sins, under these circumstances? Don't talk of the doctrine of election or reprobation as being in your way. No man is ever reprobated for any other reason than that he is an obstinate sinner.

Have you not to-night been listening to find something in this sermon that you can stumble over? Take care; if you wish to cavil, you can always find occasions enough. Sinners have stumbled over every other doctrine of the Bible into hell, and you may stumble over this.

What would you say of any man that should go home to-night and cut his throat, and say he did it because God foreknew that he would do it, and by creating him with this foreknowledge, designed that he should do it. Would saying that excuse him? No. Yet he is under just as much necessity of doing it as he is of going away from this house in his sins.

You only show that you are determined to harden your hearts, and resist God, and thus compel the holy Lord God to reject you. There is no doctrine of the Bible that can save you, if you persevere in sin, and none that can damn you, if you repent and embrace the Gospel. The blood of Christ flows freely. The fountain is open. Sinner, what say you? Will you have eternal life? will you have it now, or will you reject it? Will you trample the law under foot, and stumble over the Gospel to the depths of hell?

SERMON XII.

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LOVE OF THE WORLD.

JOHN ii. 15. Love not the world, neither the things that are in the world.

If any man love the world, the love of the Father is not in him.

In discussing this subject I shall pursue the following order :

1. What we are to understand by the love of the world.

2. Who love the world in this sense.

3. That they do not love God.

I. What are we to understand by the love of the world.

1. Negatively. The love of the world here spoken of, is not every kind or degree of desire for worldly objects. God has so constituted us, that a certain amount, and certain kinds of worldly objects, are indispensible to our existence. We need food and raiment, implements of husbandry and trade, and various worldly things. The proper desire of which is not sinful, nor inconsistent with the love of God.

But to love the world, is to make worldly things the principal objects of desire and pursuit.

To love them, and desire them more than to love God and man, to be more anxious to obtain them, and spend more time in their acquisition, than in efforts to glorify God, and save the souls of men, is to love the world in the sense of the text. Where the love of God and of men is supreme in the heart, there may be a suitable desire for worldly objects; but, where an individual manifests a disposition to give the acquisition of wealth, or of worldly objects the preference, and aims rather at obtaining worldly things than at glorifying God and of doing good to men, it is certain that the love of the world is supreme in his heart.

II. Who do this?

1. All who cheat and defraud to obtain the things of the world. That a man who will cheat and defraud his neighbor, does not love him as he does himself, is too manifest to require proof. That a man who will disobey God for the purpose of obtaining worldly goods, does not love God supremely, is self-evident. Nay, that he loves the things of the world supremely, is a simple matter of fact.

2. All those whose anxieties and cares are mostly about worldly things. If they are more careful for the things of the worldmore anxious and earnest in the pursuit of them, than in glorifying God and in doing good to men, they love the world supremely.

Objection. But do any of you ask, May not a man be anxious to obtain worldly things, for the purpose of doing good with money? I answer, a man may be desirous to obtain money for the purpose of glorifying God with it; but, in that case the principal anxiety, and care, and desire, would not terminate upon the acquisition of money, but upon the end which he hoped to accomplish through its instrumentality. To suppose that a man, whose supreme object is to glorify God and do good to man, should concern himself principally about worldly things, is the same absurdity as to suppose, that he was more anxious about the means than about the end which he hoped to accomplish by these means. It is the end that gives value to the means. It is the end that is the main object of thought and of desire; and to suppose that a man's anxieties and cares would cluster about the means of effecting the end, rather than about the end itself, is plainly absurd and impossible.

Suppose a gentleman was engaged to be married, and has commenced a journey for that purpose. His heart is greatly set upon the end he has in view, and is it likely that either the delights or cares of his journey will occupy more of his thoughts, and absorb more of his affections than the object for which he has undertaken the journey. Who does not know that, in such a case, if his heart was greatly set upon the obtaining of his bride, he would pass from stage to stage without being hardly conscious of the incidents that occurred in his progress. His bride and his marriage would fill up his thoughts by day, and be the subject of his

dreams by night; and all his cares and desires, that the stages and steamboats should convey him more rapidly, would be for the more speedy accomplishment of his heart's desire. And now, shall a man who loves God supremely, and whose desire for money and for worldly goods, is that he may glorify God, and benefit mankind thereby, can he be so anxious and so busy about the means as to lose sight of the end? that his interest in the end to be accomplished is swallowed up in efforts to obtain the means? This cannot be. And now I appeal to the two classes of persons already mentioned; you that practice fraud, and take advantage of the ignorance of men, and over-reach, and cheat them in little or great things, do you pretend to love God? If so, you are an arrant hypocrite.

And you, who are filled with cares about worldly things, whose time, and thoughts, and affections are swallowed up in efforts to obtain them, know assuredly that you love the world, and that the love of God is not in you.

3d. All those who consult only their own interest in the transaction of business.

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God requires you to love your neighbour as yourself. Again says, "let every one look not upon his own things, but upon the things of others." "Let every one seek not his own, but ano. ther's wealth." These are express requirements of God; they are the very spirit and substance of the Gospel. Benevolence is a desire to do good to others. A willingness to deny self, for the purpose of promoting the interest of your neighbor, is the very spirit of Christ, it is the heart and soul of his Gospel. Now, suppose a man, in his bargains with others, aims only at promoting his own interest; he seeks not another's, but his own wealth. He looks not to the welfare of others, but his eye and his heart are upon his own side of the bargain. He does not aim at benefiting the individual with whom he transacts business; his only object is to take care of himself. This is the very opposite of the spirit of the Gospel. Does this man love his neighbour as himself? Does he love that God supremely, who has prohibited all selfishness, on pain of eternal death? No! If he loved God, he would not disobey him, for the sake of making money. If he loved his

neighbor as himself; if he felt that it was more blessed to give than to receive; if he had the spirit of the Gospel, he would of course feel and manifest as great a desire for the interest of those with whom he deals, as for his own interest. He would be as anxious to give, as to get a good bargain; nay, he would be more so. Self-denial, to promote the happiness and the interest of others, would be his joy, would constitute his happiness, would be that to which he would be inclined, of course. And now let me ask you who are here present, can you deny this principle? What then is your spiritual state? Have you the love of God in you? How do you transact business? Do you consult the interest of those with whom you deal, as much as you do your own? or in all your bargains, do you aim simply at securing a profit to yourself? If you do, the love of God is not in you. You have not the beginning of piety in your heart.

4th. All those that feel chagrined and grieved when they find that the person with whom they have dealt has the best of the bargain, and has made a greater profit than themselves. Now, if a man had the spirit of Christ, he would rejoice in this. It would be the thing at which he would aim, to benefit the individual with whom he deals, as much as possible; and if he afterwards learns that he had made a good bargain, and had been greatly benefitted by it, it would gratify him all the more.

Now, how is it with you, my hearers? Do you find yourselves gratified and delighted, when you find that you have greatly contributed to the interest of those with whom you deal, in having given them the best side of the bargain? Be honest, try yourself by this rule; see whether you love your neighbor as yourself; see whether you love God supremely. He requires you to seek not your own, but your neighbor's wealth. your own interest, but the interest of others. of these requirements? Have you the spirit and temper of that God who lays down this rule of action? If not, you have not the love of God in you?

To look not upon Have you the spirit

5th. All those who will make bargains only when they can make a profit by it.

There are many who will never trade only when they can pro