ance in well doing seek for glory, honor and immortality," it holds forth the prize of eternal life. And on the other hand, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." Nothing can be conceived by the mind of man to add anything to the weight of these sanctions by which the gospel is enforced. Yet

V. Let me remark for a moment the superior excellency of the gospel, on account of the consolations it renders to the afflicted in this present life.

How wretched, short of the gospel, have been all attempts at consolation under the principal troubles of life! Heathen sages did what they could to blunt the sense of them. Some affected to doubt whether there was any such thing as sense or pain. Others maintained that afflictions were evils only in opinion and imagination, and that a wise man ought not to be troubled under them. Others more gravely contended, that troubles come by fate or necessity, and therefore it was foolish to be affected by what could not be avoided. But in all this, there is not a particle of relief or comfort; it seems almost a mockery to suggest these things to a broken heart.

But what is the course which the gospel takes? Has it a balm to pour into the anguished heart? O yes! "These light afflictions are not to be compared with the glory which shall be revealed. Whom the Lord loveth, he chastened. Blessed are they that mourn, for they shall be comforted. They that sow in

tears, shall reap in joy." There is comfort in suggestions like these. Afflictions are welcomed by the Christian, because of the salutary discipline they exercise over him. The influence on the temper and affections, on the life and conduct, on the hopes and prospects of the Christian reconcile him to the pain.— He trusts it is his Father's will, that months of sorrow lead to ages of joy-fleeting days of painful trial to an immortality of joy and glory.

But I must not enlarge.

In showing the supreme excellency of the gospel, I have been led to a series of particulars, each of which was a sufficient subject of an entire discourse. Yet I hope the present discussion of them may lead us to perceive how highly exalted we are in the privilege of a religion, demonstrated to be from God; containing doctrines so purifying and encouraging, and counsels and directions so perfect, for the government of the heart and life; and motives so powerful, pure, and exalted, to incite us to self-denial and duty; and consolations so incomparable with any, which the wisdom of man had been able to devise under the afflictions of life.

And now, in closing the subject, let me ask, has this divine religion all that influence in purifying our hearts and reforming our lives, which God and our own consciences declare to be reasonable to expect? Who is there, who, in regard to himself, can with comfort answer the question? How general a thing does it seem

to be to live, as if the grace of God which bringeth salvation had never appeared to us; as if we had never heard of heaven or hell, or regarded what the scriptures say of them, as tales not intended to be believed; and had no expectation of the "blessed hope and glorious appearing of the great God, and of our Saviour Jesus Christ, whom God hath appointed to judge the world in righteousness, and who will bestow mighty rewards on those who faithfully serve him, and will come in flaming fire to take vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ."

Let us remember, that it is in vain that we are distinguished above others by the christian revelation, except we study it, and have its evidences, doctrines, precepts, motives, and consolations, familiar to our minds. Indeed, let us remember, that it will be utterly in vain that we do study into these things, and that our minds be imbued with this divine and most precious knowledge, except the due influence of that knowledge be felt in the heart also. The heart and its affections must be refined, exalted, and directed to proper objects, and in just degrees. "Blessed are they that do the things which are written in this book, that they may have right to the tree of life." Did I say, it will be in vain that we have this gospel, except we study and know it; and in vain that we know it ever so thoroughly, except we are sanctified by it? It will be worse than in vain, a thousand fold. It must save us, or aggravate our condemnation. Its wonderful grace, its

holy precepts, its glorious promises, its tremendous threatenings, if they do not change us into a holy character, if they do not make us partakers of a divine nature, will rise up in judgment against us, and make it more tolerable for Sodom and Gomorrah and the cities of the plain, than for us in the great day.

Merciful Father! Sanctify us through thy truth. Thy word is truth!

SERMON IV.

HEARING THE WORD.

LUKE VIII. 18.

Take heed, therefore, how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

In order to have an exact understanding of this passage, we must advert to the circumstances, in which it was delivered. Our Lord, teaching on the shores of the lake, the multitude became so great and pressing, that he could not address them on the land. He therefore entered into a vessel, and withdrawing to a convenient distance from the shore, spake to them the striking parable of the sower.

It was short, but full of weighty thoughts; and to give the multitude time to reflect upon it, we learn from another evangelist, that he directed them to launch out somewhat farther from the shore. The disciples in the vessel improved the occasion to ask an explanation of the parable. This he gave to them with great plain