VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

AND SOLD BY THEM AT THEIR BOOKSTORE, HARTFORD,

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file February 18, 2006.

Copying in any form for personal use or free distribution is permitted, ANY commercial reproductions prohibited. Contact the http://willisoncenter.com/ for permission.

Page numbers in the original publication are shown in brackets as such: [ 3 ]

The following begins the original text:

[ 153 ]

On giving the heart to God.

PROVERBS, xxiii. 26.

My son, give me thine heart,

HE Proverbs and precepts of this book, most excellently illustrate the benefits of a religious practice; also, the miserable end of a vicious life, in the evils naturally connected with sin, and the just displeasure of a holy GOD. The writer was instructed in good and evil, by a long experience; and by the inspiration of the Almighty, who improved him to give most excellent lessons of wisdom to men. The stile of instruction is different from what is found in any other of the sacred writers, and appears to be influenced by a deep experimental sense of the truth which is expressed. From the history which we have of the life of Solomon, we should. suppose this would be the case; for his situation was in all respects, so ordered by a wise providence., that he might have an opportunity to

[ 154 ]

verify the truth by experience.. He did not want for power or riches to make the trial, and he tells us, that he "gave his heart to know wisdom, and to know madness and folly." To add energy to the instruction of his own word, and to the voice of divine wisdom which Solomon penned, GOD permitted him to make an experiment of what all men naturally wish, to show how far worldly and sensual indulgences will give happiness. On every thing, which can be had in this world without true religion, he wrote the humbling motto, "Vanity of vanities and vexation of spirit." Multitudes live in diffipation without giving themselves opportunity to consider; and multitudes live on hope, thinking if they could obtain certain earthly things, which are in prospect, they should be happy; but to each of these the wise man gives a timely warning, that their madness will end in pain, and their false hopes in disappointment. After he had run through the whole course of expectation and sensuality, he passes one and the same sentence on all the sinful courses of men, " Vanity of vanities."

AN experience of the blessedness of religion, with the reflection which it produces, taught him that the supreme good of man is to have GOD for his friend and portion; and he appeared with high delight to pen the invitations and precepts of religion; to tell us that the " ways of wisdom are pleasantness, and all her paths the paths of peace;" and that GOD’S principal requirement is, "my son, give me thine heart." The testimony in favor of religion and strict godliness, given by a man, who had the advantages which he possessed to gain a worldly happiness, if it be in the nature of things possible, ought to have great

[ 155 ]

influence, with all who deny the happy power of religion in the heart, and are made mad by the pursuit of peace in earthly and unlawful courses. The condition of life, in which many christians are placed, permits it to be said that they are denied to the world, because they cannot gain their wishes; and that it is in despair of success, when they say, all is vanity and vexation of spirit. Some seem never to have an opportunity of spreading their earthly expectatians wide; and some, where prospects for a season bloom, are borne down by irresistible disappointments in unexpected ways. Of such the world will say, however sincere their faith and practice may be, that they despair of gaining, and therefore condemn the prize of the world as unsatisfactory. It is well known that a good providence, often blasts the temporal prospects of men, to turn their affections from sensual objects, and call their thoughts to duty and a higher interest. As means in the divine government this is excellent; but it may not from hence be determined, that worldly happiness is superior to the pleasures of religion; nor may it be determined that the world can give any true and satisfactory good. It seems, that in the case of Solomon, a boundless prosperity, was blessed as a means of showing him the vanity of the world and men’s need of religion to make them happy now and hereafter. It matters little what means are used by infinite wisdom, to teach them the all-concerning lesson, that religion is the duty and happiness of man; and that a supreme love of the world reigning in his heart, is his misery, and the practice his punishment. The important thing is to learn the truth and be conformed to it But still this lesson, learned in the way that Solomon was instructed, may most impressively teach some minds

[ 156 ]

which are fired with an earthly ambition. They see the experiment made, under the best

advantages for success; and still the experimenter repairing to the principles and practice of

religion for his comfort, when all other things are found unsatisfying. We hear him calling on men to give their hearts to GOD, and to walk in wisdom’s ways, that they may be happy.

THE precept of our text, contains in epitome the law of christian holiness. "My son, give me thine heart."

IN the following discourse I shall endeavor to explain and enforce the precept; to show the nature of the duty required; its reasonableness; the happiness of obedience; the guilt and misery of disobedience; and end with a serious inquiry and expostulation with our own consciences, whether we have complied with the command.

1. I AM to describe the nature of the duty required in the precept, "My son, give me thine heart."

THIS inspired book is introduced, as the address of infinite wisdom to the miserable and perishing children of men. It is GOD himself who speaks under the name of wisdom, advising, intreating, and kindly giving his promise to the obedient. The name which is assumed, implies a most affectionate regard to our well-being, and an ability to guide us to the highest good which our natures are capable of receiving. It is not the wisdom of man, which is often deceived by taking darkness for light; but the wisdom of GOD who hath infinite knowledge, goodness and truth, and can bring his obedient sons to the highest glory.

[ 157 ]

UNDER the appellation of son, to whom the precept is addressed, is included every creature who hears, of whatever age, language or nation. Although many will perish by their disobedience, probably from every age and from every christian denomination; there are none exempted from this call and command. To every one GOD saith, " My son, give me thine heart." To every one he saith, be wise for thyself; be wise for eternity; be wise in this thy day to know the things of thy peace.——continued unholiness, wherever it be found, will cut off from salvation; but there are none who hear in the spirit of love, become holy and comply with the command, " My son, give me thine heart," who will be cut off from the blessedness of eternal life. Although there be many disputes raised on this subject, and many attempts to throw the blame of eternal misery on GOD, there will never be but one cause that can shut men out from eternal life ; and that is their disobedience to the divine requirements.

THE heart which is to be given to GOD, both in sacred and common language, and it is a language understood by all, means our love, delight and approbation, in the highest degree of exercise, and more than we bestow on any other object. To love GOD supremely; to delight in him more than in any other; and to approve all that we see in his nature and counsels, is to give him our hearts: But while any other object is more beloved; more delightful to us; and more approved, he hath not our hearts. Whatever it be which intervenes and holds possession of our hearts in preference to him; whether

[ 158 ]

the honors, pleasures or profits of time, are the idols, which we are accused of serving and trusting. Such idols are worshipped by every one, who hath strayed from GOD in affection. They are many, and perhaps it would be difficult to find au object, either so frail or so base, that is not idolized by affection or trust, among the multitude of depraved minds in this sinful world. Having strayed from the true Lord, every creature attempts to find in the things around him, a portion and a defence in which he may confide; and all this is done, that by the help of such means, he may put himself in the place of GOD; be his own lord, his own defender, and the author of his own peace.

CONFORMABLE with this representation, we find to be the sacred descriptions of human depravity, and the law of holiness and of a return to GOD. Men’s sin and depravity, are that they have loved and served the creature, more than the creator.—The law of holiness, as given both by Moses and CHRIST, is, that love is the fulfilling of the law. Thou shalt love the Lord thy God, with all thy heart, with all thy strength, and with all thy mind; and thou shalt love thy neighbor as thyself. Giving the heart is giving the whole man. Where this is done, there is no reserve either of self, or of any object that can be commanded. All is given back cheerfully to him as the original and highest proprietor; all is consecrated to his service and the advancement of his kingdom; every power of existence becomes an organ of praising and serving him, and the whole man, both body and spirit, is consciously given up to the Lord. Whatever object we supremely love, to that object we are devoted in service. If it be the world, we serve the world. If it be honor, or profit, or pleasure,

[ 159 ]

there is a slavery to these. So universal is this law of nature, that we never knew an exception in all the conduct of men. Hence we find a key of instruction to explain the labors of a busy world. All are immortal—all wish to be happy—all are going into eternity, but they are divided in their pursuits according to the state of their hearts. Some give their hearts to the world, and it is the idol which reigns in their affections. Some are reclaimed by the grace of GOD to love him, and we find them engaged in his service, frequent in prayer, much in praise and abounding in the good deeds commanded by his law.

UNDER the feelings of distress or impotence of any kind, we naturally go for help to the things on which we have relied to make us happy, and the habit of doing thus becomes so much a law of action, that the moral state of the heart may generally be thus discovered.

THE plainest rule, by which we may determine whether our hearts be given to GOD, is to find what objects appear most beautiful to us, and what employments give us the most pleasure. If we have given our hearts to. GOD, his character will appear cloathed with an infinite beauty all glorious—all lovely—all worthy of service and praise.—Whatever hides or separates from him will be carefully avoided. Whatever displays or gives a sense of being near to him, will be sought with great desire; and the law will be loved, not only as a rule of duty, and the gospel as a way of deliverance from misery, but as means of displaying the glorious perfections of his nature. Consequently, the employments of

religious worship will be delightful, as they tend to bring his character into the fairest view of the mind. Thus all religious services, and seasons for social worship will be sought with ardor, and enjoyed with a most sensible delight. When those who have chosen GOD and given him their hearts, are rejoiced in seasons of worship, there is a communional sense of delight in the same glorious object, and in a uniformity of moral character; but their principal pleasure in such seasons, is by considering them the instituted means of obtaining a sight of the glory of GOD. He is often pleased, in honor to his own appointment, to communicate himself most delightfully, and make all his glories shine in on the souls of those, who gather in union of heart to pray and praise.

THAT religion, doth most essentially consist in loving and giving the heart to GOD, may be learned from all the descriptions which we find in his word. It is the express precept of his law. It is the description of a christian temper. Love is in its nature and effects comprehensive of all those gracious affections, to which the promises are made. It is described to be the temper and delight of heaven—the source of happiness to the saints now and hereafter, and the completion of the Spirit of CHRIST in the hearts of his redeemed. It is this, also, which renders obedience pleasant, nor can any other principle in nature be found, which will bind a free and rational soul to obey and make him happy in the service. Thus reason, experience and revelation combine to teach us the nature of that true religion, which is accepted by the Father of mercies, and to prepares us for heaven.

[ 161 ]

HAVING described the nature and exercise of the duty enjoined in the text, I am,

2. To speak of its reasonableness.

WHEN the apostle exhorts, I beseech you therefore brethren, by the mercies of GOD, to present your bodies a living sacrifice, holy, acceptable to GOD," he adds, "which is your reasonable service." Giving our hearts to GOD, and presenting our bodies a living, holy, and acceptable sacrifice to him, are the same duty, and imply giving up our whole being to his glory, service and praise. This is reasonable on many accounts, and those who neglect the duty, are irrationally sinning against GOD and themselves. Although some such, may vainly boast in their own reason, and think themselves the wisest of men, they are practically denying the intelligent nature GOD hath given them. The great author of our being, never considers us as acting reasonably, unless we comply with our duty by giving him our hearts, or loving him supremely; and doing our duty to our neighbors by loving them as we do ourselves. This is the divine law of holiness, and that it is reasonable will appear by the following considerations.

1. WE are, in the highest sense, the divine property, and our service is due to the author and preserver of our being.

RENDERING our hearts to GOD is the best service we can yield to him, and without this, in his Omniscient sight, all other service is hypocritical. Is it not reasonable that the creature should be devoted to a good creator ? That those, who are upheld by a constant agency of the Almighty, should be wholly consecrated to the service of him who upholds ? Is there were

[ 162 ]

no such thing as obligation arising from the moral excellency of GOD, and he were considered only in the character of an Almighty creator, who constantly upholds his own work, on the principles which appeals generally to govern sinful men, they must acknowledge it reasonable that we should give our hearts to GOD. I am sensible that this argument is addressed to certain opinions of the world and principles of human nature, which perhaps arise from selfish considerations; but still it ought to silence all those who are disposed to fault the divine requirement, "my son, give me thine heart." Such persons, treating GOD as they claim a right to be treated, must own that he who gives and upholds being, may reasonably require their service, in the most extensive sense.

To all those who have attained a sight of the infinite moral excellence there is in GOD, the argument must appear of sufficient weight to control all objections. An infinitely glorious and perfecta creator hath an undoubted right to the whole service of the creature, whom he made and upholds in being; and pious person who consider themselves as divine property; and behold that excellence of the creator, will feel the deepest conviction that it is reasonable to love GOD with the whole heart, strength and mind.

2dly. THE infinite excellence and worthiness of GOD is another consideration, which shows the reasonableness of giving him our hearts.

THIS is the principal ground of that moral obligation, which will forever make it the duty of all creatures to serve, obey and love the Lord with their whole heart, strength and mind.— Whatever may be thought of the argument last mentioned, which is drawn from our being the

[ 163 ]

property of GOD, it must be allowed, that the infinite excellency of his nature and his unchangeable glory deserve the chief affection of every heart. The greatness and goodness of his being are adorable and lovely—forever to be admired esteemed and praised. The reasonableness of giving our hearts to GOD, doth not depend on our particular relations to him; for whatever these may be, his innate, self-possessed and self supported glory is worthy of all praise and love, and no creature, in any situation, can be excused from the obligation. Infinite truth, righteousness and goodness must be lovely—it must be our duty to admire and delight in them—it must be right to serve and obey them. This is the great argument, which will forever convince and condemn sinners of being unreasonable when they deny their love to GOD. To deny our love is a denial of his rights and merits, and of the unchangeable glory that is ever in his nature. Where there is moral excellency, a moral obligation to love and esteem doth arise of course, and there is no cause by which it can be annulled. The angels and spirits of just men made perfect, who are around the throne of GOD and the Lamb, offer up their incessant praise for what they see in his infinite nature. The benefits they receive may be evidence of his moral goodness and create an obligation to gratitude; but the unchangeable excellence of his nature makes it reasonable, they should love him supremely. As this obligation arises from the nature of GOD and not from the particular benefits ve receive by him, it is universal, and reasonably imposed on all. It is as really the duty of sinners, who are unforgiven and under the penalty of the law, to give their hearts to GOD, as it is of those who are pardoned and sanctified by his grace; for

[ 164 ]

the obligation in both cases, arises from the glory of his infinite nature, and not from their willingness or unwillingness to love and serve him.

THE reasonableness of this duty will abide forever, in every condition of life, whether in pleasure or pain, prosperity or adversity. Neither will the obligation be dissolved or the duty less

reasonable, even in the mansions of sorrow, where there is no forgiveness. If the Lord our GOD be excellent in his own nature; if all his excellency be self-originated and self-supported; the friendship or enmity of our minds towards him can make no change in the obligation. If we give him our hearts we act reasonably; or if we deny our love we are unreasonable and deserving of punishment. Those sinners, who in impenitence outlive the calls of grace, will be forever fixed in an unreasonable State of mind; and their sin, guilt, and desert of divine punishment will increase with the duration of their existence; because GOD will forever continue to be lovely, and they to be opposed to him.

3dly. WHATEVER prevents the highest happiness and perfection of our natures is unreasonable.

DIVINE goodness, not only permits but directs us to seek the perfection of our minds in moral virtue, and the greatest possible increase in knowledge and understanding. To disobey is unnatural and contradicts at once the principles of right reason, and of self-preservation. We have no right to destroy ourselves, or by a perverse temper to come short of that perfection, which we are capable of attaining by a good heart and right practice. Those who refuse to give their hearts to GOD, are unreasonably preventing their own

[ 165 ]

happiness, and thus mar the divine works in their existence, and their usefulness in the kingdom of CHRIST. But their unreasonableness in this respect, will more, clearly appear from the next branch of discourse.

III. WE are to consider the happiness that arises from giving our hearts to GOD.

THERE is a common desire in men to be happy, and a common dread of misery. Those who refuse their love and obedience, do not intend to make themselves miserable, and they are seeking happiness even in the midst of their vices, although every step directly brings sorrow, or exposes them in future to its power.—There are various reasons, why so little sense of this is found among mankind. Sin, is blinding in its nature, and while it reigns in the heart, entirely prevents religious enjoyment and peace. It darkens the understanding to the glory of GOD, so that there appears nothing in him to be desired; hence the irreligious do not conceive any thing, either of the nature or degree of that blessedness, which is enjoyed by the saints of GOD, when they live in near communion with him. They hear this blessedness mentioned; they sometimes observe christians filled with joy in their communional possession of the common and glorious good; but being blind themselves and having never experienced the happiness they think it to be a delusion, and altogether the effect of an enthusiastic zeal. Neither will they be convinced though often told of its reality.— hence, some appear to fall into a state of deep inconsideration, and to be so wholly swallowed up in worldliness and sensuality, as to form no opinion whatever, concerning piety and godliness. Others fall into the deepest and most dangerous

[ 166 ]

errors of opinion, concerning those truths that are essential to salvation. They imbibe the greatest errors concerning the deep things of GOD’s character and counsels; concerning the moral requirements of the law; concerning the doctrines of redemption by the grace of GOD, and the extent of salvation; and concerning that holiness of temper and practice to which the promises of salvation and admission to heaven are made.

AGAIN there are others, who seeming to pass by all matter of opinion, on the subject, and giving themselves no concern about truth or falsehood, but following the present impulse of appetite, practise iniquity with greediness, and do not conceive that there is any happiness but that of sinning. All these are actuated by the corruption of human nature, and being blinded by sin, while seeking happiness are going down to misery.—But there is a happiness in giving the heart to GOD which transcends all imagined felicity in the practice of sin.

1. THERE is the happiness of contemplating the divine character.

This observation will be unintelligible to all unsanctified minds, because their sight of GOD is productive of pain and fear; but the same prospect which pains the unholy, through a change in their hearts, becomes the pleasure of the pious. There is always happiness in beholding an admired and beloved object; and the degree of happiness will be in proportion to the capacity of the beholder and the excellence of the object that is seen. When a perfectly good mind beholds infinite excellency, the happiness is the greatest that is can be; and thus the angels of heaven and the spirits of just men made perfect, are

[ 167 ]

completely blessed in seeing and praising GOD. They are free from sin; their minds are holy; they behold a GOD of infinite glory; and thus their heaven is begun—a heaven of light and peace to increase forever. A true sight of the glory of GOD is the beginning of happiness in the saints on earth, and the degree of their bliss will be in proportion to their sanctification and to their sight of GOD. When by a spiritual enlightening, the glory of the Lord shines in on the mind, they find a felicity new in degree and kind.—The felicity of beholding him—of seeing and admiring his perfections. The same character which once was seen with fear, is now contemplated with delight; and every divine perfection, in every mode of display, through all the works of nature and grace, gives a transporting pleasure to the soul. To this sense of happiness, in loving or giving the heart to GOD, there is no alloy, for it is approved by conscience and a sound judgment; but this is not the case with the pleasures of sinning. These are alloyed in every considerate hour by a disapproving judgment and by the presages of natural conscience, that there is a judgment to be hereafter executed. Blessed are those, whose happiness hath no alloy ! There is no alloy to those, who have given their hearts to GOD, but what arises from remaining sin, and the corrections of GOD which are administered in covenant faithfulness, to preserve them from sinning and to keep them near to himself. And when their sin is perfectly removed, there will be nothing to mar their peace.

2. THOSE who have given their hearts to GOD, have the happiness of approving the divine law

[ 168 ]

and government, under which their existence must always continue.

To exist where the principles of a government are opposed, and where the law is disliked, must be an unhappy state of mind. This unhappiness will forever come on those, who are sinful in temper and practice. As the character of the lawgiver is opposed; so his precepts and administration will be a constant wound to the heart. There cannot be a more undesirable state of existence, than where the lawgiver, law and government are contradictory to the heart. Here originates that necessity of pain, which is to the ungodly; and those who do not believe in our Lord JESUS They are opposed to the law; to the government of GOD; and to the gospel of Jesus, according to which men shall be judged, and therefore they must be unhappy. On these natural principles stand the necessity of a place of punishment to the unholy. Wherever they exist, to such minds, must be a state of misery; and the sate of their hearts constitute a condition of woe. These are grounds of terror, wrought with the principles of nature itself, which ought to be freely told to the disobedient, and unbelieving. But to the godly and believing all is contrary—all is full of hope by the promises of the gospel—all is full of glory by their enjoyment of GOD—all is full of peace by their acquiescence in the law and government of GOD under which they shall forever exist. They view the commandment as holy, just and good, and if they had a power given, they would not revere any present law which they are now bound to obey, nor change a single event in the divine government. In their view, all is right, and therefore all is happy—all is heavn both within and around them, and will be so forever For

[ 169 ]

the law and government of GOD are as unchangeable as his nature, and the power of his grace will maintain these dispositions, without a possibility of apostacy !

3dly. Those who have given their hearts to GOD, have the happiness of an approving concience.

IT IS impossible for any mind to be happy, which is at war with itself. Where there is a direct disagreement between the existing powers of an intelligent mind, there must be misery. The counsels and government of infinite wisdom are so perfect, it will be clear to the most unholy minds, that they cannot in equity be changed, and hence will come a contention between their reason and their consciences. The conflict will be a fountain of evil springing up into everlasting misery—a misery that is caused, formed and felt within the mind itself. The opposite state to this is peaceful. To approve ourselves—to have the testimony of a good conscience—to feel the sweet accord of reason and conscience—to know that we are pursuing the most excellent things, and have the full enjoyment of them— to feel ourselves emboldened in our approach to GOD and delivered from the expectation of a fiery indignation to come, must give peace to the mind.

4thly. THERE is the blessedness of a most sweet communion between those who have given their hearts to GOD.

MEN exist with a social nature that is prepared to be made happy by the enjoyment of a common good. We see this in society, that is not regulated by the rules of moral virtue. All the friends of CHRIST know by experience the

[ 170 ]

hapiness of communion in the enjoyment of GOD of trust in the Saviour; friendship to his kingdom, and to the souls of men; delight in his law; and pleasure in his praise and worship. The blessedness of present communion is increased by an anticipation of its eternal continuance in the kingdom of heaven, where all, the holy shall join in the enjoyment of a common goal. And the infinite nature of the good enjoyed, will prevent all jealousy and the influence of opposing interests. A sight of divine glory is the principal, object of christian blessedness, and all who can see may enjoy it. With this communional blessedness heaven will be forever filled.

rather of mercies, to be filled with a sense of that peace which passeth understanding.

A SENSE of divine love; a communicated view of GOD’s glory ravishing the soul; and the sensible return of his love into the heart, which he at times gives to his people, to solace them under the afflictions of the world, and draw them forward to a heaven of holiness and peace; ought to be considered as a high ingredient in the happiness of those who have given their hearts to GOD. And is there not happiness enough opened to the understanding of men, to call them back from the world and incline them to give their hearts to GOD? What more can they demand? In return for the discharge of their duty, GOD giveth to them a sight and enjoyment of himself in all his glory, and a state of happiness begun on earth, and by the assurance of a divine promise to be completed in heaven. The reward is sufficient, and our sense of it greatness will be increased by considering,

[ 171 ]

4. The guilt and misery of disobedience.

ON this part of the subject there is less need of my enlarging, as we have already, in reflecting on the sources of happiness to the obedient, occasionally noticed the many openings for misery to those who disobey. As the temper of the holy and unholy are opposed; so the same truths, which make the former happy will give pain to the latter. They will be pained by a sight of GOD; and if what is seen of him in this world of darkness, distresses their guilty minds, how much more will they be distressed in the world of clear light? They will be pained by the law and government of GOD, for these must ever continue of the same nature they now be. By the disappointments that will be experienced in the objects of their affection and trust; by the remorse of their own consciences; by the affliction caused through the instrumentality of their own companions in sin and guilt; and by an infused sense of the just indignation of an injured and offended GOD. These sources of pain will forever lie open to those, who have not given their hearts to their rightful Sovereign and to his kingdom. Added to these sources of unhappiness; there will be a thousand circumstances to aggravate the bitterness of reflection. It will be said to them by their own consciences, when the day of recovery is past, "remember that in thy life, thou hadst thy good things, while those who are now enraptured in the glory of heaven and most blissfully praising GOD around his throne, had their evil things. They wisely improved the probation season, which by thee was misimproved. Now they are comforted, whilst thou art tormented—punished by thy GOD, and tormented by thyself. Thy birth was in a land of christan light,—thou wast taught

[ 172 ]

God’s law, and the holy doctrine of his grace. Thou hast heard his word in the sanctuary; thy conscience hath often made thee tremble and thou wast at times awakened by the Holy Spirit; but thou didst resist. Serious people were all around thee, and thou didst despise them, and neglect the seasons of their communion in prayer and praise to GOD.—The nature of religion as explained in the word of GOD, and enforced by considerations of reason and experience, was disagreeable, and piety was rejected.—Life and death, heaven and hell, were set before thee, and the choice was thine own, and the bitter pangs of remorse and pain, which are now suffered, are the fruits of thy own voluntary choice, and GOD and thine own conscience are the witnesses to these truths."

WHAT can the self condemned mind answer to such reflections as these, for truly they are the worm that dieth not.

HATH not enough been said, to show the unreasonableness and folly of those, who disobey the command, My son give me thine heart. And to whom is the command given? Is there one, who hears or reads to whom the subject is uninteresting? Not one —However diversified our conditions may be, in many temporal respects, were all coming to the hour of trial—to the presence and the judgment of GOD. There the rich will meet the poor, and the honorable will be a companion on the same level with the mean man. No distinction of preference in the rewards of divine grace, will be made on account of earthly advantages, which were not well improved.

THEN those who improved their present advantages in impiety, will wonder to find themselves stripped of those earthly confidences, which

[ 173 ]

made them boast against GOD! They will find themselves weak as the weakest,—helpless as those whom they used to oppress, and more mean in the divine sight, than the meanest of those an whom they used to tread. Then they will wonder that they could once be filled with proud opinions of themselves, seeing that GOD hath so little regard to the pride and glory of sinful men. It will be surprising to them that they were not wise, when there was an accepted time and a day of salvation. All men are approaching to the time of trial, in the presence of Omniscience, and may GOD give to those who read, grace to be prepared, that they may be accepted in his sight.

AMEN.