evil upon this people; even the fruits of their thoughts. Because they have not hearkened to my word, nor to my law. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? Your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Bring no more vain oblations. Incense is an abomination unto me. When ye spread forth your hands, I will hide mine eyes from you. Your hands are full of blood!"

But to the contrite, the humble, the upright, the sincerely pious, how gracious, and how comfortable are his words!

"Thus saith the High and Lofty One, that inhabiteth eternity, whose name is Holy I dwell in the high and holy place, with him, also, that is of a contrite and humble spirit; to revive the spirit of the humble, and to revive the heart of the contrite ones. Offer unto God thanksgiving, and pay thy vows unto the Most High. Whoso offereth praise honoureth me; and to him that ordereth

his conversation aright, will I shew the salvation of God. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. They shall call on my name, and I will hear them. I will I will say, it is my people; and they shall say, the Lord is my God."

Such, in the language of Scripture, is the import of the text.

Such the alternative which it sets before us. To be alienated from God's spirit, out-casts from his presence, an abomination in his sight. Or to be acknowledged and cherished, as his servants, his children, his peculiar people; the delight of his holiness; and the dwelling-place of that High and Lofty One, who inhabiteth eternity. Life and death, blessing and cursing, are thus submitted to our choice. Therefore chuse life, that both thou and thy seed may live; that thou mayst love the Lord thy God, and cleave unto him; for he is thy life, and the length of thy days.

But it is not enough to see the general

import of the text, We must not be content with a speculative apprehension of this great alternative. We must examine the subject more narrowly. We must lay it most seriously to heart. For, it is essential to our everlasting welfare, that we not only understand, but feel these things; that they become within us, living, operative principles of goodness; enlarging our views, enlivening our devotion, purifying our tempers, and diffusing sober, but serene influence through every portion of our lives.

"The sacrifice of the wicked, is an abomination to the Lord: but the of the upright is his delight."

prayer

Observe the exquisite propriety of expression. The sacrifice of the wicked: the prayer of the upright. The ceremonial observances of the one: the spiritual worship of the other. (3) It is not said, the prayer of the wicked: for, in the true, and only adequate import of the term, the wicked cannot pray. Sacrifice, indeed, he may offer; vain oblations he

may bring. But, to be deliberately sinful, in any one habitude of heart and life, and at the same time, to pray unto the God of purity and truth, is utterly impossible.

The wicked, it is true, may lift up his voice, and raise his hands to heaven, and observe every outward solemnity with scrupulous precision. He may utter the language of devotion, in the synagogue, and in the corners of the streets. Nay, so great is the power of self-deception, that he may enter into his closet, and shut his door, and use the very words which Christ our Saviour taught. But, even so, the wicked man cannot be said to pray. For what is prayer? It is, in truth, a sacred thing. It is, at once, the utterance, and offering of the heart. It is a dedication of ourselves, our souls, and bodies, to be a reasonable, holy, and lively sacrifice unto God. It is, in its essence, an inward spiritual feeling; of which, the words of the mouth, and the posture of the body, and all other circumstances perceptible to man, are merely

the outward signs. But, to the inward feeling, the wicked man is utterly a stranger. If that feeling glowed within his breast, he would cease to be wicked. Therefore he can barely exhibit the outward sign; that is, in other words, his devotion is a body, without a soul. It as little resembles the prayer of a good man, as the temple of an idol resembles the sanctuary of God.

Does any question the justice of this conclusion? Let him, then, acquaint us, what one branch of true devotion can the wicked man adequately fulfil? Can he worthily magnify the name of God, who in his own person, habitually dishonours the name of that God? Can he, with due moderation pray for the good things of this life, who prizes those good things above the fountain of Eternal Goodness? Can he, affectionately intercede for all mankind, whose actions prove, that he neither loves his neighbour, nor himself? (4) Can he, seriously implore the graces of the Holy Spirit, who daily and hourly