"forteth you: who art thou, that thou shouldest be "afraid of a man that shall die, and of the son of man "which shall be made as grass? And forgettest the "Lord thy Maker, that hath stretched forth the heav

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ens, and laid the foundations of the earth? and hast "feared continually every day because of the fury of "the oppressor, as if he were ready to destroy? and "where is the fury of the oppressor ?" When Ahab and Jehosophat were going up to Ramoth Gilead to battle, they sat each upon his throne arrayed in their robes. Four hundred prophets appeared before them -but the God of this world had blinded their minds ; they could not see afar off; they only beheld these two monarchs, and therefore feared and prophesied smooth things but Micaiah is called in and he dares to speak the truth: and what emboldened him? He "saw the LORD sitting on His throne, and all the host "of heaven standing by him on his right hand and on "his left:" and in view of him-what were these two men? Had Moses seen only Pharoah armed with power and rage, he would have shrunk from the execution of his commission-but he saw a greater than Pharoah; "by faith he forsook Egypt, not fearing the "wrath of the king, for he endured as seeing him who "is invisible." And what was this man to him? "And I say unto you, my friends, be not afraid of them "that kill the body, and after that have no more that "they can do. But I will forewarn you whom he shall "fear; fear him which, after he hath killed, hath pow“er to cast into hell; yea, I say unto you, fear him."

Finally, observe how this good man characterizes himself and his brethren-thy servants who desire to fear thy name. This is striking-and it teaches us, that modest, difâdent language best becomes us, especially before God. Even an Abraham says, "I that "am but dust and ashes have taken upon me to speak "unto the living God." Jacob says, "I am not wor"thy of the least of all thy mercies." David says "foolish was I, and ignorant, I was like a beast before

• thee,' and Paul," I am less than the least of all saints: • I keep under my body, and bring it into subjection, ⚫lest having preached to others, I myself should be a 'cast away.' I would rather hear a person expressing a humble hope, than a towering assurance. Zion's

travellers are represented as coming with weeping and supplication. We are now in a world of action and of trial-not of rapture and triumph. Blessed is the 'man that feareth always.' Even Nehemiah only speaks of his desiring to fear God's name.

Indeed there are many who must derive their satisfaction from their desires rather than any thing else. They cannot say they do fear him, or love him, or depend upon him-but they know they desire to do it. Well, for all such there is a most encouraging promise: blessed are they that do hunger and thirst after righteousness, for they shall be filled.' These desires are proofs of something good, and pledges of something better: they are evidences of grace, and fore-runners of glory. Desires are the pulse of the soul, by which we may judge of our spiritual life and health. In some respects they are more decisive than actions: actions may be counterfeited, desires cannot; we may be forced to act, but not to will. And therefore let us have recourse to this. Let us observe the prevailing bias of our minds; the direction in which, and the objects towards which our desires move. us examine whether we are not restless after the friendship and image of God. Let us see whether we cannot make the language of David our own, • As the hart panteth after the water-brooks, so panteth my 'soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? Remember me, O Lord, with the favor that thou bearest unto thy people: O visit me ' with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy na'tion, that I may glory with thine inheritance.'

Let

We may add that all the people of God while here,

must place their religion in desires rather than action. Let me not however be misunderstood. I do not mean to intimate that the desires of the christian are not active ones for they arc; and in proportion to their degree they will necessarily excite him to strive, to wrestle, to fight, and to use all the means which lead to the end he has in view. And I am sorry to say, that for want of knowing this, many individuals are deceived to their everlasting ruin-imagining that they have gracious desires, while they are strangers to christian diligence. Balaam, all hell as he was, could say, let me die the death of the righteous, and let my last end be like his " but he had no concern to live their life. Herod wished to see our Saviour work a miracle, but would not take a journey for the purpose. Pilate asked what is truth? And would not stay for an answer. There are many languid, occasional, temporary desires, which are far from indicating the existence of divine grace in the heart. The desire of many is like that of the sluggard, of whom it is said, "the desire of the 'slothful killeth him; for his hands refuse to labor." Desires then, are nothing without endeavors.

But our meaning is this-that what a christian does in this world, is very little, compared with what he ought to do, and even would do. If you view his dispositions; if you judge of him by his desires, he would "attend on the Lord without distraction," he would 66 run and not be weary, and walk and not faint;" he would equal a seraph in the service of heaven. But if you view his executions: if you judge of him by his attainments, he cries out, "the flesh lusteth against the "spirit, and the spirit against the flesh; and these are 66 contrary, the one to the other, so that I cannot do the "things that I would; when I would do good, evil is present with me, and how to perform that which is "good I find not. O wretched man that I am, who "shall deliver me from the body of this death ?" Christian! This will not be the case always. He who has given you the will, which once you had not,

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has promised in due time to give you all the power you now want. You will soon drop every burden, and escape every impediment. You will soon appear before his throne, and serve him day and night in his temple. "When that which is perfect is come, then that which " is in part shall be done away."

"Grace will complete what grace begins,
"To save from sorrows or from sins;
"The work that wisdom undertakes,
"Eternal mercy ne'er forsakes."

VOL. II.

DISCOURSE XVII.

AN ADDRESS TO YOUTH.

(THE FIRST DAY OF THE YEAR.)

Wilt thou not from this time cry unto me, my Father, thou art the guide of my youth?-Jer. iii. 4.

IT

T is a lovely view which the Supreme Being has given us of himself in the words of Ezekiel, “ as I live "saith the Lord, I have no pleasure in the death of the "wicked." His mercies are over all his works.-But if there be one class of his creatures, for which he seems more peculiarly concerned than another-they are you, my dear children-they are you, my young friends.

Hence to engage you in his service betimes, he has laid hold of every principle of action he has addressed every passion of your nature-your hope, and fear--your joy and sorrow-your honor and disgrace. He commands you as a sovereign-" Remember now thy Cre"ator in the days of thy youth." He promises you as a God-" I love them that love me, and they that seek "me early shall find me." He expostulates with you as a father-“Wilt thou not from this time cry unto me, "my Father, thou art the guide of my youth?"

These words teach us-I. That youth need a guide. II. That God is willing to take them under his direction. III. That the way in which they are to engage his attention, is by prayer. And, IV. That there are particular seasons in which he expects to be sought by them, and from which he dates the expostulation