inhabitants of heaven are represented as ascribing joint glories to Him that sitteth on the throne, and to the Lamb. By him that sitteth on the throne, is meant the divine, and by the Lamb slain, the human nature of Christ. Both are inseparably united, and Christ's human nature is the temple in which Jehovah will dwell, and in which he will be worshipped by saints and angels through eternity.

2. From this subject we may learn, that, if we would view every object in its true light, and rightly estimate its nature and design, we must consider it with reference to Christ and his cross. To the cross of Christ all eternity has looked forward to the cross of Christ all eternity will look back. The cross of Christ was, if I may so express it, the first object which existed in the divine mind; and with reference to this great object all other objects were created. With reference to the same object they are still preserved. With reference to the same object every event that takes place in heaven, earth and hell, is directed and overruled. Surely then, this object ought to engage our undivided attention. We ought to regard this world merely as a stage, on which the cross of Christ was to be erected, and the great drama of the crucifixion acted. We ought to regard all that it contains as only the scenes and draperies necessary for its exhibition. We ought to regard the celestial luminaries merely as lamps, by the light of which this stupendous spectacle may be beheld. We ought to view angels, men and devils as subordinate actors on the stage, and all the commotions and revolutions of the world as subservient to this one grand design. Separate any part of this creation, or any event that has ever taken place, from its relation to Christ, and it dwindles into insignificancy. No sufficient reason can be assigned for its existence, and it appears to have been formed in vain. But when viewed as connected with him, every thing becomes important; every thing then appears to be a part of one grand, systematic, harmonious whole; a whole worthy of Him that formed it. It was such a view of things, which led the apostle to exclaim, God forbid that I should glory, save in the cross of our Lord Jesus Christ. My friends, if we view the cross of Christ in the same light in which it was viewed by the apostle, we shall soon find it producing similar effects upon ourselves, and shall experience the emotions and adopt the language of that distinguished saint.

3. From this subject, my Christian friends, you may learn. what reason you have for gratitude and joy. You, as well as all other objects and beings, were created for Christ. You were created on purpose to promote his glory and execute his will. Nay more, you were created on purpose to be his servants, his friends, his members; you were created that he might redeem you by his blood, sanctify you by his grace, dwell in you by his spirit, form in you his image, raise you to heaven by his power, and show forth the unsearchable riches of his glory in you as vessels of mercy, through eternity. You were created that at the last day, Christ, your exalted Redeemer and Lord may be glorified in you as his work, and admired, as he will be, in all them that believe. You were created, that like so many planets, you may revolve around Christ the Sun of Righteousness, drink in light, and love, and glory, from his beams, and reflect those beams to the admiring eyes of fellow saints and angels forever and ever. Yes, these are the great and benevolent purposes for which you were created and destined: you were beloved with an everlasting love; and with loving kindness you were drawn to Christ, that these purposes might be fulfilled. And they shall be all fulfilled. They are the purposes of him with whom designs and actions are the same; who never changes, and who will not, cannot, be disappointed. O then, what a gift is the gift of existence, endless existence, given for such purposes as these! What reason have you to rejoice in such a gift, and to bless the free, great and glorious Giver! Can you find love for any thing else? Can you find affections for any other object? Can you waste admiration on any thing besides? If you were thus created for Christ, ought not all your powers and faculties to be devoted to him? Ought not your whole soul to be engrossed and swallowed up by this infinitely worthy object? Ought you not always to remember that you are not your own, that you are bought with a price, that you are bound by every tie to glorify Christ in your bodies and in your spirits which are his? This indeed you have. covenanted and vowed to do. Come then, with willing minds, and hearts broken with contrition, bursting with admiration, and glowing with love and zeal, and renew your covenant engagements afresh, at Christ's table. Come and see him, by whom and for whom all things were created, dying and dead

for you. See his flesh freely offered as your food. Se his blood no less freely presented to wash away your stains. Hear him, who is Lord and heir of all things, addressing you in the tenderest expressions of infinite, consolatory love, saying, "Come my sister, my spouse, to my table: cat, O friends; drink, yea, drink abundantly, O beloved." Drink, and remember your sorrows no more. Drink, and remember the man of sorrows, who sorrowed and died that your sorrows might cease. Drink, and remember him, who is now preparing a mansion for you in heaven; who will soon come again and receive you to himself, and drink the fruit of the vine new with you in the kingdom of my Father forever. And while you remember this inestimable Friend, and listen to him thus addressing you, reply, "Even so, Lord Jesus, come quickly." And until he shall come, exclaim with united voices, "Now unto him, who hath loved, and created, and redeemed us, and washed us from our sins in his own blood, to him be glory, and honor, and dominion, forever and ever."

SERMON IV.

THE WAY WHICH WICKED MEN HAVE TRODDEN.

Hast thou marked the old way, which wicked men have trodden? Which were cut down out of time, whose foundation was overthrown with a flood: Which said unto God, depart from us; and what can the Almighty do for them?-Job xxii. 15, 16, 17.

WIDE, says our Divine Teacher, is the gate, and broad is the way, which leadeth to destruction; and many there be who go in thereat. Of this broad way Eliphaz here speaks. Infering from the unprecedented afflictions of Job, that he must be a wicked man, he asks him whether he had duly considered the old way which had been trodden by other wicked men of former ages, who were cut down out of time, whose foundation was overthrown with a flood.

My hearers, this is an important question, a question which may be very properly addressed to all, and from which the most salutary consequences may result. If any of you have not suitably considered the way which wicked men have trodden, you may even now be ignorantly pursuing it; nor can any be sure, that he has forsaken this way, unless he knows what it is. Permit me then to address this question to you,-Have you marked, have you duly considered the way of wicked men, and the end to which it leads? If you have not, let me request your attention while I endeavor, by the light of revelation, to trace this way, to show in what it consists, and what is its termination.

I. Let us consider the way itself. In tracing it, it will be proper to begin at its commencement. It was, you will observe,

even in the time of Eliphaz, an old way, a way which had long been trodden. Indeed, it is almost as old as the human race, or as the world which they inhabit; for it was formed in the days of our first parents, at the time when they ate of the forbidden fruit. Then the wide gate, which leads into the broad way, was opened; and alas, it has never since been closed. By carefully attending to the conduct of those, who first formed the way, and first walked in it, we may learn in what it consists. It is thus described by the inspired historian: "And when the woman saw that the tree was good for food: and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat.”

In this account of the conduct of the first sinner we see, in the first place, selfishness, or a preference of herself to God; for had she loved him supremely, she would have chosen to obey his commands, rather than to gratify herself. This must ever be the first sin; for so long as any creature prefers God to himself, he will choose to please God rather than to gratify himself; of course, he will avoid every sin, and no temptation will induce him to offend his Maker, while he loves him with all his heart. But so soon as any creature begins to prefer himself to God, he will choose to gratify himself, rather than please his Maker; and will of course commit any sin, which promises him self-gratification or self-aggrandizement.

The second thing to be noticed in the conduct of the first sinner, is pride. She saw that it was a tree to be desired to make one wise; that is, she fancied, as the tempter had asserted, that it would cause her to become as a god, knowing good and evil. Now this wish was the effect of pride; and it was accompanied by the inseparable attendant of pride, discontent; discontent with the situation in which God had placed her.This sin is the natural consequence of selfishness; for as soon as we begin to prefer ourselves to God, we shall wish to put ourselves in the place of God, and to rise above the sphere of action which he has assigned us, and to grasp at those things which he has not thought proper to bestow.

The third thing in her conduct, the third step in the way of sin, was sensuality, or a disposition to be governed and guided by her senses, and to seek their gratification in an unlawful