God; being delighted in the contemplation of his character, and in doing his will.

This is the qualification which the Bible requires. He who possesses this will have on the wedding garment—will be perfect and entire, wanting nothing. To all such it shall be said, "Well done, good and faithful servant, enter thou into the joy of thy Lord."

Our last point for consideration is, the importance of obtaining this qualification.

1. Our relation to God requires it. He must ever be our chief source of enjoyment; and to enjoy him, we must be like him. He is a Spirit, intelligent and holy. We must, therefore, be spiritually-minded-lovers of holiness, or to dwell in his presence would afford us no delight. And yet how far from this are we while unrenewed by grace! How unfit for heaven! To seek this preparation is, therefore, of the highest importance. And what is done must be done quickly. For,

2. Our certain and speedy entrance into the eternal world daily presses us to short is life! What is it? little time and then vanisheth dreams of life with us be fled! crastination is time's executioner. What meanest thou, O, sleeper, arise, call upon thy God, if, peradventure, he think on thee that thou perish not. As God liveth, and as thy soul liveth, there is but a step betwixt thee and death; up, get thee out of this place; for the Lord will destroy the city. But,

seek this preparation. How "A vapor that appeareth for a away." How soon will the Delays are dangerous. Pro

3. The condemnation we shall realize by neglecting this great salvation. What excuse can we offer to God, or our own conscience, if we appear in eternity unprepared? for "this is the condemnation, that light is come into the world, and men loved darkness rather than light,

because their deeds were evil." How great will be the guilt of those who knew their duty, but who did it not; and to their willful rebellion against God added yet this, that they rejected the salvation which he provided for them by the gift of his own Son? What remorse must seize the guilty soul-what regrets fill it with unutterable anguish, while busy recollection calls to mind sins committed and mercy slighted! Now all this may be escaped by seeking God, who yet waits to be gracious. The Spirit still calls-the word directs-the means of grace invitethe minister cries, with trumpet voice, to rouse thee from thy dreams. The wails of those thy former companions in crime mournfully, yet powerfully call thee to begin the work of seeking God while he may be found-of calling upon him while he is near,

We must close. Never may we meet again on earth. But shall we meet again? We shall meet when the last, loud trump of God shall summon us to his bar.

prepare against that day-let us all put on Christ;

"Together let us sweetly live;

Together let us die;

And each a starry crown receive,
And reign above the sky."

O, let us and then

SERMON XXI.

BY REV. JOHN STEWART.

THE AUTHOR AND SUBJECTS OF SALVATION.

"For, therefore, we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those that believe," 1 Tim. iv, 10.

A CAREFUL perusal of the writings of Paul, will produce the conviction that he possessed more than a common share of natural and acquired ability. Being well acquainted

with men and things, he spoke and wrote to edification. He speaks of some men who trust in "uncertain riches;” of some who trust in "the arm of flesh," and of some who trust in "images-the workmanship of men's hands." Again, he speaks of some who trust in "the living God;" and among them he ranks himself: "We trust in the living God."

Our text is replete with doctrine; and, in its examination, we shall speak,

I. OF THE LIVING GOD, WHO IS A SAVIOR.

II. OF THE LABOR AND REPROACH OF HIS PEOPLE.

III. OF THE REASONS WHY THEY LABOR AND SUFFER

REPROACH.

Following the order proposed, we shall speak,

I. Of the living God, who is a Savior.

There is one being who is self-existent and independentwho exists, and cannot but exist. If there ever was a time when this being did not exist, that time would be now; because no being could have produced himself.

Theologians differ very much concerning the means necessary for gaining correct information respecting the being and attributes of God. Some have supposed that the volume of nature was sufficient to reveal to the natural man the God of nature. The production of all things manifests his power, the construction of all things his wisdom, the support of all things his goodness, and the regularity of all things, from age to age, his immutability. For, say they, "The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world." Paul seems to have anticipated that the question would, in after-time, be started, "How shall they believe in Him, of whom they

have not heard? and, how shall they hear without a preacher?" He answers, "Have they not heard? Yes, verily, their sound went into all the earth, and their words unto the ends of the world." True, it is not verbally proclaimed to every nation and tribe, that there is such a being as God. But things proclaim his being and attributes, in a language so intelligible and impressive, that the conviction is deep on the minds of all accountable beings, that there is a superior and overruling power, who holds all others accountable. The human mind is formed capable of philosophizing, both practically and speculatively. Man can descend from cause to effect, and ascend from effect to cause. Would all thus

use their reasoning powers, there would be no Atheists found. All, traveling up from effect to cause, would gain knowledge of the great First Cause. They would acknowledge that He is the fountain of happiness, and the standard of perfection, who creates, preserves, pervades, and governs all things-whose power is infinite-whose wisdom is perfect-whose goodness is unbounded—whose greatness is incomprehensible, and of whose dominion there is no end. But whether man can gain correct knowledge of the being and attributes of almighty God, blessed only with the volume of nature, or not, we will not here attempt to decide.

But, in addition to the volume of nature, we have the volume of revelation. In it God has been pleased to reveal his being and attributes. He there informs us, that he is one: "The Lord our God is one Lord." Though his essence is one, yet he exists under three adorable distinctions, as Father, Son, and Holy Ghost. The manner of this fact we do not fully understand, but the fact itself we confidently believe. And, if infidels pour contempt upon the volume of revelation, because it contains mysteries which finite minds cannot comprehend, consistency will compel them to pour contempt upon the volume of nature; for it, also, contains mysteries equally incomprehensible.

Who of them all can understand the germination even of a spear of grass?

This God is called in the text, "the living God." He has life "in himself.” He has life independently; and he has life efficiently. He imparts life to all his creatures, whether celestial or terrestrial:

"He lives through all life, extends through all extent,
Spreads undivided, and operates unspent."

This "living God" is, furthermore, declared in the text to be "the Savior of all men." He is the only Savior; and he is a sufficient one, for "he is able to save to the uttermost." He can save with or with out the agency of men. He can save conditionally or unconditionally, as the subjects are adults or infants. But he saves all-first from the guilt of sin, then from the pollution of sin, and last from the effects of sin. That is, he justifies, sanctifies, and glorifies them. And here let me direct your special attention, for a short time, to the subject of infant and adult salvation.

1. Had the inspired penman only said, "By the offense of one, judgment came upon all men unto condemnation," the case of infants would appear hopeless. But, adding immediately, "Even so, by the obedience of one, the free gift came upon all men to justification of life," he excites hope in their case. The expression, "all men," comprehends as much in the last member of the sentence as in the first. And, as there is no medium between justification and condemnation, we conclude, that all who were brought into a state of condemnation by the first Adam, are brought back into a state of justification by the second Adam. The sentiment, I am aware, has been advanced, and strongly advocated, that children are, in some sense, guilty. Suffer me, then, to advocate their cause. I maintain their gracious innocency. 1. They cannot be considered guilty on account of being born of sinning parents. This all will