way, and in the same things in which we sin. Thus it is said of the Chaldeans, "because thou hast spoil"ed many nations, all the remnant of the people shall "spoil thee." Thus it is said of the church of Rome, "for they have shed the blood of saints and prophets, "and thou hast given them blood to drink; for they "are worthy." What was the subject of David's sin? The number of his people; in this he suffers a pestilence carries off seventy thousand of his subjects. What was the design of wicked Haman ? "Then said "Zeresh his wife, and all his friends unto him, let a "gallows be made of fifty cubits high, and to-morrow "speak thou unto the king that Mordecai may be hang"ed thereon; then go thou in merrily with the king "unto the banquet. And the thing pleased Haman, " and he casued the gallows to be made." What was his doom? "And Habonah, one of the chamberlains "said before the king, behold also, the gallows fifty cu"bits high, which Haman had made for Mordecai, "who had spoken good for the king, standeth in the "house of Haman. Then said the king, hang him "thereon. So they hanged Haman on the gallows "that he had prepared for Mordecai." And to mention no more in the very place where Jezebel caused the dogs to lick the blood of Naboth, the dogs licked her blood.

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"Be

But there is a future conformity still more dreadful; and of which the apostle speaks when he says; "not deceived; God is not mocked for whatsoever a "man soweth, that shall he also reap. For he that "soweth to his flesh, shall of the flesh reap corruption; "but he that soweth to the spirit shall of the spirit 66 reap life everlasting." The man who sowed thistles and expected to reap wheat, would be deemed a fool. But are we not equally foolish? What are the principles we embibe, the dispositions we cultivate, the pursuits in which we are engaged, that we are concluding they will issue in glory, honor and immortality? Is there any relation between these? Do not the steps of the road we travel take hold on hell? Misery is not

only the reward of our works, but the very tendency of our sin. Hear this ye covetous and unfeeling. Your hard heartendness is not punishable by any human tribunal but see your crime meeting you at the bar of God: he shall have judgment without mercy, that "shewed no mercy." Think of this ye despisers of the gospel-he now addresses you in vain: " because I "have called, and ye refused: I have stretched out "my hand, and no man regarded; but ye have set at "naught all my counsel, and would none of my reproof." -And hereafter you shall address him in vain: "I also will laugh at your calamity; I will mock when 66 your fear cometh; when your fear cometh as desola"tion and your destruction cometh as a whirlwind; "when distress and anguish cometh upon you: then "shall they call upon me, but I will not answer; they "shall seek me early, but they shall not find me.'

Finally I see in this scripture the hand of God ac knowledged, while men only are employed-GOD hath requited me. But who saw any thing of him? Were they not the sons of Judah and of Simeon that cut off his thumbs and his great toes? It was.

But" is there an evil in the city, and the Lord hath "not done it? I form the light and create darkness: "I make peace, and create evil. I, the Lord do all "these things." War is as much a judgment from God as famine, or pestilence. And not only are lawful princes and magistrates the ministers of God, but he makes use of robbers and tyrants; as it is written: "out of him came forth the corner, out of him the nail, "out of him the battle bow, out of him every oppress"or together."

But admitting this to be true-how came Adoni-bezek, a very wicked man-a heathen-how came he to acknowledge it? The case is this. "The Gentiles "who have not a written law," says the apostle, "are a "law unto themselves, their thoughts also in the mean "time accusing or else excusing one another." There is a conscience in every man; the principle belongs to human nature; and no wickedness is able completely to

banish it. And calamity has always been observed to have a powerful effect to enliven it. So that the man who in the day of prosperity and ease banished reflection, never thought of God, or if he did, considered himself perhaps as the favorite of heaven, because he was so much indulged on earth-is now abstracted; impressed; softened: he is left alone with his conscience: this tells him of his desert, and awakens all his fears. Hence sickness, accidents, death, are dreadful-they stir up the apprehension of deity. He suspects more in the storm than thunder and lightning-God is there. The shaking of a leaf seems to say, what is this that thou hast done?

A good man perceives the hand of God in all events, and he wishes to see it. The Lord, says Job, gave, and the Lord hath taken away: what! Shall we receive good at the Lord's hand, and shall we not receive evilthis calmed him. And this discovery of God, is the christian's relief and comfort in affliction because he knows that God is his father and friend, and will not, cannot injure him. But it is otherwise with the sinner. His apprehension of God is forced upon him: he would gladly get rid of the conviction: it is all terror and dismay to him....for he knows that God is his adversary, and he may now be coming to lay hold of him....he knows that he has a long account to give, and this may be the time of reckoning. Hence the bitterness of affliction it is regaded, not only as a trial, but as a punishment. The sinner's distress seems to be the effect of chance, but he feels it to be the consequence of design. He discerns in it the injustice of men, and yet is compelled to confess, that it is the righteous judgment of God. And thus by the medium of this penal consciousness, God maintains his moral empire in the world, without deviating from the usual course of events, or breaking in upon the stated laws of nature. He works no miracle, yet his agency is believed. He does not render himself visible, yet his presence is felt and acknowledged; and common calamities are made to operate like positive tokens of divine displeasure.

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Though the subject has been very instructive and practical, I wish to add two exhortations.

First. Abhor cruelty. It is equally disgraceful to religion and humanity. It renders you unpitied of God and man. I hope none of you would be so dreadfully savage as this monster, to torture and mangle your fellow creatures, if you had it in your power. But let me speak a word for the poor brutes, who cannot speak for themselves, though unhappily they have the power of feeling. My dear little friends! Never torment animals. Never sport with the misery of insects. Never cut off their legs or God's tender mercies are over all his works. He hears the young ravens that cry. Be followers of God as dear children.

wings.

And if we speak of the brute, what are we to say of the soul? Adoni-bezek was merciful compared with those who endeavor to draw others into sin. This is not only to injure the body, but to cast the soul into hell and what is any present suffering, compared with endless misery?

Secondly. Improve the case of examples. If they were not particularly adapted to do us good-the word of God would not be so full of them. Never read them carelessly. Lodge them in your memory. Often reflect upon them.

And make use of the dreadful as well as the pleasing. It is necessary that sin should be made to be hateful. It is necessary that we should be awakened to flee from the wrath to come.

And do not suppose that such a character as Adonibezek is alone exposed to danger" Except YE repent, "YE shall ALL likewise perish."

"For we must all appear before the judgment-seat of "Christ, that every one may receive the things done in "his body, according to that he hath done, whether it "be good or bad. Knowing therefore the terror of the "Lord, we persuade men; but we are made manifest ❝ unto God and I trust also are made manifest in your "consciences." w 2

ΨΟΣ. 11.

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DISCOURSE XXIII.

THE CHEERFUL PILGRIM.

Thy statutes have been my songs in the house of my pilgrimage.-Ps. cxix. 54.

How different are the views and feelings of men in the review of life. How dismal and terrifying is it to look back on years, barren of good and filled with crime; to look back upon time wasted, opportunities misimproved, faculties perverted, mercies abused, character destroyed, and a long train of evils ready in succession to fall upon us; to look back and find nothing from which the mind can derive a future hope, or acknowledge a past satisfaction.

But it is pleasing and edifying to look back-I will not say upon a well-spent life-but upon those years in which we have known God, or rather have been known of him; in which we have loved and endeavored to serve him; in which we have enjoyed something of his presence and his smiles. It is delightful to call to remembrance, places and seasons made sacred by communion with him; and to think over the advantages and pleasures we have derived from his ordinances, and -from his blessed word.

David does this. "Thy statutes have been my songs "in the house of my pilgrimage."

Hence we observe three things. I. A good man views his residence in this world as only the house of his pilgrimage. II. The situation, however disadvantageous, admits of cheerfulness. III. The sources of his joy are derived from the scripture.