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It is an indubitable truth, that all fouls are of equal value with the Lord; and the one thing necessary, both in the learned and unlearned, the rich and the poor, the high and the low, is, that pure and heavenly principle from which all true religion must arife, and all real happiness flow-and that is, LOVE TO GOD, AND CHARITY TO MΑΝ. And I am persuaded, the rich and wealthy are as fufceptible of this principle, as the poor and needy. Wherever this pure love to God and charity to man is found, that person, if poor, will be contented in his state, envy not those who are more wealthy than himself, but be as useful to all as he possibly can, in that humble situation which providence has placed him. If he be a man of affluence and wealth, he will confider himself as the steward of the Lord, to disperse and diffuse the bounties of Divine Providence, to the relief and comfort of the poor and wretched. The love of God will inspire him with a noble, benevolent mind; charity to man, will prompt him to every possible act of kindness, compaffion, and pity; and wisdom from the Lord, will direct him to distribute both fpiritual and temporal goods with prudence and difcretion, to the fons and daughters of want and misery-the hapless children of forrow and woe.

Let us then endeavor to be properly acquainted with the true nature of that religion, which our blessed Lord hath taught us in his word. Let us confider, that it is equally adapted to all claffes and conditions of men, the high and low, rich and poor, learned

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learned and unlearned; and that the sum and substance of it is, to know the Lord, love him, keep his laws, love one another, and be useful to all, as far as we have power. We have nothing to part with, but what is evil, false, and infernal; we have nothing to do, but what is good, true, and heavenly; and we have nothing to expect, but honor, glory, immortality, and unspeakable felicity.

If you are in states of indigence and poverty, be contented and refigned-the Lord will take care of you, and bless you; love him, depart from all evil, and keep his commandments-and you will very foon have as much riches, honor, and happiness, in his eternal kingdom, as you can possibly enjoy. If you are rich, wealthy, and great-die to self-love, love of the world, and of dominion; from love to God, obey his laws; from charity to man, diffuse happiness all around you; be faithful stewards of the blessings you have received, whether temporal or spiritual; enjoy the bounties of providence with gratitude and thankfulness, and be assured you shall foon be raised to more durable riches, more heavenly joys, more exalted honors, and everlasting happiness, pleasure, and glory, in his eternal kingdom.

To whom be glory for ever and ever. Amen.

SERMON

SERMON IV.

OUR OWN HEARTS THE RESIDENCE OF
OUR GREATEST FOES.

МАТТ. X. 36.

And a man's foes shall be they of his own houshold.

IT is an indubitable truth, that man was
The God who created him
He formed man in his own

created to be happy.
is love, in its essence.
image and likeness; he came out of his hands
pure; and his Maker pronounced him GOOD.-
Whatever proceeds from, or is the work of the
Almighty, much resemble its author; and as he is
goodness itself, he can but delight in the happiness
of every part of his creation; and as man is the
highest and noblest work of God, so the highest
and

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and most fublime happiness must be designed for him. And whoever supposes that the blessed God created mankind with any other design than to make them completely happy, must have but very imperfect notions of the Divine Being.

But as no rational being can be happy without free agency, or liberty of choice-fo man was created with a freedom of mind: and as he was created in a natural world, furrounded with natural objects, and endowed with various natural senses, and alfo had a will to choose, and an understanding to direct him in that choice, so he was at liberty either to fink beneath the dignified situation in which he stood, or to rise into a more elevated and exalted state. To fink by fenfual gratifications, or rise by mental endowments-by spiritual attainments.

In this state of freedom and liberty which man was created (and without which he could not be man) he continued not long undefiled. Leaning to the fenfual principle, he averted himself from the centre of good, departed from the fountain of happiness and purity, and immersed himself in evil and forrow. From age to age the children of men have become more and more degenerate-evil has abounded and increased the whole man is totally out of divine order, and is become his own most dangerous enemy. This is so evident that it needs no proof by argument. Daily experience evinces, that children of all descriptions, as they advance from infancy, discover dispositions and tempers inimical inimical to their future happiness and well-being; and none of us need go from our own doors to find enemies which would plunge us in ruin.

It has generally been understood by the words of our text, i. e. " a man's foes shall be they of " his own houshold," that our divine Lord means our families, relations, our parents, and brethren, shall be our foes; doing all they can to prevent our becoming his disciples, and being happy with him in heaven. And indeed if this be the Lord's meaning, and the preceding verses, as connected with this, be taken in this light, they seem to represent the Lord himself as the real cause of all fuch enmity and opposition. For the Lord says, "I am come to fet a man at variance against his " father, and the daughter against her mother, and "the daughter-in-law against her mother-in-law." But can any one suppose that the Prince of Peace, the kind and loving Redeemer, could come into the world with design to do that which the devil himself has always been doing, and still does? Variance, enmity, hatred, and division, are directly opposite to the temper, laws, and kingdom of the Lord Jesus Christ;-and therefore in this light the words must not be understood.

I know how fome persons endeavour to qualify and explain the words. They say, the Lord does not design these things should take place, but his doctrines will eventually have that effect when they are cordially received. But I must affert they will