Doubtless Jeroboam contracted peculiar guilt in "esta'blishing iniquity by a law:" but did not exceeding great guilt attach also to those, who "willingly ran after his commandment?" Did not every one of them countenance idolatry, and render an adherence to the true God more difficult? They however might plead obedience to an established law: but there is no law, except the imperious law of fashion, to mislead us; and that we establish, while we follow it: we bind others, while we ourselves yield obedience to it. Wouid to God that men could consider their conduct in this view, as discouraging, and perhaps turning aside, the weak; as rendering odious the godly; and as hardening the wicked! Surely they would not then say, What harm have I done? but would be ready to confess themselves the very chief of sinners.

3. Lastly, the confounding of good and evil is an awful trifling with our eternal state. We profess to believe that there is "a day appointed of God, wherein he will judge the world in righteousness by that man whom he hath ordained:" and that "every one of us shall stand at the judgment-seat of Christ to receive according to the things done in the body, whether they have been good or evil." Now in that day we shall not be judged by the opinions of men, but by the word of God. It will be no excuse to any one that such or such maxims were generally received, or that such practices were sanctioned by custom: there will be one standard to which every principle and every action will be referred. The sacred volume will lie open before the Judge: and every erroneous sentiment be confronted with the dictates of inspiration. The Judge himself will know no other rule of judgment: every thing that accorded with the scriptures will be approved; and every thing that contradicted them, will be condemned. To what end then is it to impose specious names on things, when they will so soon appear in their true light? Will God call evil good, and good evil because we have done so? Can we convince him that light was darkness, and darkness light, because we persuaded ourselves and others that it was so? What infatuation is it so to trifle with our eternal state! If our error could

be pleaded before God in extenuation of our fault, then indeed we might have some reason for persisting in it: but how can we excuse ourselves before him, when we had the means of information in our hands, and followed our own surmises in preference to his commands?

Let us then remember that we are acting now for eternity; and that in a little time every thing will appear, not as we wish it, but as it really is. And, if we think it of any importance what our condition shall be in the invisible world, let us desist from our self-deception, which, however pleasant or fashionable it may be, will most unquestionably issue in our eternal ruin.

Before we conclude, suffer us to address a word of exhortation both to those who are deceiving their own souls, and to those who desire to regulate their conduct according to truth.

To the former we beg leave to propose one solemn question: God has said, Woe unto them that call evil good, &c. Can you change that woe into a blessing? Can you prevail on God to retract his word? Can you make void that sentence, when God shall come to execute it upon you in the last day? Yea, will you not then curse your folly, for using such pains to deceive yourselves and others, and for involving yourselves in everlasting misery, when, if you had not so "rebelled against the light," you might have been heirs of everlasting glory? Permit me then to address you in the words of the Apostle, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." Begin to weigh both sentiments and actions in the balance of the sanctuary. Begin to "judge righteous judgment." Begin to view things, as you will surely view them when you shall stand at the tribunal of Christ. Bear in mind, that in your present state God has denounced a woe against you. Remember too, that it will be small consolation to you to have others involved in the same misery with yourselves: it will rather be a source of more intense misery to all, by reason of their mutual execrations, for having so greatly contributed to each others ruin. If the word of God be intended for "a light to our feet, and a lantern to our paths," then make use of it; study it, as it were, upon your knees: meditate upon it day and night: and beg of VOL. IV. G

God" to open your understandings that you may understand it," and to sanctify your hearts that you may obey it.

To those who are of a better mind we say, Be, strong, and dare to stem the torrent of iniquity, that would bear down all before it. Be not ashamed to call good and evil by their proper names; and to shew by the whole tenor of your lives, that you know how to distinguish them. Let not too great weight be given to the opinions of men. Bow not to the authority of fashion and custom; but prove all things, and hold fast that which is good." Bring your advisers to "the law and to the testimony: for if they speak not according to that, there is no light in them." In matters of duty or of discipline indeed you cannot be too diffident, you cannot be too submissive. In those things obedience is your highest honour. But when men presume to think for you in the concerns of your souls, it is high time to enquire, whether they will also perish for you? If you perish, you must perish for yourselves; and therefore it behoves you to think for yourselves, and to act for yourselves. The self-deceiving world cannot remove the woe from their own souls; much less can they from yours. "Walk not then according to the course of this world:" "follow not a multitude to do evil." Look not at your neighbours, but at Christ and his apostles. Let the scriptures regulate your every sentiment, your every act. And without concerning yourselves about the misrepresentations which blind and ungodly men will give of your conduct, "be steadfast, immoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

CCCLIII. THE CONSEQUENCES OF SIN.

Hos. viii. 7. They have sown the wind, and they shall reap the whirlwind.

MISERY is attached to sin as its inevitable consequence

This connection does not always appear to a superficial observe

On the contrary transgression often seems productive of happiness

And obedience, to be a source of much affliction and trouble

But, whatever conclusions we may be led to draw from present appearances, we are sure that the wicked are not happy

Nor have they any reasonable expectation of happiness in the eternal world

The Israelites had forsaken the true God for idolsAnd God warned them of the judgments which would ere long come upon them

But the declaration in the text may be understood as a general position—

We shall take occasion from it to shew

I. Who may be said to sow the wind

To "sow the wind" is a proverbial expression for labouring in vain

It is applied to idolaters, because the silver and gold lavished on idols was unprofitably spent-

And it may well be applied to all who seek happiness in a way of sin

1. To sensualists

[They expect to find much comfort, in the indulgence of their lusts

Hence they yield themselves up to all the gratifications of

sense

But they find that such pursuits can afford them no real happiness

While they forsake the fountain of living waters they hew out to themselves only broken cisterns that can hold no wa

ter

Solomon, with the amplest means of enjoyment, confessed this

And we may address that appeal to all the votaries of pleasure-]

2. To worldlings

[The lovers of this present world seem to follow something substantial

They hope to obtain, not a momentary gratification, but solid and lasting benefits

■ Jer. ii. 13.

b Eccl. ii. 1. 10, 11.

e Rom. vi. 21.

They promise to themselves the acquisition of ease, and affluence and respect

But riches are justly, and on many accounts, termed “ uncertain'

No dependence can be placed on their continuance with

use

Our cares are also generally multiplied by means of themBut if they were more conducive to happiness now, what shall they profit in the day of wrath?

What advantage has he now, who once took such delight in his stores

Or he, who placed his happiness in sumptuous fare, and magnificent apparel ?h

Surely all such persons will find ere long, that they "sowed the wind"-]

3. To formalists

[The performance of religious duties seems more calcu lated to make us happy

It is certain that no one can be happy who disregards them

But a mere round of services can never satisfy the conscience

"The form of godliness without the power" will avail little

It will leave the soul in a poor, empty, destitute conditionSome indeed delude themselves with an idea that it will secure the divine favour

And, under that delusion, they may be filled with self-complacencyi

But if God send a ray of light into the mind, these comforts vanish

A sight of sin will speedily dissipate these self-righteous hopesk

Nor will any thing satisfy an enlightened conscience but that which satisfies God

There was but one remedy for the wounded Israelites in the wilderness_

Nor can a wounded spirit ever be healed but by a sight of Christ-]

4. To false professors

[Many wish to be thought religious, when they are destitute of spiritual life