please, but, as for me and for my house, we will endeavor thus to serve the Lord. And who is willing to unite with us in making a similar attempt? Who of you will endeavor to spend every day, as a Sabbath, and perform every act to the glory of God? Remember that we have now great encouragement to do this. A good work, a blessed change has evidently begun. Time was when magazines, newspapers, and works of fiction were, to say the least, far from being religious in their tendency. But now upon many of them Holiness to the Lord is inscribed.

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But perhaps some who would willingly engage in this attempt, have been so much discouraged, and led to entertain so many doubts of their state, by what has been said, that they have no courage to attempt any thing. 2. We may learn from this subject whether we have any religion or not. Should we rejoice in such a state of things as has now been described? If we should, we are Christians, for no unholy heart could be happy in such a world as this would be, did religion thus universally prevail. I doubt not that many in this assembly have felt, while listening to this discourse, that such a state of things, as we have described, would be a most melancholy state to them; they have felt something like gloom overspread their minds at the very thought of it; and not for the world would they see it realized, unless their own feelings should be altered in a corresponding manner. All, therefore, who would heartily rejoice to see religion thus generally prevail; all who feel that such a state of society is just what they would desire to render them happy; all who are wishing and praying for its arrival, are certainly Christians, and have every encouragement to press forward to perfection.

Lastly; from this subject we may learn what pleasures, pursuits, and employments are really lawful and pleasing to God. Every kind of amusement which would prevail, every object of ursuit that would be followed, every kind of employment which would afford a man subsistence in such a state of society as we have described, is lawful and consistent with religion. But if there be any pleasures, pursuits, or employments, which such a universal prevalence of religion would banish from society, it is certain that they are inconsistent with religion, and therefore that they cannot be pleasing in the sight of God. It is also morally certain that every thing, which religion would banish, 68

VOL III

directly tends, by its prevalence, to banish, or at least to oppose religion. Let us then be careful to pursue and indulge in nothing, which is inconsistent with the universal spread of Christianity; and while we do this we shall certainly be in the way to heaven, and shall bring down heaven to dwell with us on earth.

SERMON XCIII.

THE GLORY WHICH IS DUE TO JEHOVAH *

Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. Give unto the Lord the glory due unto his name; bring an of fering, and come before him; worship the Lord in the beauty of holiness. 1 CHRONICLES, XVI. 28, 29.

THE sacred song, from which these words are selected, was composed by the sweet psalmist of Israel, in honor of the most interesting and joyful event, which occurred during the whole period of his eventful life. The event to which we allude was, the triumphant removal of the ark of God's covenant, the symbol of his presence, from the state of obscurity in which it had remained for many years, to a suitable place in the royal city. To the psalm which David composed on this occasion, no higher or more appropriate praise can be given, than is contained in the remark, that it was in all respects worthy of the occasion which called it forth. He seems to have been inspired, while penning it, with a double portion of that Spirit which dictated all his psalms, and which causes them to resemble the songs that are sung by saints and angels before the throne. Sing unto the Lord, he exclaims, all the earth, show forth his salvation from day to day: Sing unto the Lord, sing to him sacred songs, talk ye

* A Thanksgiving Sermon.

of all his wondrous works. Give thanks unto the Lord, call upon his name, make known his deeds among the people. Remember the marvellous works which he hath done; his wonders and the judgments of his mouth. Declare his glory among the heathen, his marvellous works among all nations; for great is Jehovah and greatly to be praised, he is to be feared above all gods; for all the gods of the people are vanity and a lie, but Jehovah made the heavens. Glory and honor are in his presence; strength and gladness are in his place. Then follow the words of our text. Give unto Jehovah, O ye kindreds of the people, give unto Jehovah glory and strength; give unto him the glory due unto his name. Bring an offering and come before him; worship Jehovah in the beauty of holiness.

The duties which all the kindreds of the people, or, in other words, all nations, are here called upon to perform, are precisely the duties for the public performance of which, this day is set apart, and for which we are now professedly assembled. Of these duties the first mentioned, and that which virtually includes them all, is, to give unto Jehovah the glory which is due unto his name. He who rightly performs this duty will perform, not only the appropriate duties of a day of public thanksgiving, but every other duty which God requires of his creatures; for the whole preceptive part of the Bible is contained in this one command, Give unto Jehovah the glory which is his due. To shew what it is to do this, is my present design.

With this view I remark, that every being has a right, and may justly claim, to be regarded and treated, by all who know him, in a manner suited to the nature and character which he possesses, to the relations and offices which he sustains, and to the works which he performs. For instance, human nature, or the nature of man, is of a higher order than that of the brutes. All who possess this nature have, therefore, a right to be regarded and treated in a corresponding manner. Should we in any instance, disregard this right, and treat a man as if he were a brute, we should be guilty of injustice, we should not give him that which is his due. Similar remarks may be made respecting character. If any being possesses a lovely character he has a right to be beloved; if a venerable character, he has a right to be revered; if he is faithful and true, he has a just claim to our belief and confidence. There are also offices and

relations, which give those who sustain them a right to claim particular services and affections from others. A man who sustains the relation of a father, has a right to the filial affections of his children. A man who sustains the office of a sovereign, has a right to the obedience of his subjects. Finally, there are various works which entitle those who perform them to be regarded with suitable affections. One who performs any admirable work has a claim upon our admiration. And the man who performs an act of kindness, has a right to expect grateful

returns.

To apply these remarks to the case before us. Jehovah possesses a nature and character peculiar to himself; he sustains various offices and relations, and he has performed many works which he alone could perform. On all these accounts something is due to him from his creatures. And when we regard him. with such affections, and yield him such services, as his nature, character, offices, and works deserve, then we give unto him the glory which is due to his name.

1. Let us inquire what is due to Jehovah on account of his nature. The nature of any being is that, the possession of which constitutes him what he is. Thus the possession of human nature constitutes a man. The possession of angelic nature constitutes an angel, and the possession of a divine nature coustitutes God. Now the nature of Jehovah is divine. In what it consists, or what is its essence, we cannot indeed tell. We only know some of its properties. We know that it is uncreated, self-existent, independent, and eternal. It could have no beginning; for there is no cause which could bring a divine nature into existence. It can have no end; for there is no cause which can put a period to the existence of divinity. And as Jehovah possesses a divine nature, so he alone possesses such a nature. He is not only God, but God alone. There is no God before him, none beside him. In a word, he is the only being of the same kind who now exists, who ever has existed, or who ever will exist. In this respect he differs widely from all other beings. Of those who possess human nature, and angelic nature, the number is great. Of course, whatever is due to human or angelic nature must be divided among a great number of individuals. Whatever is due to angelic nature must be divided among all the angels. But with respect to Jehovah the case