tions of the divine origin of this religion, place their glory in weakening its empire over the heart!

2. But if you form such noble ideas of a religion, the morality of which is so extensive and so pure, what ideas ought you to form of the preaching of those who are appointed to instruct you in it? Which way, think you, ought they to bend their force? What kind of questions ought they to propose in the Christian pulpit? Under what point of view ought they to consider the texts, which make the matter of their discourses? Are they required to excite your astonishment by flights of imagination, or to gratify your curiosity by a display of their profound erudition? Does not their office rather require them to employ all the times you allow them to free you from your prejudices, to take off those scales from your eyes, which prevent your perceiving "the things which belong unto your everlasting peace," Luke xix. 42. and to give you such directions as you may follow, as far as can be in the tumult of the world, whither either your inclinations or your necessities call you.

My brethren, while I was meditating on my text, two methods of discussing it presented themselves to my mind.

Following the first of these plans, I divided my discourse into three parts, according to the three parts, that is, the three different herbs mentioned in the text. Each of these parts I subdivided into three more. First, I examined the force, the signification, the derivation of the original term, and I inquired whether the word were rightly rendered

mint. I quoted various opinions on this subject, for interpreters are very much divided about it. According to the Ethiopic version, Jesus Christ spoke of hyssop; and according to other versions, some other plant. Secondly, I examined the nature, the uses, the properties of the herb, to which I had restored the true name, and here I heaped up a great number of passages from Aristotle, Pliny, Solinus, Salmasius, and many other authors, who have rendered themselves famous by this kind of erudition. Thirdly, having studied mint as a critic and as a naturalist, I proceeded at length to examine it as a divine. I inquired why God demanded tithe of this herb. Perhaps, thought I, here may be some mystery in this affair. I say perhaps, for I acknowledge myself a mere novice in this science, as in a great many others. However, there may be some mysteries in this offering. I was certain, if imagination supplied the place of reason, and flights of fancy were put instead of facts, it would not be impossible to find mysteries here. If this herb be sweet, said I, it may represent the sweetness of mercy; if it be bitter, it may signify the bitterness of justice. If Jesus Christ meant hyssop, as some think, it was that very herb of which the famous bunch was made, that was dipped in the blood of sparrows at the purification of lepers. What mysteries! What I had done with mint under the first head, I did over again under the second article anise, and the same over again under the third head cummin. This was my first plan of discussion.

The second method was that which I have chosen. In a former discourse on this text, we endeavoured to convince you that you were under an indispensi ble obligation to perform the great duties of religion. In this we have been endeavouring to obtain your regard to the little duties of religion; to engage you to submit to the laws of God, even in things of the least importance; and thus to give you a complete chain of christian virtues.

My brethren, God forbid that our discourses, which ought always to be animated with a spirit of benevolence, should at any time degenerate into satire, and that we should enjoy a malicious pleasure in exploding the method of those who entertain ideas different from ours on the best manner of preaching. I grant, birth, education, and a course of study, have a great deal of influence over us in this respect. But, in the name of God, do not condemn us for treating you like rational creatures, for addressing to you, as to intelligent beings, the words of an apostle, We "speak as to wise men, judge ye what we say," 1 Cor. x. 15. Judge what are the obligations of the ministers of a religion, the morality of which is so extensive and pure.

3. Finally, What idea ought you to form of the engagements of such disciples as profess to give themselves up to this religion, the morality of which we have been describing? Where are the christians who have this complete chain of the virtues of christianity? Where shall we find christians, who, after they have performed, with all due attention, the great duties, hold themselves bound by an inviolable law

not to neglect the least? Alas! we are always complaining of the weight of the yoke of the Lord! We are perpetually exclaiming, like the profane Jews mentioned by Malachi, "Behold what a weariness it is!" chap. i. 13. We dispute the ground with God! It should seem he hath set too high a price on heaven. We are always ready to curtail his requisitions. What! say we, cannot he be contented with this? will he not be satisfied with that?

Ah! my dear brethren, let us open our eyes to our interest: let us obey the laws of God without reserve: let us observe alike the most important virtues which he hath prescribed to us, and those which are least important. We ought to do so, not only because he is our master, but because he is our father, because he proposes no other end but that of rendering us happy; and because so much as we retrench our duties, so much we diminish our happiness. To this God, whose love is always in union with justice, be honour and glory, dominion and majesty, both now and for ever. Amen.

SERMON IV.

The Doom of the Righteous and the Wicked.

REVELATION Xxi. 7, 8.

He that overcometh shall inherit all things, and I will be his God, and he shall be my son. But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death.

IT is a subject deserving the most profound reflections, my brethren, that the most irregular being, I mean the devil, is at the same time the most miserable, and that the most holy Being, he who is holy by excellence, is at the same time the most happy, and thus unites in his own essence supreme holiness with sovereign happiness. Satan, who began his audacious projects in heaven, the habitation of holiness, 2 Chron. xxx. 27. Satan, who rebelled against God amidst the most noble displays of his magnificence, and who is still a murderer and a liar, John viii. 44. Satan is in the depth of misery. He was hurled down from a pinnacle of glory, expelled for ever from the society of the blessed, and there is a lake of fire prepared for him and his angels, Matt. xxv. 41. 500000