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an angel would have more. What restraint and influ. ence ought the contemplation of an ever present and omniscient DEITY to have? He is invisible; but he seeth us. He penetrates the inmoft recesses of the soul. On him our state in this world and the future depends. Is it fit that his eye, and his authority, should excite less awe and reverence than that of man? Shall we fear where the ground of fear is small, and as nothing upon the comparison ? and yet conduct toward him who is greatly to be feared, as though we were made without fear? Has man an arm like God? Shall he strengthen himself against the Almighty ? Can he harden himself, and prosper? The deference which a child, servant or subject pays to the parent, master or ruler whom he fincerely loves, reminds us of the superior reverence due to our Father, Master and Law.giver in heaven. In the former case, the will of the earthly superior is no sooner known, than obeyed and submitted to. If we love and revere the authority of heaven and earth, we submit to it with. out repining, our heart loves its precepts, and bows to its pleasure,

Let those, who are entering on life, be persuaded to begin it in the fear and favor of God. Would you choose the safest, the pleasanteft, the most useful and honorable course ? be assuredthat true piety is this course. Keep a conscience void of offence, both towards Godand towards men. Wherever you are, however you are employed, whatever your connections or circumstances, bear in mind this thought, Thou, Lord, seest

It will preserve you from fin, make you watchful against temptation, prompt you to the duties of your place, to the improvement of every talent ; It will support and comfort under every trial, and fortify you in the hour of death. Under the influence of this serious, folemn thought, you will consider the end for which you were fent into the world—who appoints your place and lot in it-where your chief good lies,

me.

the way that leads to it, and that will comfortably clofe life. Be thou in the fear of the Lord all the day long—all thy life, from the first to its last part and close, in all the relations, circumstances and vicissitudes of it. I repeat the sentiment, Be thou in the fear of the Lord all thy life long

SERMON VI.

GOD's GLORY MAN'S SUPREME END AND

HAPPINESS.

1. CORINTHIANS, X. 31.

WHETHER THEREFORE YE EAT OR DRINK, OR WHATSOEVER YÉ DO, DO ALL TO

THE GLORY OF GOD.

THESE

HESE words are parallel to those which were the subject of the morning's discourse. They have been chosen with the view of further inculcating the necessity and importance of religious principle in whatsoever we do—that principle which forms a consistent, uniform, fixed character. It is of great moment, that those who are beginning life be emulous of such a character--a character which will support through all situations and changes in life. What I have further to offer on this subject will comport with the design before mentioned of adapting a number of discourses

, to younger life—but in such a form as may be of use, by the blessing of God, to the other classes of hearers.

The similarity of the text to that which was last under our confideration, will supersede a number of observations which would otherwise be proper.

Reference is had to a custom among the heathen of feasting upon the residue of the sacrifices offered to their idols. Whether it were lawful for Christians to eat of the residue of those sacrifices? was a question among the primitive disciples. To avoid every occafion of idolatry, every approach to it, the apostle adviseth not to accept an invitation to those feasts. A

Christian, indeed, might join in them with no desire or intention to do homage to an idol. But this action of his might offend the conscience of his fellow-disciples: They might view it as idolatrous worship. In such case, instead of following his own opinion, he will condescend to them who are weak. With just sentiments, he knows, that “ an idol is nothing;' that “ every creature of God is good.”. But, in the use of his liberty, he pays respect to the religious scruples of his brethren. " Take heed, left by any means as this liberty of yours become a stumbling-block to es them who are weak. For if any man see thee who “ haft knowledge, sit at meat in the idol's temple, « shall not the conscience of him who is weak be em“ boldened to eat those things which are offered unto “ idols ? And through thy knowledge shall the weak « brother perish for whom Chrift died? When

ye

fin “ fo against the brethren, and wound their weak con“ sciences, ye sin against Christ.” The apostle enjoins, upon the whole, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.

Let it suffice to have mentioned the occasion and connection of the words. The principle laid down, and the duty exhorted to, is general. In all things, our supreme end should be, that God may be glorified through Jesus Christ.

Religion regulates the inward principles and affections not less than the external conversation. We are indispensibly bound to act from such principles, and pursue fuch a course, as may be to the glory of God, whose we are.

What is it then to seek his glory? The determination of this question depends upon our rightly understanding wherein he placeth his glory. When men mistake in this point, they are found fighting against God, while they verily believe that they do him service.

He hath revealed himself as a God glorious in holiness, a God of truth and without iniquity-exercising loving

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