I that both in regard to its object and its end, the ect of it being God, and the end of it, eternal piness.

The great end of religion is to make us like God, 1 conduct us to the enjoyment of him. And whater has not this plain tendency, and especially if has the contrary, men may call it religion, (if y please,) but they cannot call it more out of its me. And whatever is called religious knowledge, t does not direct us in the way to this end, is not igious knowledge; but something else falsely so led. And some are unhappily accustomed to ch an abuse of words and understanding, as not ly to call, but to think those things religion, which e the very reverse; and those notions, religious owledge, which lead them the farthest from it. The sincerity of a truly religious principle cannot better known, than by the readiness with which e thoughts advert to God, and the pleasure with hich they are employed in devout exercises. nd though a person may not always be so well leased with hearing religious things talked of by thers, whose different taste, sentiments, or manner f expression may have something disagreeable; et if he have no inclination to think of them himelf, or converse with himself about them, he hath great reason to suspect that his heart is not right with God. But if he frequently and delightfully exercise his mind in divine contemplations, it will not only be a good mark of his sincerity, but will habitually dispose it for the reception of the best and most useful thoughts, and fit it for the noblest entertainments.

And now, reader, whoever thou art that hast taken the pains to peruse these pages, whatever be thy circumstances or condition in the world, what

SERIOUS AND EARNEST

EXPOSTULATION.

No. 25.

1841

New-York:

A VARIETY OF TRACTS, ON MORAL AND RELIGIOUS SUBJECTS, ARE FOR SALE AT THE BOOK-STORES OF SAMUEL WOOD AND SONS, NO. 261, AND MAHLON DAY, No. 372, pearl-STREET, at one cent FOR TWELVE PAGES, TO THOSE WHO BUY FIFTY OR MORE COPIES FOR DISTRIBUTION.

ALTHOUGH the goodness of God mercies in Christ Jesus, are a sufficie us, that he will be merciful to our infirmities; (that is, to such failin effects of ignorance or surprise,) y reason to expect the same mercy tow which we have lived in, through a w to avoid them.

It is sometimes said, that all peopl the perfection of the Gospel, and tha may be content with our failings. E ing nothing to the purpose: for the whether Gospel perfection can be but, whether we come as near to it as tention and careful diligence can carr we are not in a much lower state, tha in, if we sincerely intended, and care to advance ourselves in all the Christi

If we are as forward in the Christia best endeavours can make us; then dently hope, that our imperfections w to our charge. But if our defects in ni

as a work that requires all our diligence, as a k that is to be wrought out with fear and tremg. We are told, that "strait is the gate, and -ow is the way which leadeth unto life, and few e be that find it"-that, "many are called, but chosen ;" and that many will miss of their salon, who seem to have taken some pains to obtain as in these words: "Strive to enter in at the it gate; for many, I say unto you, will seek to er in, and shall not be able." Here our blessed -d commands us to strive to enter in, because ny will fail who only seek to enter. By which are plainly taught, that Religion is a state of our and striving; and that many will fail of their vation, not because they took no pains or care out it, but because they did not take pains and e enough; they only sought but did not strive to er in.

Every Christian, therefore, should as well examine life by these doctrines, as by the commandments. r these doctrines are as plain marks of our conion, as the commandments are of our duty. For, salvation is only given to those who strive for it, en it is as reasonable for me to consider, whether y course of life be a course of striving to obtain as to consider whether I am keeping any of the mmandments.

If my Religion is only a formal compliance with Ose modes of worship that are in fashion where I e; if it costs me no pains or trouble; if it lays e under no rules and restraints; if I have no careI thoughts and sober reflections about it: is it not eat weakness, to think that I am striving to enter at the strait gate?

If I am seeking every thing that can delight my nses and regale my appetites; if I am spending