begin to make excuse? What, not one? not one man! woman! child! O! young-turn to-night. *** See the prodigal! imitate him; "say if thou canst take me into thy family!"—at all—O! take me even as a servant. But his language assures thee a higher place: "My son." My son." Now shall angels tune their harps afresh!

O! my Father, I need not fly to thee with the answers of this people; thou searchest their hearts; I now resign my commission into thy hands. Does the word return void? Oh! the suspense-the day shall declare it. May I be found faithful and innocent.

SERMON XXVI.

RELIGION FIRST.

Luke, xii., 31.—But rather seek ye the kingdom of God; and all these things shall be added unto you.

MEN are of two classes: the carnal, these are doomed to death; and the spiritual, whose end is life and peace. They are distinguished by the objects at which they aim.

1. The carnal rejoice when the world's joys increase; the spiritual when the Lord lifts upon them the light of his

countenance.

2. The carnal set their affections on earthly things; the spiritual on things above.

3. The carnal are asking continually, "What shall we eat and what shall we drink, and wherewithal shall we be clothed?" their exertions are limited to this present life; the spiritual, though they neglect not the duties here, are yet chiefly concerned with the world to come-they seek first the kingdom of God.

I. The intense pursuit here recommended.

II. The encouragement to those who embrace it.

We notice this kingdom in two points of view: First, in

the hearts of believers here; and, secondly, in perfection hereafter.

1. In the hearts of believers here. A kingdom among men—also one within us-not attendance on ordinances, but joy in the Holy Ghost.

Man is not naturally the subject of this kingdom, but a stranger, nay, a rebel to it; a slave of Satan, not a subject of God. Hence Satan is called a strong man armed; nor does the reign of grace come until the stronger man comes -Jesus Christ. God has contrived a plan to recover us from Satan's yoke, and to restore us to the first allegiance. He gave his Son-the cross!-Death!-Jesus Christ accepted the Father's appointment, and executed it. He died the just for the unjust; this crucified Son the Father has highly exalted; having placed him on a mediatorial throne, he commands all submission: "Kiss the Son"-the Gospel proclaims the exaltation. "Blessed are they who trust in him." This proclamation is always accompanied by the power of the Holy Ghost more or less. Whoever proclaims it has this assurance: "Lo! I am with you always," &c. Thus the Gospel is mighty through God; whoever receives this Gospel record is saved at once from the guilt and power of sin, and becomes not only an object of God's favour, but a subject of his authority; sin, self, and Satan are dethroned, and this new and holy dominion in the heart is the kingdom of God.

Kingdom so called for various reasons: First, God holds a kingly residence his subjects are temples of the Holy Ghost. Secondly, A kingly rule is exercised in it-they do his will. Thirdly, To such he imparts his kingly bounty and protection: "No weapon that is formed against them shall prosper"-this is the heritage.

2. In perfection hereafter-in the heavenly state-the kingdom of glory, of which that of grace is preparative. As both are under the same sovereign, they have the same subjects; none will enter the kingdom of glory but they of the kingdom of grace; grace is glory in the seed and bud, glory is grace in perfection:. "He that believes has everlasting life."

"The men of grace have found
Glory begun below."

Is the former the kingdom of God because he holds his residence here? Much more in the kingdom of glory-he fixes his throne there-they see him as he is.-Is the state of believers here termed a kingdom because he exercises his authority over them? Much more in heaven-he reigns over them there forever and ever; his government there is wholly by himself—it is most perfect; he is served there day and night. Is their state so called because he gives his kingly bounty? Much more in heaven.-This grace, then, is the great object of pursuit as the preparation for glory.

"SEEK it." This recommendation requires, First, A sincere desire after the King of Glory. We believe, on the authority of God's word, that there is not only another state generally, but that it is a state of retribution. This produces a desire for participating in the joys hereafter-meantime we desire grace as the preparation of glory-desire heaven for its purity, not for its enjoyment merely. Hence we pant after purity here.

Secondly. It requires decided preference-rather seek it -prefers grace and glory to the necessaries of life!—Supremely else you will never possess either grace or glory: "Count all things but loss for the excellency of the knowledge of Christ Jesus."

Thirdly. It demands active diligence in the use of appointed means. If your desire be sincere, it will stir you up to this. If you desire to be made a subject of that kingdom, you must seek it by penitence and faith. Repentcherish the conviction which God's word suggests, and the Spirit of God enforces, that you are rebels! Let this humble you. Seek in earnest prayer the promised coming of Jesus. To this repentance and its fruits add faith in the Gospel; receive Christ as able to save; when he comes to the door of your hearts, refuse not by affected humility because you are a sinful man. It is because of this he comes to save you; it is the reason why he comes to you as your deliverer; yea, it is the reason why you should accept him— open to him in simple faith. Cry out, "Come in, my Lord,” and he will.

Fourthly. Having been introduced into this state, are you desirous to be preserved in it to eternal life? Do your duties-attend the ordinances-"Add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity." But he who trusts all these to his first faith is blind.

II. The encouragement. All things shall be added. This implies, First, That the pursuit of the main object shall be successful-and he will add others. Solomon's case at Gibeah exemplifies this-he asked wisdom-he sought this supremely-God gave it him, and with it much more.

Secondly. Other things shall be added-the necessaries of human life-food and raiment sufficient-but no more is promised. He may give more, and often does, and oftener would, if he saw his people would be faithful. But though it does not promise wealth, it promises what will make happy without it; though not all he could like, yet he likes all that he has, and this is equal. This feeling is the effect in us when we have received the kingdom of God, because such know that it is from God.

*** First. Our subject addresses itself to the carnal and worldly. God has often said, "Seek my face;" you say, no: "What profit shall I have if I pray unto him ?"—It reminds you that you cannot have the kingdom of God without seeking the way to hell is easy-down hill; just follow the stream. But, if you would have grace and glory, go against the stream. You may be honest, but " you must be born again."

It also reminds you that grace and glory are worth seeking, and not worthy that contempt in which you hold them. (Styles.)

Again, it calls on such to examine what they are seeking instead of this. Compare the two: a little wealth, ease, gratification, fair speeches and looks from men as mortal as yourselves, and this but for a moment!! And is this all for which sinners resolve to forego everlasting happiness? Yes; to their everlasting shame be it said! Dream-cheat -bubble-all they get who miss of heaven!-This is not

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all-I am wrong. It may be all they seek. be all they seek. As they who seek first the kingdom of God have other things added, so they who seek the world have something added-hell-the flame unquenchable-all this he adds to those who trample on Christ.-Eternity! (Osterwald)-Dives's case shows it is

real.

Secondly. It addresses also the lukewarm. I would not confound you with the carnal; I will give you your due. Though in a sense you are seeking, yet, as it respects the general habit of the mind, you seek it in the second place. You sacrifice religion to the world; this is why you have just so much religion as makes you miserable. You love it in others. Oh! shake off the dust of the earth-awake. The conviction of your judgment is right, but let your will choose it. "Lay aside every weight." Do not say you have not time. All can find time for what they love best-the miser-the sensualist.-If religion were alive in the heart, you would find time to keep religious feelings lively in the head. You must find time to die. (Jay.) Can the husband be satisfied with his wife if she only just please him? So God-he must have the first place.

Thirdly. It addresses itself to tried saints. What says the text to such? Seek ye first the kingdom of God, and he will take care of you.-The best way to live to him is to think most of the other world. Man is an anxious be ing. He will direct his mind to something. This is no sin; but it is when anxious for this world. Says Jesus, cure this by directing your anxieties to infinite objects; seek the kingdom of God; be subjects of his kingdom. If you are, pray that you may be perfected; pray that you may be prepared by holiness, patience, &c., for higher advancements in that kingdom whither you are hastening. Be jealous for the king's honour-anxious to multiply his subjects. Contrive plans to recover the rebels. While anxious about the best things you will forget the paltry ones; and eternity will convince you of the justice of your choice.