he refuses to mortify, he will seek in vain to enter heaven.

The sinner may have some friend with whom he is unwilling to part, or whom he cannot bear to offend; but if he loves any earthly friend more than he loves Christ, he cannot be his disciple.

Finally. Some seek for a time, and then drop the subject. This is often the case in the time of a revival. For a season, they are alarmed. They read their Bibles and attempt to pray. They struggle with their convictions for a while; and they find their hearts so hard, and the duties of religion so irksome, that they give up the subject, and are lost forever.

Those who are about to give it up, usually do it by taking offense—and they will take offense at almost any thing. Thus it was in the days of Christ. Many who followed him for a while took offense at his preaching, and from that time walked no more with him.

Inferences.

1. We see the danger of loose sentiments on the subject of religion.

If "strait is the gate and narrow is the way which leadeth to life;" let us beware how we attempt to widen them. We may succeed in quieting our fears and silencing our consciences, but we shall do it at the peril of our souls. Every man's character will correspond with the sentiments which he embraThere is an intimate connection between principle and practice. If a man is an atheist in principle, he will be an atheist in practice. If he believes in no God, he will worship no God. If he is a libertine, or latitudinarian in principle, he will be such in practice.

ces.

If he believes there is no wrath to come; he will not flee from the wrath to come.

What some men call

liberality, the Bible would pronounce infidelity. .

way to heaven more Who was it that said, through the eye of a

No preacher ever made the difficult than the Son of God. "It is easier for a camel to go needle than for a rich man to enter into the kingdom of heaven?" Who was it that said, "Wide is the gate, and broad is the way which leadeth to destruction, and many there be which go in thereat?" And who uttered the words of the text? If any preacher attempts to show an easier way to heaven than by the strait gate of regeneration, and the narrow way of selfdenial, you may know that he does not preach the gospel.

2. If many shall seek to enter heaven, and shall not be able, then those who are now anxious for their souls, may be of the number.

My friends, do you fear that you shall be lost! I must tell you that your fears are not without foundation. Many whose souls are as precious as yours, have been lost. Many who have been as anxious as you now are, and even more anxious. Many who have cried as earnestly for mercy as you have ever done, have finally perished. It is altogether uncertain how you present convictions will terminate. There is no safety here. You have not yet repented of your sins -you have not yet believed in Christ, and there is not a promise in the Bible which you can call your own. You are yet under condemnation, and the wrath of God abideth on you. It is altogether uncertain how long the spirit may strive. You may yet lose your concern, and your last state be worse than the first.

3. If many will seek to enter heaven and shall not be able, it will not be surprising if some who are considered subjects of this revival, should ere long turn back to the world, and finally perish.

A revival of religion is well described in the parable of the sower. There are four kinds of hearers, represented by the seed which fell by the way-side-among thorns-in stony places-and on good ground.

Should a number of those who think they have experienced religion, turn back, it will not disprove the reality of religion. Because there was a Judas among the Apostles, does it prove that Christ had no true disciples? Because some seed fell on stony places, does it prove that none fell on good ground?

When those who profess to have experienced religion apostatize, how common it is for the wicked to triumph. But what does it prove?

1. That those who thus triumph have no religion, and that they are glad others are going to hell with them.

2. That they are in very great danger. If others have been deceived, they may well imagine that the danger of being lost is imminent.

3. It proves the truth of the text.

4. If many shall seek to enter heaven and shall not be able, what will become of those who do not ever seek?—those who sit down in careless indifference and make no effort to secure their salvation? If those who are anxious for their souls may fail of salvation, what will become of the stupid? If those who cry earnestly for mercy, may never receive a gracious an

swer, what will become of those who never pray? If those who have started to flee to the city of refuge, may be overtaken by the avenger of blood, and be slain, what will become of those who make no effort to escape? If some who have taken the alarm, and set out to escape for their lives, may after all look back and become pillars of salt; what will become of those who are still sleeping in Sodom?

SERMON XXII.

Some who are living, greater sinners than some who are in hell.

There were present, at that season, some that told him of the Galileans, whose blood Pilate mingled with their sacrifices. And Jesus answering said unto them, suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you nay; but except ye repent, ye shall all likewise perish. Or those eighteen upon whom the tower in Siloam fell, and slew them; think ye that they were sinners above all men that dwelt in Jerusalem? I tell you nay; but except ye repent, ye shall all likewise perish.-LUKE Xiii: 1-5.

Ir is extremely natural for mankind to talk and complain of the sins of others. This we have all had occasion to witness. The same propensity existed in the days of our Saviour. "There were present, at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices." The fact to which they alluded, was this. A number of Galileans refused subjection to the Roman government. And on a certain occasion, while they were assembled for religious worship, Pilate sent a company of armed soldiers, who slew them, and mingled their blood with their sacrifices. The persons who related this fact to our Saviour, did it doubtless, with feelings of self-complacency. This led him to address them in the language of the text, which suggests the following thoughts.

1. Some sinners have already perished.

2. They perished through their own fault.