father-in-law as those of a deceiver or of an enthusiast, they let the sun go down upon their presumptuous security; but no sooner did it rise again upon the earth, than they were aroused to conviction and to judgment by the fiery vengeance of heaven which fell upon the profligate city, and buried them in its ruins.

From the days of Lot until now the same rooted attachment to the world of sense and appetite has been the most prolific source of practical infidelity. To persons whose habitual indulgences are denounced and forbidden by the laws of religion, it is natural to determine with themselves that the christian revelation is not so certain as to be a reason for relinquishing those gratifications on which their hearts are fixed. As concupiscence increases, the understanding becomes darkened, the soul loses its susceptibility of religious impulse, and in the last stage of its moral disease the gospel truths appear to it as idle tales. This evil heart of unbelief is produced by sinful habits of every kind, but more particularly by a course of licentious pleasure. The sins of debauchery in a peculiar manner corrupt the heart, and war against the soul. The sins of sensuality above all others induce that profaneness of conversation and behaviour which

makes a mock at religion, and creates in the heart an equal aversion to its doctrines and its restraints. These fleshly lusts the scripture properly describes as "warring against the soul:" since in their unlimited indulgence they bear down all the restraints of reason and religion; and thus not only injure, but destroy the immortal soul.

The text directs our attention to that which above all things frustrates the labours of the christian ministry, the want of seriousness in their hearers. In all cases which affect their worldly interests, men are serious; and take as serious the counsels of the worldly wise to avoid a ruinous speculation in trade, or to withdraw their property from a falling house. When life is threatened by disease the patient is serious, because he questions not the seriousness and the prognostic of the physician, who apprises him of his danger. As far as this world is concerned we find all persons serious, whose time and thoughts are occupied in pursuit of some coveted advantage, or in avoidance of some dreaded calamity. But in affairs which they regard as trifling none are serious; and whatever be the object, however really and intrinsically important, yet if it engages little or no share of their

habitual thoughts, in comparison with other objects, it amounts to a decisive proof that in their estimation it is a trifling matter. Into what then can we resolve the want of seriousness in religion, but into an indifference and unconcern about its momentous truths? The children of this world are wise in their generation, because they are educated for this world; because their first affections are set upon this world, and they grow up to manhood in a growing attachment to its interests and enjoyments. Into minds thus engaged and occupied with worldly ideas, if religious thoughts find admittance, it is only as occasional visitants, they cannot "enter in and dwell there," which they must do, to control the inclinations, to govern the pursuits, and to act upon the hopes and fears of men. Reason, faith, and hope, in vain dispute the dominion of the senses; the invisible and distant realities of the world to come are vainly opposed to the temptations that are in contact with us, and continually soliciting and seducing us, "the lust of the eye, the lust of the flesh, and the pride of life."

But it may be alleged that the public teachers of religion are themselves instrumental oftentimes to the want of seriousness in those committed to their charge. It cannot be questioned

that the vital reforming influence of religious ordinances must depend considerably on the characters and qualifications of the persons authorised to dispense them: when they both by their life and doctrine set forth the true and lively word of God, and rightly and duly administer his holy sacraments, the growth and increase of real religion is promoted. On the contrary, when ministers by their irregular lives, and negligent, irreverent performance of their sacred duties, bring their own sincerity into just suspicion, what edification can be reasonably expected from their ministry? How can such teachers, "by manifestation of the truth, commend themselves to every man's conscience in the sight of God," who by their preaching and living betray a contempt of their duty and of their congregation? How can the indevout excite devotion, or the unawakened awaken the sinner? It must be real fire that kindles fire: he that would speak to the heart, must speak from the heart, and first feel himself what he would make others feel. The first requisite therefore in those that "minister about holy things," is seriousness. The gift of a powerful and persuasive eloquence, important and valuable as it is, must not be considered as essential to

the usefulness of the christian minister; for he may do much good without it; but he can do no good without being, and appearing to be, in earnest. By manifesting the conviction of his ́own mind, that the religion he preaches is divine, by dispensing its ordinances with seriousness, and preaching its doctrines with fervency as well as fidelity, he will" do the work of an evangelist, make full proof of his ministry," and confirm the faith of his flock by testifying to them his own. With how much wisdom and piety then is that petition in our liturgy conceived, "that the bishops and pastors of the flock may lay hands suddenly on no man to serve in the sacred ministry," that they should deliberately and principally try and examine the moral and religious qualifications of those on whom they confer ordination and preferment; that courtly favour or worldly policy should not warp them from this sacred duty, to send as labourers into the vineyard of the gospel men disinclined and unqualified to labour in it, and well prepared by unsettled principles and love of ease and pleasure, "to become shepherds like those of Israel, feeding themselves and not the flock," and "making the work of God a sinecure."

But the main and general obstruction to the