not believe in the divine purposes; pleading their inability, and yet displeased when told of their inability; seeking an apology for transgression in that very depravity which they deny to exist: not to insist upon this strange contradiction of ideas,-this palpable inconsistency between their sentiments and their conduct; it appears from this discourse that these and all other excuses which they can offer for neglecting their duty are entirely groundless. For if they could offer any good excuse for not obeying the gospel, their hearing the gospel could lay them under no obligation to embrace it. A man can never be under obligation to do what he has a good excuse for not doing. This is a self evident truth, and of universal application. Every one, therefore, who acknowledges that sinners ought to love God, that they are bound to repent, believe in Christ, and obey the gospel, must acknowledge that they have no excuse for neglecting these duties. Obligation excludes excuse. Where the one begins the other ends. They can never exist together. Now has it not been shown that hearing the gospel does oblige sinners to embrace it? that a bare knowledge of duty always imposes an obligation to perform it? Is not this a dictate of conscience? Is it not agreeable to reason and the common sense of mankind? And more than all, is it not declared and sustained by the testimony of God himself? Away, then, with excuses. The commands of God exclude them; conscience condemns them; they are the suggestion of a wicked heart; they ruin the soul. Obligation is fixed on all who hear and understand the gospel, immediately to yield to it a cordial obedience; and for delay of such obedience no living man has the least valid excuse. So it will appear on the day of final account. Every mouth will then be stopped, and the whole world become guilty before God. For the coming of that day let one and all be prepared; and the only preparation, dear hearer, which will then avail you, is a hearty renunciation of all excuses for impenitence, and an humble acceptance of the mercy offered you in the gospel. 3. If hearing the gospel renders it necessary for sinners either to receive or reject it, then it is vain for them to suppose that they can take neutral ground. There are thousands who mean to take such ground. They regard religion as, on the whole, a good thing; and are willing that others should attend to it; but they do not intend to pay much attention to it themselves. Open opposition to the gospel they consider as very criminal, and they mean themselves to treat it with respect. But they do not mean to embrace it by a true and living faith, and yield to it the obedience of a devoted christian life. They think themselves safe if they do not oppose the gospel; and this they mean to avoid. Hence they attend public worship, hear respectfully the preaching of the word, often commend a plain and faithful exhibition of the gospel; but here they stop. They do not mean to be devoted christians; nor do they mean to be sinners, but to take neutral ground, and be neither for nor against Christ; neither gathering

with him, nor scattering abroad. But there is no such ground; no, my friends, not in the universe. The moment you know what God is, you must love or hate. The moment you hear the command, Repent, believe, you must obey or disobey. The precepts of the gospel coming home to the understanding, fix obligation, and constrain every living man to take sides; to rank himself either with the friends or with the enemies of God. Accordingly, the scriptures divide men into two classes; and from Genesis to Revelations, say not a word of a third class. They are saints or sinners, friends or enemies, travelers in the broad way or in the narrow way, heirs of life or children of perdition. This distinction now divides this audience, and marks every person present either for or against Christ. If the judgment were now set, and the books opened, all who are here in these seats would move off either to the right hand or to the left of the Judge; all would be approved as friends, or condemned as enemies. Not an individual would be exempted. And this distinction which now runs through and divides this assembly and all mankind into two classes, will be growing wider and wider to all eternity. It will be recognized at the judgment day, and form the ground of the eternal separation that will then be made between the righteous and the wicked, and it will then run on widening and widening during eternal ages. See to it, my friends, that you then be found not on the left hand of the Judge. Take now the stand of friendship to God. Be what duty demands, and what alone can save you from ruin-the open, decided followers of the Redeemer.

4. If hearing the gospel lays sinners under immediate obligation to embrace it, then it is unavailing for them to determine after having heard it, that they will hear it no more. It is not uncommon for them to make this determination. When they are told that the preaching of the gospel is to the wicked a savor of death unto death, and that attendance on the means of grace with wrong feelings will only fit them for destruction, they are often displeased, and resolve that they will hear the gospel no longer. But such a determination can avail them nothing; for their obligation is fixed, and fixed forever. Having learned what God is, and what he requires of them, they are laid under everlasting obligation to serve and obey him; an obligation that will lie upon them at all times and in all circumstances, and from which they can never escape. It will abide upon them through life, at death, and forever. What then, if, displeased with the truth of God, they retire from the house of God, and determine to close their ears against the sound. of the gospel? What though they never open their bibles again, and never hear another sermon as long as they live? Their obligation remains the same. Having once known their Master's will, it is too late to think of freeing themselves from an obligation to do it. If, my friends, you could efface from your memories all recollection of the past; if you could forget there is a God, and annihilate all knowledge of duty; if you could reduce yourself to

idiocy, and stop the sounding of the fearful word, "He that believeth shall be saved, and he that believeth not shall be damned,” then might you escape from the obligation that binds you to love and serve your great and glorious Creator. But till you can do this, never think that neglecting the means of grace, or turning away from the preaching of the gospel, will dissolve your obligation to God. Whether neglecting the means of grace, or attending upon them in a sinful, sluggish state of mind, is most offensive in the sight of God, I pretend not to say; but one thing I may say, doing either is inevitable ruin to the soul. And since either course ends in destruction, it is of little consequence to know which will carry you there soonest. God has not given us scales to weigh sin in. He forbids it in every shape, whether committed by attending on the means of grace with wrong feelings, or by an entire neglect of them. He requires the hearts of his creatures, and can accept of nothing short.

Choose the way, then, that eternal wisdom marks out; repent, believe, give your hearts to God, and reap the everlasting rewards of obedience. This is the only path to heaven; every other leads down to the regions of despair. Linger no longer on the field of death; trifle no longer with the calls of eternal love; dream no longer over the concerns of your salvation. Life is passing away; the precious hours of mercy are on the wing; to-day God waits to be gracious; to-morrow he may call you to your last account. Look then to his throne of grace; look, and your souls shall live.

But if you will yet delay; yet procrastinate the great work of preparation, and treat as a thing of nought the invitations and warnings of the gospel, then know for a certainty, that every day you live, you are treasuring up wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds.

SERMON CCCXVI.

BY WILLIAM R. DE WITT,

HARRISBURG, pa.

PREACHED BEFORE THE SYNOD OF PENNSYLVANIA, NOVEMBER 2ND, 1841, AND PUB LISHED AT THEIR REQUEST.

A PRAYER FOR ZION.

Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock: thou that dwellest between the cherubims, shine forth. Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us. Turn us again, O God, and cause thy face to shine, and we shall be saved."-PSALM LXXX. 1, 2, 3.

THERE have been many conjectures respecting the author of this psalm, the time in which it was written, and the events to which it refers. On all these subjects the learned have differed among themselves. Without detaining you with their various opinions, the arguments adduced in support of each, and with what appears to our own view as most probable, it will be sufficient, for all purposes of useful instruction, to remark, that this psalm must have been written long after the establishment of the church in the land of Canaan, and at a period when it was suffering great adversity. Under the emblem of a vine, the church is represented as having taken deep root in that land, having extended its boughs to the sea, and its branches to the river; so that the hills were covered with the shadow of it, and its boughs were like the goodly cedars. But God, in judgment, had withdrawn his protection from his vineyard, and had broken down its hedges. Thus exposed, the enemy had invaded, and was laying waste this beautiful heritage. Fire was destroying its verdure, the boar from the wood was wasting, and the wild beast of the field was devouring it. Under these circumstances the pious psalmist repairs to the throne of God, and earnestly entreats him to look down from heaven, to behold and visit this vine, which he had himself planted, recover it from its desolations, and again, in mercy, extend to it his wonted regard and protection. Such is the general import of the prayer contained in the text. "Give ear, O Shepherd of Israel, thou that leadest Joseph like flock: thou that dwellest between the cherubims, shine forth. Before Ephraim and Benjamin

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and Manasseh stir up thy strength, and come and save us.

Turn us again, O God, and cause thy face to shine, and we shall be saved."

To a brief exposition of this passage, and the practical instruction it suggests, your attention is now invited. In our exposition we shall first advert to the titles and designations given to the object of prayer, and then to the petitions themselves.

I. The psalmist addresses the object of his supplications as the Shepherd of Israel. "O Shepherd of Israel, thou that leadest Joseph like a flock." The pastoral life prevailed to a great extent in the earlier ages of the world, and particularly in the eastern countries. Flocks and herds constituted the principal wealth of the inhabitants, and to protect and feed them, were among the most honorable employments of life. The leisure and retirement it afforded, amid the luxuriant and beautiful scenes of nature by day, and the opportunity it furnished of contemplating the grandeur and magnificence of the nocturnal heavens, rendered it the chosen employment of the studious and meditative. The scenes and employments of pastoral life have furnished the sacred penmen with some of their most happy and striking illustrations. The Holy Spirit early chose this emblem to express the love, the watchfulness and the care, which the great Redeemer exercises towards his people, and which he will never intermit until he has brought them safe to heaven. The patriarch Jacob, at the close of his eventful life, in the prophetic blessing pronounced upon his offspring, alluded to the Author of their mercies, and the rock of their salvation, as the Shepherd of Israel. David recognizes him as such, and rejoices in the assurance of his provident and protecting care. "The Lord is my shepherd, I shall not want. maketh me to lie down in green pastures. He leadeth me beside the still waters. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff, they comfort me." The prophet Isaiah predicts the advent of the Messiah, as a tender and faithful servant, who should "gather the lambs with his arms, and carry them in his bosom." In accordance with these ancient representations, our Lord, during his personal ministry, spoke of himself as the Shepherd, the good Shepherd, who giveth his life for his sheep." We cannot then mistake the reference of this title, in this psalm. When the psalmist addresses his prayer to the Shepherd of Israel, he supplicates the interposition of Jehovah Jesus, the guide, the support, and the protector of his church in every age.

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Thou that leadest Joseph like a flock."-The whole community of Israel is sometimes denoted by the name of one tribe. Joseph was the beloved son of Jacob, and the father of Ephraim and Manasseh. His life had been the object of God's special care, and had called forth the most remarkable interpositions of his providence. The name Joseph, is associated with the most tender ex