corruption of times, can render them more austere, or more indulgent.

Why is it, my brethren, that we do not set about the work of reformation and salvation, when we have so much to do, and so little time to do it in? It is to the incomprehensible oblivion of our mortality, that we are to attribute the general forgetfulness of the things of God.

And why do men forget their own mortality? Is it because we have seen none of the ravages of death? Where is the man or woman who has not wept on the grave of some dear relative? But how soon has the impression been erased? Has the all-devouring tomb, instead of pronouncing on the vanity of all human pursuits, on the contrary, emitted sparks to rekindle our attachment to this poor world?

Let us suppose, my brethren, that the number of man's days were inscribed on his brow. Is it not clear, that such an awful certainty would beget the most profound and solemn reflection? Would it be possible, for one moment, to banish the fatal term from his thoughts? Would not his alarm increase, as the moment drew nigh that he should depart hence? And had I such a register before me at this moment, with what invincible effect should I not call those to mercy, who have not a year, perhaps not a month, or week,—perhaps a shorter interval, between them and judgment. My brethren, though I am not sent to you with such heavy tidings, shall I address you with less effect, when I declare, that the great feature of all nature is, rapidity of growth and declen

sion. Ages are renewed, but the figure of the world passeth away. God alone remains the same. The torrent that sweeps along, runs at the base of his immutability; and he sees with indignation, wretched mortals, as they pass along, insulting him by the visionary hope of sharing that attribute which belongs to him alone. O! that solemn reckoning shall soon come, and then he who is filthy, shall be filthy still. Almighty God! reach down thy mighty hand, and save us from the jaws of destruction! Amen.

SERMON XXVIII,

Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: Who shall give account to him that is ready to judge the quick and the dead. 1 Peter iv. 4, 5.

NOTWITHSTANDING the greater part of man

kind believe in the doctrine of future rewards and punishments, I believe there are but few, who in defining the predisposing characters of the vessels of wrath and the vessels of mercy, would exclude themselves from happiness. And though many would be ready to acknowledge the Scripture as the standard of religious character, and confess at the same time that they do not come up to the measure of obedience required therein; yet would they either endeavour to explain away the full meaning of the incorruptible text, or they would find some salvo in the weakness of their nature, the strength of temptation. or the mercy of God.

Here our hearers are beforehand with us. They have wrenched our weapons out of our hands, and use them to ward off Gospel truth. We would fain bring the word of God to bear on their sins, but behold! they have already guarded against that.They have given the highest tone to every promise, and taken them all to themselves, though not one of them rightly belongs to them. And as to the threats of God's law, if they have considered them at all, they imagine they apply to some other than themselves, although they are guilty of the very sins specified in the denunciation. As to the weakness and sinfulness of our nature, and the mercy of God, which we would mention in order to induce the deepest humility and repentance, we find they have exaggerated both the one and the other. They have contemplated the mercy of God, unconnected either with his justice, truth, or holiness; and they have represented the weakness of human nature to themselves, unconnected with the promised assistance of divine grace. Or if for a moment they are compelled to feel the force of truth; if it unveil their secret hiding-places, they have yet another resort. They contrive to lose their present alarm in the prospect of future repentance.

Surely a minister has need of all the prudence and skill that human nature can attain. For though his hearers may have made up their opinions on the Scriptures; yet he must remove them, if possible, and replace them with those which are more in uni

son with the divine perfections of its glorious Author. And he must endeavour to convince his hearers, that notwithstanding the weakness of the flesh and the strength of temptation, in consequence of offered grace, he that liveth in sin shall die. In one word, he has to combat the self-flattering delusion of those who have so long endeavoured to believe a lie, that they seem to be cursed with fatal success; and are so far infatuated that they wonder others do not see as they do. Wherein they think it strange ye run not with them.

that

It is not necessary to detain you to give a particular view of the occasion which gave rise to those words. I have not selected them to prevent a relapse into apostacy and idolatry. I have not ascended this pulpit to explode the inhuman obscenities of Gentilism. These, which seem to have been the principal objects with St. Peter in this chapter, would not be exactly applicable to us:-not but that the spirit of backsliding prevails even among us; not but that there are many works of darkness wrought among us that could not behold the light; but that both the kind of backsliding, and the kinds of wickedness, are somewhat different now from what they were in the time St. Peter wrote.

My principal object, in the selection of these words, is to show,

I. Generally, what in the text is expressed in particular of the first converts to Christianity, namely,