle their portion of duty with heaven, and something at least would they do to be saved. They will give up part of their time, I had almost said, part of their thoughts too, to the business of religion, and the service of God; but no sooner are the formal moments over, than they return, with an ardour which discovers their pleasure in the change, to their schemes of interest or amusement. They are willing, or rather their fear makes them think it necessary, to embark in the service of religion; but, such is their attachment to the earth on which they grew, they only coast along-they have not spirit enough to venture out to sea, nor fortitude to leave the shades, and the flowers of the shore.

We are, indeed, all various and uncertain creatures, and it is not, therefore, to be wondered, if we want resolution to execute even

the most important things. In our early years we are very inconstant. We determine in the ardour of exulting spirits, without considering either the difficulty of the process, or the remoteness of the event. If we casually think of religion, we form schemes for a life of piety and devotion, in consequence of a sudden impulse, or a transitory rapture. We resolve, without reflecting that our resolutions are the effect of accidental circumstances-they live awhile, and an accident destroys them.

Thus, the instruments of chance and passion, we advance towards the maturity of life. The levity of youth may then, possibly, subside; but we are then only a medley of the several habits we had contracted, and the passions still maintain their dominion, though their objects may be changed. It rarely happens, however, that religion has any interest in the change; for, as it had seldom engaged our attention in youth, so it still remains but an inferior consideration, and, among the multitude of different engagements, can scarcely obtain its seventh day.

Divided thus between God and the world, but more, far more, I fear, attached to the latter, we pass through this state of life; in youth borne away on the unresisted tide of the passions, we cannot judge with the freedom of

unbiassed reason; that only is right which flatters the ruling appetite, and the confidence of lasting happiness is founded on a transient inclination.

In age, indeed, that is seldom the case. We have then learned from frequent disappointment that nothing in this world deserves the name of happiness; and from thence we draw this unavoidable conclusion, that it is only to be sought in the hopes of another. Of another we have often heard, and of another we have sometimes thought. We have some confused idea, that general acts of obedience will qualify us for the attainment of that happiness, which is promised only to uniform. piety, or sincere repentance. To uniform piety we cannot even have any pretence; and repentance is but a melancholy work, which we should, by any means, endeavour to dispense with. On acts of general obedience, therefore, we are dangerously contented to found our hopes of futurity. Still attached to the world, its vanities, and its follies, we satisfy ourselves with a presumptuous, expectation, that the Almighty will be pleased with occasional services, and cursory acts of duty.

But is it, indeed, true that God will be

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served in part? Is it not the heart, the devoted heart, that he requires from us? Is it not he that saith, GIVE ME THY HEART, MY SON? Will then a partial obedience avail us? Shall there be any variety of interests in his service? With respect to that part of our duty which relates to him, what is the commandment that we have received?

Thou shalt love the Lord thy God with all thy heart, and with all thy soul; with all thy mind, and with all thy strength.

Nay, we are told expressly, that it is impossible for us to serve God and the world. The Author of our religion himself has given us sufficient information as to this point. He has assured us that our services cannot be divided; that if our hearts incline towards the world, we are servants of the world; if towards God, we are servants of God: in short, his servants we are whom we obey.

May these observations be well considered by those who entertain the dangerous and delusive expectation, that their God will accept of an obedience which flows not from the heart, and those services they tender him rather through fear than love!

As for those whose mistaken confidence is founded on an opinion that the SUPREME

MERCY either can not be offended, or can indiscriminately forgive, I must beg their attention to the following considerations.

The goodness of the DIVINE Power, however extensive, cannot act in opposition to his justice or his truth. Every attribute of the SUPREME PERFECTION must be perfect. Justice and truth are his essential attributes; his justice and his truth, therefore, must be perfect.

If we consult his revealed will, with respect to his justice, we shall be informed, that he - will reward every man according to his works; that he is righteous in all his ways; and that the Judge of all the earth will do right.

With respect to his veracity, we are told, that God is not a man that he should lie, nor the son of man that he should repent, or, as it may be more intelligibly rendered, that he should change his mind.

It is evident, therefore, that however great the Supreme mercy may be, his declarations must, in consequence of his truth, be accomplished, and that he will judge the world in righteousness.

I would not here be thought inclinable to impress a terror of the Divine power upon you by representing his mercy as less than it really is, or his justice as more rigid; that, as