at all, is done with reluctance, and consequently can yield no pleasure. "What a weariness is it?" says the hypocrite. He dares not wholly neglect relig ion: But he does as little as his conscience will allow, and excuses himself as far as he can. He makes much of the little which he does, substitutes the form for the power of godliness, a few ceremonies for real good works, and external performances for inward virtues. And after all that he has done, he cannot be fully satisfied; for he feels a strong suspicion, that his religion is vain, his heart corrupt and his service unacceptable. The good man has this for his rejoicing, the testimony of his conscience, that in simplicity and godly sincerity he has his conversation in the world. He feels his heart consenting to the gospel; he perceives its steady influence in governing his life; he is conscious of an aim to approve himself to God; and he enjoys sweet peace in his soul. "Great peace have they who love God's law, and nothing shall offend them." Hope and comfort spring spontaneously from sincerity of heart. "If our heart condemn us not, we have confidence toward God." But the hypocrite's hopes and comforts are forced and artificial: They are accompanied with distrust: "His heart condemns him; and God is greater than his heart, and know. eth all things."

6. God has not been sparing in his bounty to us; we should not be grudging in our service to him. He gives us liberally without upbraiding; we should serve him cheerfully without complaining.

He daily loads us with benefits. He affords us a thousand enjoyments in this world; and has provided for our eternal happiness in the next. He has given his word to instruct us in our duty, sent forth his Son to redeem us from guilt, and shed down his Spirit to sanctify us from sin, and make us meet for

heaven. By the mercies of God, let us be persuad ed to present ourselves holy and acceptable to him, which is our reasonable service. When we contemplate the bounties of his providence, and the wonders of his grace; the riches of the heavenly inheritance, and the price with which it was pur chased, can we think of offering unto God in return that which costs us nothing a merely external, superficial, heartless religion or only some future service to be paid in the time of sickness or old age? Is this all that we have to give in acknowledgment of the riches of his goodness? Will he accept the torn and lame for sacrifice? Surely we would not think of making such a return to a human benefactor.

7. We should be willing to offer to our Lord and Savior, that which costs us something, for he offers to us that which cost him much. He offers us the pardon of sin and an inheritance in heaven, which he has purchased by his own blood. "He gave himself for us, that he might redeem us from iniquity, and purify to himself a people zealous of good works." "This love of Christ should constrain us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that we who live should not henceforth live to ourselves, but to him that died and rose again." "Forasmuch as Christ has suffered for us in the flesh, let us arm ourselves with the same mind-and no longer live, the rest of our time in the flesh, to the lusts of men, but to the will of God." The sufferings of Christ for the sins of men are, with sincere Christians, a powerful argument to holiness of life. Paul felt this argument in himself, and he pressed it on others. "I am crucified with Christ," says he, "nevertheless I live; yet not I, but Christ liveth in me; and the life, which I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself

for me." He says to the Roman converts, "Our old man is crucified with Christ, that henceforth we should not serve sin. As he died unto sin once, and liveth unto God, so reckon ye yourselves to be dead indeed unto sin, but alive unto God through our Lord Jesus Christ. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof, but being made free from sin, have your fruit unto holiness, and the end everlasting life."

We have seen, this day, some of the many ways, in which men offer to God a religion, which costs them nothing—an empty unsubstantial religion without spirit and life: We have seen also the folly and injustice of thinking to satisfy God with such an unmeaning service.

The result of our meditations should be a full resolution, that we will devote ourselves wholly to God; will consecrate to his glory all that we have, and all that we can do; will serve him with an undivided heart; will embrace all his commands without exception; will bow to his pleasure, when it contradicts our own; will trust his promises in our greatest darkness; will be contented with our condition, however perplexed; will follow the call of his providence, though we know not whither it may lead us; will pursue the path of known duty, whatever difficulties may embarrass us; will secure the happiness of the world to come, whatever we may hazard in this world; reckoning, that all the sufferings and all the enjoyments of the present time are not worthy to be compared with the glory, that shall be revealed.

Let us well understand what religion is in its temper and practice, what assistances accompany it, and what rewards await it; and then say, whether it can cost us so much in this world, as will justify us in renouncing its prospects in another. We are to

count the cost, but not to magnify it beyond the truth. Against the cost we are to place the gain, and observe how the latter preponderates. Having seen the nature, and contemplated the reward of the service, which God requires, let us take it as it is, submit to it without reserve, and perform it without reluctance-not be slothful, but zealous in it—not wavering and unsteady, but stedfast and unmoveable-not sparing of our lalor, but abounding in our Lord's work-not forsaking his service, but enduring to the end. Thus we shall receive the crown of life.

THIS Joseph was one of the twelve sons

of the patriarch Jacob, who lived in the land of Canaan. The partial fondness, which Jacob expresses for this son, together with some extraordinary dreams which Joseph, in his youthful simplicity, related to his brethren, purporting his future superiority in the family, excited in them a spirit of jealousy and envy, which was not appeased, until they had sold him into Egypt for a slave. Here, after passing through various scenes of danger and trouble, he was by a wonderful providence exalted to the presidency of all the country, and made the next in command-under the king himself. Being divinely premonished of a long and grievous famine, which was coming on Egypt and the adjacent countries, he in the preced