example of humility, love and zeal every other fades. Therefore God alfo bath highly exalted him. Before honour is humility. "The high and lofty One, who dwell"eth in unapproachable glory, looketh to that man "who is of a contrite and humble fpirit."

The gofpel of life and immortality is our guide to glory. We fhew unto you this excellent way-the way that leads to real, diftinguished and eternal glory. Is the gospel, which has the cleareft fignatures of wif dom and grace, to be despised? Is HE to be despised, who was proved by his doctrine and mighty works, to be the wisdom of God, and the power of God? The line that feparates deism from atheism is not easy to be perceived.

Man has the lowest thoughts of himself, when he has exalted thoughts of God. With fuch thoughts he will give up a favourite hypothefis, when the authority of the facred oracles requires it. Be not wife in thine own eyes. Truft in the Lord with all thine heart. Paul was a great genius and proficient in fcience. But when it pleafed God to enlighten his foul with the knowledge of the divine glory in Jefus Chrift, he determined to know nothing else comparatively. He demanded, "Where is the wife? where is the difpu"ter of this world? Hath not God made foolifh the "wifdom of this world?"

Do you covet fame? Religion fhews you how you may gain an everlasting name. The juft fhall be in everlafting remembrance. Why fhould any envy kings and emperors their fceptres? Religion enfures a crown of righteousness, a crown of glory that fadeth not away. Is glory and praise from men fought with great pains? Much more fhould the honour that comes from God be fought. The King of kings, and Lord of lords, will give to all, who confent that he should reign over them, to fit on his throne, when the great and mighty, the infidel and fcoffer fhall cry to the rocks to fall on them, and to the mountains to hide them from his prefence.

If the author of our religion was an impoftor, it would not be honourable, but in the highest degree opprobrious, to follow him. But, admitting his divine miffion, no honour may compare with reverencing him as the Son of the Bleffed. Those are the wifeft and most honourable of the human race, to whom he is an honour. He fought not his own glory, but his Father's, whofe miniftering fervant he was; in doing, fuffering, and finishing whose will and work he had meat to eat, of which the world were ignorant. Diftinguished for the greatest felf-denial, humility and philanthropy, he went about doing good. He had compaffion on all who laboured under any disease, or were fainting under spiritual wants. No guile was in his mouth. He was reviled, but reviled not again. He committed himself to him who judgeth righteously. He laid down his life for enemies. He knew no fin, but died for the ungodly. His defign in coming down from heaven, where he had a glory from eternity, was univerfal peace and benevolence. Of him we learn humility and charity. The more is done and suffered in the cause of truth, the more honour. The primitive difciples could fay, "To us it is given," as a privilege, "to fuffer fhame for his name. If ye be reproached "for the name of Christ, happy are ye; for the Spirit "of glory and of God refteth on you-on your part "he is glorified. By patience in well doing feek for glory, honour and immortality."

Religion is the restoration of man's fallen nature to the highest perfection and glory of which it is capable: Its friends are the friends of universal holiness, peace and happiness. All, who are not entirely loft to a fense of moral excellence, efteem and honour them. The yoke of religion is eafy, and its burden light. It fupplies an inward spring of comfort, independent on outward fources. Is it not honourable? If Chrift was the light of the world, to hear him is to honour our understanding, to fhew ourselves wife.

He indeed doth not give as the world giveth. But, compared with his peace, even the joy of faith and affurance of hope, riches, and honour, and the delights of the fons of men are contemptible. With all thefe, the wicked are as the troubled fea. Chriftians, let not your hearts be troubled. Your joy is the teftimony of a good confcience; and neither earth nor hell can take it from you.

men.

Reflect further, that all human glory is configned to duft. The grave abolishes all the diftinctions among There is no order there. The future recompence of religion is ultimately intended by the declaration, The wife fhall inherit glory. They look for the bleffed hope, and glorious appearing of Jefus Chrift, when they alfo fhall appear with him in glory. They shall be like him. Their bodies being changed, and fashioned like unto his glorious body, he will present them without fpot to his Father. He will be admired and glorified in them. The glory they shall inherit, eye hath not feen, nor can the human heart imagine what it is. But the unerring approbation of the Judge--bearing his image in the glories of immortality-immediate communications from the fountain of life-the affurance of the everlasting love of God in Chrift--a crown of glory that will never fade, but grow brighter and brighter; this honour, this glory fhall the wife inherit. They fhall not be afhamed before him at his coming. "Thofe who afflicted them fhall fee it, and be troubled and amazed. Repenting and groaning for anguifh of fpirit, they fhall fay within themselves, "These are they whom we had sometimes in derision, " and a proverb of reproach. We fools accounted "their life madnefs; and their end to be without "honour." Behold, how they are now more than conquerors, through the Captain of their falvation. Behold them "before the throne, clothed in white "robes, with palms in their hands!"

Infidels and men of bad morals would, if poffible, fubvert our faith and our fouls. Shall we, in compliance with their wifhes, difregard him, who is higher than the angels? Where is their honour, while they treat EMMANUEL with scorn, and would feduce us? Or what sense of honour have thofe, who, through fhame, facrifice their own principles, their peace, and their immortal hopes? Thinkeft thou, who art afhamed of the Saviour, that he will not be had in honour by others? Or doft thou think of that day, when he will confign thee to everlasting contempt?

Infidelity must be referred to the fource pointed out in our Lord's address to the Pharifees: "How can ye "believe who receive honour one of another, and "feek not the honour that cometh from God?" The unbeliever loves darkness rather than light, whether his unbelief proceeds from a vain imagination of the fufficiency of human reafon, or from an immoral life. The fimplicity of the gofpel offends men who offer incense to their own prefumed luminous talents, and expect that others fhould overrate them as much as they do themfelves. They do not point out a way of pardon for offenders. They do not fhew how the foul may be renewed, and the dominion of fin removed. They do not discover a resurrection and immortality. They do not remove the darkness, impotency and death under which we labour. Why, in the name of reafon and gratitude, do they reject a religion which accomplishes all thefe ends? I conclude with the Saviour's words; Bleffed is he whofoever shall not be offend ed in me.

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