gress; and to themselves, because it prevents their enjoyment of its benefits. Some profess it as the ancient Pharisees-they have the form of a strict, and even zealous religion, Matt. xxiii. 14, 15; yet praise and respect from men are what they are looking for: and they frequently have their reward, in being praised for their attachment to the ceremo nies of their forefathers, their regular and constant attendance on Divine worship, their steadiness, punctuality, and sobriety, by which they are supposed quite good enough for earth or heaven. Yet all may not look for praise from men: they may, however, deceive themselves, by trusting in these things, neglecting Christ as a foundation, and stopping short of the religion of the heart. "Do not err, my beloved brethren," is a word worthy the attention of all. It is awful that there should be those who not only refuse to enter into heaven themselves, but hinder those that would; and these are often the men.

There may be persons professing the christian faith who may have so little regard to it, and its divine Author, as to sell both it, him, and conscience together, for filthy lucre; like that hypocrite, Judas, who, under the mask of religious friendship, approached and kissed his Master, when it is notorious that all he aimed at was to betray him, and secure the reward of his treachery. Multitudes, it is to be feared, for a much less sum than what Judas obtained, sell the Lord of glory, and all their hopes of eternal felicity, or, in other words, lose their souls for froth and emptiness, which will never repay them for their pains. Some take up with religion on very slight grounds; but, not counting the cost, they have as easily given up as they hastily began. Many have sheltered themselves under the veil of religion from worldly sorrow and disappointment; and others have disguised themselves thus, to entangle the objects of their affection, or to increase their worldly interests, or to please their friends, or from revenge, or from some sudden death or vow in sickness, or a momentary dread of hell, and such like causes: but, being destitute of the root of the matter, they

have done little else for piety, than disgrace it. To continue with the people of God, under such motives as these, and to go not in the true way of righteousness, they cannot please God; and if they please him not, it is not to be expected that he will communicate his grace to such; and if grace be withheld, though sin may be smothered for a season, it will either break forth into a flame, and proclaim their folly to all, or they will sink into a state of insensibility which nothing can affect, or into a state of stupidity which nothing

can move.

We may now enquire, where is the man that never used deceit, when it would best suit his purpose? Or where is the person who has not been much less vile in his life and conversation than in his heart and imagination? Who has not, more or less, been the ape of virtue, sincerity, morality, or religion, some time or other? Has not the living God, who sees us as we are, discovered it in all, and perhaps as much, or more, in those who are ready to apply it liberally to others, than in the persons they are so ready to condemn? Hypocrisy, in one way or other, has crept into all hearts, into all places, and all situations; nor is it to be wondered at that men should entertain such suspicions one of another, since a knowledge of the springs of action in their own hearts naturally leads them to think that others are as bad as themselves, if not worse.

But there is one thing in hypocrisy worthy of remark : whereas other sins are arguments in proof of wickedness only, this, vile as it is, affords one in favour of truth and goodness; for it proves that such things really exist, or they could not be thus imitated; and it leaves all hypocrites inexcusable; and the truth they copy, but obey not, will, without sincere contrition, condemn and sentence them to shame and everlasting contempt.

WORLDLY SPIRIT.

Ir is somewhat remarkable, while men admit that they are endued with superior gifts to the other creatures, and infer from this, among other subjects, their own immortality, that they should act as though they were made entirely for the present, and were never to enter upon a future state. It is difficult to reconcile such sentiments with such a practice, it seems so great a reflection on the wisdom of God; since, if we were made to act thus, the greater gifts bestowed upon us, being superfluous, would be given us in vain, and since inferior powers, and greater ignorance of our destiny, would, to all appearance, have rendered us less liable to his displeasure, and made us much more contented and happy with our lot. As it now is, there is much sin committed, and much misery and sorrow experienced. But man is often at war with his own opinions. It is to this that must be ascribed the reason why many who admit the truth and authority of the gospel, do not yield that obedience to it which it demands. They are so constantly engaged in worldly affairs as to be wholly taken up with them, or greatly entangled by them. They have little time for reading, less for reflection, and perhaps none for devotion; and thus they continue strangers to the truths of God; and have no certain rule whereby they can judge of the morality or immorality of their actions, except what is traditionary, or catched accidentally from the conversation of others. They imagine that they have something more important to attend to than religion; and thus worldly cares, friendship, pleasure, business, hopes and fears, either choke the good seed, and prevent it from springing, or forbid its admission into the mind. On these accounts, a worldly spirit discovers great folly in the preference it gives to worldly good before that which is spiritual and heavenly; that which is transient to that which is lasting; that which promises the present gratifications of sense, to that which holds forth eternal joys; sin to grace, and the world to God. This would not have

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been the case, if the gospel had been understood, the principles of it investigated, its influence felt, and its importance considered. But the rich are too rich, the busy too busy, and the poor too poor to regard it: and the consequence is, that they have no arguments to defend it, no zeal to spread it, no love to support it, and derive no sensible benefit from it. Some of its duties are unknown, others neglected, or partially performed, and the rest explained away, and yet, perhaps as full a reward expected as though they had all been performed in the best and strictest manner. If the things of God are spoken of, a carnal man either utters the most glaring absurdities, or assents to what is said out of complaisance, without knowing his own meaning; is rude, and pretends to take offence, that he may not be expected to answer, or is struck dumb. But, take him on his own ground: talk of weather, trade, politics, war, fashions, news, and he is in his element; he can talk, reason, advise, any thing; and thus the man shews he belongs to the world. Can a mind employed in the attainments of wisdom like this be disposed to receive the humbling truths of the gospel? "The fear of the Lord is the beginning of wisdom ;" and if so, those that fear him not, being taken up with such worldly concerns, are of no esteem for all the wisdom they boast of, in the sight of God, or in the sight of enlightened men.

It is strengthened by a bad education; that is, an irreligious one.-There are parents and teachers who act as though the children committed to their care owed no service to the Author of their being, and stood in no need of acquainting themselves with their gracious Redeemer. They are trained up wholly for the world, and every principle instilled into their minds which will prepare them for the situation they are to fill in life. Need we then be surprised, if we observe them given to vice, sensuality, or impiety? The human heart, by nature, is like an uncultivated desert, capable indeed of culture, but which grows worse by neglect. The seeds of truth alone can prevent the noxious weeds of sin and folly from springing up there. Hence the necessity of

religious instruction. Suppose it is admitted that the Spirit of God strives with them, and that the restraints of grace are upon them, not having been instructed in the nature of these things, they either comprehend them not, or disregard them; and thus they arrive at manhood strangers to the powerful stimulus of good example; strangers and enemies to God. The adversary has had time to sow his tares, vicious habits are formed; and they become open or secret infidels, contemners of piety, lovers of pleasure, or mere formal attendants on religious worship. Are these prepared to receive the spiritual and sublime truths of the gospel?;

Pernicious books have the same effect.-Men of corrupt minds, and destitute of the truth, by this means spread their vain and sceptical opinions far and wide; and where their insinuations meet not the repulsive force of previously admitted truth, they are warmly received. The unhumbled sinner, by this means, is lulled into a fatal security. But it is as he would have it: conscience is laid asleep, restraint removed, and pride or passion indulged without remorse. When the "foundations" are thus permitted to be "removed," what can succeed but a life of uncertainty and conjecture? Blind chance is set up and worshipped as God; to it are ascribed the formation, and, of course, the government of the world. As a certain writer, however, observes, "If all things come by chance, there may be a hell by chance; and by chance they, the sceptic and freethinker, may fall into it, and be damned. What a chance will that prove!" Yet this is perfectly consistent with their reasonings. “He that sitteth in the heavens shall laugh; the Lord shall have them in derision." Persons of this description seldom consider consequences; hence we have seen, in our day, that when a future day of retribution and the authority of the great Judge have been denied, (their beneficial influence on society being proportionably weakened as they are disbelieved) the flood-gates of iniquity and the overflowings of ungodliness, which have burst forth in Europe, have threatened to destroy every thing that is excellent and