' \ ' i \ i V. / - I Ij I B K, -A. I^ "ST theological J^cmiuaviu PRINCETOy. X. J. The Stephen Collins Donation. No. Shelf'. Section Xo. Bouh. No, sec a .• 1 VILLAGE SERMONS OR, FIFTY-TWO PLAIN AND SHOET DISCOURSES ON THE PRINCIPAL DOCTRmES OF THE GOSPEL INTENDED FOR THE USE OF FAMILIES, SUNDAY-SCHOOLS, OR COMPANIES ASSEM- BLED FOR RELIGIOUS INSTRUCTION IN COUNTRY VILLAGES. BY REV. GEORGE BURDER. Come, let us go forth into the field ; let us lodge in the villages Song of Solomon. REVISED, PUBLISHED BY THE AMERICAN TRACT SOCIETY, NEW YORK: 150 NASSAU-STREET. BOSTON: 28 CORNHILL. CONTENTS. 26, 21, 1. The Conversion of the Jailer, Acts 16 : 30, 31, 2. The Broad and Narrow Way, Matt. 1 : 13, 14, . 3. The Nature, Spirituahty, and Use of the Law, Rom. 1 : 9, 4. Clu-ist the End of the Law for Righteousness, Rom. 10 : 4, 5. The Fall of Man, Eccl. 7 : 29, 6. Redemption, Eph. 1:7, 7. Regeneration of the New Birth, John 3:3, . 8. Repentance, Mark 6: 12, 9. The Work of the Holy Spirit, Rom. 8:9, 10. Holiness, Heb. 12 : 14, 11. Death and Judgment, Heb. 9 : 27, 12. Hell and Heaven, Matt. 25 : 46, 13. A New Heart the Child's Best Portion, Ezek. 36 14. The Lord's Prayer, Matt. 6:9-13, . 15. The danger of Formality and Hypocrisy, Matt. 7 16. The Pharisee and Publican, Luke 18:13,. 17. Zeal for the Salvation of Sinners, Rom. 10:1, 18. The Prodigal Son, or the Penitent joyfully Received, Luke 15 19. Christ the Way to God and Heaven, John 14 : 6, . 20. Coming Sinners welcome to Christ, John 6 : 37, 21. The vain Excuses of Sinners Exposed, Luke 14 : 18, 22. Christ the Bread of Life — the Nature of Faith in Him, John 6 23. A Sinner changed by Grace, 1 Pet. 4 : 3, 4, . 24. Dives and Lazarus, Luke 16 : 31, 25. The Pleasures of Rehgion, addressed to Youth, Prov. 3 : 17, 26. The Value of the Soul, Matt. 16 : 26, 27. Conviction of Sin, 1 Cor. 14 : 24, 25, ... . 28. The Lamb of God beheld by Faith, John 1 : 29, . 29. The Conversion of St. Paul, Acts 9:11, 30. The Love of God, John 3: 16, 31. On the Sabbath, or Lord's Day, Exod. 20 : 8, 24. 27, 7 17 27 37 47 57 67 77 87 97 107 117 127 136 146 157 168 179 190 201 212 222 232 243 254 264 276 288 299 310 321 4 CONTENTS. 32. The only Foumlation, 1 Cor. 3: 11, 332 33. The Doctrine of tlie Trinity, 1 John 5:7, 343 34. The Power of the Gospel, Kora. 1 : 16, 354 35. Sin and Death, or Grace and Life, Kom. 8:13, . . . . 365 36. Pardoning Mercy, Isa. 1 : 18, 376 37. The Penitent Thief, Luke 23:42, 43, 386 38. The World to Come, Luke 20 : 35, 36, 397 39. Safety in the Ark for Perishing Sinners, Gen. 7:1, . . . 408 40. The Excellency of the Knowledge of Christ, Phil. 3:8, . . 419 41. The Heart Taken, Luke 11: 21, 22, 430 42. Christ is All, Col. 3: 11, 441 43. Apostasy from Christ to be Dreaded, John 6 : 67, 68, . . , 452 44. The Birth of Christ, Luke 2 : 15, 463 45. The Cross of Christ the Christian's Glory, Gal. 6:14,. . . 474 46. The Resurrection of Christ, Luke 24 : 34, 485 47. The Descent of the Holy Ghost, Acts 2:4, 496 48. Christ our Benefactor, Acts 10 : 38, 507 49. The Christian Temper, Phil. 2:5, 518 50. Christian Practice, Titus 2: 11, 12, 529 51. Non-conformity to the World, Rom. 12 : 2, 540 52. Preparation for Death, Matt. 24 : 44, 551 \ PREFATORY NOTICE. The first twelve of these Village Sermons were originally issued in 1796 in one volume, which were so well received that the author soon published a second, and then a third, each comprising twelve sermons, and in 1800 he added a fourth volume of sixteen sermons, making the fifty-two in the present volume, or a sermon for every week in the year. These sermons, to which in 1820 about fifty more had been added, have been published in numerous and various editions both in this and the mother country, and have been among the most acceptable and useful discourses ever given to the public. They were written in the dark period of the prevalence of French infidelity, and their plain, heart- searching, evangelical truths were among the means blessed of God in the revival of his work at the beginning of this century, and have con- tinued to be blessed in the salvation of multitudes of souls. Some pains has been taken to select the best edition, and by comparing vari- ous readings, detecting errors of the press, and a slight revision, to give the discourses the best form for permanency. BRIEF SKETCH OF THE AUTHOR'S LIFE. George Burder was born in London, of pious parents, June 5, 1752. After his mother's death, when he was nine years old, he was for a time drawn aside by sinful companions ; but he continued to attend public worship, and at twenty-three united with the church at the Tabernacle, founded by Whitcfield, which was then blessed with the ministry of the eminent Rev. William Romaine. He soon entered on the study of the- ology ; preached in the villages in the vicinity of. some of his father's estates and in various pulpits in London ; and October 29, 1778, at the age of twenty-six, was ordained pastor at Lancaster, where he labored with great fidelity, extending his services to destitute villages around him, often in the midst of opposition and persecution, till at the end of one year, he had travelled on horseback " about twenty-five hundred miles, and preached two hundred and fifty-four times, besides a variety of exhortations at prayer-meetings and church meetings." 6 SKETCH OF AUTHOR'S LIFE In 1781 he published the celebrated tract, "The Good Old Way/' of whicli hundreds of tliousands have been circulated. In 1783 his pastoral labors were transferred to Coventry, and about this time he wrote " The Closet Companion," and delivered lectures on " The Pil- grim's Progress," the substance of which was embodied in notes to sev- eral editions of that Avork. In 1792 he issued his abridgment of Dr. Owen's great work "On the Holy Spirit." He became deeply interested in missionary efforts for the destitute at home, and was one of the founders of the London Missionary Society, whose influence has been felt tliroughout the world. In 1799 he was prominent in founding tlie Religious Tract Society in London, as he also took part in 1804 in the formation of the British and Foreign Bible Society. In 1803 he was called to relinquish his abundant and successful labors of twenty years in Coventry, amidst the deepest regrets of his people, and removed to London, where he became pastor of the congre- gation in Fetter Lane, and at the same time Secretary of the London Missionary Society, and editor of tlie Evangelical Magazine. To the fulfilling of the arduous duties of these three stations he devoted, for about a quarter of a century, the remaining energies of his life ; relin- quishing the Magazine in 1825, at the age of seventy -four, and the next year resigning the office of secretary, and accepting the aid of a co-pas- tor in Fetter Lane. In addition to these labors, he published, in 1821, a volume of twelve Sea Sermons, and within the next five years twenty-four Cottage Ser- mons in two successive volumes, and in 1828, twelve Sermons to the Aged, all of which were published by the Religious Tract Society, and of which more than one million copies have been circulated. At the age of seventy-eight he became entirely blind, ■when he had his sermons written by an amanuensis. Tiiey were read to him before he entered the pulpit, and he was able to preach them with ease and fluency. His last sermon was delivered March 5, 1830, and on Marcli 29, 1832, in the eiglitieth year of his age, he calmly entered into rest. VILLAGE SEKMONS. THE CONVERSION OF THE JAILER. SERMO!^ I. "SIRS, WHAT MUST I DO TO BE SAVED? AND THEY SAID, BELIEVE ON THE LORD JESUS CHRIST, AND THOU SHALT BE SAVED." Acts 16:30, 31. The question I have read to you was asked by the jailer at Philippi, and the answer was given by Paul and Silas. The case was this : Paul and Silas were taken up for preach- ing the gospel, and brought before the rulers. The rulers unjustly caused them to be severely whipped, and then " cast them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." But these good men were not unhappy ; their Master was with them, according to his gracious promise, and filled their hearts with joy; so that, even at midnight, they could not refrain from singing praises to God ; and their fellow-prison- ers, in other dungeons, heard them with surprise. Just then, that God might show his regard to them, and his anger against their persecutors, there was, all on a sud- den, a very great and awful earthquake, so that the founda- tions of the prison were shaken by it. At the same time, all the doors flew open ; and all the bands and fetters that were on them, and the rest of the prisoners, dropped off at once. The keeper of the jail starting up from his sleep, and finding the prisoners at liberty, was so terrified lest he should 8 CONVERSION OF THE JAILER. be char^od witli a breach of trust in Jotting them escape, that he drew his sword, and was going to stab himself. But Paul knowing his wicked design, and moved with pity for him, thongii he had used them so ill, cried out aloud, " Do thyself no harm, for we are all here." The jailer, call- ing for a light, ran with all speed into the inner prison; and being full of horror at such an appearance of God in favor of his servants, and at the same time struck by the Holy Spirit with a deep conviction of his own guilt and danger, he threw himself on the ground before them, and asked their direction for the relief of his soul, in the words of our text, " Sirs, what must I do to be saved ?" A more important question was never asked.* It becomes every one to make the inquiry; and if any of you have never before seriously made it, God grant you may do so now. The answer given, and the only proper answer that could be given, was, " Be- lieve on the Lord Jesus Christ, and thou shalt be saved." May the Lord assist us while we consider these two parts of our text. 1. An important question. 2. A gospel answer. L Tire QUESTION. It is in few words, but they are full of meaning. Let us examine it. And I shall consider it, first, As the language of conviction. By conviction, I mean that work of the Holy Spirit on the mind of a sinner, where- by he is convinced that he is a sinner, and is properly affected with it. Without this, people try to excuse or les- sen their sins. Some lay the blame of their sins upon others, as Adam did upon Eve, and as Eve did upon the serpent. People in general think very little, and very lightly, of their sin. Some q\g\\ make a mock at sin, and glory in it. This is a sad state to be in. Such persons are very fiir from God, and have no religion at all, whatever they may pretend to have. Such were the Pharisees, who were thought to be very religious; hut they generally despised and opposed Je- sus Christ; for, as he told them, ''the whole need not a physician, but they tliat are sick." SERMON I. 9 But it is a good thing to be sensible of our sin. It is the first work of God upon the soul to make us so. For this purpose we must consider the holy law of God contained in the Ten Commandments. " By the law is the knowledge of shi;" and, "Sin is the transgression of the law." Thus St. Paul himself came to see he was a sinner, as he tells us: " I was alive without the law once; but when the command- ment came, sin revived, and I died." Rom. 7:9. If ever we have broken the law, even once in our lives, we are sin- ners ; for, as it is written, " Cursed is every one that contin- ueth not in all things which are written in the book of the law, to do them." Gal. 3 : 10. Now, ivJio is there that can pretend to say, he never sinned in all his life ? Do you not often, at public prayers, say, you are miserable sinners ? But it is one thing to say so, merely in a customary way; and another, to be seriously convinced of it, and deeply affected with it. The Holy Spirit not only brings us to admit, what we can hardly deny, that we have sinned, but he also shows us that we have sinned much and often; that we have sinned in our hearts thousands of times, when we have not seemed to others to sin. He also shows us the very great evil there is in sin. He shows us what abominable ingratitude there is in it; for " God has nourished, us, and brought us up as children, and we have rebelled against him." He shows what a base and filthy thing sin is ; that it makes us hateful and abominable in his sight, viler than the brutes that perish. And he also shows us the danfrer there is in sin. " The waofes of sin is death." Sin brought all our miseries into the world. It is owing to sin that we must all die, and return to dust; and what is worse, sin exposes us to the wrath of God and the flames of hell for ever. Now the jailer saw all this, and therefore cried out, " What must I do to be saved ?" And this leads me next to observe, that This question bespeaks /(?ar. Yes, my brethren, it is the language of fear; it is the language of terror and consterna- 10 CONVERSION OF THE JAILER. tioii. Whenever we are alarmed at the approach of some dreadful evil, it is natural to cry, What shall I do? And have not sinners much to fear? Is it not "a fearful thing to fall into the hands of the living God ?" Oh, consider who he is that we have provoked by our sins. It is the great, the Almighty God, who made the world with a word, and can crush it in a moment. It is " the Lord, who hath his way in the whirlwind and in the storm, and the clouds are the dust of his ieet. The mountains quake at him, and the hills melt, and the earth is burned at his presence. Who can stand before his indignation ? and who can abide in the fierceness of his anger ?" Nahum 1 : 3-6. This is that dreadful God, who has said, that "the wicked shall be turned into hell, with all who forget him." Shall we not fear him then ? shall we not tremble at his presence ? Yea, saith the Lord, I say unto you, " fear him which is able to destroy both soul and body in hell." Oh, how would you shudder to see a fellow- creature burning at a stake; how would you wish that death would speedily end his pain! But how would you feel to see him burn a whole hour, a whole day, a whole week, and all the time filling the air with horrid shrieks, and crying in vain for ease or death ? Horrid as this would be, it gives but a faint idea of hell; that dreadful place of tor- ment, " where the worm dieth not, and where the fire is not quenched." It was the dread of this that made the jailer cry, "What must I do to be saved?" And it was well for him that he foresaw the evil, and found a refuge from it. God grant we may all do the same. But there is more in the question. It is also the language of desire — earnest, ardent desire. The natural man desires only carnal things. What shall I eat, what shall T drink, what shall T wear? How may I be rich and happy and respected? or, as the Psalmist expresses it, " Who will show me any good ?" any worldly good, any temporary good. But " that which is born of the Spirit is spirit." The awakened soul has new desires; or rather, all liis desires are brought into one, and that one is salvation. SERMON I. 11 "What shall I do to be saved? to be delivered from the wrath to come ; to have my sins pardoned, to be restored to the divine favor?" This is now "the one thing needful." Without this, all other things are of no value ; they are less than nothing, and vanity, compared with salvation. This earnest desire will soon be expressed in prayer. For the sinner knows that salvation can come only from God; and as it was remarked by Christ himself, concerning Saul when converted, "Behold, he prayeth;" so it will always be found, that the desire of the new-born soul will vent itself in prayer. Those who live without prayer are strangers to this desire, and are totally destitute of religion. The question in our text is likewise the language of hope. I do not mean a lively and believing hope, founded upon the gospel, but a feeble, wavering hope, arising from a general notion of the mercy of God. For there is in the minds of all mankind some notion that God is merciful, and may possibly pardon; and though this is too often abused, and people encourage themselves by it to go on in sin, yet it is of great service to convinced sinners, and keeps them from despair, till the Spirit of God leads them by the gospel to know that there is indeed forgiveness with him, and that the blood of Jesus cleanseth from all sin. Therefore the poor jailer, though a blind heathen, does not say, " There is no mercy for me; I am such a sinner I never can be saved.'* But his question seems to say, as the repenting Ninevites said, on the preaching of Jonah, " Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not ?" Jonah 3 : 9. Once more, we may observe, that the jailer's question includes a confession of his ignorance. He wanted to be saved, but he knew not hov) ; nor can any man know this aright till he is taught of God. It is the true character of natural men, as mentioned Rom. 3:17, that "the way of peace have they not known." By the fall of man, in Adam, " darkness has covered the earth, and gross darkness the peo- ple." And this is the state, not only of the blind heathens, 12 CONVERSION OP THE JAILER. who have not the Bible, but of a great many called Christians. How many are there among us, who are entirely ignorant of the way in which poor sinners are saved by Jesus Christ I But to remove this fatal darkness, Christ the Sun of right- eousness has arisen upon the earth. He is the light of the world ; and he has commanded his ministers to " preach the gospel to every creature." Paul and Silas were so employed before they were cast into prison. It had been declared in the city concerning them, " These men are the servants of the most high God, which show unto us the way of salva- tion." Rom. 3:17., As soon, therefore, as the jailer was convinced of his need of salvation, and his ignorance, he earnestly desires to be taught by them. He no longer reviles and abuses these ministers of Christ, but applies to them for instruction. And thus it will be with all who are truly serious. They will not mock at preachers of the gospel, but rather, " stand in the ways, and see, and ask for the old paths, where is the good way, and walk therein, that they may find rest for their souls." Jer. 6:16. And now say, my friends, whether you have ever felt in your minds this ear- nest desire to know the way of God more perfectly. For this end, do you bow your. knees to God in prayer? Do you read your Bible for this purpose? And with this view do you go to hear the ministers of Christ ? Be assured, this is the pursuit of all who are under divine influence. This question is also the language of legality. By legal- ity, I mean cleaving to the law ; or, " going about to estab- lish our own righteousness" by the deeds of the law, or our good works. When God made man at first, he made a cove- nant of works with him. If he obeyed the will of God per- fectly, he was to live ; but if he failed in a single instance, he was to die. He did fail, and therefore could never attain life by his own righteousness. God was pleased to save him by grace, and not by works. In like manner, the Scripture assures us that by grace alone we are saved through faith, and not by any works of righteousness which we have done. But, till we are taught of God, we are all apt to think we SERMON I. 13 can save ourselves, wholly or partly by our own doings. The poor jailer was of this inind, and therefore asks, " What must I do to be saved ?" He thought it must be by doing something, that we must obtain the pardon of our sins and eternal life; but he was soon better informed by the minis- ters of the gospel. Pinally, I consider this question as the language of sub- mission. Poor man; his heart was alarmed with fear and humbled for sin. He saw nothing but eternal destruction before him, and would give all the world to avoid it; and therefore he cries. What shall I do? As if he had said, Show me my duty, and let it be ever so hard and difficult, I am ready to do it. I would go through fire or water, so that my precious soul may be saved. And is it so with you ? Are you willing to part with your sins ? Depend upon it you are not in the way to salvation till you are willing to part with all for Christ; and if you are, how gladly will you hear the true way to salvation, as declared by these inspired servants of the Lord. This is contained in the second part of our subject; or, II. The gospel answer given to the jailer's question. This short and plain answer is the only true one that can be given to the important inquiry ; and it is of vast importance that a convinced soul be led in the right way. I am afraid that some men, some ministers, would not have given this answer, Believe in the Lord Jesus Christ. I am afraid that if a person, under that sense of sin which I have described, were to go to an ungodly minister, and say, Oh, sir, what must I do to be saved ? he would give different advice. He would say, " I hope you have done nothing very bad. You have not killed any body. You have not robbed any body. You are no worse than your neighbors. I would have you lay aside such gloomy notions. Go into company, and be amused. Continue to do your duty, and you need not fear. But be sure you do not go among the Methodists ; they will drive you mad." But you may learn from the text, that it is no madness to be concerned for the salvation of our souls, 14 CONVERSION OF THE JAILER. nor to be earnest in learning how we must be saved. The jailer never acted a more rational part, nor asked a wiser question, than in this instance. Thcij are the madmen, who sell their souls for the short-lived pleasures of sin. You may also learn from this passage, who are the true ministers of Christ; they are those who preach him, and direct you to flee to him for salvation. Now all these, with one accord, in all countries, and of all parties, will unite and say, " Believe on the Lord Jesus Christ." And here you may observe how false that notion is which some people maintain of zealous ministers, namely, that they preach nothing but damnation ; whereas the sub- ject of what we preach is salvation. If we say any thing ot damnation, it is that you may avoid it, and flee to Christ, as the deliverer from it. There is no need for the vilest sinner to despair. St. Paul says to the jailer, though he had been a very bad man, " Believe on the Lord Jesus Christ, and thou shalt be saved." The gospel is good news, my friends; it publishes a free, full, everlasting salvation, to the chief of sinners. Observe ivho it is that St. Paul recommends to the notice of this distressed man. It is the Lord Jesus Christ. It is the Lord. The Maker of heaven and earth. Col. 1 : 16; " the Lord of all," Acts 10 : 30, who came down from heaven; the "Son of God," who became " the Son of man," that we the children of men might become the children of God. His name is called Jesus, which signifies a Saviour, and he was so called, because "he came to save us from our sins." Matt. 1:21. Yes, this is indeed "a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." He is also called Christ, or the Messiah, long promised, and long expected by the Jews; and it signifies the Anointed, which implies that he was every way qualified for the work of salvation, and appointed to it. This then is the gh»rif)iis jicm'sou to whom a sinner is directed to look for salvation. Believe on the Lord Jesus Christ. He exhorts him to hrlirvr. What is it to believe on him? I answer, it SERMON I. 15 is to believe all that God says in the gospel concerning hiin, so as to look to him alone for salvation. Faith is explained by coming to Christ; it is the application of the mind to him for relief by prayer. It is called receiving Christ; the soul accepts him as held forth in the gospel, in all his saving characters and offices — as Prophet, Priest, and King. It is a committing the soul to him, knowing there is salvation in him and in no other, and humbly relying on his love and faithfulness to preserve it unto eternal salvation. Observe, further, the comfortable assurance that is here given to the distressed jailer. Thou shalt be saved. Salva- tion was what he longed for. He wanted to know the way of it. He is directed to Jesus as the Saviour, and to believe on him, as the way of being saved by him ; and in so doing, he is assured that salvation shall be his. Blessed be God for many precious promises to this purpose in his word. Hear what Jesus Christ himself saith: "He that believeth on the Son hath everlasting life." John 3 : 36. And in another place, " This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have ever- lasting life." John 6 : 40. And now, my friends, let me ask you, Are you concerned about your souls? Were you ever brought, like the jailer, to ask with seriousness, with earnestness of soul, What must I do to be saved ? Are we not all sinners ? Are you not a dying sinner ? Must you not soon appear before your Judge ? What, then, will you plead ? Are you ready for the solemn trial ? Oh, consider these things ! Trifle no longer with your souls ! Eternity is at hand, heaven or hell will soon be 5^our portion. And can you be unconcerned? Be assured that serious consideration and deep conviction are absolutely necessary. There is no real religion without these. If you never felt a concern for the salvation of your soul — if you never felt a desire to know how you must be saved, you are yet a stranger to any true religion. You are a Christian only in name. You are far from God, and in a most dan- 16 CONVERSION OF THE JAILER. gerous condition. 0 then look up to God for the teaching of his Spirit; b(ig him to take away your heart of stone, and to make you trnly desirous of his salvation. If you are concerned about your soul, which way do you look for help? It" you would be saved, what course do you take ? Do you say, " I must repent and reform ?" It is true; so you nuist. But do you think that repentance, or reformation, is sufficient to save your soul ? No; Jesus is the only Saviour. The apostles directed sinners to believe in him. That is your first business. Pray for faith. It is the gift of God; and he will give it you, if you will ask him. And if you truly believe, repentance and reformation will surely follow, together with all good works, by which a true faith is as certainly known as a tree is discerned by its fruits. How soon did the jailer prove the truth of his faith in this manner ? He showed the utmost readiness to hear the gos- pel preached by the ministers of Christ; and he joined to works of piety, those of charity : " he took Paul and Silas, the same hour of the night, and washed their stripes;" he also took upon himself the full profession of this new and despised religion, by being baptized, and so separating him- self from all his heathen neighbors. Thus let us immediately separate ourselves from the vain world, and boldly confess to whom we belong; while we show the strongest afiection to the ministers and people of God. SERMON 11. 17 THE BROAD AND THE NARROW WAY. SERMON II. "ENTER YE IN AT THE STRAIT GATE : FOR WIDE IS THE GATE AND BROAD IS THE WAY THAT LEADETH TO DESTRUCTION, AND MANY THERE BE WHICH GO IN THEREAT : BECAUSE STRAIT IS THE GATE, AND NARROW IS THE WAY, WHICH LEADETH UNTO LIFE, AND FEW THERE BE THAT FIND IT." Matt. 7:13, 14. It is with great propriety that human life is compared to a journey, and every man to a traveller, for life is very short, and the present state is not our final rest, but only prepara- tory to it. Every man has some particular point at v^^hich he aims, and is daily travelling either to heaven or hell. These words must have great weight with all who rever- ence the name of Jesus Christ; for they are his words, and they contain matter of eternal importance to us all. They consist of a short exhortation, " Enter ye in at the strait gate;" and a A^ery important reason for preferring that to the wide gate; for the wide gate leads to destruction, but the narrow one to eternal life. In discoursing on the text, let us consider, 1. The wide gate, and the broad way, with the end of it. 2. The strait gate, and the narrow way, with what it leads to. And, 3. Enforce the exhortation, " Enter ye in at the strait gate." And now, 0 Thou that beholdest the evil and the good ; Thou who knowest every heart, and seest which of these ways we are in, make the word useful to us all, and incline poor sinners to choose the narrow way, that so they may find everlasting life. I. We will consider the wide gate, and the broad way. And what is this but sin ? If there is a way to everlasting 18 T5K0AD AND NARROW WAY. death, sin is certainly that way, for " the wages of sin is death;" but let such persons remember, that "what a man sowetli, that shall he also reap." " If we live after the flesh we shall die." Rom. 6 : 23. But to be more particular, this broad way includes a thoughtless mind, a carnal heart, and a wicked life. 1. A thoughtless mind. And Oh, how common this is! How many live as thoug-htless about their souls as if they had none. They think no more of God, and Christ, and sal- vation, than if they were incapable of thinking; they are like the beasts that perish. Although the great end of our being is to know, serve, and glorify God, yet this is wholly lost sight of and forgotten. Although the fear of God is the beginning of wisdom, and the care of the soul is the one thing needful, yet thousands, even in this Christian country, live like atheists, and God is not in all their thoughts. Oh, prodigious and lamentable stupidity. Awake, 0 sleeper; arise, and call upon thy God, lest thou perish. Where is thy conscience ? What says death ? Is it not approaching ? 0 rouse yourselves from this dangerous lethargy, and think what you are, and where you are going. Some of you may be free from the grosser vices, not chargeable perhaps with profaneness or drunkenness; yet know, that if living in ease and security, without any care about your soul and eternity, you are, equally with the vilest characters, in the broad road to destruction. Again, the carnal or filthy heart is included ; so the Holy Ghost describes the heart of man in its natural and depraved state. The immortal mind of man, originally created in the image of God, and formed for spiritual exercises, is now, by the fall of Adam, become carnal. So St. Paul speaks: " They that are after the flesh do mind the things of the flesh ; but they that are after the Spirit, the things of the Spirit." Rom. 8:5. The carnal man is all for the world. His cares, his hopes, his fears, his desires, his pleasures, his pains, his conversation, are all about the world. His fleshly mind is crowded with worldly thoughts, and as it was at SERMON II. 19 Bethlehem, there is no room for Christ in the inn. But let it be observed, that whoever is in this case is in the broad road, for the Scripture declares that "they that are in the flesh cannot please God," and that this " carnal mind is en- mity against God." This is the miserable condition of many who pass for moral, industrious, good sort of people ; but they are far from God ; they are " sensual, not having the Spirit;" and minding only earthly things, their end is destruction. Phil. 3:19. Once more, observe that the broad way includes a wicked life — a life of sin. Whoever lives in wilful disobedience to the commands of God, is assuredly in the road to destruction. Let none deceive themselves with vain words and idle ex- cuses. " He that committeth sin is of the devil." 1 John 3:8. "Know ye not," saith the apostle Paul, "that the unrighteous shall not inherit the kingdom of God ? Be not deceived: neither thieves, nor covetous, nor drunkards, etc., shall inherit the kingdom of God." 1 Cor. 6 : 9, 10. God will not hold him guiltness who taketh his name in vain ; nor will the Sabbath-breaker escape unpunished. How is it, then, that poor sinners flatter themselves with hopes of salvation; "for because of these things cometh the wrath of God upon the children of disobedience." Eph. 5 : 6. To these destructive sins another may be added, which is more destructive than them all, namely, the sin of unbelief. Though a person should be free from many of the sins just mentioned, yet unbelief would be like a millstone about his neck, and sink him for ev^er into the gulf of perdition. God having, in his rich mercy to mankind, sent his Son to be a Saviour, and sent his gospel to publish this in our ears, nothing can be more displeasing to him than to " neglect his great salvation," or "refuse him that speaketh from heaven." Our blessed Saviour, while he mercifully prom- ises that "he who believeth shall be saved," solemnly de- clares that " he that believeth not shall be damned." Mark 16:16. This, then, is the wide gate and the broad way, namely, 20 BROAD AND NARROW WAY. a thouglitless iiiiiul, a carnal heart, and a wicked life; all which, by unbelief which refuses the only method of salva- tion, lead to certain and everlastinjr ruin. But you will ask, Why are these things so described? "Why are they compared to a wide gate and a broad way ? The reason is plain; for as it is easy to go through a wide gate and walk in a broad road, so the sinner finds no hinder- ance to his entering on a life of sin, and little or no difficulty in pursuing it. Our corrupt nature strongly inclines us to sin. David says we are conceived in sin, and shapen in iniquity. Psalm 51:5; and that "the wicked are estranged from the womb ; they go astray as soon as they be born, speaking lies." You know that children need no teacher to make them wicked. Sin is in our very nature, and we walk in this road of our own accord; it is natural and pleasant to us: while we as naturally dislike the narrow road, and despise those who walk in it. Besides, those who are in the broad road meet with no hinderances from the world or IVom the devil. The broad way is the way of the world ; for, as the apostle John saith, "The whole world lietli i« wickedness," except the happy few who are delivered from it by the grace of God. In this broad way all ranks of men may be seen, from kings and princes down to slaves and beggars. Now it is easy to walk in a broad road with a multitude, provided they are all going one way, which is the case here; and the world will love its own. In this road, persons feel the great force of exam- ple, and plead, you know, for what they do, by the common- ness of it, or its being the way of the world. They are afraid of appearing singular, even though conscience sometimes re- monstrates against their evil courses. The pleasures of sin entice them to go forward, notwithstanding every warning of their danger; and the hopes of gain, and the favor of man- kind, seduce them; lor tlicse they are afraid of losing if they become religious. This road is wide and easy, because the devil gives no SERMON II. 21 disturbance to them that Wcilk in it. While " the strong man armed keeps the house, the goods are in peace." He strongly opposes the 2)eo2)Ic of God who are in the narrow way ; he disputes every inch of ground with them ; hut he is in league with those of the world ; he endeavors to keep them from all fear of consequences; he blinds their minds, lest the light of the gospel should shine into them; and he fills their hearts with prejudices against faithful preachers, who would point out their sin and danger. Yea, he takes the same course with them as he did with our first mother, when he tempted her to eat the forbidden fruit. God had said, " If ye eat it, ye shall surely die ;" but this father of lies directly contradicts the threatening, and induces her to eat, by saying, " Ye shall not surely die." So in this case our Saviour plainly declares, that the broad road of sin leads to destruction; but Satan deceives poor sinners, and prevails upon them to believe, that though they live in sin and un- belief, they shall not experience the destruction threatened. But whom will you believe — the God of truth, or the father of lies ? Observe the text : the broad road leads to destruction ; and Oh, think what that destruction is. Think what " a fearful thing it is to fall into the hands of the living God." Think, 0 think of " the worm that never dies, and the fire that is never quenched." What would you not do to prevent the destruction of your property, the destruction of your dear relations, the destruction of your life? But what are all these to your soul, your immortal soul ? " For what is a man profited if he gain the whole world and. lose his own soul ? or, what shall a man give in exchange for his soul ?" Well then, would you avoid this destruction, and surely you would, this broad road must be forsaken; and blessed be God, that it is not yet too late to forsake it; and you must enter into the narrow way, by the strait gate men- tioned in the text. Let us therefore, in the second place, 11. Consider what is meant by the strait gate, and the NARROW WAY, and what it leads to. The design of these expressions is to show that the en- 22 HIJOAD AND NARROW WAY. trance into a rclij/ioiis coiirso of life is painful and difiicult, and tliat tribalation is to bo expected in onr progress. We may inclndc! the wliole in three words, repentance, faith, and lioliness; a little examination of these particulars will prove the propriety of the phrases in the text. John the Baptist, our Saviour, and his apostles, all went out and ])rca('hed repentance ; and without this we are as- sured men must perish. Now repentance cannot but be painful, for it consists chiefly in a godly sorrow for sin, together M'ith a firm resolution to forsake it at all events, and whatever it may cost us. The penitent sinner, being convinced that lie has sinned, and come short of the glory of God ; that he has by sin destroyed himself, and become lia- ble to the dreadful \vrath of God, perceives that he has all his life been acting a most foolish and hurtful part; but that he must now forsake all his sins, though dear to him as his right eye, and us(>ful to him as his right hand. Now all this appears to a natural man irksome and unpleasant. He is unwilling to think seriously of his sins and of their fatal con- sequences, and still more unwilling to part with them. He therefore shuns this, as a man would avoid passing through a very strait and low door, when a spacious one offered itself at the same time. Faith is also intended by the narrow way. " By grace are we saved through faith," and " without faith it is impos- sible to please God." True faith consists in so believing the gospel of Jesus Christ as to take him for our only Saviour; utterly renouncing all dependence on our own works and right(;ousness; submitting to be saved by the mere favor of God in Christ, as a poor beggar is relieved by alms. Jesus Christ is himself tlie way. "I," saith he, "am the way; no man cometh to the Father but by me," John 14 : G; and it is hy faitli that we walk in this way; for all true Chris- tians live by I'aitii, and walk with God by faith. Now this way of living, renouncing all our own works in point of depencb'nce, and accounting them in that respect as "dung and dross, that we may win Christ" — this way is SERMON II. 23 so contrary to our natural inclinations, and so humbling to a self-righteous spirit, that it may well be called a narrow way. There are thousands who are so proud of their good hearts and their good works, that they scorn to be indebted to Christ for his righteousness. They think themselves rich, and increased with goods, and that they stand in need of nothing, while, in fact, they are poor, wretched, miserable, blind, and naked. Rev. 3 : 18. The boasting Pharisee, whom we read of in the gospel, was so swollen with the pride of his duties and works, that he could not enter in at the strait gate ; but the poor publican, who saw and felt himself a sinner, stooping low before God, entered it, crying out, " God be merciful to me a sinner !" The way of holiness is also a narrow way. Holiness consists in the conformity of our will to the will of God ; it is produced by the power of the Holy Spirit in the regenera- tion of a sinner. The law of God is written on his heart ; whereby he is disposed to resist temptation, to forsake sin, and to practise obedience to the commands of God. In do- ing this, we must deny ourselves, take up our cross daily, and follow Christ. We must mortify the flesh, with its affections and lusts. We must crucify the old man of sin, and walk, not according to the course of the world, nor ac- cording to the flesh, but according to the Spirit. Now, in doing this, we cannot but meet with difficulties. We shall meet with continual opposition from our own corruptions, the law in our members warring against the law of our minds. AVe shall also suffer reproach and contempt from the world ; for all who will live godly in Christ Jesus shall suffer perse- cution. And besides all this, God our heavenly Father sees it necessary to chastise us with the rod of affliction, of which all his children are partakers, for their spiritual good. Considering therefore the nature of repentance, faith, and holiness, we clearly see how properly a true Christian may be said to enter upon a religious life by a strait gate, and to proceed in it by a narrow way. But here, perhaps, an objection may be started. Does 24 BROAD AND XARROAV WAY. not our Lord say, " Take my yoke upon you ; for my yoke is easy, and my burden is lif^ht ?" Does not Solomon say, the ways of wisdom are pleasantness, and her paths peace ? And does not 8t. John say that Christ's commands are not grievous ? How then is it true, that the gate is strait and the way narrow ? I answer, the ways of religion are perfectly easy and pleasant in their own nature ; the difficulty arises from the depravity and corruption of our nature. Angels do the will of God with perfect ease and pleasure, for they have no sin in their nature to oppose it. Eut through the power of sin in our hearts, the entrtYnce into religion becomes painful and diflicult, and throagh the remains of it in regenerate persons, more or less of that difficulty is found in the whole journey. Yet grace renders it practicable, and often pleasant ; so that no believer repents of his choice, nor wishes to turn back because of the hardships he endures ; but like Moses of old, " chooses rather to suli'er affliction with the people of God, than to enjoy the pleasures of sin for a season ; esteeming the reproach of Christ greater riches than the treasures of Eg}'pt," and for the same good reason, having " respect to the recom- pense of reward." And this leads us to the last particular, namely, III. To enforce the exhortation, " Enter ye in at the STRAIT GATE." 0 how wise, how gracious, how reasonable is this advice! May God dispose all our hearts to obey it. There are but two wnys that we can travel : the one leads to eternal mis- ery ; the other to eternal bliss. And that we may not miss our way, the blessed Jesus clearly marks out the right one, so that we cannot mistake ; the gate is strait, the way is nar- row, and there are few travellers in it. It is true, there are dilhculties in the way, but heaven will make amends for all. Heaven is worth every thing, or it is worth nothing. Let us not be such cowards as to bo frighted at a little trouble. Nothing, even in this life, can be attained without it. A child cannot learn to read M-ithout diHicultv. A bov cannot SERMON II. 25 learn a trade without pains. We cannot carry on any busi- ness without care and kibor. But are we therefore prevented from these tilings ? No ; we wisely consider the advantage, and act accordingly. Neither let us be swayed by numbers. " Follow not a multitude to do evil." Let us not think ourselves right, be- cause we do as others. We must suspect ourselves if we do. The broad road is thronged with travellers; but the narrow has only a pilgrim here and there. And this should keep us from being ashamed of singularity in a good cause. Christ here teaches us to expect that religion will have few advo- cates comparatively. God grant that we, however, may be of that happy few. Well then, let us, by divine grace, resolve on eternal life at all events. On the one hand, here is a broad road, full of passengers, in which, it is true, the poor, paltry, perishing, intoxicating pleasure of sin may be enjoyed for a moment, though not without many a pang; and at the end of this short course is — 0 tremble, my soul, at the thought — destruc- tion ; not a ceasing to be, but an utter end of all pleasure for evermore. Misery, pains, torments, without mitigation, with- out cessation, without end. Everlasting separation from the presence of God, the fountain of life; and confinement in chains of darkness, with devils and damned spirits to all eternity. On the other hand, God has set before us the way of life. The entrance is strait, the way is narrow. Difficulties in- deed there are ; but grace lessens them all, and sweetens them all: so that the worst of Christ's way is better than the best of Satan's way; and what is best of all, the end is eternal life. And Oh, what tongue can tell, what heart con- ceive, what God has laid up for them that love him ? Is there a redeemed soul in glory, who now repents of the pains he took in religion? Does he repent of his repentance? Does he regret that he believed in the Son of God ? Is he sorry that he walked in the ways of holiness? 0 no. Each glorified saint reviews, with ecstasy of joy, the rich grace of 2G BROAD AND NARROW WAY. God, that enabled hiin to discover the danger of that broad road ill which lie once travelled, and that placed his feet in the narrow hut sure and safe road to eternal bliss. Obey then the words of our Lord, " Strive to enter in at the strait crate." Awnize to do it. Do it at all events. Do it directly. Let not a moment be lost. "Escape for your life; look not behind you; neither tarry ye in all the plain: escape to the mountain, lest ye be consumed." Fly from the wrath to come. " For many "svill seek to enter in, and shall not be able." Luke lo : 24. Many who would willingly go to heaven, seek after it in so cold and slothful a manner, or by such false and mistaken ways, that they never obtain it ; and Oh, how many, who now neglect it altogether, will knock lor admittance when the door is shut ! Now, therefore, while it is called to-day, let us hear his voice. Let us be diligent in observing the Sabbath, attending on the preached word as often as possible, reading the Scriptures daily; and espe- cially, let us w-restle hard with God in prayer, that he would give us his vSpirit to teach and assist us, and work in our hearts that deep repentance, that true faith, and that gen- nine holiness, which are the proper exercises of all who travel in the narrow wav to heaven. THE ALMOST CHRISTIAN AND APOSTATE. Broad is the road that leads to death, And thousands walk together there ; But wisdom shows a narrow path, With here and there a traveller, " Pcn}'^ thyself, and take thy cross," Is the lledeenier's great command. Nature nnist count her gold but dross, If she would gain the heaveidy land. The fearful soul that tires and faints, And walks the ways of God no more, Is but esteemed almost a saint, And makes iiis own destruction sura Lord, let not all my hopes be vain ; Create my heart entirely new ; Which hypocrites could ne'er attain — Which false apostates never knew. SERMON III. 27 THE NATURE, SPIRITUALITY, AND USE OF THE LAW. SERMON III. " FOR I WAS ALIYE WITHOUT THE LAW ONCE ; BUT WHEN THE COMMAND- MENT CAME, SIN REVIVED, AND I DIED." Rom. 7 : 9. It is a most true maxim of Scripture, that the whole need not a physician, but those who are sick. The church of Christ has been justly compared to a hospital, to which none but the sick repair; no wonder then that the gay and healthy shun it. But, whether we know it or not, our souls are sadly and dangerously diseased; and the worst symptom of all is, we know it not. It may not be pleasant to a person to be told of any thing amiss in his health, his family, or his affairs ; yet he is a true friend who gives the information, and he is a wise man who thankfully receives it. AA'^ith this view, John the Baptist was sent before Christ, by preaching repentance to prepare the way for him; and the disciples of John gladly received the Saviour. Without the knowledge of ourselves as sin- ners, we cannot understand the gospel, nor prize Jesus. And this is the true key to what would otherwise be unaccounta- ble, the general neglect of the great salvation. When our Lord himself and his inspired apostles, with every possible advantage, preached the gospel, few believed the heavenly report: almost all, with one consent, began to make excuse; one going to his farm, and another to his merchandise. Now, as men are all alive to worldly pleasure and profit, it is evi- dent that their neglect arises from ignorance of their true state ; and this is from their ignorance of the law of God, which is the only certain rule and standard by which to measure ourselves. 28 THE HOLY LAW OF GOD. Hence St. Paul, designing in this epistle to treat fully the great point of justification, or being made righteous be- fore God, takes care, in the first place, to prove that all men in the world are sinners — the Gentiles ajjainst the law of nature, and the Jews against the written law, or ten com- mandments. He well knew the importance of this method, by his own experience ; for he says in the text, he " was alive without the law once," that is, when he was uncon- verted, and a proud Pharisee, he had high swelling thoughts of himself; thought all was well between God and him; he did not see himself dead in law, being justly condemned by it for his sin; but he was all alive in his own opinion: his mistake arose from ignorance of the law. He was " without the law" — not without the letter of it; he could have said it by heart ; but he did not know its spiritual meaning, and high requirements. But when the commandment came, especially the tenth commandment — when it came in the light and energy of the Holy Spirit, to his mind and con- science— when he saw that it reached to the thoughts, prin- ciples, views, and desires of the heart, as well as to his words and actions — requiring perfect purity, and condemning for a single sin, even in thought — then saith he, then " sin revived, and I died." Then he saw thousands of thin£]fs to be sins which he never thought such before, and he found sin had full power and life in him ; sin revived in his conscience; he saw it in all its dreadful terror, as justly exposing him to the wrath of God; and he fell under a sense of death and condenniation, as a man condemned by God's law, and de- serving to die eternally. Now, that we may rightly understand tlie law, and that it may be "our schoolmaster to bring us to Christ/' let us, 1. Take a view of the holy law, by which is knowledge of sin; and, 2. Consider the proper effect of a work of the law on the heart. I. Let us take a view of the holv law of God; for hereby is the knowledge of sin. SERMON III. 29 Remember, my friends, that God, who is the maker of the world, is also the governor of it. God prefaces his law with these words: 1 am Jehovah, the self-existent Being, the source of all being, on whom all beings depend ; and he adds, I am thy God, to remind the Jews of their relation to him, for they were his professed worshippers, as we also are. He adds, who " brought thee out of the land of Egypt, out of the house of bondage." Here are the obligations to him on account of their wonderful deliverance ; so the redemption of sinners by Jesus Christ lays them under infinite obligations to holy obedience. Man is a rational being, and accountable to God for his conduct. Brutes are led by instinct; but it is fit that man should be led by proper motives willingly to obey his Maker's will. Now, from the first, God gave a law to man. It was not indeed written. There was no occasion for it. Men lived almost a thousand years, and could easily teach their children what God at first taught Adam. At length, however, God saw fit to give his law from mount Sinai, in dreadful thunders; and also to write it on two tables of stone. You will observe that the law of God is summed up in one word, namely, love; and that this love has two objects: love to God for what he is in himself, and for the blessings he gives us; and love to man for God's sake. The love we owe to God is to be expressed in four ways ; and these are set forth in the first four commandments. The Jirst commandment is. Thou shalt have no other gods but me. This requires us to know and confess the true God, Father, Son, and Holy Spirit, as the only living God, and our God in opposition to all idolatry ; it requires us also to love and adore him, as the author of our being, and the source of our happiness ; and this commandment is broken, not only by worshipping other gods, but by setting up idols in our hearts, by excessive self-love, or love of creatures, relations, money, or gratifications of the flesh ; so that, according to this, there are many atheists living without God in the world, and many idolaters worshipping the creature. The second connnandment forbids all worship of images, 30 THE HOLY LAW OF HOD. and requires us to worship God in the way he has appointed; but, alas, how many wliolly neglect and despise his Avorship ! How many worship God with various superstitions and in- ventions of men ! How many others forget that God is a Spirit, and must be worshipped in spirit and in truth ! AA hat levity and folly do many mix with their pretended devotions ; but in vain do we thus mock God, and play the hypocrite, drawing nigh to him with the lips, when our hearts are far from him. The reason added to this commandment, for I the Lord thy God am a jecdous God, etc., shows how extremely displeasing to him it is to neglect his worship, or worship him in an improper manner, and that he will resent this sin not only to the persons who commit it, but to their posterity. The third commandment forbids the taking the Lord's name in vain. But Oh, how awfnl is the common practice of cursing and swearing! "We may truly say, "Because of swearinof the land mourneth ;" the breath of some men is nothing but blasphemy ; " their throat is an open sepulchre ;" the stench of their profaneness is infinitely worse than that of a stinking carcass ; and many who do not use the most horrid oaths, will cry out, 0 Lord ! 0 God ! 0 Christ ! God bless us ! Lord have mercy ! etc. But however common this practice is, let all men know, that God declares, " he will not hold them ofuiltless that take his name in vain." 0 consider what a great God we have to do with ; and let his name never be mentioned without a serious pause, allowing us time to think who he is, and that he is greatly to be feared. The fourth commandment respects the religious observa- tion of the Lord's day, or Christian Sabbath. We can never enough admire the goodness of God in the appointment of it. Persons should prepare for it by having every thing in readi- ness as much as possible, that no part of it, especially the morning, which is the best part of it, should be lost. All unnecessary works are to be laid aside : no journeys, no visits, no settling accounts, writing letters, nor paying and receiving wages. The whole day, from morning to night, should be spent in acts of religious worship, public and private, except SERMON III. 31 so much as must be employed in works of necessity and mercy. Oil, how awfully is this holy day profaned by idleness, by, needless journeys and visits, by wilfully staying away from public worship, or by persons going to church merely to meet with neighbors for worldly business, or to show their new clothes ; by going to public-houses, by reading newspapers, or by mere worldly discourse and amusement. Now the breach of this commandment, and of the three former, evidently proceeds from want of love to Grod. If we loved him as the best of beings, we should love his day, re- vere his name, and prize his worship. And have we not broken all these commandments ? Have we not reason to cry. Lord, have mercy upon us for having broken these laws, and incline our hearts to keep them in time to come. We now proceed to the second table of the law. The six last commandments respect our love to our neighbor. The sum of all is, " Thou shalt love thy neighbor as thyself" The Jifth commandment respects our nearest neighbor — our relations, our parents. These have the care and expense • of education ; we can never repay their kindness. We should honor them by obedience to their directions, and treating them with the greatest respect ; and that not only in childhood, but in youth and riper years : we should study to preserve their reputation, to alleviate their infirmities, and if necessary, to support them in old age. This command also includes all relative duties, whether to superiors, inferiors, or equals ; it includes the duty that ser- vants owe to their masters, and subjects to their governors; it forbids mere eye-service, wasting the property of superiors, or being unfaithful in what they commit to our trust. The sixth commandment directs us how to show our love to our neighbor by a regard to his life and health ; and it forbids not only actual murder, but anger, hatred, malice, and other murderous tempers ; for " whosoever hateth his brother is a murderer." 1 John 3 : 15. Whoever saith to his brother, Raca, thou vile fellow, or, " thou fool, shall be in » 32 THE HOLY LAW OF GOD. danger of hell-fire;" so onr Lord declares, Matt. 5 : 22. All unjust wars, figlitingr, quarrelling, ill usage, or provocations Avhich may hurt the health and life of another, are forbidden. Many aged parents are murdered by the base conduct of their children ; many wives are murdered by the drunkenness, idle- ness, and abuse of their husbands ; and many poor children are murdered by the neglect and wickedness of their parents. Self-murder is also hereby forbidden, no man having a right over his own life any more than OA^er that of his neighbor. But the worst of all, is soul murder. Parents who neglect to instruct their children, and who are examples of vice to them; drunkards, whoremongers, and adulterers, who allure others ■ to sin with them — all these are soul murderers. The seventh commandment respects the love of our neigh- bor with regard to purity of heart, word, and deed : it for- bids not only the actual adultery of married persons, but all fornication, lasciviousness, and wantonness. Every lustful thought, word, or look, makes a person an adulterer in God's sight ; for so Christ himself explains this commandment : " Whosoever looketh on a woman to lust after her, hath com- mitted adultery with her already in his heart." Matt. 5 : 28. All private uncleanness, known only to God and conscience, and practised, perliaps, by those who pass for chaste and vir- tuous people, is forbidden. Immodest dress tends to the breaking of this law ; as also do lewd books, novels, plays, songs, and pictures. In a word, this commandment requires the most perfect purity in heart, speech, and behavior, and an endeavor to promote the same in others. The eighth commandment directs us how to show our love to our neighbor by a regard to his property. It forbids taking to our own use what belongs to another. Covetous- ness has led men to invent a thousand ways to cheat and defraud. Those who deceive in selling by false weights and measures ; those who run in debt without the prospect of paying again ; those who oppress the poor ; servants who neglect their business, or waste their master's property, are all tliieves in God's esteem. This command extends much SERMON III. 33 further than human laws can reach ; and requires that we shoukl treat our neighbor, with respect to his property, as we could wish to be treated by him. The ninth commandment respects our love to our neigh- bor in his reputation or good name. Not only taking a false oath before a magistrate, but all lying, slandering, and evil speaking, is forbidden. And Oh, how is the world filled with this ! And what is the greater part of common conversation but a wanton breach of this law? It requires us to be as tender of another man's character and reputation as of our own, and to avoid all such remarks, reports, censures, and ridicule, as we should be unwilling to receive from others. The last commandment enjoins the love of our neighbor by requiring us to be content with our condition ; forbidding us to envy or grieve at the good of our neighbor, or wish to deprive him of it, that we may enjoy it. Yea, it goes much further, and forbids the most secret wish of the heart to obtain any thing that God forbids; and this is particularly the com- mandment that St. Paul speaks of in the text : " I had not known lust," saith he, " except the law had said. Thou shalt not covet." Rom. 7:7. When this commandment came with power to his mind, he saw that the secret workings and first motions of inordinate affections were sins. Before he saw this, he thought all was well, for he was free from gross and outward ofiences ; he was what the world calls a good liver : but this commandment showed him the sins of his heart. He found the law was spiritual — reaching to the thoughts and desires of the heart ; and thus " sin by the commandment became exceeding sinful." Having taken this brief view of the law, we may proceed, II. To consider the proper effect of a work of the law upon the heart. " Sin revived, and I died." The law is " the ministration of condemnation, and of death." 2 Cor. 3 : 7-9. If a person could keep it perfectly, it would entitle him to life; for it was originally "ordained to life," but " I found it," saith St. Paul, " to be unto death." The reason is, because we cannot, through the weakness of 34 THE HOLY LAW OF 001). our fallen nature, keep it perfectly; mi id if av<' fiil in one point, we are ^niilty of all. Therefore it is written, '"As many as are of" the works of the law," that is, who trust to the works of the law for salvation, " are under the curse; for cursed is every one that continueth not in all things written in the hook of the law to do them." Now this is the sad condition of us all, till we believe in Christ for ri : 12, lo, 18. In consequence of our fall in Adam, our nature is wholly corrupt. Our hearts are naturally carnal and worldly. A¥e forsake God, the foundation of happiness, and vainly strive to make ourselves happy in sin and folly; or, as our text has it, "we have sought out many inventions" — many vain rea- Vil. Ser. 4 50 THE FALL OF MAN. ^ sonings, many foolish questions and speculations. We may read our depravity in our miser}'. In our present fallen state we can relish only earthly things, and they all conspire to disappoint our expectations. What are the numberless in- ventions of men, but weak and wicked attempts to procure happiness without God, and contrary to his will. AVhat inventions to please the imagination ! Hence the loads of novels which burden the workl, and are read and relished far better than the word of trutli. What inventions to delight the eyes ! Hence plays, and shows, and all the vanity of dress. What inventions to please the ear ! Hence all the charms of music, vocal and instrumental. What inventions to gratify the taste ! Hence all the art of cookery, collecting niceties from every quarter of the world. Of how many may it be said, that their kitchen is their temple, the cook their priest, and their belly their god. What inventions are there to kill time ! Short as life is, and we all complain it is so short, yet it drags on too slowly for many. Hence the vari- ous amusements, especially playing at cards, invented on purpose to kill time. Ah, how soon will these murderers of time wish for one of their lost hours, when time with them shall be no more. What inventions are there to gratify pride ! What contrivances to make us look greater and finer than our neisfhbors ! What inventions to become rich and great! for this men spend all their strength, and risk their health and life. AVhat inventions to deceive one another, and to appear what we really are not! But there are worse inventions still in matters of religion. What inventions of doctrine ; how many teach for divine truth the commandments of men ! What inventions in the worship of God ! Hence all idolatry and superstition; hate- ful to God, and hurtful to man. What inventions as to the way of acceptance with God ! There is but one true way, and that is Christ; but instead of this, men have invented a thousand ways — pretending by their own virtue, goodness, morality, charity, and devotion, to recommend themselves to God. SERMON V. 51 Not to dwell any longer on the word " inventions," let us take a general view of man in his fallen state. See what ignorance veils his mind ! How wretched and near to the state of brute beasts are millions of the human race — the Indians of America, and the blacks of Africa ! Yea, even in Europe, which is more enlightened; and in England too, a country full of churches and Bibles, Oh how many thousands are in darkness and the shadow of death ! Yes, even many of those who are scholars, who are wise enough in worldly things, know not God, know not themselves, know not Jesus Christ. How many that seem to be religious, wor- ship an " unknown God," being ignorant of their follen state, and therefore ignorant of the salvation of the Redeemer. But ignorance is not all. Consider the carnaUty of the mind. The heart is gone from God. It does " not like to retain God in its knowledge." How many are saying to God, " Depart from us ; we desire not the knowledge of thy ways :" and say, my brethren. Is it not so with some of you ? Why else is it that you do not love prayer ? Why do you neglect the Bible ? Why do you break the Sabbath ? AVhy do you take pleasure in the company of the wicked, while you laugh at serious people, and true piety ? Your conscience sometimes smites you for this, for you know they are right, and you are wrong; and were you on a dying bed, you would gladly be in their state. You have an immortal soul, which you know must be saved for ever, or lost for ever, and yet you live as if you had no soul at all. And though religion be the great business of man, it is the only business that you neglect; it is the only business that yon hate to see others mind. And does not this convince you that you are carnal indeed ? "Even a child is known by his doings;" "foolishness is bound up in the heart of a child." Prov. 20: 11; 22 : Jo. Have you never observed the envy, pride, and passion of little children? They ('ould not learn these evil tempers from others. They brought them into the world with them. The}' were born in sin. 52 THE FALL OF MAN. Look at young people. The seeds of sin which were in their nature spring up and grow apace. The bud of vice now begins to blow. See the forward, rash yoiitli, full of pride and self-conceit, despising his parents, impatient of control, bursting every bond that he may pursue his pleasures, and determined to indulge his lusts, though at the expense of health, character, and life itself. Oh, who can lament, as it deserves, the shameful, the worse than brutal lewdness of both sexes? This vice awfully prevails; and though some may laugh at it, and think it a little sin, let them know that "whoremongers and adulterers God will judge." Ileb. 13 : 4. What shall we say of profaneness ? " Because of swear- ing the land mourneth;" England groans under the burden of this horrid crime, this unprolitable vice; the streets, the roads, the fields, the ale-houses, ring with the horrid Ian- guage. The throat of the swearer is " an open sepulchre," belching forth, in oaths and curses, a stench more hateful to God than the smell of a human carcass to man. This is so common that we almost forget its criminality; but what saith the law ? " Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain." Perjury is a sin which aw- fully prevails. Oaths are multiplied, and taken without solemnity or sincerity; yea, an appeal is often made to God for the truth of that declaration Avhicli the abandoned swearer knows to be false. Surely this is a sin, which, above most others, shows that man is Avofully fallen and wicked; or how could he practise, how could he love, this unprofitable vice ? Time would fail us to speak of a thousand other evils which proceetl out of the hecU*t. Head the catalogue given by our Saviour himself: " Evil thoughts, murders, adulteries, fornications, lliefts, false witness, blasphemies; these come forth from the heart, and they defile the man." Matt, lo: JO. The S<;riptures abound with testimonies to this sad truth. Read the following: ''And Grod saw that the wickedness of )nan was great in Ihe earth, and that every imagination of ^' *' SERMON V. 53 the thoughts of his heart was only evil continually; and it repented the Lord that he had made man on the earth, and it grieved him at his heart." Gen. 6 : 5. See also Gen. 8:21, " The imagination of man's heart is evil from his youth." Read also Job 11 : 12, "Vain man would be wise, though man be born like a wild ass's colt ;" and chap. 15 : 14, " What is man, that he should be clean ? and he which is born of a woman, that he should be righteous ?" And lest any should think that all people are not so bad, and that these things are said only of openly wicked persons, observe what the following scripture declares : " The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God. They are all gone aside ; they are all together become filthy ; there is none that doeth good, no, not oneT Psa. 14 : 2, 3. In a word, see the trne picture of fallen man, in Jer. 17:9, " The heart is deceitful above all things, and desperately wicked ; who can know it?" Thus then is this terrible but useful truth fully con- firmed. None can deny it, without denying the word of God. But if these testimonies are not enough, turn your eyes to the state of mankind in this present evil world, and you will find sad proof that man is in a fallen state. " How astonishing is the quantity of misery in the world I How- many thousands are rending the air with the cry of pain or wretchedness ! Strange that ever there should be so much — that there should be any suffering in the creation of a good God ! Doubtless there is a cause for it ; and if the Bible had not told us what it is, we should be for ever in the dark. Oh, Adam, what hast thou done ! Oh, man, what art thou always doing ! Is not " the earth cursed for man's sake ?" and why doth it bring forth so plentifully thorns and briars, while useful plants and fruit and grain cannot be produced without great labor ? The earth itself preaches to us this humbling doctrine ; and while man gains his daily bread with the sweat of his brow, let him learn that sin is the fatal cause. Sometimes the earth is deUicfed with danjrerous floods ; at 54 THE FALL OP MAN. other times it is hardened with excessive drought. Dreadful peals of tliunder shake the heavens ; fearful flashes oi' light- ning fill the skies. Horrible earthquakes cleave the ground, and open a sudden grave for thousands. Burning mountains belch forth their destructive contents. The seas, raised to fury by stormy winds, bury the poor helpless seamen. Terri- ble plagues sweep away whole cities in a few days. What is the language of these fearful messengers ? They all unite to say, Man is fallen, and God is angry. Consider also the sorrows of mothers in bringing forth their offspring ; the cries and tears and pains and death of little babes. Think of the various fierce and agonizing dis- eases of mankind. What is the world but a huge hospital ; and where almost the house that there is not one sick ? How many of our poor follow-creatures are pining in poverty, or racked with pain, or raving with madness ! Turn your eyes to the dying bed of a fellow-mortal. Look at his ghastly countenance. See how he is convulsed ; how he labors for life. At last, with a mournful groan, he bids adieu to this wretched world. Behold the pale and lifeless corpse. In a few days, perhaps in a few hours, it begins to change. Putre- faction seizes it : and the body, once so dear and pleasant, the parent, the wife, and the child, must be "buried out of our sight" — must be consigned to the dark, cold, and loathsome grave, to become the prey of sordid worms. AVhat a terrible proof does all this afford of our sinful state ! And now what shall we say of these things ? Is this the state of man ? How necessary is it that he should know it. We observed at the beginning, tliat it is one of the first prin- ciples of our religion, and without knowing this, we cannot understand the rest. " AVhen the veil is upon the heart, the veil is upon every thing." There are three things the abso- lute necessity of which we may learn from Avhat has been said, namely, redrmption, repentance, and regeneration. 1. liedeinj)t'K)n. God hates sin witii infinite abhorrence. Sin renders us abominable in his sight. " The wages of sin SERMON V. 55 is death," " He will render indignation and wrath, tribula- tion and anguish, upon every soul of man that doeth evil." How then can we escape the damnation of hell ? Blessed he God, he hath so loved the world, as to give his only begotten Son to be our Redeemer and Saviour. Jesus Christ has died for sinners, " the just for the unjust, to bring us to God." By his blood, reconciliation is made for iniquity; and by his Spirit our nature is renewed; so that we may be fully re- stored to the favor and image of God. " 0 Jesus, what hast thou not done to loosen guilt and pain, to sweeten adversity, to blunt the sting of death, to restore happiness in some de- gree to the earth, and to insure it in eternity." 2. See also the need of repentance, or such a sight and sense of sin as leads to godly sorrow and self-abhorrence. " Sin is the only thing that God hates, and almost the only thing that man loves ;" but grace will make us hate it heart- ily, and ourselves on account of it. Alas, how far from this are many who yet call themselves Christians ! Hear the proud Pharisee crying, " God, I thank thee that I am not as other men are;" or boasting that he has a good heart, and a clear conscience; that he does his duty to the best of his power, and never hurt any body in all his life. This is the wretched cant of poor deluded souls who know not the *' plague of their own hearts." God forbid this should be our case. Let us rather, like the good men we read of in Scrip- ture, confess our sins, loathe ourselves, and repent in dust and ashes. Then shall we thankfully receive the free mercy and forgiving love of God through Jesus Christ. 3. From hence also we learn the necessity of regenei-ation. Nothing short of this is sufficient; for " striving against nature is like holding a weathercock with one's hand : as soon as the force is taken off, it veers again with the wind." H we are born in sin, we must be born again. So our Saviour solemnly declared to Nicodemus, " Verily, verily, I say unto thee, ex- cept a man be born again, he cannot see the kingdom of God." John 3:3. We must have a new heart, that is, a new dis- position of heart; such a change within as may be justly 56 THE FALL OF MAN. called a new creation. And this is far more than the hap- tisin of water. We must be " born of water, and of the Holy- Ghost;" that is, we must experience the power of the Spirit on our heart to cleanse and purify it from sin. There is " a death unto sin, and a new birth unto righteousness." The regenerate person hates sin, and earnestly desires deliverance from it. The sincere language of the soul is, " Go, sin ; go for ever, thou rebel to God; thou crucifier of Christ; thou griever of the Spirit ; thou curse of the earth ; thou poison in my blood; thou plague of my soul, and bane of all my hap- piness." How important then is the knowledge of our fallen state! " It is the devil's masterpiece to make us think well of our- selves." H is God's great and gracious work to discover to us our true condition. May the Holy Spirit so bless what has now been said concerning it, that discovering the disease of our nature, we may highly prize the great Physician of our souls ; may lie low before a holy God in the dust of humilia- tion; yet looking up for pardoning mercy, and for sanctifying grace daily to renew us in the spirit of our mind : till being made meet for heaven, we are admitted into that blessed state where sin and sorrow sliall be known no more: and where, with all the redeemed, we shall celebrate our glorious recovery from the ruins of the fall, ascribing salvation to God and the Lamb for ever and ever. Amen. SERMON VI. 57 REDEMPTION. SERMON YI. "IN WHOM WE HAVE REDEMPTION THROUGH HIS BLOOD." Era. 1:7. The word redemption is perhaps the most comprehensive that our owji huigiuige, or any otlier, can afford. Redemption itself is certainly the greatest blessing that God can bestow, or man receive. It is this that strikes the joyfnl strings of tlie heavenly harpers. This is the burden of that ever-new song which none but the redeemed can sing, " Worthy is the Lamb that was slain ; for thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." The salvation of man, under whatever name it is de- scribed, always supposes his fallen, gnilty, ruined, and help- less state: nor can we understand one word of the gospel aright without knowing this. He is dangerously diseased: Christ is tlie physician, and salvation his cure. He is naked: Christ covers him with his rifjhteousness. He is famished: Christ is his meat and drink. He is in darkness: Christ is his light. He stands at the bar accused, and ready to be con- demned: Christ appears as his surety, and pleads his right- eousness for his justification. So here in the text. Man is in bondage: Christ pays the ransom, and procures his dis- charge. Come then, my friends, and let us attend to this great subject; and remember, that we are fixing our minds on the same delightful theme that engages the hearts and harps of glorified saints; and which will employ our grateful tongues to all eternity, if w^e are found among the ransomed of the Lord. Redemption, among men, is the deliverance of persons out of a state of captivity ami bondage by an act of power, or 58 REDEMPTION. rather, by the payment of a price for then* ransom. The re- covery of God's (;hoseji people from the ruins of the fill is therefore described by this term; because they are by iintnre in a wretched state of bondage and slavery; from which they could never dchver themselves, and in wliich, if not delivered, they iiiust perisii lor evef. But Christ the Son of God, out of his infinite love and compassion, undertook the deliverance; and by paying down a sufficient price, even his own precious blood as a ransom, delivered them from ruin, and restored them to liberty. That we may better understand this redemption of lost man, let us consider his captii-it//, Itis help/essnesii, and the means of hia deliverance. Consider, first, the state of uian as a captive and a slave. Captives, among men, are persons taken in war and made prisoners. In many cases they have been used very ill: put to shame; doomed to hard labor; confined in chains, prisons, or mines; led at the chariot wheels of their conquerors; and sometimes put to death in a wanton and cruel manner. To this day the poor blacks are treated as captives, and kept in a state of bondage. « Ships are sent from England and other countries to Africa, on purpose to get hundreds and thousands of them for slaves. They are stolen, or procured uiuhu- vari- ous and wicked pretences; torn from the bosoms of their dear- est relations; forced away from their own country; closely stowed together in a ship; and when brought to the West Indies, sold like beasts in a market. They are then doomed to hard labor, and often to cruel usage; till death puts an end to their miseries, or their liberty is obtained by paying a sum of money for it. In such a case, a man may be said to be redeemed; and ceasing to he a slave, he becomes a free- man. This may give us some idea of the nature of redenip- tion. When God made man, he made him upright; he made hiiu free; but he soon lost his liherty. Satan attacked him, and prevailed against him; and not against him only, but against all his posterity. In this state we are born; in this we live; and in this we die and perish, unless the redemption SERMON VI. 69 of Christ is applied to our souls by the Holy Spirit. You would pity a ii umber of poor captives if you saw them in heavy chains; if you saw them stripped of their clothing, robbed of their wealth, or sold like beasts; if you saw them cruelly abused and beaten, and pining to death in pain and misery. Well, this is our own state by nature. AVe are conquered by Satan; far removed from our original happy condition; deprived of our true riches, the image and favor of God; tied and bound with the chains of our sins; basely em- ployed by the devil in the horrid drudgery of our lusts; and if grace prevent it not, liable to be summoned by death into an awful eternity, to receive the wages of our sin, which is eternal misery. From this sad condition we cannot deliver ourselves. We have neither the will nor the power. It is the peculiar misery of sinful num that he knows not his misery. Other captives groan for freedom. Even a bird or a beast, deprived of liberty, struggles to get free; but more wretched and stupid sinners deny that they are slaves; and foolishly boast, like the Jews, that " they were never in bondage to any man."' They hug their yoke; they love their prison, and fancy music in the rattling of their chains. If any here are in this condition, may God open their eyes, and deliver them from the sad infatuation. But if a man had a ivill to be free, he has not the 'power. What ransom can he offer? Can he make satisfaction to the injured law of God ? Can he render back to his Maker the glory of which he has robbed him ? Or can he restore to his own soul the image of God, which is lost and spoiled by sin? Can he renew his sinful nature to holiness, or make himself a new creature? No; it is hnpossibie. If the heart of God do not pity, if the hand of God do not help, he ]nust die a slave, and be the etermil companion of his cruel tyrant and fellow-slaves in the prison of hell. But blessed be God for Jesus Christ! When there was no eye to pity, no hand to help, his own almighty arm brought salvation. The Son of God, touched with compas- 60 REDEMPTIOX. sion for perishing man, descended from liis throne of jrlory, and visited onr wretched abode; and becanse those whom he came to redeem were partakers of flesh and blood, "he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage/' Heb. 2:14, 15. Among the Jews, the right of redemption belonged to the kinsman. Jesus Christ, in order to redeem us, became a man, the kinsman of our nature, " bone of our bone, flesh of our flesh;" " for both he that sanctifieth, and they who are sanc- tified, are all of one; for which cause he is not ashamed to call them brethren." Heb. 2:11. The redemption of captives is usually by paying a price or ransom. This Christ paid, and the price was no less than his blood; so says our text: "In whom we have redemption through his blood." And so St. Peter speaks: "Ye w^re not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ." 1 Pet. 1 : 18. Not by so mean a price as the perishing riches of this world, such as the silver and gold which are paid for buying poor captives out of bondage, misery, and slavery among men; but it was at no less a price than the noble and invaluable precious blood, sufferings, and death of the Son of God. Having taken a general view of redemption, let us de- scend to souie particulars by which we may better under- stand the subject, and be more affected with it. The natural man is a captive of the devil, of the Jlesh, of the world, of the law, and of the grave. Prom all these Christ delivers his people. 1. We are all, by nature, captives of the devil. This may seem to you a hard saying, but it is too true; see the proof of it in 2 Tim. 2 : 26, "that they may recover themselves out of the snare of the devil, who are taken captive by him at his will:" taken alive, as captives of war, to be enslavcvl and ruined by the dovil. O how dreadful is the power of Sntan over wicked men! They are not awan^ of it, or they would SERMON VI. 61 earnestly pray, "Lead us not into temptation, but deliver us from evil," or the evil one, St. John says, " The whole world lieth in wickedness,'" or in the wicked one, 1 John o : 19; and St. Paul says, "lie worketh in the children of disobedience." Eph. 2:2. So that there is more truth in some common ex- pressions used by wicked people than they are aware of; as when they say, " The devil is in you." It is awfully true of all unconverted sinners. And it deserves notice how such people continually sport with such words as these: hell, and hellish; devil, and devilish; damn, and damnation. Surely these words show who is their master, and what is likely to be their place and portion. May G-od discover the evil of such things to all Avho practise them. Now the blessed Redeemer came down from heaven to destroy the works of the devil. He overcame all his tempta- tions in the wilderness; he triumplied over him on the cross; and when he ascended into heaven, " he led captivity cap- tive," conquered the conqueror, and bound the strong one. He showed his power over devils, by casting them out of the bodies of men; and he still shows his power, by casting liim out of the souls of all who believe in him. 0 that he may show this power among us this moment. Yes, my friends, if we are redeemed from Satan, we are "redeemed to God'' — redeemed to God, as his peculiar prop- erty, for his honor and service — for comnumion with him now, and for the everlasting enjoyment of him in glory. 2. We are all, by nature, captives of the ^^^.s7/; our minds are fleshly: "Sin reigns in our mortal bodies; we obey it in the lusts thereof; our members are instruments of unright- eousness; we have yielded our members servants to unclean- ness, and to iniquity; for his servants we are to whom we obey." Rom. G : 12, etc. Is not this true, my friends? Are not some here present yet the slaves of sin: one of drunkenness, another of swear- ing, another of fornication, another of lying, another of thiev- ing, or some other heinous sin ? Ah, sirs, " the end of these things is death;" " for these things' sake coineth the wrath of 62 REDEMPTIOX. God upon the children of disobedience." Ahis, how many are strono^ advocates for human liberty, who are themselves the slaves of corruption ! " For of whom a man is overcome, of the same is he brought in bondage." 2 Pet. 2 : 19. But, adored be Jesus, he came to " save us from our sins;" "that we, being delivered from the hand of our enemies, miirht serve him without fear, in lioliness and righteousne.ss before him, all the days of our life." By the power of his Spirit, his people are '• born again," and made " new crea- tures in Christ Jesus; old things pass away, and all things become new." They are not in the flesh, but in the Spirit; they walk not according to the flesh ; they are enabled to cru- cifv the old man of sin, and to put on the new man of grace; and to live, in some degree, in that holiness without which no man can see the Lord. So St. Paul speaks to the con- verted Romans, ''God be thanked, that" though "ye were the servants of sin ; but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free Irom sin, ye became the servants of righteousness." Rom. 6: 17, IS. 3. We are all. by nature, captives of the world; or, as the Scripture expresses it, "walk according to the course of this world," willingly carried along with the stream of sin, and foolishly thinking we shall do well, because we do like others; forf^ettinsf that " broad is the road that leadeth to death, and many there be that walk therein;" wliile the narrow way to life is found by very few. By nature we are conformed to the world; to its foolish customs, maxims, dress, and amuse- ments; and also to its dangerous, mistaken notions of relig- ion. People are afraid to think for themselves; they take the religion of their neighbors on trust, without examining, by the word of God, whether it be right or wrong, true or Mae. But our blessed Lord "gave himself for our sins, that he might deliver us from this present evil world," from the sins, snares, customs, and fashions of the men of this Avorld. St. Peter speaks of being redeemed IVoiu 'our vain conversation, received by tradition from our falliers." it matters not M'hat SERMOX YI. 63 we were brought up to, nor what our forefathers lived in: if it was wrong, we must forsake it. We must confess Christ before men, or he will deny us before angels: and we shall not be ashamed of the gospel of Christ, if we know it to be the power of God to our own salvation; but rather glory in the cross of Christ, by which we are crucified to the world, and the world to us. Then are Ave the true disciples of Christ, when we are not of the world, even as he was not of the world. 4. We are all, as sinners, captives and prisoners to the broken law and offended justice of God. The law justly de- mpouds of us perfect and perpetual obedience. If we fail in one point, we are guilty of all; and fall under its fearfnl curse. The law demands our obedience, or our blood. If we disobey but once, our lives are forfeited. We are condemned already; and if death finds us in that state, it shuts us up for ever in hell. But, glory be to the Lamb of God. that he came into the workl to save sinners; and as there could be no remission of sins but by the shedding of blood, he freely gave himself up for us, and died for our sins, "the just for the unjust, that he might bring us to God.' Thus he gave himself *• a ransom" for us; and "redeemed us from the curse of the law, being made a curse for us." Gal. 3 : 13. Hereby, all who believe in him are '" delivered from the wrath to conie." *' There is therefore now no condemnation to them." They have passed from death unto life; and '"who shall hiy any thing to the charge of God's elect ? It is God that justifieth. Who is he that condemneth ? It is Christ that died." In consequence of this, they are entitled to peace of conscience, even the peace of God, that passeth all understanding. Finally, we are all, by reason of sin, doomed to death, and shall shortly be prisoners of the grave. This is the house appointed for all living: to this dark abode we nmst soon remove, aiul there remain till the great day, when there shall be a resurrection both of the just and of the unjust. But the glorious Redeemer has said of his people, " I will 64 REDEMPTION. ransom them from the power of the grave; I will redeem them from death: 0 death, T will be thy plagues; 0 grave, I will be thy destrm-tion I"' Yes, Jesus is luade uuto us redemption, namely, "the redemption of the body;'' and "the creature itself," that is, the body, " shall be delivered from the bondage of corruption, into the glorious liberty of the children of God." Rom. 8:21. " Then shall be brought to pass the saying that is written, Death is swallowed up in victory. 0 death, where is thy sting t 0 grave, where is thy victory ? The sting of death is sin, and the strength of sin is the law: but thanks be to God, who giA^eth us the victory through our Lord Jesus Christ." And now, my friends, what think you of redemption ? Does it appear to you a little or a great matter ? How are your hearts affected with it ? Do you know that you are, or once was, in this miserable bondage ? You can never desire deliverance, nor love the deliverer, till you know this. When Israel Avas in Egypt, " they sighed by reason of their bondage, and they cried, and their cry came up unto God by reason of their bondage." Again, when Israel was in Babylon, "they sat down by the rivers and wept; yea, they wept, when they remembered Zion." Depend upon it, if you never saw this to be your condition, it is your condition now. Jf you never sought redemption, you never partook of it. U you never saw any excellence and preciousness in Christ, you are yet " in the gall of bitterness, yet in the bond of iniquity." Be advised, when you go home, to retire, and on your knees implore the blessed Redeemer to set you free. Say, with the Psalmist, " Draw nigh to my soul, and redeem it." Look through the bars of your prison to heaven. Cry to the Lord in your trouble, and he will save you out of your distresses. Hear him saying, "AVilt thou be made free?" He stands ready to knock off thy fetters, and set thee at liberty. ]f it was necessary for i/ou to pay the price of redemption, you might well despair; but the price is paid; nothing on your part is wanting Imt a, heart and a hand to receive it. Come SERMON VI. 65 then, for all things are ready. " Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption." Psa. 130 : 7. Here is the sum of the gospel. Here are glad tidings of great joy to souls burdened with sin. Are you afflicted with a sense of your sin and misery ? Well, there is hope in Israel concerning this. " Hope in the Lord;" not in yourselves, not in your own works, but in Jehovah; and your encouragement to do so is, " with him is mercy," grace, goodness, bounty. He is, of his own nature, disposed to forgive; and there is this further encouragement, " with him there is plenteous redemption." Christ has shed his precious blood as the ransom price. The redemption is plenteous. The boundless stores of grace and mercy are fully equal to all your wants. Hope then in the Lord, and let your expectation be fixed alone in him; for "he shall redeem Israel from all his iniquities." And you who, through grace, have believed to the saving of your souls, come and consider the sad state you were in: from w^liich nothing could deliver you but the astonishing ransom of the Saviour's blood. 0 see the malignity of sin, in the Redeemer's bloody sweat in the garden, and in his dread- ful pains on the cross. 0 see what sin has done ! See and detest the murderer of thy gracious Lord. Hate it with a perfect hatred, and resolve to wage eternal war against it. Come and meditate on the love of Christ, " who loved you, and gave himself for you," and who has, by his Spirit, brought home the redemption to your heart. There was nothing good in you to engage him to do this; for "while we were yet enemies, Christ died for us." 0 be thankful for your won- derful deliverance. " 0 give thanks unto the Lord, for he is good ; for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy." Had a generous fellow^-creature delivered you from Turkish slavery, or from a Spanish inquisition, how would you express your thanks ? " Oh, sir," would you say, " I am under inexpressible obligations; I have not such another friend in all the world ; I shall never forget your kindness G6 REDEMPTION. while I live." But no earthly friend can redeem your soul from sin and hell. "Oh, would to God," said a holy man, " I could cause paper and ink to speak the worth and excel- lency, the h\fr\\ and loud praises of our brother Ransoinerl Oh, the Ransoiner needs not my report; but if he would vouchsafe to take and use it, I should be happy if I had an errand to this world, but for some few years, to spread proc- lamations of the glory of the Ransomer, whose clothes were wet and dyed in blood; if even, after that, my soul and body should return to their original nothing." Thus, my friends, let us think of Christ; and thus think- ing of him, let us show our love by keeping his command- ments ; ever remembering, that " we are not our own, for we are bought with a price; therefore let us glorify God in our body, and in our spirit, which are God's." Remember you are yet in the body, a body of sin and death; and though through grace, you " delight in the law of the Lord after the inward man, yet is there another law in your members, war- ring against the law of your mind." Watch against it then, lest at any time it should " bring you into captivity to the law of sin." Stand fast, therefore, in the liberty wherewith Christ hath made you free; and rejoice in hope of the com- plete, everlasting, and glorious liberty of the children of God in a better world. Jesus, with all thy saints above, My tongue would bear her part, Would souud aloud thy saving love, And sing thy bleeding heart. * Blessed be the Laml), my dearest Lord, Who bought nic with his blood, And (juenehed his Father's flaming sword In liis own vital flood : The Lamb that freed my captive soul From Satan's heavy (.'haiiis. And sent the lion down to howl Where hell and horror reigns. All glory to the dying Lamb, And never-eeasing praise. While angels live to know his name, Or saints to feel his grace. SERMON VII. 67 REGENERATION, OR THE NEW BIRTH. SERMON VII. "JESUS ANSWERED AND SAID UNTO HIM, VERILY, YERILY, I SAY UNTO THEE, EXCEPT A MAN BE BORN AGAIN, HE CANNOT SEE THE KINGDOM OF GOD."' John 3:3. • The two grand truths of the Christian religion are, our ruin in Adam, and our recovery in Christ; and tiU we know both these, we can perforin no duty, nor enjoy any privilege aright; we can neither serve God here, nor enter into his glory hereafter. You must have observed, that the Scriptures always divide mankind into two classes — the wicked and the righteous, sinners and saints, believers and unbelievers, heirs of hell and heirs of heaven. These are all mixed together on earth, but they will be separated at the day of judgment; and their eternal state will then be fixed according to what was their true character here. What then can be of greater importance to us than to know our real state at present ? And observe, that though there is that difference between men which was just mentioned, we are all by nature in one and the same condition; that is, sinners and children of wrath. So that unless a change passes upon us, we continue in it, live and die in it, and are lost for ever. This is the solemn truth which Jesus Christ in our text declared to Nicodemus. Perhaps you may like to know who he was, and how Christ came to say this to him. I will tell you. Nicodemus was a great man among the Jews. He was a teacher, and a ruler; and having heard that Jesus Christ had said and done many wonderful things, he came to hiin one night, being ashamed to come by daylight, and said, "'Rabbi, we know that thou art a teacher come from God." Jesus Christ directly begins to teach Nicodemus; G8 THE NEW BIRTU. and be begins witb tbe most important trntli tbat was ever taugbt — tbe necessity of tbe new birtb, wbicli he asserts in tbe strongest manner possible: "Verily, verily, 1 say nnto tbee, Except a man be born again, be cannot see tbe king- dom of God." As if be bad said, 1, wbo am tbe trntb itself, assure yon, that no man, considering bis fallen and corrupt nature, can understand or enjoy the blessings of tbat king- dom of grace which 1 am come to set up, nor can be enter the kingdom of glory to which it leads, unless bis heart is changed by p«wer from above. It seems tbat Nicodemus did not at first rightly under- stand what our Lord meant by this, and be asked bow it could be. But our Lord insists upon it again and again, and we doubt not tbat Nicodemus came to understand it at last, and really became a new creature. The Lord grant that we also may become new creatures, so as to serve bim here, and enjoy bim hereafter. Being horn again signifies a great change made iji the heart of a sinner by the power of the Holy Spirit. It means tbat something is done in us, and for us, which we cannot do for ourselves — something to whicb we were before strangers — some change, whereby we begin to live as we did not live before — yea, something whereby such a life begins as shall last for ever; for, as by our first birth we are born to die, so by our second birtb we are born to live for ever. That we may better understand tbe new birth, or this change of heart, let us more particularly consider, 1. The nature of this change ; and, 2. The necessity of it. 1. Let us consider tbe nature of this change. " It is not a chanjre of tbe substance and faculties of tbe soul. Sin did not destroy the essence of the soul, but its rectitude; so grace does not give a new faculty, but a new quality. It is not destroying the metal, but tbe old stamp upon it, to imprint a new one. It is not breaking tbe candlestick, but putting a new light in it. It is a new stringing of the instrument, to make new harmony." SERMON VII. 69 It is a great change, or else such a term as " the new- birth," or " a new creation," or " a resurrection," would not be proper. When a child is born, its Wixy of existing and of getting nourishment is quite different from what it w^as be- fore; so by the new birth we live in a A^ery different manner. The greatness of this change is elsewhere described by " pass- ing from darkness to light;" yea, by "passing from death to life." " You hath he quickened, who were dead in trespasses and sins." It makes a man quite the contrary to what he was before; as contrary as east to west, north to south, light to darkness, flesh to spirit. It is such a change as if a black man should become white, or a lion become a lamb. In a Avord, God takes away the heart of stone, and gives a heart of flesh. It is a universal change, " a new creature^'' a complete creature — not a monster, with some human parts, and others wanting. It is God's work, and therefore perfect in its parts; though there is room for growth in every part, as in a new-- born cliild. Oh, let us not deceive ourselves with a 'partial change, such as taking up some new opinion, or joining r, new sect; or leaving off some old sins, or performing some moral or religious duties. The common changes of age and life may occasion some partial alterations; but this is a change of the ivhole man. In the understanding, there is light in- stead -of darkness. In the iviU, there is softness instead of hardness. In the affections, there is love instead of enmity. It is an inward change. It will indeed produce an out- ward change, if the life were before immoral; but there may be strict morality without this inward change. Reformation is not regeneration, though too often mistakeii for it. It is a change of heart. We must be '' renew^ed in the spirit of our mind." Eph. 4 : 23. " Man looketh at the outward appear- ance, but God looketh on the heart." God has promised to give his people "a new^ heart;" and the penitent Psalmist prays for it: " Create in me a clean heart, 0 God; and renew a right spirit within me." Without this there is no true change. " The spring and wheels of a clock must be mended 70 THE NEW BIRTH. before the hand of the dial will stand riffht. It may stand riolit twice in the day, when the time of the day conies to it, but not from any motion or rectitude in itself. So a man may seem by one or two actions to be a chano:ed man; but the inward sprin<^ being amiss, it is but a deceit." There 'is a great difference between virtue and religion — between morality and holiness. Many people abstain from some sins, and perform some duties, lor the sake of" health, reputation, or profit; bnt in the new creature there is a change of p?7«f«y;/<'. The principle of a new creature is faith — " faith working by love; and this abides." He is not like a clock that is wound up, and goes only while it is acted upon by the weight; but, having the Spirit of God within him, and the life of God in his soul, grace is as " a well of water, springing up into ever- lasting life." There is in tne new creature a change of the end he has in view, as well as of the principle from which he acts. "The glory of God is the end of the new man: self is the end of the old man." Nothing is a greater evidence of being born again, than to be taken off the old centre of self, and to aim at the glory of God in every thing: whether we eat or drink, whether we are in private or public, whether we are engaged in religious or common affiiirs, to desire and aim sincerely at the glory of God ; know^ing that " we are not our own, but bought with a price," we are to glorify God with our body, soul, and spirit, all which are his. That the new birth is such a change as has been described, namely, a great change, an universal change, and an inirard change, will still more plainly appear if you consider the alteration it makes in a person's views and apprehejisions. He has new thoughts of God, of liimself, of the world, of eter- nity, of Jesus C/irist, and of all dirine ordinances. He has new thoughts of God. Before, he lived in a great measure "without God in the world;" without any true knowledge of God ; without any proper regard to God ; and was ready to think God " altogether such a one as himself." Eut now he sees that with God there is "terrible majesty, SERMON VII. 71 perfect purity, strict justice, and that he is indeed greatly to be feared." Now he knows that God's eye is always upon him; and that if he were to enter into judgment with him, he could never stand. But he learns also, from the gospel, that God in Christ is full of grace, and goodness, and love; so that " he fears the Lord and his goodness." The new creature has very different thoughts of liimself. He once acted as his own master; followed his own wicked will; was ready to excuse his worst actions; thought lightly of his sins, perhaps gloried in his shame. Now he sees the evil of his former ways ; he mourns sincerely for his sins ; he sees the badness of his heart from whence they flowed; he ranks himself among the chief of sinners ; and he wonders more at the patience of God in not cutting him off with some sud- den stroke of his judgment. In short, he cries, " Eeliold, I am vile. I abhor myself, and repent in dust and ashes." The new creaturfi has new thoughts of the ivorld, of the men of it, and of the things of it. Once he loved the com- pany of profane and unclean persons ; now he shuns them as he would the plague; and his language is, " Depart from me, ye evil-doers, for I will keep the commandments of my God." Before, he hated the very sight of a godly person; now his heart unites with those who fear the Lord; he thinks them " the excellent of the earth," wishing to live and die with them. How different also are his Adews of the things of the world ! Once they were his only portion. He sighed to be great; he longed to be rich; he panted for pleasure. Eating and drinking, cards and plays, music and dancing, or other vain amusements, were his dear delight; and to enjoy these he would sacrifice every thing. Now he sees the vanity of them all. He sees the danger They had led hhn to the brink of ruin ; and now he can truly say, " These pleasures now no longer please, No more delight afford : Far from my heart be joys like these, Now I have known the Lord." But Oh, what new apprehensions has he of eternity ! He 72 THE NEW BITRII. hardly ever used to think of it; now it is almost always on his inind; for now he has thiit faith which is "the substance of things hoped for, the evidence of thing's not seen." Now, therel'ore, he looks not at thin«^s that are seen, for he knows they are temporal ; but at the things which are not seen, for they are eternal. He knows that he must live for ever; either in a glorious heaven, or in a dreadful hell. Compared, there- fore, with eternal concerns, all worldly things appear as empty shadows, and he considers every thing below according to the relation it bears to his eternal happiness. The new creature has also very different thoughts of Jesus Christ from what he had before. Once he was without form and comeliness to him ; now he appears " the chief among ten thousand, and altogether lovely." He did not wish to hear of him, or read of him, or speak of him, except to pro- fane his name; now he can never hear enough of him, for he sees that if ever he is saved, he owes^ all to Jesus; and therefore "counts all things but loss, that he may know him, and win him, and be found in him." He also thinks very differently of religious ordinances. He could not bear to keep the Sabbath holy. Either he wholly neglected public worship, and took his carnal pleas- ure, or if he came, it was a burden ; he did not join in prayer; singing, at best, was an amusement; he disregarded the word preached, perhaps derided it; and as for private prayer, he hated it. How great the change! Now the Sabbath is his delight; "the holy of the Lord, and honorable." The house of God is his home, the word of God his food, the Bible his dear companion, and prayer the breath of his soul. Thus you see what a change has taken place in his views; and if time permitted, we might show that these new vieics are attended with new affections: he loves what before he hated ; he hates what before he loved. He has new desires, new fears, new joys, and new sorrows. He makes new reso- lutions. He is employed in new labors. He has new enter- tainments. He has new hopes and prospects. How justly then is he called a new creature ! SERMON VII. 73 Having briefly shown the nature ot regeneration, let us consider, 11. The NECESSITY of it. Observe how very strongly our Lord asserts in the text, " Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of Grod." Surely these words must have great weight with us, if we believe the God of truth. But you will ask, What is meant by the kingdom of God ? I answer. It means the king- dom of grace upon earth, and the kingdom of glory in heaven. Now, without the new bh'th, no person whatever can see the kingdom ot God. It is not said he may not, or lie i^hall not, but he cannot; it is impossible in the nature of things. With respect to the gospel state here, in which Christ reigns, no man can be a true Christian unless he is born again; he cannot be a true member of the church of Christ, or of that society which is governed by Christ; he cannot perform any of the duties required of the subjects of this king- dom, nor can he enjoy any of the privileges bestowed in it. He cannot perform any of the duties. Fallen man is ignorant of what is truly good. "He calls evil good, and good evil." He is " to every good work reprobate." Tit. 1:16. And he has a dislike to that which is good. " The carnal mind is enmity against God," and shows its enmity by rebel- lion against the law of God. Rom. 8 : 7. Now, remaining in this state, he cannot answer the end of his being, which is to glorify God; and having this unfitness and unwillingness to answer that end, there is an absolute and universal necessity for this change. It is " in Christ Jesus we are created to good works." We cannot " pray in the Spirit," till we are "born of the Spirit;" we cannot "sing with grace in our hearts," till we have grace; "we cannot worship God in the spirit," while we are in the flesh. A dead sinner cannot pre- sent "a living sacrifice." The duties of a natural man are lifeless and selfish: "he cannot serve God spiritually," be- cause he is carnal; nor graciously, for he is corrupt; nor vitally, because he is dead; nor freely, for he is enmity against God; nor delightfully, for his heart is alienated; nor sincerely, 74 THE NEW B HIT IT. for his heart is deceit; nor acceptably, *• ibr he that is in the fle.sh cannot please God." In like manner, the unregenerate person cannot enjoy any of the h\e>i>ied prii'ileges of the g'ospel state. He knows notli- ing of the joys of salvation, lie is a stranger to the peace of the gospel. He h^Ls no relish for the sincere milk of the word. He cannot delight in prayer, nor enjoy commnnion with God or commnnion with the saints, for things that are not natural can never be delightful. And this also niakes it plain, that The unrenew^ed man cannot see the kingdom of glory. The new birth does not indeed entitle a person to heaven, but it makes him "meet for the inheritance of the saints in light." The unrenewed sinner is shut out from heaveji by the unalterable determination of God himself, who has de- clared, that ''nothing which defileth" shall enter that place, and that "without holiness no man shall see the Lord." And if you consider what the joys and employments of heaven are, and what the disposition of a sinner is, it will plainly appear that he cannot see the kingdom of God. " The happiness of heaven is holiness; and to talk of being happy without it, is as great nonsense, as to talk of being well \\ itli- out health, or being saved without salvation." Teopie are ready to think, if they go to heaven they must be happy; but without a new nature, a man might be as much out of his element in heaven, as a fish out of the bottom of the sea would be in a green meadow, or an ox in the bottom of the sea. Can a wicked man, who now hates the godly, expect to be happy among none but saints ? Can he wiio cannot keep three hours of the Sabbath holy, bear to keep an eternal Sabbath ? Can he who now curses and swears, imagine that his tongue shall be for ever employed in praising God ? Can he who now hates to think of God, love to employ his mind in the eternal contemplation of him ? No, no. Hell is the sinner's "own place;" there he will have his own com- pany, and in some measure his old employments, though without the pleasure of them; but as to heaven, he can never see it till he be born ajrain. SERMON VII. 75 From what was first said of the nature of the new birtli, let us learn to avoid the mistake, that baptism is regeneration. It represents it, but it is not the thing itself We irmst " be born of water and of the Spirit," John 3:5; that is, of the Holy Spirit, whose grace renews the son!. Take not the shadow for the substance. Do any of you live in drunken- ness, profaneness, Sabbath-breaking, or any other sin ? Or do you live unconcerned about your soul, careless about sal- vation, without Christ, without prayer? know for certain, that you are yet a stranger to this great and blessed change. And yet, without it, the God of truth assures you it is impos- sible for you to be saved. You must be born again. Do not think that outward reformation, or morality, or religious pro- fessions, or religious duties, are sufficient. All these are far short of this inward spiritual change. You must be born , again. As sure as there is a God in heaven you must be born again, or you can never go to heaven. And can you bear the thought of being shut out? Put the question to yourself " Can I dwell with everlasting burnings ? Can I endure eternal darkness? Can I bear to be eternally sep-* arated from the blessed God ? Is my present sinful, sensual life to be preferred before eternal joys ? Is there one text in the Bible to give me comfort in this state ?" 0 that you may be so deeply convinced of the immediate necessity of this change, that you may, ere you sleep this night, fall down on your knees before God, and earnestly desire him to make you a new creature. He can do it in a moment; and he has promised his Holy Spirit to them that ask him. Say not, as the foolish do, I will not change my religion. Let me ask you a question. Has your religion changed you ? li^ not, it is high time to change it. Eut do not be deceived by appear- ance, forms, and names. True religion is not the business of the lip or the knee, but of the heart. " The kingdom of God is not meat and drink," or outward ceremonies; no; but it is within — it consists in " righteousness, peace, and joy in the Holy Ghost." Be advised also to read and hear his word, for this is the instrument which God employs in effecting this 76 THE \EW BIRTH. great change. '• Faith cometh by hearing, and hearing by the word of God." And as for you who have experienced this blessed change, forgot not to give the glory to God, and take the comfort of it to yourselves. Are you born of God ? then heaven is yours. The righteousness of Christ is your title to it, but lierein is your fitness for it. Except a man be born again, he cannot see the kingdom of God: it follows therefore, that if he be born again he shall see it. Thank God for it. You are re- newed for this very purpose, that you should show forth his praise. God has made you to differ from the mass of man- kind. He has done more for you than if he had made you kings and emperors; for he has made you sons of God and heirs of glory — " heirs of God, and joint-heirs with Jesus Christ." Often reflect on your former state, and admire the grace that has made the difference. God has given you his Spirit, and in him a sure earnest of your heavenly inherit- ance. " He that hath wrought us for the selfsame thing is God." Oh, be concerned to live and walk as renewed per- sons; so shall you prove the reality of the change, adorn the gospel, edify your neighbor, and glorify God. How helpless guilty nature lies, Unconscious of its load ! The heart unchanged can never rise To happiness and God. Can aught beneath a power divine The stubborn will subdue? 'T is thine, eternal Spirit, thine To form the heart anew. 'T is thine the passions to recall, And upwards bid them rise ; And make the scales of error fall From reason's darkened eyes. 0 change these wretched hearts of ours, And give them life divine ; Then shall our passions and our powers, Almighty Lord, be thine. SERMON VIII. REPENTANCE. SEIIMON YIII. "AND THEY WENT OUT, AND PREACHED THAT MEN SHOULD REPENT." Mark 6 : 12. It is remarkable, that whatever different notions men have of religion, they all believe that repentance is necessary to salvation. But it may be feared, that many mistake its true nature, and take the shadow for the substance. There are also many, who, though they think it necessary, delay their repentance to some future period; and more than a few die without it, and perish in their sins. It is therefore of great importance that we should know wherein true rcijent- ance consists; and that we should be urged ourselves to re- pent, that we perish not. That repentance, then, which is true and genuine, and " needeth not to be repented of," will be found to include the four following things: 1. Conviction of sin. 2. Contrition for sin. 3. Confession of sin. 4. Conversion from sin. I. The first thing that belongs to true repentance is a CONVICTION OF SIN, or a clear sight and feeling sense of our sin- fulness: without this there is no repentance, no religion; for the gospel may be justly called "the religion of a sinner;" none but sinners can need mercy or repentance; and Jesus Christ expressly declares, " he came not to call the righteous," that is, such as the Pharisees, who thought themselves right- eous, " but sinners, to repentance." Nowi, all men are sin- ners— not the most profane and openly wicked only, but the most moral, religious, and blameless people among us; for "all have sinned, and, come short of the glory of God." 78 REPENTANCE. The word repentance signifies a change of mind, or after- thought— a great change in the mind and disposition of a person, especially about himself, as a sinner. For this pur- pose the Holy Spirit opens his eyes to see the holy law of God, as contained in the ten commandments. This law requires of every person, love to God, and love to man. It requires ns to love God supremely, and onr neighbor as our- selves. It requires perfect, constant, unsinning obedience, all our lives long. It does not demand only sincere obedience, doing as well as we can, but doing all, and doing it always; so that if a man fail only in one point, he is thereby made a sinner: the law is broken; the curse follows; and if he be not pardoned through the blood of Christ, hell must be his portion. In general, the repenting sinner is first alarmed on account of some great and open sin, if he has committed such; as the woman of Samaria, when Christ charged her with adultery; or as Paul was, when convinced of his murderous persecution of the saints. But conviction will not stop here; it will trace the streams of sin to the spring, namely, that corrupt nature we brought into the world with us. We shall freely confess with David, that we were born in sin, and in iniquity did our mothers conceive us, Psalm 51:5. We shall acknow- ledge with Paul, that " in us, that is, in our flesh," our cor- rupt nature, "there is no good thing;" but that " eveiy imagination of the thought of our hearts is only evil contin- ually." Gen. 6 : 5. The penitent will readily own he has been a rebel ajjainst God all his life; that he has indeed " left undone those things which he ought to have done; tuid done those things which he ought not to have done." The law of God is spiritual ; it reaches to the most secret thoughts, desires, wishes, and purposes of the mind. It for- bids and condenms the sins of the heart, as well as those of the lips and the life. A convinced sinner is sensible of heart- sins, thousands and millions of them. He sees that his best duties and services are mingled with sin; even his prayers, and all his religious exercises. He sees that he has, all his SERMON VIII. 79 life, lived without God in the world, and paid no regard to his will and glory; that he has loved himself, the workl, and the creature, far more than God; and that he has been doing all this contrary to light and knowledge; notwithstanding the checks of his conscience and jnany resolutions to the con- trary, and notwithstanding the mercies and the judgments which God had sent to reclaim him. Wherever there is this conviction, it will be accompanied with contrition. 11. CoNTRTTioN, or a genuine sorrow for sin, and pain of heart on account of it. This is that " soft heart," or " heart of flesh," which God has promised to give his people; instead of that " heart of stone with which we are born, and which has no spiritual feeling." " The sacrifices of God are a broken spirit: a broken and a contrite heart, 0 God, thou wilt not despise." Psa. 51 : 17. Men despise broken things. So the Pharisee despised the broken-hearted publican in the temple; but God did not despise him. So far from it, he accounts the sorrow and shame of a penitent sinner more valuable than many costly sacrifices of rams and bullocks. A heart that trembles at the word of God ; a heart breaking, not in despair, but in humil- iation; a heart breaking with itself, and breaking away from sin. So Peter, when duly affected with the sin of denying his Master, "M^ent out and wept bitterly;" and Mary Magda- lene, sensible of former iniquities, washed her Saviour's feet with her tears. There is indeed a false sorrow, which many mistake for the true. When a person is sick, and fears he shall die, it is not uncommon to hear him say he is sorry for sin ; and if God will spare his life, he will amend his ways. But too often, such a one is only sorry that God is so holy, that the law is so strict, and that he is in danger of being damned for his sins. He is not grieved that he has offended God, his best friend and benefactor, who has followed him with cfoodness * and mercy all his life. But the rottenness of this repentance often appears when the sick person recovers; when the fright is over, he returns to the same carnal course as before. The 80 REPENTANCE, sorrow is no better than that of some criminals at the gallows: very sorry they are that tliey have forfeited their lives, but they are not affected with the criminality of their actions. Felix trembled, but did not repent; and Judas was sorry for what he had done, but not in a godly manner. And this shows how very uncertain, for the most part, is the repentance of a dying bed. God forbid we should delay our repentance to that season ! But the sorrow of a true penitent is for siti, as committed against a holy and good God. Such was the penitence of David, who says, " Against thee, thee only, have I siiuied, and done this evil in thy sight." Psa. 51:4. It is true that he had sinned against his fellow-creatures; against Uriah, and Bathsheba, and Joab, and all Israel: doubtless he la- mented this; but what cut him to the heart was, his sin against God — t/iat God who had raised him from the sheep- fold to the throne ; who had saved him from the hand of Saul, and given him his master's house; and if that had been too little, would have given him more — for thus Nathan the prophet aggravated his sin. " Against thee, 0 Lord," said this broken-hearted penitent, "against thee, thee only, have I sinned." Thus, " the goodness of God led him to repent- ance." Observe, likewise, the tone of the returning prodigal. "1 will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son." He might have said. Sir, I have spent my fortune, hurt my health, become a beggar, and am ready to starve; be pleased to relieve me. No; his heart is affected with his sin and his folly. So it is with a repenting sinner. He considers the majesty of that holy Being he has offended; the reasonableness of his com- mands, the obligations he has broken through, and especially the base ingratitude of his conduct. Then he will feel the force of those affecting words, " Hear, 0 heavens, and give ear 0 earth; for the Lord hath spoken: I have nourished and brought uj) childnMi, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib; SERMON VIII. 81 but Israel doth not know, my people doth not consider." Isa. 1 : 2, 3. The goodness of God to a sinner, in the way of providence, may well excite this godly sorrow; but how nmch more, the consideration of redeeming love! What, did God "so love the world of rebel men as to send them his only begotten Son ?" And did he send his Son, " not to condemn the world, but that the world through him might be saved ?" Oh, love beyond degree, beyond example, beyond expression I Let the penitent also remember Jesus — the innocent, the amiable, the benevolent Jesus; Jesus, who left his throne of glory, and became a poor and afflicted man. Why was he despised and rejected of men ? Why a man of sorrows, and acquainted with grief? Why had he not a place where to lay his blessed head ? Why did he endure the contradiction of sinners ? AVhy was he oppressed and afflicted ? AVhy was his visage so marred more than any man, and his form more than the sons of men ? I know the reason, may the weeping penitent say: smely "he hath borne my griefs, and carried my sorrows; he was wounded for my transgressions, and bruised for my iniquities." "'Twere you, my sins, my crnel sins. His chief tormentors were ; Each of my CBimes became a nail, And unbelief the spear. " 'T were yoii that pulled the vengeance down Upon his guiltless head : Break, break, my heart, Oh, burst miiK? eyes. And lot my sorrows bleed." III. Confession of sin will also be made by the true peni- tent. By nature we are rather disposed to conceal, deny, and excuse our sins ; to say we are no worse than others, that we could not help committing them, and that we see no great harm in them. But it is not so where true repentance is found. We shall take the advice that Joshua gave to Achan. " My son, give, I pray thee, glory to the Lord, and make con- fession unto him." To hide or deny our sin, is to dishonor God ; as if he did not see, or would not pu.nish it ; but to con- 82 REPENTANCE. fess our sins, is to honor his holy hiw, which Ave have broken; to honor his all-seeing eye, which beheld all our crimes; to honor his justice, which niijL^ht take vengeance upon them; and to honor his patience, which has forborne to strike the fatal blow. And indeed a frank and free confession of our sins is the best way of finding peace. " When 1 kept si- lence," says the Psalmist, " my bones waxed old through my roaring all the day long: but I acknowledge my sin unto thee, mine iniquity have I not hid; I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin." Tsa. 82 : 3, 5. Secret sins require only secret confession to that God who seeth in secret ; but sins that are public and scandalous ought to be more openly acknowledged, that we may undo, as far as we can, the evil committed. The true penitent is sincere in his public confessions. How many call themselves " nuserable sinners," declare that •' the remembrance of their sins is grievous, and the burden of them intolerable," and cry, " Lord have mercy upon us, Christ have mercy upon us," without the least sense of the evil or burden of iniquity. This is abominable hypocrisy, and adding sin to sin. But the renewed soul is truly sincere in his confessions; he finds the words of Scripture well adapted to his feelings, and can cordially itdopt those of Job, " Behold, I am vile; I abhor myself, and repent in dust and ashes;" or the words of the publican, " God be merciful to me a sinner;" or the words of Paul, who calls himself " the chief of sinners." We have now considered conriction, contrition, and con- fession, as three essential ingredients in true repentance; and to these we must add one more: IV. Conversion, which is forsaking sin, and turning from it to God. John the Baptist, that great preacher of repent- ance, exhorted his hearers to "bring forth fruits meet for re- pentance." And thus St. Paul preached both to Jews and Gentiles, " that they should repent and turn to God, and do works meet for repentance." Acts 20 : 20. Without this, the most humbling expressions and confessions, the greatest SEKMON VIII. 83 alarms of conscience, or floods of tears, will prove insufficient. " Though Cain's terror, Judas' confession, Pharaoh's promises, Ahab's humiliation, Herod's hearing John gladly and doing many things, were all combined in one man, they would not prove him a real penitent, while the love of one sin remained unmortified in the heart, or the practice of it allowed in his life." True repentance is not content to lop off the branches, but " lays the axe at the root of the tree." The devil may suggest that a beloved sin is but a little one, and may be spared; but grace will know that as one small leak may sink a ship, so one indulged sin may condemn a soul. How- ever dear therefore a sin may be, or however hard to be parted with, it must be forsaken. So our Lord directs: " If thy right eye offend thee, pluck it out; if thy right hand offend thee, cut it off;" that is, if thine eye or thy hand cauae thee to ojfemh or incline thee to sin, turn away thine eye from it, as if thou hadst no eye to see it, or hand to practise it; and be as willing to part with a beloved sin, as a man who has a mortified hand or foot, is willing to part with it to preserve his life. " For it is better to enter into life thus maimed, than having two eyes or two hands to be cast into hell, where the worm dieth not, and the fire is not quenched." You have a fine instance of true repentance in Zaccheus the converted publican. When Christ and salvation came to his house and heart, he, who had probably been a great sin- ner, stands and says to the Lord, " Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold." Here was not only confession of sin, but forsaking it. He who had been an extortioner, becomes not only honest, but liberal. He inakes restitution, and so will every true peni- tent. He will undo what he has done, if possible. Alas, how many evils is it now impossible to undo ! Some poor souls are perhaps in torment, to whose destruction our wickedness contributed. But grace will enable us to do what is possible; sin shall not have dominion: and we shall now be as earnest to please and serve God, as once we were to serve Satan. 84 REPENTANCE. If this be repentance, the <]freat poi)it is, Have we repented? Oh, let lis not deceive ourselves. Jesus Christ, the iaithful and true witness, has said, " Except ye repent, ye shall all likewise perish:" uot conie to nothing, or cease to be — happy would it be for impenitent sinners were that their case — but they shall " be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." Do not mistake. Repentance is universally necessary, for "all have sinned." If it could be proved that we had committed but one single sin, repentance would be absolutely uecessar}'. One theft, one murder, proved against a man at a human bar is enough to procure his condemnation; so one sin against God is enough to condemn us to eternal uiisery. But it is not one, it is not ten thousand sins only, that we have to lament; " Who can understand his errors ?" Listen not to the father of lies: he promised Eve, that eating of the forbidden fruit should do her no harm; but she found, and we all find, the dreadful effects of that first sin. Say ]iot with the wicked man of old, "Who, when he heareth the words of this curse, shall bless himself in his heart, saying, 1 shall have peace, though I walk in the imagination of my heart, to add drunk- enness to thirst." God forbid; for, mark the consequence, " The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him." Bent. 29: 19. llepent, or perish, is the solemn decision of God. He commandeth all men everywhere to repent; and what can be more reasonable? The law which we have broken, is " holy, and just, and good." To love him was our most reasonable service, and would have been for our un- speakable benefit. Having then broken it, and by so doing incurred his wrath, and exposed ourselves to ruin, can it be thought imreasonable that we should make a humble sub- mission, and implore his mercy? Come then, and be encouraged to instant repentance. He might liave cut you off in your sins, without a moment's warning; but he has given you Wmo. and space for repent- SERMON VIII. 85 ance. His very command is encouragement. It implies, that "there is forgiveness with him;*' for pardon of sin and repentance are inseparably connected. " Christ is exalted to give repentance and forgiveness of sins." '" Let the wicked ibrsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.' Only do not suppose that repentance desers'es or merits pardon. Salvation is all of grace; but this is the order appointed of God; for by penitential sorrow the heart is prepared to re- ceive the mercy of God, through Jesus Christ our Lord. Let the '* goodness of God lead thee to repentance.*' He delighteth not in the death of a sinner, but rather rejoiceth in his return. And our Saviour assures us, that " there is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance." Arise, sin- ner, for he calleth thee. Does your heart begin to relent ? Are you saying, " I will arise, and go to my Father ?" Arise, then, and go at once. He will see thee afar off, and run to meet thee ; he waits to be gracious, and there shall be joy in heaven, and joy on earth, upon thy return. Thousands as vile and base as you have found mercy. Let not Satan say it is too late ; the door is open : nor let him say it is too soon. He may say, to-morrow will do. God says, to-day, " "While it is called to-day;"" then, hear his voice. To-morrow may be too late. '• This night may thy soul be required of thee." Beware of deferring repentance to a dying bed. AVill you not then have enough to do, to bear with patience the pains and agonies of dissolving nature ? Why should you plant thorns in your dying pillow ? Why should you not then have the peace of God and the joy of the Holy Ghost, to support and comfort your heart ? AVho can tell but sudden death may be your lot: if not, extreme pain, or a dis- ordered head, may prevent the possibility of repentance. And do not imagine that repentance has any thing in it forbid- ding. Christ has said, " Blessed are they that mourn, for they shall be comforted." The penitent has more pleasure 86 REPENTANCE. in his tears, than the worldling in all his gayety. Besides, if the door be strait, it opens into boundless pleasures — pleas- ures not confined to time, but which will last to all eternity. God now dwells in the contrite heart; and soon shall every true penitent dwell with him in paradise. Let those who know what true repentance is, give thanks to Him who has graciously bestowed it. Know, my friends, that repentance is not the work of a day, but of life. The more you know of your own heart, and the more you know of Christ, the more need will you feel of a repenting spirit. " Walk humbly with thy God ;" and let the remembrance of forgiven sins keep you low in your own eyes : having received mercy, love much, for much is forgiven; and labor daily to maintain a conscience void of offence towards God and towards all men. " Oh, how I hate those sins of mine That crucified my God ; Those sins that pierced and nailed his flesh Fast to the fatal wood ! " While witii a melting broken heart My murdered Lord I view, I'll raise revenge against my sins, And slay the murderers too." SERMON IX. 87 THE WORK OF THE HOLY SPIRIT. SERMON IX. "NOW IF ANY MAN HAVE NOT THE SPIRIT OF CHRIST, HE IS NONE OF HIS." Rom. 8:9. Notwithstanding the various distinctions which subsist among men, there are but two of any real consequence in the sight of God; and these are mentioned by St. Paul just before our text: " They that are after tlie flesh, do mind the things of the flesh; but they that are after the Spirit, tiie things of the Spirit," verse 5 : that is, those people who, remaining in the state in which they were born, do habitually consult and relish, pursue and delight in worldly, sensual, and sinful things ; or on the contrary, those who, being born again of the Spirit, are under his guidance and influence and therefore pursue, regard, and love things that are of a spiritual and heavenly nature. Every person here belongs to one of these classes, and it behooves us seriously to examine to which of them, for on this depends our eternal all. He who is after the flesh " cannot please God," verse 8, but is in a state of death, verse 6; or, as it is in the text, is none of Christ's, that is, not a member of his body, not a child in his family, not a subject of his kingdom; and dying in this state, Christ will not own him for his, nor adjudge him to eternal life at the great day. But if, by the grace of God, we have the Holy Spirit, and live under his gracious influences, it is a proof that we belong to Christ, and shall obtain eternal glory with him. How necessary is it then that we should be able to decide with certainty on this great question, and to know whether we belong to Christ or not. That we may be able to do this, let us pray to God to assist us while we, 1. Consider who the Spirit of Christ is; 88 WORK OF THE HOLY SPIRIT. 2. Prove that all real Christians have the Spirit of Christ, and show for what purposes; and, 3. Point out the evidence of our state arising from thence. I. Let us consider who the Spirit of Christ is. The whole Scripture declares that " there is but one only living and true God;" but the Scripture clearly shows, that in the unity of the Godhead there are three, whom we call persons: thus, "There are three that bear record in heaven; the Father, the Word, and the Holy Ghost; and these three are one." 1 John 5:7. They are generally called by the names, Father, Son, and Holy Ghost; which names are not intended to describe their manner of subsistence among them- selves— for that is a branch of knowledge above our capacity, and is not revealed — but the manner of their operations in the covenant of grace. To each of these divine persons particular attributes and works are ascribed, and each of them is ex- pressly called God. The divine person we now speak of is the Holy Spirit; called in the same verse with our text, "the Spirit of God." That he is properly called a person appears from the personal properties and works ascribed to him. He is said to have understanding or wisdom, 1 Cor. 2 : 10 ; Isa. 2:3. He is said to have a ivill, 1 Cor. 12 : 11. He is pos- sessed of power, Hom. 15 : 13. He is said to teach us, John 14 : 26; 1 John 2 : 27, to lead, to guide, to convince, to reneit\ to speah, to sJioiv, to ccdl, and send ministers. This plainly proves that he is a person, and not merely a quality or prop- erty of deity, as some have vainly pretended. It is equally evident that he is a divine person, or truly and properly God, equal with the Father and the Son; for divine perfections are ascribed to him, as eternitij, omnipres- ence, or being everywhere, and omniscience, or knowing all things. The Holy Spirit is expressly called God. Ananias is said to lie to the Holy Ghost, Acts 5:3; and in the next verse, St. Peter says to him, " Thou hast not lied unto men, but unto God." The same person is intended in both verses, which plainly shows that the Holy Ghost is God. This also appears from the sin against the Holy Ghost; if he were not SERMON IX. 89 God, would blaspheming him be a sin, an unpardonable sin ? But above all, consider the form of baptism. Our Lord com- mands his apostles to " teach a|l nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." So likewise in the usual form of benediction: "The grace of our Lord Jesus Christ, the love of God, and the fel- lowship of the Holy Ghost be with you." In both these cases, the very same honors are ascribed to the Spirit as are given to the other divine persons, which would be blasphemy, if he were not a divine person, or truly and properly God. He is called in our text the Spirit of Clirist, not only because he proceeded from Christ, as well as from the Father, but because he was promised by Christ, and se?2t by Christ. He was the Spirit of Christ in all the ancient prophets; and he now "testifies of Christ," "takes the things of Christ, and shows them unto us ;" in a word, because the whole salvation of Christ is applied to the heart by his sacred influences. We are now, IL To prove that all real Christians have the Spirit OF Christ, and to show for what purposes they have him. So necessary is this to salvation, that St. Paul declares in our text, that " if any man have not the Spirit of Christ, he is none of his ;" that is, he is not a Christian. It is one of the most dangerous errors of this day, to main- tain that the influences of the Spirit are not now to be ex- pected, and that they were confined to the days of the apos- tles when they had power to work miracles. In consequence of this wicked notion, all that is said of conversion, regenera- tion, and consolation, is thought to be out of date ; and poor ignorant souls are lulled asleep in carnal security, contentedly resting in the form of godliness without the power; while they are taught by their blind leaders, to call all true, vital, and heartfelt religion, nonsense and enthusiasm. That any of the clergy of the Church of England should thus deny the work of the Spirit, is extremely absurd and inconsistent, because that church strongly maintains the necessity of it in many parts of the Common Prayer Book. 90 WORK OF TUE HOLY SPIRIT. In the collects you may remember these petitions: "Grant unto us, thy humble servants, that by thy holy inspiration we may think those thing's that be good." In another place, " Send thy Holy Spirit, and pour into our hearts that most excellent gift of charity." In the communion-service she prays, " Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit." Observe also the prayer for the king: "Replenish him with the grace of thy Holy Spirit;" and for the royal family, " Endue them with thy Holy Spirit." In the Thirteenth Article of the church it is affirmed, that " works done before the grace of Christ, and the inspiration of the Holy Spirit, are not pleasant to God." Every clergy- man, at his ordination, is asked by the Bishop this question: " Do you trust that you are moved by the Holy Ghost to take upon you this office ?" To which the minister replies, " I trust so." And in the collect for "Whit-Sunday, the church thus prays : " God, who, as at this time, didst teach the hearts of thy faithful people, by sending to them the light of thy Holy Spirit; gi'cint us, by the same Spirit, to have a right judgment in all things; and evermore to rejoice in his holy comfort^ Also in the collect for the Sunday after Ascension-day, "We beseech thee, leave us not comfortless; but send to us thy Holy Spirit to comfort its.^' You see then, my brethren, that the Church of England strongly maintains the continuance of the work of the Spirit as neces- sary to all true ministers and Christians. How then do any affirm that his influences have ceased seventeen hundred years? But as our faith must not rest on the authority of men, let us search the Scriptures to prove that the work of the Spirit on the heart is absolutely necessary to true godliness. We freely grant, indeed, that the extraordinary gifts of the Holy Ghost were confined to the first ages. Who now pretends to the gift of tongues, or power of working miracles? We do not plead for infallibility, or knowledge of future events, or ability to know any thing not revealed in the Bible. It is for the sanctifying influences of the Spirit we plead. But the apostles and first Christians received from SERMON IX. 91 the Spirit not only the miraculous powers just mentioned, but also light in their understanding's, conviction of sin in their consciences, and faith and love to Christ in their hearts. " They purified their souls in obeying the truth through the Spirit;" they "abounded in hope by the Holy Ghost;" they had "joy in the Holy Ghost;" "the love of God was shed abroad in their hearts by the Holy Ghost." Through the same Spirit they " mortified the deeds of the body ;" and cried, " Abba, Father." The Spirit was " the earnest of their heavenly inheritance;" and all their holy tempers, affections, and actions, are called the " fruit of the Spirit." Are not all these things as necessary to us as they were to them? Cor- rupt nature is just the same now as then, and needs the same power to change it. Grace is also just the same now as it was then, and is derived from the same source. This alone is enough to prove the necessity of the Spirit's work. Observe also, that our blessed Lord promised that his Spirit should abide and continue with the church, instead of his bodily presence. So he says, " I will pray the Father, and he shall give you another Comforter, that he may abide with you for everT John 14 : 18. Observe, he was promised to abide with the church /or ever — not with the apostles only, for he was to be " given to all who should believe ;" and that, not for two or three hundred years, but for ever — all the time of Christ's absence from earth, until he shall come the second time to judgment. But this will more fully appear by con- sidering the purposes for which the Spirit is given. All men are by nature " dead in trespasses and sins;" dead to God and spiritual things ; as a corpse in the grave is dead to the affairs of this world. Now " it is the Spirit that quick- eneth." John 6 : 63. The word of Christ in the gospel is employed for this end. " The dead shall hear the voice of the Son of God;" but it is by the Spirit's power that the dead soul is quickened to hear it. The word is brought home to the heart, and is then heard, " not as the word of man, but as it is in truth, the word of God." Oh, that the word may now be heard among us in this manner ! " There is but one 92 WORK OF THE HOLY SPIRIT. word in Scripture for the air which the body breathes, and for that grace which is the breath of our spiritual life; and therefore, when our blessed Lord breathed upon the apostles, lie at the same time explained the meaning of what he did, by saying, '"Receive ye the Holy Ghost ;^ and hence it is called inspiration, or breathing in, for it is the gracious office of the Holy Ghost to act upon the soul as breath does on the body." The Spirit of God is called " the Spirit of truth." No man knows the truth, in a saving manner, but by his teach- ing. A schohir nuiy know the letter of it, but no human learning can give its true meaning. St. Paul affirms, '• The natural man," that is, the unrenewed man, ** receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can ho know them, ibr they are spiritually dis- cerned," 1 Cor. 2 : 14; and he says, verse 12, "We have re- ceived the Spirit of God, that we might know the things that are freely given to us of God;" that is, we have been taught and enlightened by him, that we might have a true and sav- ing knowledge of the great and glorious blessings of the gos- pel ; and indeed, no other teaching is sufficient for the purpose. It is well said in one of the Homilies, " Man's human and worldly wisdom and science is not needful to the understand- ing of the Scriptures, but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humil- ity and diligence search therefor." This is great comfort for poor jx^ople, who are apt to say tliey are no scholars, and therefore cannot understand the Bible. Tray, my friends, for the Holy Spirit, and you will then understand it better than the most learned man who has not the Spirit. Again, the Spirit is given to every real Christian to " re- prove, or convince of sin^ We are by jiature ignorant of God's holy law, and therefore of sin, which is the transgres- sion of the law. AVe are "alive without the law," as St. Paul once was; but when the conunandment comes home to the conscience by the power of the blessed S})irit, tlien we are deeply sensible of our lost and ruined condition; of the SERMON IX. 93 sins of our life, sins of omission as well as of commission; of the sins of our heart; and of the sin of our nature; but the Holy Spirit convinces us especially of the great sin of unbe- lief, in rejecting Christ, and neglecting his precious salvation. Again, it is by the power of the Spirit that we are enabled to believe to the saving of the soul. If we see the need of sal- vation, it is by his grace. If we see the way of salvation, it is by his teaching. If we are made willing to be saved in that way, it is by his power. Faith is the gii't of God. AYe . believe by the operation of the Spirit. And indeed it is a great thing to believe — to receive cordially the whole testi- mony of God concerning Jesus Christ; in the view of our sin and misery, as children of wrath, to believe that Christ can and will save us; with a heavy burden of guilt on the conscience, to cast that burden on the Lord, and so find rest to our souls; to renounce our own works and merits, and trust alone to the righteousness of Christ. This is a great work — a work that none can perform but by the " Spirit of iliith." The Spirit of Christ is also called " the Spirit of holiness ;'' for he is the author of that " holiness without which no man shall see the Lord." Believers are '• chosen to salvation through sanctification of the Spirit, and belief of the truth." Regeneration is the beginning of a new and spiritual life. Sanctification is the work of the Spirit in preserving and increasing that life. All true Christians are saints, as you may see in several of the epistles, which were written to the saints: and though through the folly and wickedness of many, that name is become a term of reproach, let all men know, that if we are not saints we cannot be saved. Another purpose for which believers have the Spirit, is to assist them in all religious duties. " Without me," said Christ, "ye can do nothing;" and St. Paul says, "We are not sufficient of ourselves, to think any thing as of ourselves; but our sufficiency is of God;" that is, we have it by actual supplies of the Holy Ghost. Christ is present, by his Spirit, " wherever two or three are gathered together in his name ;" 94 WORK OF THE HOLY SPIRIT. and if they get a blessing under the word preached, or in singing psahns or liynins, or in prayer, it is entirely from the influence of the Holy Ghost. He is said to help our infirmi- ties in prayer, Rom. 8 : 26; and we read also of " praying in the Spirit," and of " singing in the Spirit." The Holy Ghost is also given to believers as a comforter. Under this pleasing name, Jesus Christ promised to send him to his sorrowful disciples, and said he should always abide in the church as a comforter. Blessed be God, there is comfort in religion. The ways of God are pleasantness and peace, and none will deny it but those who never tried them. True happiness is found only in the way of faith, love, and obedi- ence. The knowledge of sin forgiven; peace of conscience through the blood of Christ; a good hope through grace; victory over the fear of death : are not these comfortable and blessed things ? What can the world, or sin, propose of equal value ? All these are from the gracious and powerful influ- ences of the Spirit ; and this leads us to the last thing pro- posed. III. The EvmENCE of our state, as it arises from having or not having the Spirit. Our text says, that " if any man have not the Spirit of Christ, he is none of his ;" consequently he is in a dreadful condition, and dying so must perish for ever without remedy. But the words imply a glorious truth, namely, that some persons do belong to Christ. Yes, they are his dear people, by the gift of the Father, by the purchase of his blood, and by the power of his Spirit, whereby they gave themselves up to him. Having the Spirit in the manner and for the purposes we have heard, is the grand proof of being in a state of salvation. These are called the sealed, 2 Cor. 1 : 22; Eph. 1 : 13; 4 : 30. Valuable things are sealed, for the security of them and to denote whose property they are. Thus are believers sealed. It is not any particular impulse on the mind which is called the " sealing," or " the earnest of the Spirit," but it is the communication of the Holy Spirit himself to the hearts of believers. God has given them his Spirit, he dwells in their SERMON IX. 95 souls; he quickens them; he enlightens them; he convinces them of sin; he enables them to believe in Christ; he sancti- fies them; he helps them to pray; he comforts their hearts. This is God's seal : " There is no condemnation to them which are in Christ Jesus," and who prove they are in him by " walking after the Spirit." To be spiritually minded is life and peace. " As many as are led by the Spirit of God, they are the sons of God." Whoever has the Spirit has the sure earnest oi \\e'a,YQn, 2 Cor. 1 : 22 ; Eph. 1 : 14; he becomes " a joint-heir with Jesus Christ; he has the Jirst-fruits of the Spirit;" and both soul and body shall certainly be made hap- py for ever in the eternal world. And now, my friends, what do you think of these things ? Seeing that having the Spirit of God determines our state, how is it with you ? Have i/oii the Spirit ? It may be known. It ought to be known; for our all depends upon it. Heaven is ours if we have the Spirit. Hell will be ours if we die without him. Recollect a moment what has been said, and pray with David, " Search me, 0 Lord, and try my heart." You have heard for what purposes every believer receives the Spirit. He quickens the dead soul. Has he quickened you ? Are you alive to God, or are you alive to sin and the world ? He enlightens the mind in the knowledge of the truth. Do you know, distinguish, and love the truth of the gospel, or do you despise and hate it ? He convinces of sin. Are you con- vinced and humbled for your iniquity ? or do you make light of it — perhaps boast of it ? He is the author of faith. Do you believe in Jesus,- or do you neglect his salvation ? He sanctifies the soul. Is your soul sanctified by his grace, or are you still living in sin ? He helps the true Christian to pray. Do you know any thing of his gracious help in prayer, or do you live without prayer, or, which is nearly as bad, content yourself with a lifeless form of bare words without the heart ? The Spirit of God is a comforter. Is your com- fort or pleasure derived from him, or from the vanities and vices of the world ? May the Lord enable you to give a 96 WORK OF THE HOLY SPIRIT. serious and honest answer to these inquiries. If, as it may be feared, some of you are without the Spirit, what is your case ? You belonjr not to Christ; you are none of his. Trem- ble at the dreadi'ul thought. Die you nmst; and you must come to judgment too. When you see him on the awful throne, 0 how you will wish to belong to him, and to be owned by him. 0 then, be persuaded this moment, to lift up your heart to God, and say. Merciful God, give ine thy Holy Spirit ! He has promised to give him to those who ask. This blessed gift may yet be yours, and shall, ii' you sincerely desire it. "Ask then, and you shall receive; seek, and you shall find ; knock, and the door shall be opened." May God Almighty, in compassion to your souls, enable you to do this. And as to those who have obtained this greatest of bless- ings, who have the Holy Spirit, what more can be said to you ? Survey the wondrous gift with grateful acknowledg- ment. What has God wrought ! Deny not, from false hu- mility, the heavenly benefit. Have you experienced those sacred effects of the Spirit which have been so frequently mentioned ? Here then is the broad seal of the Majesty of heaven, securing your relation to Christ, and your title to mansions of glory. Rejoice, and be exceeding glad; and having received the Spirit, take care to "walk in the Spirit;" be careful not to "grieve the Spirit;" and be concerned to bring forth " the fruits of the Spirit," which are by Jesus Christ, to the praise and glory of God. Amen. SERMON X. 97 HOLINESS. SERMON X. "HOLINESS, WITHOUT WHICH NO MAN SHALL SEE THE LORD." Heb 12 : 14. " Holy, holy, holy, is the Lord God Ahnighty !" This is the hinguage of saints and angels in their solemn worship. Yes; the God who made us, the God who rules us, the God who will judge us, is most holy. " AVho is like unto him, glorious in holiness, fearful in praises, doing wonders ?" The due consideration of God's holiness will make us serious at all times, and especially when we consider our own unholi- ness. Well may each of us adopt the words of the prophet Isaiah, " Woe is me ! for I am undone ; because I am a man of unclean lips ; and I dwell in the midst of a people of un- clean lips." " Who is able to stand before this holy Lord God ?" When God created man, he made him holy. God created man in his own image, which image was holiness; for this is the peculiar character of God. But man soon lost the glory of his nature by sin. He became an unholy being; and God, " who is of purer eyes than to behold evil, and who cannot look upon iniquity," banished him from paradise ; for sin broke off the happy intimacy that before subsisted. As there can be no communion between light and darkness, so there can be no communion between a holy God and an unholy sinner. And this is the reason of what is affirmed in our text, that " without holiness no man shall see the Lord." To " see the Lord," is a description of the happiness of heaven, where all his divine perfections will be displayed to the admiration and delight of all the redeemed; but we cannot see him without holiness. Now God, who made man holy at first, has graciously contrived to make him holy again. This is a Vi!. Ser. 'J 98 HOLINESS. chief part of his great salvation; for, by the blood of Christ, the guilt of sin is taken away from believers; and by the Spirit of Christ, they are born again, and made new crea- tures; that is, they are made holy, and so made meet for heaven, which is seeing Grod. " The pure in heart shall see God." Our business at this time is, 1. To show what holiness is. 2. To prove the necessity of holiness; and, 3. To point out the means of holiness. I. Let us consider the nature of true holiness. Briefly, holiness is the image of God restored in the soul; or, in other words, " Holiness is that purity of a man in his nature, incli- nations, and actions, which is an imitation and expression of the divine image." Observe here, holiness is 'purity — the contrar^^ of that hor- rid defilement sin has produced in the soul of man. There are two things in sin, the guilt of it, and the defilement of it. By the guilt of it, we are liable to eternal punishment; by the defilement of it, we are made unfit to serve or enjoy God. Guilt makes us afraid. Defilement makes us ashamed. Thus Adam had both guilt and fear upon his first sin. Now, in the salvation of Jesus Christ, God has provided for taking both these away from us. The guilt of sin is wholly removed from those who believe by the blood of Christ, which made atonement for it. The filth of sin is removed by the grace of the Holy Spirit, in all those who are born again. The purity we speak of is the purity of the heart, or na- ture. It is not enough that the outward actions are not impure; there can be no true holiness till the heart is puri- fied. Now many people overlook this entirely. They think it enough if they are good livers, as they call it, or do good works. This was the fatal mistake of the Pharisees, so severely exposed by our blessed Lord. They w^ere very par- ticular about meats and drinks, and washing every thing, to prevent defilement; but he charges them with washing the outside only, and taking no care of the heart: they drew nigh SERMON X. 99 to God with the mouth, but their heart was far from him. Their inward part was very wickedness; they were like whitewashed tombs, beautiful without, but full of dead men's bones, and of all uncleanness. Our Lord therefore insisted upon the necessity of being born again, or being partaker of a new and divine nature. Believers are " born from above," "born of God;" and as every child partakes of the same nature with his father, so do the new-born sons of God: they "put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; they are renewed in the spirit of their minds, and put on the new man, which after God is created in righteousness and true holiness." Eph. 4 : 22-24. The heart being thus renewed, there must of course be new dispositions and inclinations. Every nature has its proper desires and inclinations. Those of the Christian are holy, in conformity to the will of God. The alteration that grace makes is strikingly represented by the prophet Isaiah, in the 11th chapter: "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them;" that is, wicked men, however fierce, shall be so altered by the efficacy of the gospel and grace of Christ, that they shall become meek and gentle and loving, even to the weakest Christians. Brethren, have you experienced any change of this sort ? And what must we think of persecutors, who despise religion ; who hate and hurt serious people ? Surely these are still lions and wolves, and cannot be esteemed the sheep of Christ. Oh, that such may know what it is to be born again ! Let us now consider briefly, what are the prevailing dis- positions and inclinations of holy persons. They are under the habitual influence of the fear of God — not the fear of a slave, but the fear of a child. God has put his fear into their hearts; so that, instead of living without him, and contrary to him, as once they did, they are in the fear of God all the day long. They know that his eye 100 HOLINESS. is upon them; they set him always before them, and their desire is to please and glorify him in all they think and speak and do. Again, they are humble. Humility is the root of all other graces, and the only soil in which they will grow. They know themselves; they know the plague of their own hearts; they are conscious of innumerable sins to which the world are strangers. The remembrance of sins committed in their carnal state covers them with shame, and the sense of much remaining corruption keeps them low in their own eyes; so that they not only lie in the dust before God, but they are kept from despising their neighbor. If they differ from the worst of mankind, they remember that grace alone made them to differ. Thus, being converted, they receive the kingdom of heaven as little children, and learn to live constantly dependent on the wisdom, grace, and power of their heavenly Father. Once more, holy persons are spiritual and heavenly minded: for, "to be carnally minded is death; but to be spiritually minded is life and peace." Faith has led them to regard future and eternal things f\ir above the vanities of time; for that faith by which they now live is "the sub- stance of things hoped for, and the evidence of things not seen." " That which is born of the Spirit is spirit." Their minds are disposed to prefer spiritual to carnal things. AVhen engaged in spiritual duties they are in their element; and at times can look down with becoming indifference on all the trifles of time. Their " conversation is in heaven." By the cross of Christ " the world is crucified to them;" that is, they are no more delighted with the world, than a living man would be with the rotten carcass of a malefactor; and they likewise are " crucified to the world" — the world can act upon them with no greater efficacy than the objects of sense can act upon a dead person. But above all, love is the grand prevailing disposition of holy persons. Without love^ all attainments and professions are vain. God says, "My son, give me thy heart;" and the believer replies. SERMON X. 101 " Take my poor licart, and let it be For ever closed to all but thee." God appears infinitely lovely to all true believers. His love in Christ Jesus is strongly attractive. They love him because he first loved them. Having a good hope through grace that God for Christ's sake has pardoned their sins, accepted their persons, and that he will bring them to glory, they feel themselves constrained to depart from iniquity, vrhich they know he hates, and to practise holiness, which they know he loves. Hence his people, his word, his day, his cause, become their delight; and to glorify him is the new end of their being. This leads us further to observe, that the actions of such persons must needs be holy also. Their nature being re- newed, and their dispositions sanctified, they become holy in all manner of conversation and godliness. It would be infii- mous hypocrisy in a man to profess that his heart is holy, if his life is immoral. Morality there may be without holi- ness, but there can be no holiness without morality. The law of God being written on the heart, and the love of God shed abroad in it, obedience will become easy and pleasant. Christ's yoke is easy, and his burden is light. But here is a large field which we can but just enter upon. Good ivorks, properly so called, must be done from a right principle, that is, the new nature, or grace of the Spirit in a believer; they must be done according to a right rule, which is the word of God ; and they must be done to a right end, and that is, to glorify God. 0 how few works are truly good, if tried by these rules ! Holiness comprehends all the duties we owe to God : these must be regarded in the Jirst 2)lace; whereas many people leave them entirely out of their account. What is more com- mon than to hear ignorant persons comfort themselves against the fears of death by their having been honest, and having paid every one his own. To such people we may put the question that a minister once put to such a person on a dying bed: " But have you paid God what you owed him ?" Alas, 102 HOLINESS. we owe God our hearts, our love, our obedience; but how many have forgotten Grod, lived without God, and rebel- led ajrainst God, all their lives ! But a holy man has a steady regard to the word, will, and glory of God, in all his ways. Nor will our neighbor be forgotten. Religion does not consist entirely in praying and worshipping God: the holy man brings religion into all his concerns, according to that ancient promise, " In that day shall there be upon the bells of the horses. Holiness unto the Lord,^^ Zech. 14:20; that is, holiness shall not be confined to priests and temples, it shall be brought into connnon life, and all the concerns of it be managed to the glory of God. It is a great truth, that " to be really holy is to be relatively holy." Holiness will make good husbands and wives, good parents and children, good masters and mistresses, good tradesmen, good servants, and good subjects. It must do this. It actually does it, to the astonishment of all who observe it ; and this is the best way that people can take to promote the gospel and make their neighbors like it. Thus must every believer become a prac- tical preacher, " holding forth the word of life." Our " light must shine before men," and then "they, seeing our good works, will glorify our Pather which is in heaven." This is a short account of real holiness : k^t us now proceed, II. To prove the necessity of holiness: our text declares, that "without it, no man shall see the Lord." The whole Scripture testifies to the same truth. And surely it must be evident in a moment, to every considerate person, for it is a part of our salvation; and to talk of being saved without holiness, is as absurd as to speak of being saved without sal- A^ation. Jesus Christ came to save us from our sins, not to save us in them. To be saved from i\\e guilt of sin, or to be pardoned, is but half our salvation; Jesus Christ equally de- signed by his death to " redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works." Christ therefore cannot, will not be divided; we must have the whole of his salvation, or none of it. Let therefore not SERMON X. 103 any dream of salvation while the love and practice of sin is voluntarily continued. Besides, the command of God shows the necessity of holi- ness. AVliat is the language of the law? "I am the Lord your God; ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy ;" and it is the language of the holy gospel too. To show the eternal force and propriety of this reason, it is transferred to the New Testament, where St. Peter saith, " As he who hath called you is holy, so be ye holy in all manner of conversation." The same " gospel that brings salvation, teaches us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this pres- ent world." Again, the electing love of God proves the necessity of holiness. Did God choose from all eternity those whom he will finally glorify? Yes; but for what purpose? "That they should be holy." Eph. 1 : 4. Did he predestinate them to eternal life ? Yes, and for this end, that they should " be conformed to the image of his Son." Rom. 8 : 29. And accordingly such persons are exhorted by St. Paul, to " put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness," etc., Col. 3:12. These things become them, and are required of them, on account of their interest in the electing love of God. Above all, the nature of God, who is himself infinite holi- ness, and the nature of heaven, which consists in the sight, service, and enjoyment of God, make it absolutely necessary that we should be holy ; for " without this," as our text affirms, "no man shall see the Lord." No man, be he who he may ; whether high or low, rich or poor, learned or igno- rant, esteemed or despised of men. No tnan, whatever his knowledge or religion may be, or however high his profession; whether he boast of his virtue or his creed, of his works or his prayers — all, all is in vain without holiness. Let no man then deceive himself with vain words, for the God of heaven has decreed that the unholy man shall not enter into his kingdom. 104 HOLINESS. Indeed, it is most certain that heaven itself would be a hell to the wicked. The natural man well knows and must confess he has no relish for any thing heavenly. His pleas- ures are sensual and worldly. His delight is in folly, and vanity, and sin. The wicked of the earth are his chosen companions. He hates and persecutes the godly; despises them because they are saints; perhaps disturbs their worship, and injures their persons. Prayer and praise, reading and hearing the word of God, are dull and melancholy things. The Sabbath itself is a burden. How then can an unholy soul go to heaven ? H is impossible in the nature of things, and doubly impossible by the decree of God. Much more might be said to show the necessity of holiness, but surely enough has been said to satisfy every reasonable person. May we not hope that some are now saying, Yes, it is plain enough. God has said it, and I believe it. I believe it for myself, and I am now ready to inquire. How may I, who am an unholy creature by nature and by practice, become holy ? We shall gladly answer so necessary an inquiry, for this is the last thing proposed, namely, III. The means whereby we may become holy. And here it is necessary to observe, that no person in a natural state can arrive at true holiness by his own power or exertions. " That which is born of the flesh is flesh" — noth- ing more, nothing better, nor ever will be. Till we are born again; till we believe in Christ; till we are united to him, we can never be holy in the least degree. The shadow and resemblance of holiness there may be, in morality and virtue; but all the true holiness that ever was in the world, or ever will be in it, is as much from Christ as all the light we have is from the sun. In vain therefore do poor ignorant souls labor for very vanity in fasting, praying, pemmces, etc., while they forget Christ. Equally wrong is their notion who think they must be indebted to Christ for pardon, but to their oirn good endeavors for holiness; the language of the true Chris- tian is, " Surely in the Lord Jesus have I righteousness and strength.^^ SERMON X. 105 Know therefore, iriy friends, that as the sin of our nature was derived to us from Adam, the first man, so ail the lioli- ness of our new nature nnist be derived to us from Jesus Christ, the second Adam; that "as we have borne the image of the earthy, we may also bear the imag-e of the heavenly." Now, blessed be God, there is a fulness of i^nwe in C'hrist for his whole church; of which church are we, if emibled by faith to receive Christ, and out of his fulness receive <^race for grace. Faith is that grace which God has appointed as the means of our becoming holy. People have a very wrong notion of faith, who think it an enemy to holiness, or good works. If we look into the Scripture, we shall find that the hearts of the vilest heathens were "purified by faith in Christ," Acts 15:9, and "sanctified by faith." Acts 26 : IS. The faith that brings the convinced sinner to Christ for salvation, re- ceives from him, as it were, pardon with one hand, and holi- ness with the other; both being equally the design of Christ in his mediatorial work, and equally the desire of every new- born soul. Observe, likewise, that the comforts of the gospel, such as assurance of God's love and pardon of our sins, peace of con- science, joy in the Holy Ghost, and the hope of glory, have a wonderful tendency to promote our holiness. For the same purpose, we nmst diligently read our Bibles, frequently hear the preached gospel, and especially abound in jwayer. These are properly called tiieans of grace; and though they have no power in themselves to nnike us holy, yet are they appointed of God for our use: he has graciously promised to bless them; and in the diligent use of them, every grace of the Spirit is exercised, and by exercise in- creased. Thus a sense of the evil of sin, and of the beauty of holiness, is kept up; and thus especially, are our souls led out of themselves in direct acts of faith to Jesus, and so enabled to receive daily supplies of grace for our growth m holiness, even " grace for grace." lOG HOLINESS. And is this lioline.ss? Oli, my friends, where is it to be found i 0 how little is it to be seen in our world ! Yet this is indeed that iman^e of God in which every true Christian is renewed, and without which a person is yet in his sins, and dying so must perish for ever. And does not this alarm the careless sinner, who daily indulges the love and practice of sin? Say, dying fellow- creature, is not thy heart as far from this holiness as the east is from the west ? You kjiow it is. And what irmst be the consequence ? Do you not believe the God of truth, that unholiness must shut you out of h(?aven ? Has it not been clearly proved that such as you cannot be admitted there ? Your own heart allows that it is impossible. But surely you are not willing matters should remain thus. Does a desire arise in your heart, 0 that I were holy? AYoll, blessed be God for snch a desire. Know, my friends, that all are alike by nature. If any here are made holy, sovereign grace made them so. Do you begin to cry, ^Yhat must I do ? We answer, first look to Christ for the pardon of your sins; and then, for the purification of your heart. Y^ou must not first strive to make yourselves better, and then think you may come to him with better hope of salvation; but come noir, come j'u^t as you arc, and the Priend of sinners will receive you. The same direction may be useful to those who are seek- ing the kingdom of God and his righteousness; who mourn over remaining corruption, and long for the image of God. Look to Jesus for it. Remember that by virtue of union to Christ, you may by faith derive daily grace from him, through the power of the Holy Spirit. " Without him you can do notliing;"' but "his grace is sufiacient" for all things. In the exercise of constant faith, and in the diligent use of all ap- pointed means, expect the supplies of the Spirit; believing assuredly, that He who has begun the good work in you will carry it on, till you are made meet for the heavenly inherit- ance. SERMON' XI. 107 DEATH AND JUDGMENT. SERMON XI. "IT IS APPOINTED UNTO MEN ONCE TO DIE, BUT AFTER THIS THE JUDGMENT."' Hkb. 9:27. It is recorded of Philip, king of Macedon, that he ordered one of his pages to come every morning to his chamber door, and cry aloud, "Philip, remember thou art mortal!" How much the conduct of this heathen prince shames numbers of people called Christians, who, instead of keeping their mor- tality in mind, do all in their power to forget it. This dis- course is intended to call your serious attention to what so irmch concerns you. Like Moses therefore we say, " 0 that you were wise, that you understood this, that you would con- sider your latter end I" May you be led to pray, " So teach us to number our days, that we may apply our hearts unto wisdom." Our first business at this time is with DEATH. There is something solemn in the very name ; but Oh, who can tell what death is ? None of our relations or neighbors return from the grave to inform us; we must learn its nature, its cause, and its consequences from the faithful word of God. We may indeed see something of it in our dying friends. AVe may see the hasty progress of some fatal disease. The pains, the groans, the agonies of the dying, we have observed. We have seen many a man cut down in the midst of life: hearty, strong, and cheerful, one week; the next, a pale, cold, lifeless corpse, lying in his coffin, and carried to the church- yard. Others we have seen or heard of, cut off without a moment's warning: perfectly well one moment, the next in eternity. How true is the Scripture. "All flesh is grass, and all the jroodliness thereof is as the flower of the field: in 108 DEATH AND JUDGMKNT. the inornitif^ it floiiriyheth ; in the eveninj^ it is rut dowji, and withereth," How jrail is man ! At " his best estate he is altofrether vanity." He is crushed sooner than the inoth. What awful separations does deatli make I It reinoves us at once from our nearest rehitions and dearest friends. We shut our eyes to all the world; we shall see man no more in the land of the living. Death puts a sudden period to all our projects, good or bad; "in that very day our thoughts perish." It deprives the great of all their pomp and power; and the rich of all their possessions, for man " bringeth noth- ing with him into this world, and it is certain he can carry nothing out." Death is tmiversal. Other evils are partial. But all men die; "for what man is he that liveth, and shall not see death?" Death has reigned in all ages; and though in early times some men lived many hundred years, yet they all died at last. Death reigns in all countries: as certainly as the tide ebbs and flows, so " one generation passeth away, and another cometh." This is " the way of all flesh." " The grave is the house appointed for all living." " There is no discharge in this war." " We must needs die." Death is in itself awful. The fear of death; the agonies of death; the ghastly appearance of the dead; the sad change that takes place in the body, which renders it offensive, and obliges us to bury it out of our sight; the coffin, the shroud, the cold grave, the crawling worms, the sordid dust — all these are terrible things to nature. But what makes death a thou- sand times more terrible is, that it is the cjf'cct of God's anger. Had there been no sin, there had been no death. God, to keep Adam from sin, threatened him with death; but Satan, the father of lies, said he should not die. He ventured on the forbidden fruit, and so by his sin " death came into the world, and hath passed upon all" his children in every succeeding age. Death, Ihen, is "the wages of sin," and carries with it the most awful nunks of God's anger. This is justly called by St. Paul the sfiiiu; of death: "The sting of death is sin." It is the consciousness of guilt, and the just dread of future SERMON XI. 109 misery, which makes death so very dreadful. Poor thoujrht- less mortals, neglecting to regard the glorious gospel of Jesus Christ, which hrings a sovereign remedy and antidote to death, are unwilling to think of it; they put off as much as possible the evil day: but did they know the love of Christ in dying to disarm death of its sting; did they consider, that by faith in Jesus all the danger of death may be avoided, they would sit down and look death in the face, and wisely consider how they may meet, with safety and pleasure, what they can never avoid. For let it be remembered, that the death of each of us here present is absolutely certain. Our text says, " It is ap- 'l)ointcd :"'' it is the firm decree of God, which cannot be re- versed. It is the unalterable law of God, a law which no sinner can transgress; other laws of God are trampled under {qq\^ but this muat be obeyed* We know not irhen, or Jtoic we shall die; but we are sure that we musi die. Whether we are high or low, rich or poor, male or female, young or old, " it is appointed for us once to die." Possiblv, when death comes, we may be very unfit to die, very unwilling to die; but death will not delay on that account: ready or un- ready, when the hour comes we must submit. It is said of the wicked, "He is driven away in his wickedness" — md- denly perhaps; at least KuexpectedJij. It was when the rich fool talked of many years to come, that God said to him, " This night shall thy soul be required of thee." Wicked men are often violrnthj dragged to the grave, like a malefactor to the gallows. 0 Avhat would some great and rich sinners have given for a few weeks, or a few hours of life, if money could have bought them; but death will not be bribed: go the sinner must, " although the physicians help, friends groan, the wife and children weep, and the man himself use his utmost endeavors to retain the spirit ; his soul is required of him, yield he must, and go where he shall never more see the light." Here let us stop a moment, and apply to ourselves what has alroadv been said. no DEATH AND JUDGMENT. Is life so short ? Then why should we waste it ? Why should we make it shorter by our sin and lolly ? How much of our precious time is entirely lost! "What shall we think of sports and pastiiries, cards and plays, and dancing, which are expressly intended to kill time ? — to Jdll time ! Shocking expression to the ears of a Christian ! 0 had you heard what some dying sinners have said of their murdered time, when time with them was nearly over, you would dread the thought of killing time; rather would you study how to "redeem time," and obey the direction of the wise man: "Whatsoever thy hand findeth to do, do it with thy might ; for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest." Eccl. 9 : 10. Particularly be (careful to improve holy time, 1 mean the Lord's day — the day which the Lord has graciously appointed for your spiritual improve- ment. The abuse of this day is one of the greatest sources of sin and infidelity; and the recollection of the neglect of it is often dreadfully painful to dying people. Be exhorted then, diligently to regard the means of grace on this day, and to im- prove every Sabbath as the most precious portion of a short life. Is death certain ? Will it surely come, and you know not how soon? Then let it be your first businei^s to prepare Tor it. This is our Lord's advice: "Be ye also ready; for in such an hour as ye think not the Son of man cometh." It is appointed unto men once to die, once only: now that which can be done but once, should be well done; especially as our eternal all depends upon it. As the tree falls, so it lies ; as death leaves us, judgment finds us; if an error happens here, it can never be remedied. Surely then it is the highest wis- dom of man to prepare for this great change. Do you ask what it is to be prepared ? I answer, it is to have your sins pardoned, and your soul sanctified; for "sin is the sting of death:" if your sins are pardoned you need not fear to die; and if your soul is sanctified by grace, death will be your gain. This then is your great concern, your immediate busi- ness. Fly, instantly fly to the Saviour's cross. He died that we misrlit live. His blood cleanseth from all sin. He will SERMON XI. Ill wash every soul from sin who applies to him for that purpose ; and will at the same time bestow his Holy Spirit to sanctify the soul, and make it meet for the inheritance of the saints in light. Happy for those who are in this blessed state ; they may say, " Whether we live, we live unto the Lord ; or whether we die, we die unto the Lord ; whether we live therefore or die, we are the Lord's." God grant this may be the happy condition of us all. Let us now proceed to the second part of this great sub- ject, namely, ETERNAL JUDGMENT— " after death the judgment." Immediately after death, it is presumed, the soul, sepa- rated from the body, appears before God; and by a private, particular, and personal judgment, receives the sentence of eternal life, or eternal death. The Scripture abundantly shows that the soul subsists in a separate state from the body. Our Lord promised the dying thief that he should be with him, on the very day of his death, in paradise ; and St. Paul longed to be absent from the body, and present with the Lord ; accounting it " far better " than the highest state of privilege or usefulness in the church. But the accounts we have in the Scriptures of the judg- ment refer to the great day, when the dead shall be raised from their graves, when small and great shall stand before the judgment-seat of Christ. The glory and grandeur of that day will be far beyond the power of language to express. " The trumpet shall sound, and the dead shall be raised." " The Lord Jesus shall be revealed from heaven in flaming fire, with his mighty angels." " The Son of man shall come in his glory, and all the holy angels with him : then shall he sit upon the throne of his glory ; and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth the sheep from the goats." Reason itself must allow the necessity of a future judg- ment. At present, we often see the wicked prosper, while good men are much afflicted. How many murderers, op- pressors, and persecutors, escape punishment. But it is in- 112 DEATH AND JUDGMENT. consistejit witli the justice of God that it should always be so. "He hath appointed a day in the which he will judge the world in ritrhteousness, when all men shall cfive an account of what they have done in the body, wliether it be good or bad." Even now conscience testifies to the future judgment, by passing a private sentence on all our actions; and sum- moning us to appear at the bar ol' God, to answer for them. To show how justly and righteously every thing will be done on that occasion, it is said, " The books were opened, and the dead were judged out of those things whi(;h were written in the books, according to their works." Rev. 20 ; 12. The book of the law will be opened. The commandments of God are the rule of men's actions; and are any hoping to be justified by "the works of the law?" Do they seek righteousness by their doings? Let them now appeal to the Searcher of hearts, tliat they never broke this law in thought, word, or deed, but loved and served God perfectly without sin all their lives: then may they claim life by the law; but this is impossible. No man living will be justified in this manner; but the law will for ever condenui all who have broken it, yet have neglected the great salvation revealed in the gospel. The book of the gospel. In this blessed book "the law of faith" is revealed; the righteousness of God by faith, is revealed to faith: it is declared, that he that believeth in Jesus shall be saved; aiul happy will it be for those who are found true believers, who, having known their ruined and helpless state by the law, have fled for refuge to the grace of the gospel, and believing in Jesus for righteousness are "found in him." Besides these, the book of Gods remembrance will be opened. God who knows all our actions, and all our secret thouirhts, records them in his book. Nothing done by man, whether good or bad, is forgotten; for it is written, that he will bring every secret thing into judgment, and that for every idle word that men speak, they shall render an ac- count. SERMON XI. 113 Exactly agreeing with this will be the book of conscience, which shall also be opened ; or in plainer words, every man shall stand convicted in his own conscience, that he is guilty of every charge brought against him by the law. At present sinners take little notice of their sins ; and if they feel a little remorse of conscience, soon forget it ; but at the great day, they will all rush upon the memory. Conscience shall serve instead of a thousand witnesses ; and as the Scripture speaks, " Every mouth shall be stopped, and all the world become guilty before God." But, blessed be God, there will be one more book opened, and that is, the book of life, containing a list of all the names of the people of God ; even of those who were chosen by the Father to salvation, redeemed by the blood of Christ, and who were called, renewed, and sanctified by the Holy Spirit. Here will be found the names of those people who were con- vinced of their sin and misery, humbled on account of their abominations, and who, being enlightened in the knowledge of Christ, came to him by precious faith for life and salva- tion ; and who proved the truth of their faith by the holiness of their lives and conversation. Now hear, from the word of God, what will be the sen- tences pronounced on the assembled world at that awful period. When a poor criminal is tried for his life, what a solemn moment is that when, silence being demanded by an officer of the court, every voice is hushed, and every eye is fixed on the judge! Each of us shall then become, not a spectator of another's trial, but an expectant of our own sen- tence— that sentence which shall fix, beyond the possibility of an alteration, our happy, or our miserable doom. Now, hearken : " Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world ; for I was ahungered, and ye gave me meat ; I was thirsty, and ye gave me drink," etc. Matt. 25 : 34. Let us take care, my friends, to understand this aright ; for many have sadly mistaken it. We are not to imagine that such good 114 DEATH AND JUDGiMENT. works as here are irientioiied merit heaven; this is not only contrary to the whole gospel, but contrary also to the mean- ing of this place. You are to observe, that the judgment here represented is of professors of the gospel: all the persons here spoken of, both at the right and left hand of Christ, are such as were called by his name, and professed to be believers in him; and when it is said they are judged according to their irorks, it means according to the evidence of their works; that is, whether the faith they pretended to have, brought forth good works or not. The sentence passed is not for their works, nor for their faitli. The kingdom they re- ceive is not their irages, but their inheritance — not merited, as it were yesterday, but " prepared for them before the foun- dation of the world ;" and they were prepared for it, not by their works, but by the grace of Grod, which united them to Christ, led them to believe, and enabled them to bring forth the fruits here mentioned, namely, works of love to the saints — not mere works of humanity, but of love to the poor despised saints of God, because they belonged to Jesus. These happy persons you see had no proud thoughts of the merit of their actions, for they humbly cry, " Lord, when saw we thee hun- gry, and gave thee meat," etc. But Oh, how awful is the other sentence! " Then shall he say unto them on the left hand. Depart, ye cursed, into ever- lasting fire, prepared for the devil and his angels." 0 what a word is that — " Depart.'' What, depart from Christ — depart from the fountain of all happiness ? It will be to the condemned sinner the most drendful word that ever sounded in his ears: and yet how dreadfully just! for it will be said to that sinner who, in his heart, has said a thousand times to Christ, " Depart from me, for 1 desire not the knowledge ol" thy ways." This sentence will be pronounced against those professors of religion whose pretended faitli did not produce the fruits of love to the saints. Sins of omission only ar(^ here men- tioned— neglecting to help and relieve the poor and afflicted members of Christ. And if this will be sufficient ground of SERMON XI. 115 condemnation, what, think you, will be the lot of persecutors, who, instead of feeding, clothing, and visiting the members of Christ, robbed them of their food, raiment, liberty, and life ? "What will be tlie portion of drunkards, swearers, Sabbath- breakers, and the whole herd of profane and vicious sinners ? Such, we are elsewhere assured, shall not inherit the king- dom of heaven, but must have their portion with devils and damned spirits, unless they are brought to repentance by faith in Christ. When St. Paul reasoned " of righteousness, temperance, and judgment to come, Felix trembled^ Did a heathen judge tremble, and shall a Christian be stupid and unaf- fected ? " Behold, he cometh with clouds ! Every eye shall see him !" Your eyes shall see him. Yon have received the solemn summons this day. What will you do ? If wise, you will act like Noah, " who being warned of God of things not seen as yet, moved with fear, prepared an ark to the sav- ing of his house." • If unwise, you will be like his infidel neighbors who laughed him to scorn, and perished in the flood. If ever you would wish then to be numbered with the saints, now lay to heart the solemn truths you have heard. Retire a little from the bustle of the world, and from the company of the gay. Endeavor to realize the important scene. 0 think of the tremendous day, and the miserable state of poor Christless sinners. " Those who are then found Christless, will also be speechless, helpless, and hopeless. How will their heads hang down, and their knees knock together ! 0 what pale faces, quivering lips, and fainting hearts ! 0 dreadful day, when the earth shall be trembling, the stars falling, the trumpet sounding, the dead rising, the elements melting, and the world on fire !" This scene so tremendous to a sinner, will be the most happy and joyful that ever was known to the humble believer in Jesus. The second coming of Christ is spoken of in Scrip- ture as a most desirable event ; and true Christians are de- scribed as " loving his appearing," and saying, " Come, Lord 116 DEATH AND JUDGMENT. Jesus, come quickly." And would you not wish to call this great and glorious Judge your friend, and to be owned by him at the great day ? Well then, know, my friends, that he is now set before you in the gospel as an all-sufficient and most gracious Saviour. He is now as gracious as he will then be glorious. Why would you keep at a distance from him ? His blood can cleanse you from all your past sins, though deeply dyed as scarlet and crimson. He came to seek and save such sinners as you. Look then to him and be saved. Come but to him, he will not cast you out. Be- lieve in him, and he will be your friend. Your first business in religion is to fly to your Saviour, and find salvation in his blood. He will then give you his Holy Spirit to soften your heart, subdue your iniquities, and enable you to bring forth those works of love which he will graciously own and reward in the great day. Let the thoughts of "appointed death and judgment" be duly improved by the believer. " Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of Grod ?" What watchfulness, what seriousness become us ! Let us be con- cerned to be always ready : daily walking humbly and closely with God ; sitting loose to all created objects, from which death may so suddenly separate us ; and having our affections set on heavenly things, to which death will so readily trans- mit us. Look on death as a disarmed foe — a serpent which may hiss, but cannot sting. Look on judgment as a most desirable event; when soul and body being united, and made perfect in holiness, the believer shall be openly acknowledged, and for ever made happy in the full enjoyment of Christ to all eternity. Blessed be God for Jesus Christ. SERMON XII. 117 HELL AND HEAVEN. SERMON^ XII. -AND THESE SHALL GO AWAY INTO EVERLASTING PUNISHMENT; BUT THE RIGHTEOUS INTO LIFE ETERNAL." Matt. 25 : 46. That there are two eternal states, the one of happiness, and the other of misery, in one of which each of ns will soon be fixed, is a truth which most men profess to believe. But if we look at the actions of most men, and these speak louder than their words, we are forced to say with the Scripture, " All men have not faith." A true belief of an eternal hell and an eternal heaven cannot fail to make us fly from the one, and endeavor to secure the other. But even where we may hope there is a settled belief of these things, it nuist be owned, through the cares and labors, or pleasures of life, they do not make so strong an impression upon us as they ought, nor are we so diligent in our preparation for eternity as we should be. It will be therefore profitable for us to consider those two states of hell and heaven, which are spoken of in the text ; which tells us what will be the immediate consequence of the sen- tences which Christ, the great Judge of quick and dead, shall pronounce on all mankind at the great day. To those on his right hand he will say, " Come, ye blessed;" to those on his left, " Go, ye cursed." The sentence will be no sooner pronounced than executed. " These shall go away into ever- lasting punishment; but the righteous into life eternal." The very word eternity ought to fix our attention on this great subject. 0 that it may have as good an effect upon every person here, as it had upon a lady, of whom the follow- ing story is related by several authors: A lady who was fond of gayety, spent the whole afternoon and evening with a party at cards, and other vain amusements; and returning home 118 HELL AND HEAVEN. late at iiij^lit, found her waiting-maid diligently reading a religious book. Happening to look over her shoulder, she saw what it was, and said, " Poor molancholy soul, why dost thou sit here so long poring upon thy book ?" After this she retired to bed, but could not sleep: she lay sighing and weep- ing for several hours. Being repeatedly asked by her servant what was the matter, she burst into tears and said, "Oh, it was one word that I saw in your book that troubles me; there I saw the word eternityy God grant, my friends, that we may now so consider eternity, that the word may not be a trouble to us, but a pleasure. In order to this, we nmst, first, cohsider the Scripture account of hell, that so we may escape it; and secondly, the Scripture account of heaven, that so we may be put upon seeking it. I. Let us turn our thoughts to the account that the word of God gives us of uell. It is true, it is an awful subject, and wicked men do not love to hear of it ; but if they cannot bear to hear of it, how will they be able to endure it ? Our Saviour, in the text, calls it everlasting jmnishmcut. It is jmnishment. Punishment is a pain inflicted on ap- count of the breaking some law. Hell is the prison where the breakers of God's law will be confined and punished. God has made known his will in the ten connnandments. These require us to love and serve him; but being fallen creatures, and unable of ourselves to do it aright, he has also given us his gospel. Herein Christ is set forth as an all-suffi- cient Saviour, able and willing to save us from the guilt already contracted by our sins, and to renew and sanctify us, that we may comply with his will, and serve him acceptably. This is certainly our reasonable service. But the sinner re- fuses it. He is so strongly bound with the cords of his sins, so in love with the lusts of the flesh, so besotted with the love of the world, that he persists in his sin, notwithstanding the warnings of God, and neglects salvation, though a thou- sand times invited and entreated. Thus he lives, and thus he dies. What must be the consequence ? God is just, as well as merciful. His laws cannot be dispensed with. The SERMON XII. 119 sinner has no room to complain. He was warned, he was entreated, but he chose the ways of sin, and now he must take the wages; for "the wages of sin is death." Not the deatli of the body only, for good men as well as bad men die; but the second death, the death of the soul in its everhisting separation from God, the fountain of life and happiness. This is the import of that awful word Depart. In the present world, whether men know it or not, all their conifort flows from his favor. God is the chief good, and the source of all the good in the world. It is he who has made crea- tures what thejr are. It is his sun which fills the world with light ; it is his power by which man subsists, and enjoys his senses and his health. It is from his creatures we get our food and raiment ; and though wicked men forget God in all their mercies, they are nevertheless from him, and in their proper tendency lead to him, for " the goodness of God leadeth us to repentance." But in hell, all these comforts will be withdraAvn. They did not answer their purpose to soften the hard and rebellious heart to obedience; and now, the season of trial and the day of grace being over, there is no end for which they should be continued. But it is not the loss of bodily comforts only that the danmed must sustain; they must for ever lose the infinite pleasures that the redeemed will enjoy in the presence of Christ, and in the society of the blessed. This indeed they do not value now; but they will then. They will then plainly see that heaven itself consists in the presence and favor of God. They will have a tormenting prospect of the happiness of others: so Dives, in the parable, is represented as seeing "Abraham afar off, and Lazarus in his bosom:" and this will aggravate their misery, as it would that of a man perishing with hunger, to see others feasting; or, as our Lord expresses it, " There shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out." Luke 13 : 2iS. The punishment of /o.ss is not all, there is the punishment 120 HELL AND HEAVEN. of sense likewise; hell is not only the loss of happiness, but it is the sense and feelin*^ of the most exquisite sufferings. Take an account of it from the lips of Jesus Christ himself; speaking of hell, he says, " Where their worm dieth not, and the fire is not quenched." This is the description he gives of it over and over again, in Mark 9. By "the worm that dieth not" is generally understood the gnawings of a guilty con- science, or that painful remorse which sinners will feel when they remember the sin and folly which brought them to hell. Thus, in the parable, Abraham speaks to Dives, and says, " Son, remember that thou in thy lifetime 'receivedst thy good things." Luke 16 : 2-5. Memory will be a dreadful source of miser5^ "Son, re- member T said Abraham to Dives. Poor sinners will remem- ber the good instructions they received from their parents, the faithful sermons they heard from their ministers, the solemn admonitions they had from their own conscience. They will remember what Sabbaths they misspent, what mercies they abused, what judgments they slighted. They will remember with what contempt they treated serious piety; and in vain will they wish to be in the place of those they once despised. It will be intolerable for them to reflect on their folly in part- ing with heaven for such wretched trifles. How despicably small will the pleasures of sin then appear to them. They will not be able to bear themselves, when they think for what they have lost their God, their heaven, and their souls. And this will fill them with the most horrid rage and fury. They will be inwardly racked with envy, hatred, and resent- ment against God, against their tempters, against the com- panions of their sins, and especially against themselves. But besides this inward torment, or " the worm that never dies," there will be outward torment^ or " the fire that is never quenched." The nature of this fire, or the place where it is, are matters of foolish curiosity ; our business is not to anmse ourselves with questions about it, but to take care to avoid it. God who sustained the companions of Daniel in a hot I'ur- nace, so that they were not scorched, can easily support life SERMON XII. 121 in the burnings of hell. The wrath of God, who, as an avenger of sin, is " a consuming fire," is the hell of hell; and "who can tell the power of his anger?" Our utmost fears of it come short of the truth. A spark of this fire in a guilty conscience is intolerable, for " a wounded spirit who can bear ?" Job, in his affliction, cried, " The arrows of the Almighty are within irie, the poison whereof drinketh up my spirit : the terrors of God set themselves in array against me." AVliat will terribly add to the greatness of these sufferings is, that they are without any intermission or mitigation. In the greatest miseries of this life, God is graciously pleased to allow some intervals of rest ; but of those in hell it is said, "They have no rest day nor night." Rev. 14: 11. Think of this, you who never cease from sin, but do evil day and night: the damned have no rest from their torment. Dives asked but a momentary alleviation of his torture, when he desired that Lazarus might be sent " to dip the tip of his finger in water, and cool his tongue;" but even this was denied him. This, my friends, is a very short and slight account from the Scriptures of truth of the dreadful sufferings of miserable sinners in hell. And who, in his senses, would venture upon such a course of life as must lead to one lioui's suffering of this kind ? But Oh, it is not an hour, it is not a day, it is not a week, it is not a month, it is not a year — it is not seven years, or fourteen years, or a hundred years — it is not a thou- sand years — it is not merely as long as from the foundation of the world to this day — 0 how would the damned rejoice, if ten thousand years might finish their miseries — but it is for ETERNITY! Do you start at the word? It is Christ's word. Christ says in the text, " These shall go away into everlasting punishment." In vain do letter-learned men try to reason away the solemn truth, and lessen the duration of future punishment : Christ says it is eternal; and uses the very same word to signify an eternal heaven as he does to express an eternal hell, for the words are the same in tlie original; besides, it is said, "The smoke of their torment 122 HELL AND HEAVEN. ascendeth up for ever and ever," Rev. 14 : 11; and our Lord al«o declares, " Their worm dieth not, and their fire is not quen(;hed." Trenihle, siinier, at the " wrath to corned That wrath which is now couiing, and will soon be here, will even then "be wrath to corned When a million million million years are past it will still be '• wrath to cortie,'^ because it shall never have an end ! 0 that we could impress upon you a lasting idea of eter- nity. Suppose all the vast ocean to be distilled by single drops, and a thousand years to pass between every drop; how many millions of years would it take to empty it ? Suppose the whole world to be made up of grains of sand, and one grain only to be taken away in a thousand years ; how many millions of years would it take to remove the whole ? We cannot count how long ; yet we suppose it may be done in a most immense length of time. Suppose it done. Suppose the ocean emptied, drop by drop. Suppose the globe reduced, grain by grain, to the last sand. But would eternity be spent? Would eternity be lessened ? No, not at all. It is a whole eternity still; and the torments of the damned would be as far from an end as when the reckoning began. A minute bears some proportion to a million of years, but millions of millions bear no proportion to eternity. Sinner, have you reason ? Have you common-sense ? Have you self-love ? Summon up your powers then, and de- termine this moment, whether you had best go in the way of sin, for the sake of your short-lived pleasures, thus to be repaid with everlasting woe; or whether it will not be your wisdom this moment to forsake them, and by the grace of God choose the way to eternal life. Before we proceed, stop and take a view of sin. Will any man but a fool " make a mock of sin," when he sees what its wages are ? ]s that " a madman who casteth about arrows, firebrands, and death, and saith. Am ] not in sport?" He is ten thousand times more mad, who sports with sin, and laughs at that which fills hell with groans and tears. Be SERMON XII. 123 persuaded not to trifle, as many do, with the name of hell and danmation. Many who cannot bear to hear these in a sermon, nse them in a jestin^^ manner, in their common dis- course. This is one of Satan's ways to ruin souls. People sport with these things, till they forget their importance, and find, too late, that they are serious matters. " Wlio laughs at sin, laughs at his Maker's frowns — Laughs at the sword of justice o'er his head — Laughs at the dear Redeemer's tears and wounds, Who, but for sin, had never groaned nor bled !" " Awake then, thou that sleepest, and arise from the dead, and Christ shall give thee light." Fly, sinner, from the " wrath to come." " Escape for thy life, look not behind thee, neither stay thou in all the plain, lest thou be con- sumed." Think what a miserable soul in hell would g-ive to be in thy present situation. Think how hell would re- sound with joy, could the good news of salvation be preached to lost souls. Well, sirs, they are preached to you. This day is salvation come to this house. As yet, there is hope. Christ came to deliver from the wrath to come. It may be, you were brought here at this time for the very purpose of being warned to fly to the Refuge. Christ is a mighty Saviour. Nothing is too hard for him. " Come, then, lor all things are ready." M God has made you willing, depend upon it he will make you welcome. Who can tell but instead of being fuel for everlasting burnings, it may be said of you, " Is not this a brand plucked out of the fire ?" IT. We now gladly turn to the more pleasing part of our text: "But the righteous into life eternal." Who are the righteous ? " There is none righteous" upon the earth, saith the Scripture, "no, not one;" that is, in him- self. A righteous man, and a sinner, are two contraries: to be righteous, is to keep the law perfectly, which no mere man ever did, and no fallen man can, for "all have sinned;" sin being " the transgression of the law." How then can any man, being a sinner, become righteous? There is but one way. It is by the righteousness of Christ put to the account 121 HELL AND HEAVEN. of an unrighteous man. This rifrhteousness Christ wrought out by his perfect obedience to the law. This righteousness is held out in the gospel ; and when a sinner is convinced that he wants it, and must perish without it, he comes to God for it; God gives it to him; he receives it by faith, puts it on, wears it, lives and dies in it, and being ''found in Christ," he is admitted, in this wedding garment, to the marriage supper of the Lamb. The persons called "righteous" in the text had thus put on Christ ; and the faith whereby they did so, wrought by love. The context shows how their faith wrought by works: they loved the members of Christ for Christ's sake, and showed their love to him by helping them in their afflictions. These are the persons who go into life eternal. What is heaven ? A carnal man can have no idea of it, or none but what is carnal and erroneous. It is not a Ma- hommedan paradise, where the lusts of the flesh may be indulged. No; "life and immortality are brought to light through the gospel;" and there we find it consists in a com- plete deliverance from all the evils of the present state, and in the enjoyment of all that can render the soul perfectly and for ever happy. Need we be told that " man is born to trouble ?" This is our sad and only certain inheritance, mingled indeed with a thousand undeserved mercies. But all the sorrows of a believer shall cease at his death. No more excessive labor and fiitigue. No pinching want and poverty. No painful, irksome, loathsome diseases. The inhabitant of heaven shall not say, " I am sick." Nor shall any of the numberless sor- rows of the mind we now feel, follow us to glory. We shall not suffer in our own persons, nor shall we suffer in or by our relations or friends. We shall "drop the body of sin" in the dust, and we shall no more be the grieved spectators of sin in the world. "God shall wipe away all tears from our eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." Rev. 21:4. SERMON XII. 125 But this is not all. Our knowledge, which is now so very small, shall be wonderfully increased. It is eternal life to know God ; but Oh, how little do we now know of him ! but "the pure in heart shall see God," and know in a moment more than all the learned could attain in many years. " We shall know, even as we are known:" we shall have as cer- tain, immediate, and familiar a knowledge of divine things, as any of our most intimate friends now have of us; yea, we shall know God and Christ and angels in the same kind of way that they now know us — not " through a glass darkly," but " face to face," as clearly and distinctly as one man be- holds another when they converse together. But the heaven of heaven will be the presence of Christ, being with Christ, and beholding his glory. This is what Christ, as Mediator, prayed for in behalf of his disciples. " Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory." John 17 : 24. This is what Paul longed for, and wished to depart to enjoy: "Hav- ing a desire to depart, and to be with Christ." Phil. 1 : 23. And what will render the vision of Christ so very excellent is, that " we shall be like him, for we shall see him as he is;" we shall bear his amiable and illustrious image of light and love, holiness and happiness, in our souls. Even our bodies, now vile by reason of sin, and which must soon be viler still in the corruption of the grave, shall, when raised from the dead, he made like unto his glorious body. Add to this another most desirable blessing, the constant company of the saints. Believers shall sit down with Abraham, Isaac, and Jacob, with the prophets and apostles, and with all the re- deemed of every nation. But what tongue can tell, what heart can conceive, what God has prepared for them that love him ? What more can be said to engage your re(]^ard to religion, than what has been now said. Life and death, blessing and cursing, heaven and hell, have heen set before you. Surely " o)ie thing is needful^'' even the care of the soul. 126 HELL AND HEAVEN. "Is there a dreadful hell?" AVeil, we have been warned of the danger, and advised to fly to Jesus, the only deliverer from the wrath to come. How great is the evil of sin, seeing that God will punish it in this dreadful manner ! Is there a hell of eternal torment for sinners? 0 then be afraid of sin, however pleasant it may be. Who would drink a glass of the most delicious liquor, however thirsty he might be, if he knew that deadly poison was mixed with it? Beware then of sin, which infal- libly destroys the soul, and shun it as you would shun hell. Is there a glorious heaven? We are invited to seek it. There is but one way to heaven, and Christ is that way. 0 what a Saviour is Jesus! Can we, who deserve hell, avoid it? Yes; glory be to Him, he shed his precious blood to redeem his people from it. His perfect righteousness is the only title to glory, and this righteousness is theirs who be- lieve in him. There nmst also be ii fitness for this holy state, and this is the work of the Spirit. If we are found among the redeemed, we owe it to the Father's love, the Son's sal- vation, and the Spirit's grace. God grant that we may so hear his word, at this and at all times, that mixing faith with it, we may profit thereby; and "growing up into Christ in all things," and " looking for the mercy of our Lord Jesus Christ unto eternal life," we may faithfully and diligently serve him and our generation according to his will, enjoy his gracious presence in all the means of grace, experience the support of his gospel in the trying hour of death, and finally have abundant entrance aflbrded us into his everlasting king- dom and glory. Now, to the God of our salvation, Father, Son, and Holy Spirit, be universal and everlasting praise. Amen. SERMON XIII. " 127 A NEW HEART THE CHILD'S BEST PORTION. SERMOJST XIII. TO CHILDREN. «A NEW HEART WILL I GIVE YOU." Ezek. 36:26. My dear children, I hope you will mind what I am going to say to you. I am going to read you a sermon made on purpose for children, and made so plain that I hope you will understand it all. I suppose you know that you have souls which must live when you die, and must go to heaven or hell for ever. Now do you not think it is right to mind your souls, so that they may not go to hell? I know that you love to play, and it is right you should play sometimes; hut you should mind something else besides play. You know there is a Grod that lives in heaven, and it is he who gives you meat and drink and clothes ; it is he who keeps you from being sick, and from dying, and he does this, that you may have time to think of him, and pray to him. For I would have you know, that it is a terrible thing for God to be angry with you. It is a great deal worse than for your father and mother, or master, to be angry with you. Perhaps they may beat you when they are angry ; but God Almighty can cast you into hell, to be burned in the fire for ever and ever. Perhaps you will say, I hope he will not do so to me. My dear children, I hope so too ; and I read this to you, that you may know how to avoid that misery, and that you may learn the way to heaven. Now Jesus Christ is the way to heaven. He came down from heaven to save us from going to hell ; and he did this by suffering and dying for our sins, that we might not suffer for them ourselves ; j ust as if one of you were going to be beat, and punished for doing wrong, 128 A NEW HEART. and another person should, in love to you, and to keep you from being hurt, be beat in your stead, and so you escape the punishment. The first thing that must be known in order to your being saved, is this, that you are sinners ; that you have " left un- done what you ought to have done, and that you have done the things you ought not to have done." When your parents have been angry with you for doing wrong, you have, per- haps, thought of it afterwards, and have been very sorry for it ; and when you feel sorry for it, you want them to forgive you, and you go to them and ask their pardon. You also promise to do so no more. Now there is something in relig- ion like this. We have all done what we should not do, and God may justly be angry with us ; but " there is forgiveness with him, that he may be feared." His dear Son Jesus Christ bore his anger for us ; and he sends his servants with the gospel, that is, good news ; telling us, that if we come to him by Jesus Christ, he will forgive us, and be kind to us, and help us to do better for time to come. Now the text I have read is God's kind promise to his children. A 7iew heart will I give you. The word heart does not signify a part of your bodies, but it means the mind, the spirit, the disposition ; that G od will make it new and right and good, so that you should love and serve and enjoy him, both here and hereafter. It is the same thing that is in another place called being horn again. You may remember reading, in the third chapter of St. John, that a man named Nicodemus came to Jesus Christ by night, to be taught by him ; and that our Saviour said to him, '' A'erily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." By this he meant a change of heart, which is made by the power and grace of the Spirit of God. Now if the heart were not bad, there would be no need to change it; but the heart of every person, of every child, is very bad till grace alters it. We are all born in sin, and love sin until we are born again ; and then we love Christ, and every thing that is good. And you will observe, that being SERMON XIII. 129 baptized, or christened, is not the same as being born again. Water cannot cleanse or change the heart ; it may represent this, but it is not grace itself. The nature of this gracious change I shall now explain to you, by describing both the old heart which God takes away, and the new heart which God gives. 1. The heart is by nature hard: it is compared in the words after the text to a stone, that feels nothing ; the heart of man by nature has no feeling ; that is, no feeling of spirit- ual things. A person who has no grace may be tender- hearted to his fellow-creatures, and " weep with them that weep ;" but yet not mind what God says to him in the Bible. The Bible says we are all lost and ruined sinners ; that the wrath of God abideth on us if we believe not ; that God is angry with the wicked, and will turn them into hell. But how few people regard this. They eat and drink and take their pleasure, even on the Lord's day, as if nothing was the matter. Is this not owing to the hardness of their hearts ? If you were to see a poor wretch at the bar condemned to die by the judge, and he was to remain unmoved, or even laugh in his face, you would think he had a very hard heart. Now this is the case of every sinner. My dear children, is it not your case ? You are " by nature children of wrath, even as others ;" but when were you concerned about it? You would cry and be very sorry if your parents were angry with you, and threatened to turn you out of doors, and never see you any more ; but how much worse would it be if God should say to you, " Depart from me, ye cursed, into everlasting fire." The hardness of the heart appears also in not being moved and melted with the goodness of God. 0 how good is God to us all ! He makes the sun to shine, and the flowers to spring, and the corn and herbs to grow. It is he who gives us food by day, and rest by night; and "his goodness should lead us to repentance." " He has also so loved the world,'' wicked as it is, " that he gave his only begotten Son, that whosoever belie veth on him should not perish, but have ever- lasting life." And he has sent his ministers to us with the 130 A NEW HEART. glad tidings of this salvation, and they warn us to flee from the wrath to come ; they invite and beseech us to be recon- ciled to God. But how hard is the heart that remains un- moved by all this tender love and goodness. What should you think of a child who treated a dear father or a kind mother with neglect and scorn, after they had spoken and behaved in the kindest manner to him ? Would you not think him very brutish and wicked ? Well, thus sinners treat the blessed God. And have not you done so ? It is God who has led and fed you all your days. He gave you kind parents and friends to care for you when infants, or you must have been starved to death, and perished for want. He gives you clothes and food and health and pleasure and friends ; and he does more, he gives you his gospel, he sends you the word of salvation, he gives you opportunity to learn to read it, and hear it ; and what return have you made for all his goodness ? 0 that your hearts may melt in godly sorrow for sin ! May the Lord give you "the heart of flesh," the soft heart, the feeling heart, which " trembles at his word," and " fears the Lord and his goodness." Then will you be afraid of the least sin ; you will avoid all bad company ; you will not dare to take the name of the Lord in vain ; you will not play on the Sabbath- day ; nor will you behave badly to your parents, or any other persons. And if you have this soft heart, you will be very sorry for your sins, and sorry to think you have offended God, and sorry to think that the blessed Jesus should suffer such shocking pains as he did for your sins. 2. The heart is by nature proud; but the new heart is humhlc. Man, as a creature, has no cause to be proud, nuicli less as a sinner, yet we are all by nature proud. There never was a person born without a proud heart, though some do not show it so much as others. You that arc children know how apt you are to be proud of now clothes and fine things, and how fond you are of showing them to others; and as peo- ple grow up, they grow prouder — proud of beauty, riches, learning, or office ; yea, proud of being religious. So you SERMON XIII. 131 read of the Pharisee who went up to the temple to pray, and with monstrous pride stood by himself and said, " God, I thank thee that I am not as other men are, nor even as this publican;" and then he boasted of his good works. But God abhorred this proud wretch, while he looked with compassion on the man whom the Pharisee despised — the poor publican, whose heart was broken for sin, and who had nothing to say for himself but, " G-od be mercifnl to me a sinner!" Even children are proud of their religion ; they will boast of being better than their brothers and sisters : they love to tell of tlieir faults, and of their own goodness. My dear children, why do you hope to go to heaven ? Is it because you are not so bad as others ; because you say your prayers, and go to church or meeting ? If so, you are proud — proud of your own righteous- ness, which the Scripture calls " filthy rags." Now who would be proud of filthy rags ? But the righteousness of Christ is like a fine clean white robe ; is not that better ? and would you not be glad to have it ? Pray then to God to clothe you with it. The new heart is a humble heart. The person who has it thinks so highly of the great and blessed God, the majesty of heaven and earth, that he shrinks as it were into nothing before him. He has such a view of the holiness of God and his commandments, and such a sense of the wickedness and deceitfulness of his own heart, that he lies as it were in the dust, " abhors himself, and repents in dust and ashes." 3. The heart is by nature worldly. All natural men are called, in Scripture, " men of the world, whose portion is in this life:" they think only of the world, they speak only of the world, and all their desires are worldly. "What shall we eat, what shall we drink, and how shall we be clothed ?" After all these, and only such things as these, do worldly men seek. In this case there is no heart for religion. " God is not in all their thoughts ;" and for the sake of the world, they neglect the gospel, and lose their own souls. " They are careful about many things," with Martha, but do not choose " the one thing needful," with Mary. Now this is a 132 A NEW HEART. sad state to bo in. " If we love the world, the love of God is not in us." 1 John 2 : 15. If we mind " earthly things," so as to make them our chief good, our " end will be destruc- tion." Phil. 3:19. And say now, my dear children, are not your hearts worldly ? Though you are not engaged in worldly business, yet your little hearts love only the things of this world. Are not play and pleasure all you seek and de- light in ? Perhaps you do not like prayer ; either you do not pray at all in secret, or you satisfy yourselves with a few formal words which you have got by heart, without feeling any desire after Christ, and grace and salvation. And when your parents pray in their families, as I hope they do, you do not regard what is said ; and when you are in the house of God, perhaps you do not mind what the minister says, or you content yourself merely with remembering the text. But this is not religion. The worldly heart must be taken away, and you must have a heavenly, spiritual heart, that delights in God and Christ, and prayer and praise — in the word of God and spiritual conversation. Blessed be God, there have been many such children ; perhaps you have read of them in " Jane- way's Token for Children." The Lord make you like them; that so you may live to God, if you are spared to live longer; or made fit for heaven, if he should be pleased to remove you. 4. The heart is by nature icickcd ; the Scripture says it is desperately wicked, Jer. 17:9. And our Saviour says, " Out of the heart proceed evil thoughts, thefts, murders," Matt. 15 : 19, and many other bad things. Now you know they must be in the heart, or they could not come out of it. Some people will tell you they have good hearts, even though they speak bad words and do bad actions. But this is a mistake. A good tree bears good fruit; and a sweet spring does not send forth bitter waters. Now every person's heart is wicked by nature ; and if some people do not commit such wicked actions as others, it is not because their hearts are better by nature, but because God would not let them be so wicked as they would ; just as they chain up wild beasts to keep them from destroying us. SERMON XIII. 133 My dear children, you may see the truth of this in your- selves. You know how apt you are, or were once, to tell lies. Nobody told you how to tell lies. You did it naturally. Now is not that a proof of a wicked heart ? Lying is a great sin. It is a work of the devil, who is "a liar, and the father ot lies." Lying is so hateful to God, that he will not let any liars go to heaven, " nothing that inaketh a lie," Rev. 22 : 15; but he says, " All liars shall have their part in the lake which burnetii with fire and brimstone." Rev. 21 : s. 0 pray to God to forgive you this great sin. You may know that your hearts are wicked by your going into a passion when you are crossed; and great anger is a degree of murder in God's esteem. Matt. 5 : 22. But the wickedness of the heart ap- pears most of all in its enmity against God; for St. Paul says, "The carnal mind is enmity against God," Rom. 8:7; aiid have not you shown this in your dislike of religion, in break- ing the Sabbath, in taking the Lord's name in vain, in dis- obeying your parents, and in many other ways ? See then how needful it is that you should have a new heart ; and the new heart is a ^^wr. If we believe there is a future state of happiness called heaven, and a future state of misery called hell, there can be nothing of greater consequence to us than to obtain the one, and escape the other. If we have any serious thoughts of these things, we cannot but inquire. Which is the true way to heaven ? Every thing that calls itself religion pretends to be the way, but as there are so many different ways they cannot all be right; yea, we are bold to say they are all wrong except one, and that one is declared in the text: "I am the way," said Jesus; "no man cometh unto the Eather, but by me." Our Lord spoke these words to his disciples when they were full of trouble because he was about to leave them. He comforts them by saying he was going to heaven, his Eather's house, to prepare a place for them; and that he would come again, and receive them to himself, that where he was they also might be; and then he adds, " Whither I go ye know, and the way ye know." But Thomas, who was rather of a doubting turn of mind, replied, Lord, after all thou hast said, we are still at a loss about the place where thou art going, and how then can we know the way to follow thee? Jesus answered, I am the ivay ; which is as if he had said, I am the Mediator between God and man; I am the means of intercourse between heaven and earth: what- ever comes from God to a sinner, comes through me; and whatever of an acceptable kind goes from a sinful man to God, nuist pass through my hands. In treating upon these very important and useful words we shall show, 1. To what Christ is a wav; and, SERMON XIX. 191 2. What sort of a way he is. I. We are to consider, what Christ is a way to. Every way or road leads from some place to another; now, as he is pleased to call himself a ivay, in condescension to our mean capacities, we are to consider what he is the waj from, and what he is the way to. We are to remember that we are fallen, guilty creatures, in a state of sin, and liable to all miseries here and hereafter; and that we are far from God, from righteousness, and from heaven: now, if ever we are brought back to God and a state of grace here, and to a state of glory hereafter, it must be in and through Jesus Christ alone. We say then, that Christ is the way to God, and the way to heaven. The first of these is directly expressed by our blessed Lord in the text: "I am the way — no man cometh to the Father but by me." When man was first created, he lived in a happy state of nearness to God ; he knew God, and delighted in him as his chief good ; but sin, cursed sin, soon made a dreadful separation: and now we come into the world "estranged from God, and go astray from the womb;" we desire absence from God ; " he is not in all our thoughts ;" but we seek hap- piness in sin and folly. Yet is the Lord our God pleased to invite us back to him by the promises and blessings of his gospel, and by the ordinances of his house. And although multitudes despise these, and madly resolve to pursue the way of destruction, yet a happy few there are who hear the voice of the Son of God in his word, are made sensible that, being far from him, they must perish, and that it is good for them to draw nigh to him. But these persons have often- times such an awful view of the glorious and dreadful maj- esty of God, as an infinitely holy and just being, and of the distance that sin has occasioned, that they know not how to approach him. The prophet Micah thus expresses the anxious desires of such a one: "Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before hiin with burnt-offerings, with calves of a year old ? Will the Lord be pleased with thousands of rams, or with ten 192 CHRIST THE WAY. thousands of rivers of oil ? Shall J (r'lve my first-born for iny transgression, the fruit of my body for the sin of my soul ^" Mic. f) : G. Blessed be the Lord, " he liath showed us what is good." He hath given us a full answer to these inquiries in our text. Jesus is the way. It is not by costly ofl'erings of blood or oil, nor at the dreadful expense of sacrificing a darling child ; but Jesus is the way. He not only came to show us the way, but to he the way. He did not come to teli us how we may make our peace with God, as some express themselves, but to be our peace; for "he made peace through the blood of his cross." It is by the death of Jesus that we draw near to God : so St. Peter tells us, " He suffered for sins, the just for the unjust, that he might bring ys to God.'' We were far from him; we had neitlier the will nor the power to return ; and sin, if not atoned for, must have made an ever- lasting separation between a holy God and vile sinners; but Jesus, who was perfectly just and righteous, endured the most shameful and painful sufferings on the cross for us, that is, in our room and stead, that he might reconcile us to God, and bring us to a holy conformity to hiui, and happy communion with him here, and to the eternal enjoynient of him hereafter. In this way, that is, in Jesus, we have free access to the glorious Majesty of heaven; we may, by prayer in his name, " come with boldness to the throne of grace," there to " obtain mercy and find grace to help us." Hear what St. Paul says of this matter: "Having therefore boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh — let us draw near with a true heart, in full assur- ance of faith." Ileb. 10 : 19, etc. What a glorious privilege is this! We uiay approach the great God as our reconciled God and Father; we may use holy freedom with him in our prayers; we have this liberty of access by the merit of Christ's blood, and by the application of it to our consciences through faith therein. This is the way prepared for our use, even Jesus, who is "the way, the truth, and the life;" he is the SERMON XIX. 103 truth and substance of all the ordhiances of tlie Old Testa- ment, with particular reference to the rending of that veil which separated the holy of holies in the temple from the holy place, and which rending took place at the moment of our Saviour's death; which signified, that now the way to God and heaven is laid open for all believers. 2. Jesus Christ is the icay to heaven. This indeed fol- lows the other; for if we come to God by Jesus as our recon- ciled Father — if sin be pardoned, and we are admitted to a life of holy communion with him here, it is certain that we shall also have "an abundant entrance into his heavenly kingdom and glory." Jesus died to " redeem us to God,'^ to his favor and image here, and to his glory hereafter. He died to " bring many sons to glory;" that they may be satisfied with the goodness of his house, even of his holy temple; that they may be "pillars in that temple, never more to go out;" that they may approach him in a more sublime way of wor- ship than at present, without the help of means and ordi- nances; that they may see him face to face, without a cloud to hide his glory from them, and without the clog of sinful flesh and blood. Now Jesus is the only way to heaven. This is the record of the gospel: "God hath given to us eternal life, and this life is in his /S^o/^." There it is, and nowhere else; and whoever thinks to get to heaven another way, misses the true road, and will be eternally disappointed. There are many ways to hell, but only one to heaven; and if Jesifs be not our way, we shall never get thither. As sinners, we have forfeited heaven and deserved hell; but Jesus Christ has not only redeemed his people from the curse, that they may not go to hell, but by his perfect obedience, or righteous- ness, he has procured for them a title to heaven. The right- eousness of Christ is "to and upon all who believe in him;" it is transferred to them, imputed to them, or reckoned to their account, as if they had themselves performed it; and on this ground it is that they are admitted into the realms of light and glory; ^^ therefore are they before the throne, because they have washed their robes, and made them white iji the V.l Ser. 13 194 CHRIST THE WAY. blood of the Lamb;" and not on account of any goodness, virtue, or good works of their own. Besides this, there is a Jitness for heaven, a meetness of disposition, and capacity of enjoyment, for that holy state, without which no man can see the Lord; for it is plain that a wicked man, a carnal man, could not enjoy heaven, were he admitted into it ; there must therefore be a change of heart, a love of Grod and holiness, as well as a title to glory. This also we have from Jesus Christ. We are not pardoned by his blood, and then sanctified by our own endeavors — though these also are to be used — but " Christ is made unto us sanctification." It is by the Spirit of Christ, dwelling and working in us, that we are renewed in the spirit of our minds; the love and power of sin mortified; the world with all its vanities crucified to us, and we led into a spiritual life of communion with God here, as the preparation and pledge of our eternal happiness in heaven. Thus is Jesus, in every point of view, the way to heaven. Having briefly shown that Christ is the way to God and heaven, let us stop a moment, and ask ourselves whether we have any desire that he may be ovr way in these respects. Are there not some who are so fiir from wishing to draw nigh to God, that their hearts and lives plainly say, " Depart from us, for we desire not the knowledge of thy ways ?" You dare not say so in words ; but your actions say so. God and sin cannot reign in the same heart; and when you choose sin and indulge it, you do in effect say, "God, begone! I hate your company, I love your enemy, I love sin, and will sub- mit to the devil's rule; I will have nothing to do with God. I hate prayer. I hate the Bible. I hate the saints." This is horrid language, and you dislike the sound of the words; but is not this the fair language of your profane cursing and swearing — of your lust and lewdness, fornication and unclean- ness ? Is not this the language of your Sabbath-breaking, and contempt of religious ordinances and means of grace? When you get drunk and swear and lie, or steal, or commit any bad action, do you not say, Depart from me, and let sin SERMON XIX. 19S and Satan have me ? 0 my friends, consider what will be the end of these things. You must die, and then appear before God — a holy, a just, an offended God; and should you not inquire. How may I come before him acceptably ? Re- member then that Jesus is the way, and 0 that you inay be made ''willing' in the day of his power," to come to him for pardon and life; for "he is able to save them to the utter- most that come unto God by him." The same may be said of Christ as the way to heaven. Oh, how maiiy care nothing about heaven ! " And can it be supposed that any man will ever come to heaven, who never thought of it before he came thither ?" No, indeed. It is " the prize set before us," and the Christian must " so run as to obtain it;" and there is no way to run in, but Jesus Christ. Most men hope to go to heaven when they die, and yet few consider whether they are in the right way. As Christ only is the way, let any person inquire, when any thing is pro- posed to him as the way, Is it Christ? If men say, Good works are the way, ask. Are good works Christ? If they say baptism and the Lord's supper are the way, ask again, Are these Christ ? Is repentance Christ ? Are alms Christ ? This is a very easy method of conung to the truth. Christ is the way; and therefore whatever is not Christ, is not the way. He, then, onli/, being the way, let us, 11. Show WHAT SORT OF A WAY Clirist is. 1. Christ is a neiv way; so he is called, Heb. 10 : 20. Not that the way of salvation by Christ is a new invention, for he is "the Lamb slain from the foundation of the world." Adam, Abel, and Abraham, went to heaven in this way; but it is called new because there was one before it. The first way in which it was proposed for man to be happy, was by his own innocence and perfect obedience; and if Adam had not sinned, this would have been his way to heaven: but as soon as he siimed and fell, and we in him, this way was shut up for ever; so that no soul ever got to heaven in the way of works, nor ever will. This way, by grace, came after the other, and instead of it, and is therefore called a new way. 19G CURIST THE WAY. It is called new because it was newhj made when the New Testament was written. Jesus Christ had hitely died to become this way. It is new, because newly and more phviiily revealed in gospel times than it was before; and be- cause it will always be new, and ncA^er give place to any other. 2. It is a Uving way. This way to heaven was by Christ's (lying; yet it is called a living way, because all our life springs from his death. Christ is the life of all who live, •spiritually or eternally. This way is trodden only by such. All who are in this way are alive to God; and what is more, they shall never die. The eternal life of all who are in Christ and walk in him, is secure; for because he lives, they shall live also. No man ever died upon this road. " I am,"' saith Christ, "the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die." The body indeed must die, because of sin, though that is more properly called sleep in the New Testament, and the body shall be raised in glory; "but the spirit is life, because of righteousness," and shall never perish, but have everlasting life. 3. It is a plain way. Some ways are hard to find; have many turnings and windings and cross paths ; but this way is easy to find, and to keep. The prophet Isaiah, speaking of it, says, "The wayfaring men, though fools, shall not err therein." Isa. 3o : 8. It is an infinite mercy that the things which belong to our peace are not difficult. There are, it is true, deep and difficult things in the Bible; but the grand truths which concern our salvation are perfectly plain and easy. What can be plainer than what is said about our fall- en, sinful, helpless state, as sinners ; or about Jesus Christ, as the only all-sufficient Saviour; or about our duty, as saved sinners, towards God and man ? It is a great blessing to poor people that these things are so plain, and that Cod by his Spirit makes them so, even to "babes and sucklings;" for "the entraiKte of his word giveth light; it giveth under- standing to the simple." SERMON XIX. 197 4. It is a free way. There are jyrivate ways that belong to great men, and they are open to few ; it would be a tres- pass for a stranger to be found in them ; but this is a public way, the King's highicay. St. Paul says, it is consecrated., that is, appointed, dedicated, devoted to this purpose, and free for the use of all who desire to travel in it. There are no bars or toll-gates, where travellers must pay for permission to enter or proceed; for salvation is "without money and without price." Isaiah 55 : 1. It is a way prepared on pur- pose for the use of sinners who are returning to God, and no objections are made to such persons. No worthiness, nor qualifications, nor conditions, are required of the trav- eller: whosoever will, may come and welcome. It is a free way. 5. It is a safe and sure way. It is a firm solid road, there is no danger of sinking in it ; for Christ is the Rock of ages. It suffers no alterations by rains and floods, as other ways do; it is passable at all times; there is nothing at any time to hinder our access to God, and progress to heaven. Nor is there any occasion to fear enemies upon it. There are such, but they cannot prevail. " The devil," says one, " has been busy upon this road for about five thousand years, but yet never slew one believer ; for every traveller is ' kept by the power of God through faith unto salvation.' So that he may walk on with boldness, and fear no evil; rejoicing to think that every believer that once set his foot in this way, has been enabled to proceed, and not one of them failed of ' receiving the end of his faith, even the salvation of his soul.' " 6. It is a pleasant way. The Scripture says, " The ways of wisdom are ways of pleasantness, and all her paths are peace." Satan invites men to travel in the ways of sin, under the notion of their being pleasant : and there certainly are pleasures in sin ; but they are for a short season ; they are now mingled with bitter pains and pangs of conscience, and they will issue in misery everlasting. But " the ransomed of the Lord," who return to the heavenly Zion, "shall come 198 CHRIST THE WAY. with songs and everlasting- joy upon their heads.'" Believers are called upon to " rejoice alw^ays in the Lord." Those who travel in this way are not only secure from harm, as you have heard, but the Lord has engaged for their supply on the road ; he has promised that " they shall be abundantly satisfied with the fatness of his house, and drink of the river of his pleasures." They shall " sit under his shadow with great delight, and his fruit be sweet to their taste." They shall enjoy the company of the saints as their fellow-travellers, with whom their communion shall be sweet. Yea, the Lord of the way himself has promised to bear them company, and has said, "Fear not, for I am with thee;" and "I will never leave, nor forsake thee." Lastly, it is the only way. Many ways to God and heaven have been proposed by mistaken men, under the influence of the great deceiver, the devil; and it is too com- monly supposed that any way will do, if a man is but sincere in it. But this cannot be true; for if any way of man's in- vention might suffice, what occasion was there for Christ to come from heaven, obey the law, and endure the curse, that he might become our way? for "if righteousness come by the law," or men can be their own saviors, or partake of the mercy of God without an atonement, all the vast expense of Christ's sufferings and death might have been spared; yea, in that case " the grace of God is set aside, and Christ is dead in vain." Gal. 2:21. But Christ crucified is the only way; so St. Peter solemnly dec hires : " Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved." Acts 4:12. There is salvation in his name; it was procured by him, and he ever lives to bestow it: it is also published by divine author- ity ; it is given forth in the preached gospel ; but there is no other, under heaven, given for that purpose; none given by God's orders ; if any others are given, it is by impostors and deceivers. Jesus only is the way to God and heaven. Thus you see that Christ is a new way, a liring way, ix free way, a safe way, a jjlcasant way, and the only way. SERMON XIX. 199 ]\Iy dear friends, suffer me to remind you that as certainly as there is a way to heaven, and Clirist is that way, so cer- tainly there is a way to hell, and sin is that way; and so surely as the believer in Christ shall arrive at heaven, so surely shall the sinner, going on in his wicked way, get to hell at last. Oh, my friends, do not despise this. Do not laugh at it. It becomes you to be serious in serious matters. " Now therefore, thus saith the Lord, Consider your loaysr The Scripture speaks of a false way, a crooked way, a perveise way, a wicked way. Now what is your way; is it the way of the flesh, the way of the world ? Then give me leave to tell you " it leadeth to destruction." The Lord's eye is upon you. He knows the way you take, " and the way of the wicked is an abomination to him." Now, it is possible you may be deceived concerning the way you are in; you may think it safe, while you are in the utmost danger, for "the way of the wicked seduceth them," Prov. 12:26; and the Scripture, declares, that "there is a way which seemeth right unto a man; but the end thereof are the ways of death." Prov. 14 : 12. Is it not then your wis- dom to examine very carefully whether you are in the right way or not ? And as the heart is very deceitful, let me recom- mend it to you to pray for the Lord's help, lest, after all, you jshould be deceived. Let me advise you to use that prayer which you will find in the 139th Psalm, the 23d verse, " Search me, 0 God, and know my heart : try me, and know my thoughts ; and see if there be any wicked way in me, and lead me in the way everlasting." Listen to the voice from heaven, which invites you in these words: "Let the wicked forsake his way, and the un- righteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." Isa. 5o : 7. Let it be your prayer that God would teach you his way, and convert you from the error of your own ways; and for this purpose read and hear the word of God. Say to your companions, in the words of the prophet, " Come ye, and let us go to the house of 200 CURIST THE WAY. God ; and he will teach us of his ways, and we will walk in his paths." Isa. 2:3. 0 that God may direct your feet into the way of peace ! Is Christ the way to God ? then, believers, make daily use of him as such. Come boldly to the throne of grace. This is a way consecrated for you, and free for your use. Draw near to God, and he will draw near to you. Remem- ber he is a living way. Live upon him, and live to him. Let others see you are in Christ, by your walking not accord- ing to the flesh, but according to the Spirit. Remember he is a sure way ; you may walk with confidence in it, without fear of miscarrying : "He is faithful who hath promised." Christ hath promised to keep his sheep, and that none shall pluck them out of his hand. The world may oppose and Satan oppose, but greater is '' He that is in you, than he that is in the world;" and " if God be for us, who can be against us ?" Is Christ the way to heaven? and are any of you in him ? look forward with joyful hope of the glory of God. Bless him for bringing you out of the paths of destruction, and leading you into the way of peace. Love Jesus, for becom- ing your way, at such an expense to himself; and be con- cerned to walk even as he walked. Thus shall you recom- mend this way to others, and constrain them to say, We will go with you, for God is with you of a truth Jesus, my all, to heaven is gone, He whom I fix my hopes upon : His track I see, and I '11 pursue The narrow way till him 1 view. The way the holy prophets went, Tlie road that leads from banishment The King's highway of holiness I '11 go, for all his paths are peace. This is the way I long have sought, And mourned because I found it not ; My grief my burden long has been, Because I could not cease from sin. The more I strove against its power, I sinned and stumbled but the more, Till late I heard my Saviour say, " Come hither, soul, I am the way." SERMON XX. 201 COMING SINNERS WELCOME TO CHRIST. SERMON XX. "HIM THAT COMETH TO ME I WILL IN NO WISE CAST OUT." Jonx 6 : 37. Two things are necessary to encourage a convinced sinner to come to Christ for salvation: the one is, that he is able to save; the other is, that he is ivilling. Of the former, few comparatively doubt. And who can doubt at all, if he be- lieves that Christ is the great Creator of the world ? Por " is any thing too hard for the Lord?" Nor is there the least reason to doubt of his good will to save. And yet how many are distressed with fear on this account ! There are few who say, " If thou canst do any thing, help us." But there are many who cry, •' Lord, if thou wilt, thou canst make me clean." Happy the soul that comes thus far. Jesus will answer, as he did of old, "/ icill ; be thou clean." This assurance he gives us in many parts of the Scripture, but in none perhaps more fully than in the text. Our Lord is here speaking to a multitude of the Jews, who, having seen the miracle of feeding five thousand people w-ith five loaves, fol- lowed him a great way in hope of seeing such another mira- cle, and perhaps of living upon his bounty. But he exhorts them to seek the bread of life for their souls; laments their unbelief; but comforts himself in this, that all who were given to him by the Father should certainly come to him; and declares his perfect readiness to receive every coming soul. This, my friends, is indeed good news — glad tidings of great joy to those of you who are seeking salvation, and who know that it is to be had only in Jesus; especially if your fearful hearts have been tempted to think he will not receive you. Be no longer faithless, but believing; he says, that if you come, he will in no wise cast you out — he will on no 202 SINNERS WELCOME TO CHRIST. account whatever reject or rei'iise yon, but readily embrace you ill the arms of his mercy, and give you pardon, peace, holiness, and lieaven. Now, that we may clearly understand this, and get the full comfort of it, let us consider, 1. AVliat is meant by coming to Christ ; and, 2. The encouragement held out in the text to all comers. I. What is meant by coming to Christ? None can sup- pose it is coming to him with our bodies: this is now impos- sible, for the heavens have received him out of our sight ; and though his divine presence is everywhere, his glorified body is only in heaven. And were he on earth, as he once was, coming to him with our bodies only would be of no use, as appears from this chapter, verse 3G, where he says to the people who were round about him, " Ye also have seen me, and believed not." Nor is it merely coming to his house, where he is preached ; nor to his table, where he is set forth. Many do all this who are none the nearer to Christ. Ezek. 33 : 31. But this coming is to be understood spiritually: it is the coming of the heart; it is the motion of the mind ; it is the "flight of the soul to Christ." It is therefore much the same as believing in Chriat : " And Jesus said unto them, I am the bread of life: he that conieth to me shall never hun- ger; and he that believeth on me shall never thirst," John 6:35; the same person is intended, and the same act of the mind. But you will observe, that such a comer to Christ is con- vinced of his sin ami dangei; and comes to Christ for help; just as it is said by the prophet Isaiah, "The great trum- pet shall be blown, and they shall (tome which were ready to perish." Isaiah 27 : 13. No man will go and beg for bread till he is pinched with want. The prodigal son never said, " 1 will arise and go to my father," till he was ready to perish with hunger. It is a sense of sin, and a fear of hell, together with a hope of mercy, that puts a man upon coming to Christ ; for he himself declares, when speaking to the Jews, "Ye will not come to me, that ye might have life." Life, you see, is what a sinner must come for; the life of his soul, SERMON XX. 203 for now he sees that he is exposed by sin to eternal deatli. Now, " all that a man hath, will he give for his life." When this is in danger, he will be in earnest; he will be in haste; and the langnage of the coining shiner is, " What shall ] do to be saved ?" " Lord, save, or 1 perish." This coming of the soul to Christ supposes faith. No man can come to him till he has heard of hini ; and no man can hear of him but by the gospel. Now the gospel means good news — glad tidings. The gospel tells ns that "Jesus Christ is come into the world to save sinners;" that " he is come to seek and to save that which is lost ;" that " his blood cleanseth from all sin." The gospel also calls and invites poor sinners to apply to Jesus, that they may have life. For instance, Jesus says, " Come nnto me, all ye that labor and are heavy-laden, and I will give you rest." Matt. 11 : 28. Now the sinner hears these gracious words. The Holy Spirit gives him light to understand them. He mixes faith with them. He be- lieves them to be true. Now, he cannot believe these thing's without being affected by them — without having a desire to be interested in them. If he is persuaded of the freeness, ful- ness, and suitableness of the salvation that is in Christ, his thoughts must and will be much engaged about it — his aifec- tions will be moved; in other words, he comes to Christ, his mind flies to him for refuge, and there it rests. Now, this application of the soul to Jesus has a respect to the various offices and characters which he sustains for our salvation. For instance, Is he called a Saviour, that is, a deliverer ? the soul desires and hopes for deliverance from sin and hell by him alone. Is he a Prophet? the soul, sensible of its woful ignorance, comes to hiin with an humble, teach- able spirit, to be taught and made wise to salvation. Is he a Physician ? the convinced sinner, sick to death of sin, eagerly applies to him for health and cure. Is he a Priest? the sin- ner, longing for pardoning mercy, depends alone upon the merit of his sacrifice. Is he a King? the soul, heartily weary of Satan's tyranny, willingly submits to his mild gov- ernment, and relies on his heavenly protection. In a word, 204 SINNERS WELCOME TO CHRIST. he " receives Christ Jesus the Lord," as offered to him in the gospel. Here let us stop a moment, and put a question. We have been told what believinj^ is, what coming to Christ is; now, my friends, the question is. Do we thus come to Christ ? He that Cometh shall be saved; but he that cometh not, shall not be saved. 0 let us not neglect this great concern ! " How shall we escape, if we neglect so great salvation ?" Think of a dying hour. Think of the judgment-day. And Oh, how dreadful would it be if Christ should say to any one of us, " Wretched creature, ruined sinner, your destruction lies at your own door ! You were told of your danger; you were invited to believe in me; you were assured, that if you came to me, I would save you; but you refused; you would not come to me, that you might have life. Perish therefore. Perish without pity. Perish without remedy !" God forbid that we should hear such dreadful words ; rather let us, one and all, this very moment, fly, in the wishes and desires of our hearts, to this compassionate Friend of sinners. But perhaps there are some here who earnestly desire to be saved, yet their hearts are full of fear lest they should be rejected. They have such a sight of the greatness of their sins, of their ignorance, of their unworthiness, of the wick- edness of their hearts, that they are afraid to come, lest the Lord should cast them out. This is a very common case. You must not think that scarcely any one feels and fears as you do. Were you to talk with serious persons in general, you would find that almost all of them, especially at first, have had the very same fears, and have been so much distressed at times, that they were almost in despair. Jesus Christ knew beforehand that it would be thus; and he therefore graciously spoke these kind encouraging words, on purpose to comfort poor doubting, trembling sinners: "Him that cometh to me I will in no wise cast out." That we may take the comfort of these pre- cious words, let us, IL Consider tue encouragement held out in the text to SERMON XX. 205 all comers: I say, to all comers — " him that cometh;" let him be who he may; high or low, rich or poor, young or old, learned or ignorant ; yea, even great sinners, the chief of sinners : all who come shall be welcome. Great sinners need great encouragement; and here they have it. What words could have been spoken more comfortable to the distressed sinner ? Many are afraid that there is something peculiar in their case — something on account of which they shall cer- tainly be cast out ; but our gracious Lord, who well knew what timid creatures his people are, has provided in these words an effectual antidote to their fears. Tiiis word him takes in all sorts of persons, in all ages and places; all sorts of sinners, even the greatest: it includes liars, drunkards, har- lots, thieves, murderers, and all other kinds and degrees of sinners whomsoever. If any doubt of the truth of this, let them turn to the following texts: Isa. 1 : 18; Matt. 12 : 31; 21 : 31; Mark 16 : 15, 16; Acts 13 : 39. Only let them come, they shall be received ; no difficulties made, no objections started; whatever they have been, whatever they have done, they shall not be cast out. Nay, more, Jesus says, " I will in no wise cast him out." I will not by any means, or on any account whatsoever, let it be what it may, cast him out, though he may deserve it ; though he may dread it : let him take my word for it, I will receive and embrace him; 1 will show him all the mercy he needs, for pardon, peace, and holiness: I will save him for ever. Such is the import of these most gracious words. And this might be enough, were it not that sinners who are coming to Christ, are commonly fruitful in fears and objections, and can scarcely be persuaded of this truth: it seems too great and too good to be true, at least, as applied to them, who see their unworthiness and feel their guilt. For the greater satisfaction, then, of such trem- bling souls, let us attend to a few considerations, from which it will appear that Jesus Christ will heartily welcome every coming sinner. 1. Consider the gracious nature, the kind disposition of Christ towards sinners. " God is love." Jesus is love incar- 206 SINNERS WELCOME TO CHRIST. nate. He is the God of love in human nature. " His heart is made of tenderness, his bowels melt with love." We are to remember that he is a brother in our nature. Because we are flesh and blood, he became such, that he might be a mer- ciful high-priest, and through death, abolish death. " Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich." Heb. 2 : 14, 17. Had he not loved sinners, he had never forsaken the throne of heavenly glory ; condescended to be born of a poor virgin; to be laid in a manger; to be always a man of sorrows, labors, and suffer- ings; to endure the contradiction of sinners against himself; and after all, to be betrayed, falsely accused, scourged, smit- ten, spit upon, crowned with thorns, and nailed to a cross. "Who that considers this, can doubt whether Jesus loves sin- ners ? The names of Christ, both in the Old and New Testament, point out his gracious nature. Simeon waited for the Conso- lation of Israel. Now if Jesus had not a gracious heart, his appearance in the world would have been no consolation to sinful men. The prophet Isaiah says, "He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." Jesus is this good and gracious Shepherd, who even laid down his life for the sheep; who feeds them in his pleasant pastures, and guards them with his almighty hand. He is the tender and skilful Physician who heals the sick, disordered, and dying soul; who never refuses a patient, nor fails in the most desperate case. He is the good Samaritan, who pities and helps the wounded and dying traveller, neglected and forsaken of men. He is the Husband of his church, a name that implies tender care and kind affection; and whose love is the pattern for mortals to imitate. In short, he is, as his enemies reproachfully said, the Friend of sinners; not of sin, as they pretended, but that best of friends, who " delivers us from our sins." 2. Consider the office of Christ, as another argument to SERiMON XX. 207 prove his readiness to receive a coming sinner. Jesus Christ, as touching his Godhead, is equal with the Father; hut he condescended to hecome a servant for our salvation. As such, he often speaks of being " sent ;" and of doing, " not his own will, but the will of his Father." And what is the will of the Father, think you ? "TA<'s," saith Jesus, " is the Father's will which hath sent me, that of all which he hath given me I shoukl lose nothing;" but "that every one which seeth the Son, and believeth on him, may have everlasting life." John 6 : 39, 40". Jesus Christ is " the Ajwstle and High-priest of our profession." The high-priest was an officer of the Jewish church, whose business it was to offer gifts and sacrifices; it was necessary for him to be tender-hearted to the ignorant, and those who were out of the way, and to be faithful to God and man. Thus Jesus, our great High-priest, is compassion- ate, "is touched with the feeling of our infirmities; was in all points tempted like as we are;" "and being made perfect through sufferings, he became the author of eternal salvation unto all them that obey him," Heb. 4 : 15; 5:9. Now it is the office and business of Jesus Christ to save sinners. The high-priest of old had nothing to do but with sinners; it was an office on purpose for sinners : and this was the only errand of Christ to our world. He came "not to condemn the world;" he declined any thing of that sort; as you may remember respecting the woman taken in adultery, I'o would not condemn her, John 8:11; he abhorred her sin, but it was not his office to condemn; he came to save. And as to proud self-righteous people, he had nothing to do with them; for " he came not to call the righteous, but sinners to repentance." Look then upon Jesus as a public officer appointed by divine authority to dispense mercy and pardon to every coming sin- ner— to every one who comes to God for mercy through him. As it is the duty of a judge to dispense the laws, and do jus- tice between man and man ; or as it is the duty of the phy- sician of a hospital to take care of all the sick who are in it ; so it is the gracious office of the Lord Jesus to dispense mercy, pardon, grace, life, and salvation to all who apply to him ; and 208 SINNERS WELCOME TO CHRIST. were it possible — we speak it with the deepest reverence — were it possible, which it is not, that the blessed Jesus should refuse and reject one sinner who comes to him for life, he would be unfaithful; but this can never be, we have his Avord for it in the text: "I will in no wise cast out him that Cometh." 3. Consider, once more, the gracious conduct and behavior of our Saviour when he was upon earth. " He went about doing good." And who were the objects of his regard ? Were they the princes and rulers, the rich and prosperous, the wise and learned ? No. These, in general, despised and rejected him. He turned his attention to the- poor and needy, the sick and miserable; yea, to publicans and harlots, that he might reclaim and save them. This was his reproach — " a friend of sinners.'" Did he see a nuiltitude of ignorant people fol- lowingf him for instruction? How did he exert himself in teaching them — in houses, in synagogues, in the temple, in a ship, on a mountain! How plainly, how sweetly, how forci- bly did he lead them into divine knowledge ! Nor did he forget their bodies. Were they hungry, and ready to faint ? he had compassion on them, and worked miracles to supply them with food. See also what vast numbers of diseased persons apply to him: the blind, the deaf, the dumb, the dis- eased with fever, leprosy, palsy, and others possessed with the devil ; he heals them all. You never read of one poor, sick, miserable creature that he rejected; if they came they were welcome; he never sent them away disappointed; and do you think he will show less pity to the sorrows of tlie mind, to the diseases of the soul ? Surely not ; for the salvation of one soul is of more consequence than all the thousands of bodily cures he wrought upon earth. Every man and woman that Christ healed, died at last; but he whom Jesus saved " shall never die, but have everlasting life." And yet this, great as it is, is as easy to him as to say to a leper. Be thou clean. Come but to him, fellow-sinner, and he will directly say. Be thou saved. Remember too, what kind attention Jesus paid to mourn- SERMON XX. 209 ing sinners. Remember the penitent harlot in the Pharisee's house: she came behind him, and washed his feet with peni- tential tears; she was despised by the Pharisee because she had been a great sinner, but Christ speaks kindly to her, and says, '' Thy sins are forgiven thee." Remember what he said to another great sinner, the Samaritan woman at the well of Sychar: " If thou knewest the gift of God, and who it is that saith unto thee. Give me to drink, thou wouldest have asked of him, and he would have given thee living water." John 4:10. If you knew the worth of salvation, and would ask it of Christ, you should have it; and he says the very same to us : " If you knew the value of my salvation, felt your need of it, and would apply to me for it, you should not be denied." Remember, my friends, how Jesus mourned and wept when hardened sinners were about to perish in their unbelief; re- member how he wept to think of Jerusalem's approaching destruction. Remember too, how he rejoiced at the prospect of a sinner's salvation : though he was a man of sorrows, this filled him with joy. And can you doubt, after all this, whether Jesus will receive you or not? Oh, be not faithless, but believing. Stagger not at this precious promise through unbelief; but be strong in faith, glorifying God. Prom w^hat has been said, we may learn what an impor- tant thing it is to come to Christ. We are all by nature at a dreadful distance; and "they that are far from him," if they die so, " must perish." This then is the first and chief thing in religion, to come to Christ ; that is, so to believe the gos- pel as to apply in heart and mind to him for salvation. It is not enough to come to church, or come to meeting, or come to sacrament: all is in vain, if we do not come to Christ; for salvation is to be had of none but Christ, and not of him without coming for it. Come then, you who never came before. You shall have heaven, if you come ; hell must be your portion, if you do not come. Pray to God to draw you. " Draw me," says the church, " we will run after thee." Come quickly. You may ViL Ser. , 14 210 SINNERS WELCOME TO CHRIST. be less disposed to come to-morrow ; yea, to-morrow itself may never come to you. Consider the encouragement that these words of Christ afford. " Come to me," said Jesus, " for I am meek and lowly of heart." You need not be afraid to come, for he says, and you may believe him, " he will in no wise cast you out." Make no excuses. Say not, I am ignorant. Come to him, and he will teach you. Say not, I have a hard heart. Come to him, and he will soften it. Say not, I have a corrupt heart. Come to him, and he will sanctify it. Say not, I am a great sinner — this is the very reason why you should come. "This man receiveth sinners;" he came on purpose to save them, and bids you come, that he may save you. Think not foolishly, first to mend yourselves, and then come to him; you will never be better till you do come. " Come noecl}^, come guilty, come loathsome, and bare, You can't come too filthy ; come just as you are." And you who have come, adore the grace that inclined you to come, that made you willing in the day of God's gra- cious power, and that made you welcome in the day of his wonderful mercy. " 'T was the same love that spread the feast, That sweetly forced us in ; Else we had still refused to taste, And perished in our sin." What hath God wrought! Is it not good to draw near to God ? Have you not tasted that the Lord is gracious ? " God hath strewed all the way from the gate of hell where thou wast, to the gate of heaven, whither thou art going, with flowers out of his own garden. Behold how the promises, invitations, calls, and encouragements of the gospel lie round about thee." 0 keep near to thy Saviour; there is safety, there is peace. This last affords to every believer a sure mark of his elec- tion. Do you sometimes fear whether your name is written in heaven; whether you are among his elect? Behold the certain proof "All that the Father hath given to me shall come to me." Have you come to Christ? Well then, this SERMON XX. 211 is the proof of your being one of those who were given to him. Thus make "your calling and election sure;" your election, by your calling. Finally, let those who have come to Christ by- faith, re- joice to think, that in the lieavenly world they shall come to him in a superior manner. " Now we see through a glass darkly, but then face to face." Faith shall be changed into sight, and hope into possession. " So shall we ever be with the Lord." " Come, weary souls with sin distressed, Come, and accept the promised rest ; The Saviour's gracious call obey, And cast your gloomy fears away. Oppressed with guilt, a painful load, 0 come and spread your woes abroad ; Divine compassion, mighty love, Will all the painful load remove. Here mercy's boundless ocean flows, To cleanse your guilt, and heal your woes ; Pardon and life, and endless peace ; How rich the gift, how free the grace ! Lord, we accept with thankful heart. The hope thy gracious words impart : We come with trembling, yet rejoice. And bless the kind inviting voice. Dear Saviour, let thy powerful love Confirm our faith, our fears remove, And sweetly influence every breast ; And guide us to eternal rest." 212 EXCUSES OF SINNERS EXPOSED. THE VAIN EXCUSES OF SINNERS EXPOSED. SERMON XXI. "AND THEY ALL WITH ONE CONSENT BEGAN TO MAKE EXCUSE." Luke 14 : 18. The blessings of the gospel of Christ are, in the parable of which the text is a part, fitly compared to the dainties of a noble and costly feast. " A certain man made a great supper, and bade many," ver. 16. So Christ has made plentiful pro- vision in his gospel for the souls of men, and freely invites all who hear it to be partakers. " And he sent his servant at supper-time to say to thein that were bidden, Come; for all things are now ready," ver. 17. So Christ having called the Jews by his own ministry, sent the apostles after his resur- rection to renew the invitation, and to say that the work of redemption was finished, and that he was mlling to receive all who should come by faith to him; and this is the lan- guage of the gospel wherever it is preached. If we consider the nature of a feast, we shall see how properly our Saviour compares the blessings of our salvation to it. In a feast we expect wholesome provision, plenty, variety, elegance, company, and the whole gratis. All these, and more, Jesus gives us in his gospel. Here is " the bread of life which came down from heaven," without which we must for ever perish ; but eating which secures our eternal life. In our Father's house there is bread enough, and to spare; and however many the guests who come, still "there is room." Here is pardon, peace, holiness, adoption, joy in the Holy Ghost, communion with God, and glory to crown the whole. " Christ's flesh is meat indeed, and his blood is drink indeed." Here "we come to an innumerable com- pany of angels, to the general assembly and church of the SERMON XXI. 213 lirst-born, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus." It is gratis — "with- out money, and without price:" the poorest are the most welcome here. Now, if these great and glorious blessings are considered — how necessary, how free, how precious and delightful — one would naturally suppose that all men to whom the gospel offers them, would as readily and joyfully receive them, as they usually accept an invitation to a plentiful and agreeable entertainment. But, alas, it is not so! If we examine the word, or look into the world, we shall find it quite otherwise. " They all with one consent began to make excuse;" for all men, till changed by the grace of Grod, are blind and lame and deaf and dead as to all spiritual things: seduced by the devil's lies, and in love with the world, they vainly strive to fill their belly with the husks of swine, but have no more relish for salvation than a sick man for wholesome food ; yea, like him, their soul loathes dainty meat. Yet amidst this awful depravity, to the honor of Scripture and the truths of God, men are ashamed to give a direct re- fusal; conscience admits the value of the gospel, and there- fore to make their neglect of it appear justifiable, they have recourse to various excuses, with which they strive to satisfy themselves and their neighbors, and vainly hope to satisfy God. To describe these excuses and to answer them, to show what they are and the folly of them, is the business which, with the Lord's assistance, I shall now attempt; and 0 that the Spirit of our God may succeed what shall be said to the conviction of these excusers, and the sweeping away all their " refuges of lies." Isa. 28 : 17. We shall first notice the three excuses which follow our text, and then proceed to mention other excuses and objec- tions which are often made. 1. The first said, " I have bought a piece of ground, and 1 must needs go and see it: I pray thee have me excused." This is the plea of a rich man, who had been adding field to field. He was under no kind of necessity to view the land 214 EXCUSES OF SINNERS EXPOSED. he had bought : probably he had seen it before he had bought it ; if not, he might have staid till another day, and have found the field in the same condition; but he wanted to feast his eyes upon his new purchase. See here an instance of the inordinate love of the world, the pride of possession, the de- ceitfulness of riches. This was " a man of the world, whose portion was in this life," for the sake of which he was deaf to the call of Christ. 0 how hardly shall they who are rich enter into the kingdom of heaven! so great is the danger of loving the world too nmch. 2. And another said, " I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused." Here is the man of business: the former was taken up with pleas- ure; this, with care. "Too much leisure, or too much busi- ness, are equally dangerous to the soul." This was a frivo- lous excuse, like the former; another day would have done as well for proving oxen in the plough, for the purchase was already made; but anxiety for the world prevailed over his spiritual interests. And what is this but the common excuse of tradesmen, laborers, and women who have families ? I have no time to spare for religion. Let ine ask you, What is your time for? Is not the care of the soul tJie one thing needful? Should you not seek first the kingdom of God and his righteousness ? Besides, " what will it profit, if you gain the whole world, and lose your own soul?" There is time enough to mind the affairs of both worlds, and both are best minded together; the one need not shut out the other. Re- ligion will not make men idle; it will make an idle man industrious; it tends even to worldly prosperity. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." How can any man say he has no time for religion, when the Sabbath-day is appointed for that very purpose; yet that holy day is profaned by many by business, idleness, or taking pleasure. There are fifty-two Sabbaths in every year, which ought to be wholly employed in public or private duties of religion. What account will they give to Crod of their time. SERMON XXI. 215 who have squandered away their precious hours in sin and folly, and who have turned their backs on the means of grace, which might have made them wise unto salvation ? There are many who cannot find time to serve God, who can find time to sin: they can find time to swear, to talk wick- edly, and to be drunken. Yea, some of these people complain of too much time ; and therefore they invent amusements to hill time. Oh, if the hours that some consume at public- houses, and merry meetings, were spent in hearing and read- ing the word of God, in prayer, and singing his praises, to how much better account would they turn out ! 3. The excuse of a third person was, "I have married a wife, and therefore 1 cannot come." Here is an excuse of another kind, which takes in too great a regard to creatures, too much fondness for domestic enjoyments, and the pleasures of this life. It was a very weak excuse ; for though he had married a wife, he might surely have left her for a few hours, without a breach of proper affection ; or he might have taken her with him to such a great feast as this, where so many were bidden, and none forbidden; or he might have gone alone, if he could not persuade her to go with him. How many perish by the unlawful use of lawful things, and undue regard to carnal relations ! Husbands and wives, who ought to help each other in the great concerns of salvation, are often deadly hinderances ; and will reproach each other to all eter- nity for being such. Thus Adam ruined himself and all his posterity by loving the creature more than the Creator. Let married persons be on their guard ; and remember that Adam laid the fault of his disobedience on his wife. God did not accept that as an excuse for his sin. All these excuses were, as you see, frivolous and foolish: they were all of a worldly kind; and indeed it is the icorld, in some form or other, that proves the great hinderance of men's salvation. But there are many other excuses which people are apt to make, equally absurd. I shall proceed to notice some of them. Religion, says one, is a hard and difficult thing ; hard to 216 EXCUSES OF SINNERS EXPOSED. understand, and difficult to practise. I answer, Is it neces- sary? Christ says it is the one thing necessary or needful. It is just as necessary as salvation is. And do you object to every thing necessary, because it is difficult? Do not you find hardships in your trade or business ? and yet you pursue it. Consider also it will be much harder to bear the torments of hell, than to practise the duties of religion. A person who wanted one of the martyrs to recant, said, " Life is sweet, and death is bitter." " True," said he, " but heaven is sweeter still, and hell is more bitter still." Will not heaven make amends for all our pains and labors ? Do you think there is a saint in heaven that repents of what he did or suffered for Christ ; but, in fact, true religion is not so difficult as you may imagine: the path is so plain, that "the way-faring man, though a fool, shall not err therein." And Jesus says, " Take my yoke upon you, for my yoke is easy, and my burden is light;" his commands are not grievous, and grace makes them pleasant. Religion is far from being a gloomy busi- ness. " Wisdom's ways are ways of pleasantness, and all her paths are peace." Can it make a man unhappy to love God, and be loved by him ? Is it a gloomy thing to be at peace with God, to know that our sins are pardoned, and to have the earnest of glory ? There are joys in religion far beyond any that the world can pretend to, and such as wicked men would be glad to possess when they come to lie on a dying bed: then is the value of true religion known, when the world can afford no further help Some object, and say. Your religious people are hypo- crites; after all their j^retenccs, they are like other folks. I answer by a question, Are they all hypocrites ? If so, then there is no such thing as religion in the world; if so, the Bible is all a lie, and Christ must have shed his blood in vain ; for he died to redeem us from the world, and our vain conversation in it, and to make us a holy people, zealous of good works. It is admitted there are some hypocrites; and woe be to them ! There was a hypocrite, a Judas, even among the apostles; but religion did not cease because of SERMON XXI. 217 him. If there were not a reality and an excellency in relitr. ion, there would be no hypocrites; if guineas and bank-notes were not valuable, there would be no counterfeits : and I pre- sume you do not refuse to take any money because there is base coin ; nor would you excuse yourself from paying- your rent to your landlord because you are afraid of paying bad money. If there are hypocrites, then there is the greater need to look to yourself, that you are sincere; but I greatly doubt the sincerity of those who make this excuse ; and their hearts tell them it will not be admitted at the bar of God. Besides, it is censorious and wicked to judge another man, and to call him a hypocrite, unless his life is bad ; but because you can find no blemish in the life of a truly religious person, you presume to search his heart, and call him a hypocrite. The truth is, you would be glad to prove him such, as an excuse for your own want of religion. Some will say, / see no occasion to make so much fuss about religion. They say truly, they do not see. But their not seeing is a proof of nothing but their own blindness; a blind man sees nothing. If you examine the word of God, you will find the Christian life compared to a warfare ; now a soldier's life, in the time of actual service, is not idle. It is compared to a race, in which great exertion and activity are necessary, if a man would so run as to obtain the prize. A Christian is represented in Scripture as "crucifying the old man of sin," and "mortifying the deeds of the flesh;" as for- saking and leaving off" his most darling sins, though ever so dear to him, and as difficult as to pluck out a right eye, or to cut off a right hand; and can these things be done by the slothful man, who is a stranger to zeal himself, and hates to see it in another? Has not God required you to love him with all your heart, and all your soul, and all your mind, and all your strength ; and do you know any body that does more than this ? Let ine also ask you. Why is it that you com- mend industry in worldly business, and despise it in religion? If there be a hell to avoid, and a heaven to obtain, and sin to destroy, and a God to serve, and a soul to save, why sliould 218 EXCUSES OF SINNERS EXPOSED. we not be as earnest in religion as you are in the world ? "Why should not a Christian love God as much as you love money, or sin ? I know the answer your heart makes. Another cries, / sliaU do as ivell as my neighbor : and if I perish, God help thousands. If you do not better than the thousands that perish, God help you. Jesus Christ has said, " Wide is the gate, and broad is the way, that leadeth to de- struction, and many there be which go in thereat;" while the narrow way to life is found and trodden by few. Think not well of your state because you are like others: you have greater cause to suspect it. Christ's flock is small; but the devil's herd is large. " The whole world," says St. John, " lieth in wickedness." Follow not, then, the multitude to do evil; but consider their end, and be wise. It is a very affecting and useful story that Mr. Baxter relates, in his " Call to the Unconverted :" " I remember," says he, " a cir- cumstance that a gentleman told me he saw upon Acham bridge, over the Severn near Shrewsbury. A man was driv- ing a flock of lambs ; and something meeting them, and hin- dering their passage, one of the lambs leaped on the wall of the bridge, and his legs slipping from under him, he fell into the stream ; the rest seeing hhn, did, one after another, leap over the bridge into the stream, and were all, or almost all, drowned. Those that were behind did little know what was become of them that were gone before, but thought they might venture to follow their companions; but as soon as ever they were over the wall, and falling headlong, the case was altered." Even so it is with unconverted carnal men. One dieth, and another follows the same way; and yet they will go after them, becaiise they think not whither they are gone: but when death hath once opened their eyes, and they see what is on the other side of the grave even in another world, then what would they give to be where they were? Another may say. But I hope to do hrtter than many, for I am not so had a sinner as some. AVe are not to be com- pared with others, but with the law of God, which requires perfect obedience. Now, compared with this, you will be SERMON XXI. 219 found a sinner ; and it is not being a less sinner than another that will save you, but faitli in the Lord Jesus Christ, whose righteousness is " to and upon all that believe in him." Be- sides, the folly of such an excuse is manifest; for, if finding another man worse than one's self would do, then all sinners might escape except that one who is worst of all. Perhaps another person will say, It is true, I am a sinner bad enough; but I do sotne good things, and will not they atone for my sins? St. Paul shall answer: "Without shed- ding of blood there is no remission;" the good works of men were never appointed to the office of a Saviour ; for " if right- eousness come by the law, Christ is dead in vain." Why do we call Jesus a Saviour, and yet hope to be saved by our works ? which is, to become our own savior. Put the word of God has settled this, and declares, " By grace are we saved through faith ; and that not of ourselves : it is the gift of God ; not of works, lest any man should boast." Eph. 2:8. And to say the truth, no man can do works good in the sight of God until he is first justified by faith, for even " the prayer of the wicked is an abomination to him;" and the thirteenth Article of the Church of England truly says, that " works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God; and we doubt not but they have the nature of sin." Unwilling to humble himself, and cry for mercy, another says, / am no scholar, and God expects no m,ore than he gives. You may be a true Christian, and yet no scholar. God has sent you his word, and you can hear it, if you cannot read it: and since Sunday-schools have been set up, every person almost may learn to read if he will. But know this, my friends, that ignorance will excuse none. Where knowledge is a duty, ignorance is a sin. It is not your want of opportu- nity to know the gospel, but your want of inclination to it, that keeps you ignorant. You take pains to know how you may get food and raiment, or charity; why then remain con- tentedly ignorant of the things which belong to your everlast- ing peace ? Isa. 27:11; 2 Thess. 1 : 8. 220 EXCUSES OF SINNERS EXPOSED. Another person, advanced in years, may say, / am too old to change my religion. What do you call religion ? Is it a set of notions and ceremonies ? Is it an attachment to cer- tain ministers and buildings ? This is not religion. Religion is the devotedness of the heart to God, and without this the most pompous forms are of no avail. Nicodemus was an old man when he came to Christ, who said to him, " Except a man be born again, he cannot see the kingdom of God." In a word, if our religion has not changed us, it is high time to change our religion. Another may say, I intend to be better at some future time. So did Felix, who trembled when Paul preached, and said to him, "When I have a convenient season, I will call for thee;" but that season never came. Hell is paved with good intentions. Should you die in your sins, which God forbid, out of your own mouth will you be condemned ; for you are forced to admit that all is not right, and yet you venture to go on in sin, though you know not what a day may bring forth. Go to the sick and dying bed of a neigh- bor, and hear him groan and complain of an aching head and a sick stomach ; observe his shaking hand and disordered pulse, the rattling throat, the convulsed limbs, and the cold sweat ; and say, is this a time for repentance ? Are these poor dregs of life all you should offer to God ? Oh, be wiser ; nor leave the service of God, or the salvation of your soul, to so improper a season. But, after all, the true reason remains untold. May not all our excuses be summed up in this one — / love sin, and cannot part ivith it? But observe, we must part with sin, or part with heaven. We must turn, or burn. And can we be content to enjoy the present pleasures of sin for a moment, • and endure everlasting pains, which are their certain conse- quence ? I have read of a man who, by his excesses, was in danger of losing his sight ; and being told by the physician, that he must change his course or lose his sight, replied, " Then farewell, dear light !" Thus many, by persisting in sin, seem to say, Farewell, God of mercy. Saviour of sinners. SERMON XXI. 221 Spirit of holiness ! farewell, ye people of God ! farewell, life and happiness, heaven and glory; and for the sake of dear sin, welcome devils, welcome darkness, despair, and misery for evermore ! Thus, my friends, we have taken notice of some of those excuses which sinners often make, who love darkness rather than light ; who follow lying vanities, and forsake their own mercies. But it is plain that all these excuses arise from the darkness, worldliness, and enmity of our fallen nature, and they show the necessity of having " a new heart and a right spirit." These excuses will scarcely now satisfy those who make them ; they will miserably fail them in the prospect of death; and they cannot be accepted at the bar of God. In this parable before us it is said, that " when the seiTant showed his Lord these things, he ivas angry, and said, None of those men which were bidden shall taste of my supper." God forbid this sentence should go forth against any person here. As yet, our gracious Lord commands his servants to go out into the highways and hedges, and compel them to come in, that his house may be filled. In his name, we come and call you to the gospel feast. Knowing the terrors of the Lord, we persuade you; and knowing the bounty of the Lord, we invite you. None ever repented of coming ; nor were any rejected who came. Come then to Jesus. " The Spirit and the Bride say, Come; and let him that heareth say. Come; and let him that is athirst come ; and whosoever will, let him take the water of life freely." " All things are ready ; come away, Nor weak excuses frame ; Crowd to your places at the feast, And bless the Founder's name." 222 CHEIST THE BREAD OF LIFE CHRIST THE BREAD OF LIFE-AND THE NATURE OF FAITH IN HIM. SERMON XXII. "LABOR NOT FOR THE MEAT WHICH PERISHETH, BUT FOR THAT MEAT WHICH ENDURETH UNTO EVERLASTING LIFE, WHICH THE SON OF MAN SHALL GIVE UNTO YOU." John 6 : 27. When our Saviour had fed five thousand people w^ith five loaves and tw^o fishes, they were so struck with the miracle, that they determined to proclaim him for their king — the Messiah. But he refused their offer, and got out of their w^ay. They followed him next day to a great distance; but our Lord, who knew their hearts, told them plainly that they acted from a corrupt principle in following him. " Jesus said, Yerily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." John 6 : 26. There may be a great show of zeal in running after prayers and preaching, without a spark of grace. Few persons seek Christ for his own sake, or for spiritual blessings only. Many follow him for loaves, not for love. Let us beware of hypocrisy. These people had come many miles in hopes of another miracle; all their labor in coming so far was for bread. Now Christ shows them a more excellent way; he puts them upon a better plan: he bids them be more moderate in their worldly pursuits, and more diligent in their heavenly pursuits. But when he says, " Labor not for the meat whi(;h perisheth," you cannot sup- pose that he forbids men to labor in an honest way to get their daily bread. No; for God has laid that burden on all the children of Adam: " In the sweat of thy brow shalt thou eat bread ;" and, " Me that will not work, neither let hhn eat." But we are to understand it comparatively thus. Labor not SERMON XXII. 223 for worldly bread in the first and chief place ; it must not be our principal care and concern; and for this good reason, it perisheth: not only our necessary food, but the wealth, honor, and pleasure of the world, which men hunger for, like meat, perish; they perish in the using, and. they who use them must soon perish in the grave. This shows the folly of being too eager in the pursuit of them ; and at the same time should put us upon the greatest diligence in seeking for the food of our immortal souls, even Christ himself, who is the bread of life, as he largely shows in this chapter. Now, to help you in doing this, we shall, 1. Consider Jesus Christ under the emblem oi food; and, 2. Inquire into the nature of that labor which is here recommended in order to obtain it. I. Let us consider Jesus Christ under the emblem of food. As we cannot understand any thing that is spiritual, but as it is compared to something that is natural, God is pleased in his word to use many similitudes, whereby to set forth the excellences of the Lord Jesus Christ, and recommend him to us. Hence he is called a Sun, to signify light ; a Rock, to signify support; a Refuge, to signify safety; and here he compares himself to food. And this way of teaching not only helps us to understand spiritual things, but it serves to put us in mind of them ; so that when we see the sun, it may remind us of Christ our light ; and when we take our meat, it may put us in mind of Jesus, the meat which endnreth to eternal life. This is a part of that spiritual mindedness which to enjoy is life and peace. A few particulars will convince you how properly Christ is compared to food. 1. Because Christ is as necessary to the life of the soid as meat is to the support of the body. You know God has so formed our bodies that we cannot live long without food. Christ is no less necessary for the soul; so it is written in this chapter: " For the bread of God is he which cometh down from heaven, and giveth light to the world," ver. 33 ; and again, " I am the bread of life," ver. 35 ; and " If any man eat of this bread, he shall live for ever," ver. 51. The same is asserted 224 CHRIST THE BREAD OF LIFE. again and ajfrain throughout this chapter ; the whole of which you will do well to read when you go home. 2. All kinds of fooa are the gift of God: no man in the world can make any thing eatahle, Man can plant and sow and rear cattle; he can also cook his food with endless vari- ety when he has got the materials; hut he can make none of them. No man can give life to a plant, or to a beast. Every thing we eat is the gift of a good God. Just so, Christ, the bread of life, is the gift of God. " God gave his Son." " Blessed be God for his unspeakable gift." The manna that God sent down to feed Israel in the wilderness, was a lively type of Jesus; "for the bread of God is he which cometh down from heaven." John 6 : 33. 3. Most kinds of food are prepared for our use hj fire. So Christ, as our sacrifice, endured, in the garden and on the cross, the dreadful wrath of God, as "a consuming fire." This was set forth in a lively manner by the sacrifices of old, which were burnt on the altar; which represented that Christ was to be consumed by the flames of his love for his Father and his elect, and at the same time by the flames of the divine wrath against sin, which he had undertaken to bear. But the Paschal lamb was not wholly consumed : after it was roasted with fire, it was eaten by the ancient believers; the same sacrifice which procured their safety, became their food : and thus it is with us, if by faith we feed upon Christ cruci- fied. And tlii*^ leads us to another remark. 4. Food must be actually received, eaten, and digested, in order to support life. It is not hearing of food, nor seeing it, that will satisfy hunger or nourish the body; nor will merely hearing of Christ, nor attending ordinances, nor partaking of sacraments, nourish the soul unto eternal life. By true faith, every believer receives Christ for himself, depends upon him for his own salvation, and feeds upon him in his heart with thanksgiving. This eating is absolutely necessary to salva- tion, as Christ declares: "Verily, A^erily, I say unto you, ex- cept ye eat the flesh of the Son of man, ye have no life in you." John G : 53. SERMON XXII. 225 5. There is pleasure and delight in the reception of food, if persons are in health; and so there is in feeding upon Christ by faith. But then there must be spiritual health and appetite. The disordered stomach of a sick man " abhorreth dainty meat;" and there are those who abhor the doctrine of salvation by Christ; but the man who is alive to God, who hungers and thirsts after righteousness, finds sweet and heav- enly delight in partaking of Christ and his benefits. His love, his grace, his blood, his righteousness, his intercession, his glory, are sweeter to the taste than honey to the palate. He sits down to the gospel table, and finds there a feast of fat things full of marrow, and can say with the spouse in the Canticles, "I sat under his shadow with great delight, and his fruit was sweet to my taste." 6. We may remark that when Christ is compared to food, it intimates the constancy with which believers must make use of him. Many of the businesses and pleasures of life are occasional only; but we cannot live without daily bread. Just so it is that " the life we live in the flesh, must be by the faith of the Son of God." " The just shall live by his faith;" and he who has once "tasted that the Lord Jesus is gracious," will say, " Evermore give me this bread." II. We now proceed to inquire into the nature of that LABOR which Christ recommends in the text ; for he not only directed the people to moderate their worldly pursuits, say- ing, " Labor not for the meat that perisheth," but he directed them to employ themselves diligently in the pursuit of heav- enly things, as if he had said, " Labor for the meat which en- dureth unto eternal life." But we are not to suppose th^t any sort of labor is intended by which a sinner can merit eternal life, or that any diligence in religion will make a man wor- thy of Christ, or the mercy of God through him. This is a common and very dangerous mistake; but this would be to subvert the whole gospel, which teacheth us that not by works of righteousness which we have done, but by grace are we saved, through faith ; which faith itself is the gift of God. The Lord will beat down all human pride, and glorying in Vil Ser. 15 226 CHRIST THE BREAD OF LIFE. self. He alone must be exalted in our salvation. And it is evident, from the latter part of the text, that merit is entirely out of the question ; for, of this bread of life it is said, " which the Son of man shall give you." If then it be given, the labor required cannot be in order to merit or purchase it. The nature of this labor may be learned from the follow- ing verses : the people asked our Lord what it was. " AVhat shall we do, that we may work the works of God ?" They wanted to know whether he required any other works than Moses did : they thought something very great was necessary, which they called "the works of God;" and they seemed to think that by some of their good deeds they might merit this bread. Now observe Christ's plain answer. " This is the work of God, that ye believe on him whom he hath sent." This is the great duty which is necessary to the acceptance of your persons and your works ; this is what God commands, approves, and is the Author of, namely, that ye receive me, and rest your souls on me for salvation, as appointed of the Pather for that purpose, and plainly authorized and approved by the miracles I have wrought. Faith, then, is the work intended. Believing in Christ is that labor which he recommends to us, in order to our living upon this heavenly food. You will ask. What is faith ? 1 answer, in the words of the late Rev. Mr. Romaine, " Faith signifies the believing the word of God. It relates to some word spoken, or to some promise made by him, and it ex- presses the belief which a person who hears it has of its being true. He assents to it, relies upon it, and acts accordingly. This is faith," We are to believe all that the word of God declares ; but faith, as connected with salvation, chiefly re- lates to the divine testimony, or record of Christ, concerning Jesus Christ. All faith relates to some testimony, human or divine. Says St. John, " If we receive the witness," or testi- mony, " of men, the witness," or testimony, " of God is great- er; for this is the witness," or testimony, "of God which he hath testified of his Son: he that believeth on the Son of God hath the witness," that is, the testimony of Christ, "in himself," SERMON XXII. 227 in his own mind or conscience : " he that helieveth not God hiith made him a liar, because he helieveth not the record that God gsive of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5 : 9-11. The Holy Spirit enlightens the mind into the true meaning of this blessed testimony; and the believer is persuaded of its truth, excellence, and everlasting impor- tance. He assents to it as true. He delights in it as good, and rests his eternal all on this foundation; expecting that God, who is ftiithful to his promise, will not suffer him to perish, but give him eternal life. Or, as the renowned Wit- sius expresses it, " As faith is an assent given to the divine truth, it includes in it the acceptance of the benefit offered by the covenant of grace. Here is my Son, says God, and salva- tion in him: /offer him to whoever desires him, and believes that he shall find his salvation in him. "Who desires him ? Who believes this ? I do, says the believer ; I greatly long for him : T believe my salvation to be laid up in him : I take him as thus offered to me. Be it so, saith the Lord." Perhaps you will now ask me. But why is this called labor ? Is there any difficulty in all this ? Yes ; much every way: for, 1. Believing in him alone for salvation is quite foreign to the notions of men by nature, and quite contrary to the terms of the covenant of works, which all natural men are under, and to which even awakened sinners are much in- clined. St. Paul laments the state of the Jews, who, " being ignorant of God's righteousness, and going about to establish their own righteousness, would not submit themselves to the righteousness of God." Rom. 10 : 3. They sought righteous- ness by their works, " they stumbled at that stumbling-stone." Rom. 9 : 32. Now it is one of the hardest things in the world to bring off a moral devout man from dependence on his good works, to trust his salvation on Christ alone; therefore is be- lieving called a labor. 2. There are many other persons who think that believ- ing in Christ for salvation is too easy, cheap, and common a 228 CHRIST THE BREAD OF LIFE. thing; they would rather do some hard and difficult task, something that looks great and meritorious, such as building a church or a hospital, giving a great deal to the poor, or wearing sackcloth, or liA'ing in a monastery, or going a pil- grimage. There have been people that have walked with spikes in their shoes, and others who have burnt their chil- dren in the fire to appease their gods. But only to believe in Christ seems too simple and easy a thing, and on that very account it is hard to them. Thus we read in the Old Testa- ment of a Syrian general who had the leprosy, and went a long journey to be cured by Elisha the prophet. AA^hen this great man came to the door, the prophet sent out a messen- ger, desiring him to wash in the river Jordan, and he should be healed. This, you will say, was an easy thing. So it was ; but that very circumstance made it hard, for it put the great man in a rage. " I thought," said he, " that he would surely come out to me, and stand, and call on the name of the Lord his God, and strike his hand over the place;" so he went away in a passion. But one of his servants wisely said, "]f the prophet had bid thee do some great thing, wouldest thou not have done it ? How much rather then, when he saith to thee. Wash, and be clean ?" He took the hint, and was per- fectly healed. 2 Kings o. 3. Another thing makes believing a labor. Many think that if much stress is laid upon fsiith, it will make people neglect good works, and so be hurtful to the interests of virtue and morality. Some think it is not amiss to talk of Christ and his merits to dying people, because they cannot live to abuse the doctrine; but that little should be preached about free grace and the blood of Christ, lest it should lead to licen- tiousness. Alas, for such persons ! It is evident they are " the whole, who need not the physician." If ever they had been convinced of sin, and led to fear the wrath of a just and holy God, they would gladly fly to the only refuge for a sin- ner; and they would know by experience that the gospel is as good a doctrine to live by, as it is to die by. And indeed it is an abominable reproach upon the holy gospel to charge SERMON XXII. 229 it with so bad a tendency. In fact, we know from the word of God, from experience, and from observation, that faith purifies the heart, works by love, and produces all the fruits of righteousness and goodness. 4. But the great thing that makes believing in Christ so laborious is, the awful view that a convinced sinner often has of his guilt. He sees he has broken the law of God, and is exposed to its dreadful curse. He knows the corruption of his nature, and the plague of his heart. He feels that his heart is deceitful above all things, and desperately wicked. He ranks himself among the chief of sinners ; thinks there is not another sinner in the world so bad as himself; he fears there is something singular in his case: perhaps he is ready to fear that he has committed the unpardonable sin : he com- plains that he is beset with blasphemous thoughts: and on all these, and perhaps on many other accounts, is afraid that there is no help for him in God. Besides, the devil is very busy with a convinced sinner. He is afraid of losing a subject ; and as it was of old with a young man who was coming to Christ for bodily cure, "while he was yet a coming, the devil threw him down and tare him;" so Satan tries all his skill, and employs all his agents, to keep the soul from Christ ; he will oppose nothing so much as his flying to Christ by faith. Add to these difficulties one more. The convinced and enlightened soul, who is fully persuaded there is no salvation but in Christ, is apt to think it would be presumption in him to go to Christ, as he is so guilty, so filthy, so unworthy. He thinks when he is more reformed, more deeply humbled, and has obtained more knowledge and sanctity, then he may ven- ture to hope in Christ. But this is a great mistake, a hurtful error; it is turning the gospel upside down. The sinner's first business is to fly to Christ ; to believe the record of God con- cerning him; to believe that his blood cleanseth from all sin; that every coming sinner will be welcome, Christ casting out none that come to him. These considerations fully show how properly our blessed 230 CHRIST THE BREAD OF LIFE. Lord speaks in the text, Labor for the meat which endureth to etei-nal life. And yet, blessed be God, who is the Author and Finisher of faith, he can render this easy to the soul by the power of his Holy Spirit ; for " he worketh in us both to will and to do according to his good pleasure." " Our sufR- ciency," in this respect, "is of God;" and hard as it may seem at first, it becomes easier as we continue in the school of Christ, and there " grow in grace, and in the knowledge of Jesus." 1. This subject reproves us. So our Lord intended it; so let us receive it. How many among us labor hard ; but for what? A morsel of bread. Six long days in a week are spent in toil, to procure a few shillings. All this is right. This is no more than what God requires. " Six days shalt thou labor, and do all thy work." But is this all ? Is there no concern for the soul ? Do not think, my dear friends, that laboring for the body will excuse you from " the one thing needful," which is the " care of the soul." You must mind both worlds; and both will be best minded when they are minded together. " Seek first the kingdom of God, and his righteousness, and all these things," food and raiment, "shall be added to you." Think of the vanity of this world. Re- member that earthly things perish in the using; but Christ, the bread of life, endureth for ever; and he that eateth of this bread shall never die. 2. Do you ask. How shall I get faith ? I answer. It is the gift of God, and is to be sought for by earnest prayer, and daily attention to the gospel, the word of faith. Faith com- eth by hearing, and hearing by the word of God. Attend therefore where Christ is preached. Christ's sheep know his voice ; they know it from a stranger's voice. May you learn to distinguish: and while you listen to the truth, pray ear- nestly that the Holy Spirit of truth may enlighten your minds, and enable you to mix faith wiih it; so shall it profit your souls. 3. We may also learn from this text that many labor in SERMON XXII. 231 vain, even in religion. They follow after righteousness; they want to be good, and hope to be saved; but they attain not their desires. What is the reason ? " They seek it not by faith, but as it were by the works of the law." Rom. 9 : 32. Avoid this rock, on which so many split ; and remember, that the first business in religion is to believe in Jesus. Begin with Christ, and every thing will follow in its due order. 4. To conclude. Have any of you by precious faith re- ceived Christ? Do you take him as the bread of life, the food of your souls ? Rejoice then in the assurance which God gives you of eternal life. Those who ate the manna in the wilderness all died; but, saith Christ, "I am the living bread which came down from heaven ; if any man eat of this bread, he shall live for ever. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." John 6:51, 54. Believe this, and be happy. And now, what doth the Lord, require of thee, happy be- liever in Jesus ? He requireth thee to walk in his ways, and labor in his service. When Elijah was ready to starve, the Lord provided food for him: he ate and drank, and lay down to rest. The angel touched him a second time, and said, " Arise, and eat, because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat, forty days and forty nights, unto Horeb the mount of God." 1 Kings 19 : 7, 8. Thus, Christian, feed upon Christ, " whose flesh is meat indeed, and whose blood is drink indeed;" and in the strength derived from Jesus, thoa shalt "run without weariness, and walk without fainting," till thou reach the mountain of God, and sit down at the marriage feast of the Lamb. " Jesus, we bow before thy feet ; Thy table is divinely stored : Thy sacred flesh our souls have eat ; 'T is living bread ; we thank thee, Lord ! Joy to the Master of the feast ; His name our souls for ever bless : To God tlie King, and God the Priest, A loud Hosanna round the place." 232 A SINNER CHANGED BY GRACE, A SINNER CHANGED BY GRACE. SERMON XXIII. "FOR THE TIME PAST OF OUR LIFE MAY SUFFICE US TO HAVE WROUGHT THE WILL OF THE GENTILES, WHEN WE WALKED IN LASCIVIOUSNESS. LUSTS, EXCESS OF WINE, REVELLINGS, BANQUETINGS, AND ABOMINA- BLE IDOLATRIES : WHEREIN THEY THINK IT STRANGE THAT YE RUN NOT WITH THEM TO THE SAME EXCESS OF RIOT, SPEAKING EVIL OF YOU." 1Peteu4:3. 4. Sin was the occasion of our Saviour's death ; and he died, not only to save us from the guilt of sin, that we might not be condemned, but to save us also from its power, that it miffht not rule over us. This double benefit of the Redeem- er's death was signified by the water and the blood which issued from his pierced side; for St. John observes, "This is he that came by water and blood, even Jesus Christ: not by water only, but by water and blood." 1 John 5 : 6. By the blood, we are justified from the guilt of sin; by the water, our polluted nature is purified. Thus is Jesus a complete Sav- iour. Both these are equally necessary; and what God has joined together, let no man put asunder; for as they were united in the Redeemer's design, so are they united in the experience of all who believe. When a sinner is awakened and brought to Christ for pardon, then he also feels an earnest desire for this second benefit of his death, a deliverance from the power of sin. So St. Peter teaches us in this chapter: " Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind," 1 Pet. 4:1; that is, all Christians should be armed with the same resolu- tion against sin and for holiness as Christ was. But Christ having suffered in the flesh for sin, lived in the Spirit unto God; therefore shoukl we also cease from sin, and live no SERMON XXIII. 233 more to the lust of men, but to the will of God ; for, saith the apostle, "the time past of our life may suffice." Yes, we have had enough, and too much, of sin; it has taken up too itmch of our time and affection; henceforth may we live to God. In these impressive w^ords we have the four following things: 1. The walk of a natural man described. 2. The great change that grace makes in such a man. 3. The reasonableness of that change ; and, 4. The usage which a changed person may expect from the world. I. The WALK OF A NATURAL MAN described. He works the will of the Gentiles, and lives in sin. It is not certain w'hether St. Peter wrote this epistle to the Jews only, or to Gentiles also; nor is it of consequence to us, for there is no great difference between a carnal Jew, a carnal Gentile, or a carnal Christian. All unconverted people live not according to the will of God. The will of God is the proper rule of our actions ; but who inquires after this ? who says with con- verted Saul, " Lord, what wilt thou have me to do ?" No natural man says so; only those who, like Saul, "are con- verted to God." And here is the grand difference between real Christians and all other people. The latter walk accord- ing to the flesh; the former according to the Spirit; for as Paul largely shows in the Sth chapter to the Romans, " They that are after the flesh do mind the things of the flesh ; but they that are after the Spirit, the things of the Spirit." And what are all the thoughts, w^ords, desires, pursuits, and de- lights of carnal men about, but something of a fleshly kind : they have no knowledge of, no care for, no delight in any thing that is spiritual or heavenly, nor can they, while in that state ; for as our Lord says, " That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit." John 3 : 6. Till a man is born again, he works the will of the Gentiles — he walks according to the flesh. The Lord in his mercy discover to those who are in this state the danger of it, and deliver them out of it by his changing grace ! 234 A SINNER CHANGED BY GRACE. Observe in the text, the readiness with which men sin: they run to it, it is their delight; their feet are swift to do evil, whik^, to every thing good they are dull and slow. Ob- serve also that men sin in conipariy^ and encourage each other in sin: "they think it strange that ye run not icith themJ^ Adam fell in company, and for the sake of company; and all his children are not only corrupt, but corrupters; beware then of " evil communications, which corrupt good manners," and take the wise man's advice : " My son, if sinners entice thee, consent thou not." Remark likewise the constancy with which men sin; they "wrought the will of the Gentiles;" they worked at sin as a man works at his trade, not occasion- ally, but daily. Hence, sinners are called workers of iniqui- tij, and as such are sentenced by Christ the Judge to eternal misery. Let us now take notice of the particulars of this wicked course. ReveUings and banquetings, feasting with songs and music, including the amusements of the play-house, and simi- lar diversions, which are Satan's traps to catch unwary souls. Ahominahle idolatries, or the worship of idols, which is an abominable affront to the only living and true Grod; and which was generally attended with abominable lewdness and drunkenness, and other vices. These were the practices of the heathen ; and are they not also the practices of many called Christians ? Are there not in every place some persons who run to excess of riot. 0 that such may see the error of their ways, and cry to the Lord for his mercy and grace. And this is next to be considered. IT. The GREAT CHANGE that the grace of God makes in a natural man. The chanjre we mean is far more than the mere outward reformation of a sinner's life; it is an inward, supernatural change wrought by the Spirit of God, and by means of the gospel of Christ. So we read, " For this cause was the gospel preached also to them that are dead," that is, to those believ- ers who were dead when St. Peter wrote, as well as to those who were then living: " that they might be judged according SERMON XXIII. 235 to men in the flesh;" that they might judge and condemn themselves for their sins, and mortify their carnal appetites; and so be dead to sin, "hut live according to God in the Spirit," 1 Pet. 4:6; that being quickened from the death of sin to the life of righteousness, they might, being helped by the Spirit, be conformed to the will of God and do those things which are pleasing in his sight. It is by the preaching of the gospel that this change is generally effected; for it is the gospel only which is "the power of God to salvation." This is God's mighty instru- ment for " pulling down the strong holds of the devil ;" for "opening men's eyes, and turning them from darkness unto light, and from the power of Satan unto God." \ The sinner is usually first alarmed by the Imv, as con- tained in the ten commandments. If his eyes are opened by the Spirit of God, he sees that " the law is spiritual," and reaches to the secret thoughts of his heart ; and that having broken the law, he is under its curse. Thus, though before he was " alive without the law," the commandment comes with power to his conscience, sin revives, and he dies; that is, he now sees he is a dead man in law ; justly condemned to eternal death on account of his sins. But the law alone is insufficient to aestroy the power of sin. The gospel is the instrument employed by the Holy Spirit for this purpose. Sin never appears to the believer so sinful as when he beholds Christ crucified for it. Jesus Christ, as crucified for sin, was the grand subject of apostolic preaching. The first ministers of Christ determined to know nothing among the people but Jesus Christ, and him crucified. And Oh, how glorious were the triumphs of the cross ! It was this which subdued the hearts of poor, \yretched, sinful men, among the heathen. Those who had revelled in sin all their lives, and reduced human nature to the most degraded state, became holy, humble, chaste, sober, temperate, honest, pious, gentle, useful men. This it was that changed St. Paul from a bloody persecutor of the saints to a humble disciple and flaming preacher of Christ. So he says, " God forbid that 236 A SINNER CHANGED BY GRACE. I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Gal. G : 14. So that every believer may say and sing, " It was the sight of thy dear cross First weaned my heart from earthly things, And taught me to esteem as dross The mirth of fools and i:>omp of kings." And this shows that the very first business of a convinced sinner, who " hungers and thirsts after righteousness," is to come to Christ. We have no strength and ability in our- selves, by nature, to become holy and subdue our sins; we must begin to live to God in a new way, by faith in Christ. The eflforts of a natural man towards holiness are all forced and unnatural ; we must have a new nature and new powers ; and these we can have only in and from Christ, and by A'ir- tue of union to him through faith. Christ dwells in the hearts of believers, and they dwell in him. They are " mem- bers of his body, and are so joined to him as to become one spirit," They are branches of Christ the tree, and separate from him they can do nothing; but from union to him proceed all their good works, and sincere acceptable obedience. Thus the soul is brought to cleave to Christ with purpose of heart, to hate every false way, and to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this pres- ent evil world. This is the great change that grace makes. III. We now proceed to speak of the reasonableness of THIS CHANGE. " The time past of our life," says our holy apostle, " may suffice us to have wrought the will of the Gentiles." Not as if sin were entitled to any portion of our short and mortal lives. No. A moment given to sin is a moment too much. But it may well be said, " the time past" may suffice; for, Sin is a d-readful icaste of precious time. Life is very short. Time flies on swift wings; and when once gone, is gone for ever. "We can never recall a lost hour. And yet, how is time squandered away! 0 visit dying beds, to learn the value of time. What would some dying people give for SERMON XXIII. 237 a few weeks, or a few hours i There have been instances of rich men who have offered physicians lialf their estates, if they could prolong their lives for a few weeks ! And what is "the worm that never dies," but the horrid remorse of a damned sinner, reflecting with intolerable anguish upon the loss of his time and the abuse of his mercies in a life of sin ? Sin is also a useless thing. " What fruit had ye ?" said St. Paul to the converted Romans ; " what fruit had ye then in those things whereof ye are now ashamed ?" What profit, honor, or pleasure did you find in your former sinful courses, even while pursuing them? Were they not attended Avith remorse, trouble, mischief, and stings of conscience? and what bitter fruits do they produce in reflection ; as holy Job says, " Thou writest bitter things against me, and makest me to possess the sins of my youth." Sin is extremely hurtful and dangerous to ourselves and others. The sinner is like " the madman, who casteth fire- brands, arrows, and death, and saith. Am not I in sport?" You would shudder to see a child playing with a razor, or with the fire ; or standing on the brink of a steep precipice at the sea-side. Yet such is the state of every man in his sins. Such was once our state : and may not the time past suflace to have wrought the will of the flesh, yea, the will of the devil, who was aiming at our destruction ? " for the end of those things is death ;" the direct tendency and due desert of these sinful practices is nothing less than death temporal and eter- nal. How dreadfully mischievous is the sinner to his neigh- bor ! He cannot be content to perish alone. Like the devil, he labors to bring others into the same condemnation with himself He is a soul-murderer. What a melancholy reflec- tion to a considerate mind ! Perhaps there are souls now in hell who perished by my means. It was the* dread of such a reflection that probably made Dives wish that a message might be sent to his five brethren, to prevent their coming to that place of torment; for it is likely they had been led into sin by his infidel counsel and wicked example; and he knew 238 A SINNER CHANGED BY GRACE. that if they cairie there, they would upbraid him as the au- thor of their ruin. Now surely the time past may suffice to have been so hurtful to ourselves and others. It is also reasonable to forsake sin, because it is so highly dishonorable to the blessed God. Surely God deserves to be loved and obeyed by all his creatures; but sin is an act of robbery; it defrauds God of his just rights, and transfers to Satan the obedience due to him. It is an act of treason and rebellion against the Majesty of heaven. Yea, it is a kind of atheism ; for in vain we profess " to know God, if in works we deny him ;" if we live in sin, we live " without God in the world." Once more, a life of sin is directly contrary to our Chris- tian profession. Why do we call ourselves Christians, if we neither obey nor resemble Christ ? Why call we him ]\Iaster and Lord, if we do not the things which he commands ? . . . To be a Christian indeed, is to be a follower of Christ, to have the same mind in us as was in him, and to walk even as he walked ; but what a horrid contradiction there is in such names or characters as these — a lying Christian, a profane Christian. I remember to have read of Alexander the Great, that he had a soldier in his army of his own name, but un- derstanding that he was a base cowardly fellow, he called him into his presence, and reproaching him with his coward- ice, said, " Either change your name, or fight better." And how properly might the great and holy Redeemer say to wicked men, professing to be Christians, Renounce the name of Christians, or live better. How reasonable then is it to forsake sin, seeing it is such a waste of precious time ; so use- less; so hurtful to ourselves and others; so dishonorable to God ; and so contrary to our holy profession as Christians. Rather let us obey the exhortation of St. Paul : " I beseech you therefore,' brethren, by the mercies of God, that ye pre- sent your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service," Rom. 12 : 1; it is fit and riglit, as we are the creatures of God, the author of all our powers, and especially if we are partakers of his, grace and SERMON XXIII. 239 love in Christ Jesus ; " for of him, and through him, and to him, are all things* to whom be glory for ever. Amen." IV. Lastly, we are to consider the usage which a changed PERSON may expect TO MEET WITH FROM A WICKED WORLD : " They think it strange that ye run not with them to the same excess of riot, speaking evil of you ; " they wonder what is come to you, that you have so suddenly forsaken their com- pany, and their pleasures; they cannot account for such a strange alteration, and they despise you as stiff, unsociable, foolish creatures, or as mad enthusiasts. Now here observe, that Avhere such a change as this takes place, it is visible; for if the world did not see it, they could not hate it. And indeed, when persons who have lived in open sin become serious and holy, the change cannot be hid. It is said of Barnabas, that " when he came to Antioch, and had seeyi the grace of God, he was glad :" the grace of God, as a spiritual principle in the heart, cannot be seen by bodily eyes, but the effects of it in a holy life and conversation must and will be seen. Christians, however humbled and retired, are like " a city set on a hill, which cannot be hid ;" they are like " a candle that giveth light unto all that are in the house ; and their light must so shine before men, that they may see their good works, and glorify their Father who is in heaven." Matt. 5 : 14—16. Yes, the change of which we speak will be observed. Carnal companions will be deserted, places of vain amusement forsaken. No oath or filthy jest, or light expression^ will proceed from the mouth; the places where the gospel is preached will be frequented, the Sabbath- day will be carefully kept holy, and the whole behavior and appearance will be such as become godliness. This will excite hatred. " The carnal mind is enmity against God," and every thing godly and godlike. When God permits, persecution will follow ; and if this is not pub- lic by the magistrate — which, blessed be God, our laws pre- vent— yet relations, friends, and neighbors show their dislike. " Every one who is godly in Christ Jesus shall suffer persecu- tion;" so the Scnipture declares, and so serious persons will 240 A SINNER CHANGED BY GRACE. be sure to find it. Nor let them wonder or be offended at this, for from the beginning it was so. " He that was born after the flesh persecuted him that was born after the Spirit." And every believer must bear the cross: if not Abets cross, yet Isaacs — if not martyrdom, yet mocking. Theij think it strange, and then speak evil: perhaps they will falsely accuse you; they will say you are hypocrites, and take up a profession of religion to answer some wicked purposes. But be not offended: this is rather "a token for good" on your behalf, while on theirs it is an awful evidence of their Christ- less, dangerous state; for, as it follows in the next verse, they ''shall give account to Him that is ready to judge the quick and the dead;" they nuist answer for all " their ungodly deeds and hard speeches." And what will they answer to Jesus, on whom their reproaches fall, when he shall say, " Why persecute ye me ?" Let persecutors consider how they will answer this. We have considered, in the first place, the walk of a nat- ural man; and may we not say. Lord, what is man? What a wretched, fallen, wicked creature is man ! How is our nature depraved, which inclines us to such a course; and what abundant cause is there for mourning and lamentation on this account. And say, my friends, what sort of a walk is ours? Whose will do we follow? Is it the will of the flesh, or the will of God? AVhich of these do you consult? Do you consider in your daily walk. Will this action I am going to do, this pleasure I am going to take, please God, or not ? Can I ask his blessing upon it ? Are you not rather led captive by your sinful passions, your sensual inclinations, and the custom of the world ? But you plainly see from the text that this way leads to destruction, and you must forsake it or perish. Learn also that tJie commonness of sin affords no excuse for it. The will of the Gentiles, or the way of the world, is the broad way to ruin. Follow not the nmltitude to do evil. Forsake -the foolish, and live. The narrow road that leads to SERMON XXIII. 241 heaven has hut few travellers. God grant we may be found among the number. From what has been said, the necessity of regeneration evidently appears. Is the heart of man so corrupt ? Is he so strongly inclined to the will of the w^orld, and the lusts of the flesh? What then can effect an entire change and alteration, first in the heart, and th^n in the life ? " Can the Ethiopian change his skin, or the leopard his spots ?" With man this is impossible; but nothing is too hard for the Lord. The people to whom St. Peter wrote had felt this change, and so have thousands in all ages. For this purpose the Lord hath sent his gospel hither. Salvation has come to this house. To you is the word of this salvation sent. The Lord open your hearts, as he did Lydia's, to attend to the word. Are we willing to be saved ; to be saved noiv; to be saved from sin; to be saved by Jesus ? He is able to save to the uttermost : it is his office to save ; it is his delight to save ; and therefore he sends the gospel in his name, to invite you to come to him; to beseech you to be reconciled to God. Come then, fellow-sinners, all things are ready. Come to this great and loving Saviour, and he will wash you from all your past sins in the fountain of his precious blood, and give you a new heart, a heart to love him, and walk in his holy pleasant ways. Oh that we could be persuaded to forsake our sins, and come to Jesus for life. But this is his work. The Lord make you "willing in the day of his power." Christians, with what holy shame and grief may you re- view the former part of your lives! May not " the time past suffice to have wrought the will of the Gentiles ?" Did you not live long enough in sin ? Ah, you will say. Too, too long. Oh, the vanity of my childhood and youth ! Oh, misspent Sabbaths ! Oh, my youthful wantonness, lusts, and revel- lings! I look back upon them with a mixture of shame and indignation. I blush to lift up my flice to a holy God. I smite my breast with the publican, and say, " God be merci- ful to me a sinner." Well, God has been merciful to you. Is not this a brand Vil. S«r. . 16 242 A SINNER CHANGED BY GRACE. plucked out of the fire ? Oh, what debtors are we to the free, sovereign, ahriighty grace of Jesus ! You were dead in tres- passes and sins; you hath he quickened, and saved by his grace. " Such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." 1 Cor. 6 : 11. And now, my friends, what doth the Lord require of us ? Have we lost so much time while we were in our sins; 0 let us be doubly diligent in future. Let us redeem the time, for the days are few and evil. Let us be active for God, for our own souls, and for others. Let us lay ourselves out for useful- ness. And instead of running with the wicked in the ways of sin, let us run with enlarged hearts in the ways of God. Let us exhort one another daily; and so much the more, as we see the day approaching. Let us provoke one another to love and to good works. Let us prove our love to Jesus our great Deliverer, by holy obedience and grateful praise. Let worldly minds the world pursue, It has no charms for me ; Once I admired its trifles too, But grace has set me free. Its jaleasures now no longer please, No more content afford : Far from my heart be joys like these, Now I have known the Lord. As by the light of opening day, The stars are all concealed ; So earthly pleasures fade away, When Jesus is revealed. Creatures no more divide my choice, I bid them all depart ; His name, and love, and gracious voice, • Have fixed my roving heart. SERMON XXIV. 243 DIVES AND LAZARUS; OR, THE SUFFICIENCY OF SCRIPTURE FOR THE PURPOSES OF SAL- VATION. INTENDED AS A CHECK TO INFIDELITY. SERMON^ XXIV. "IF THEY HEAR NOT MOSES AND THE PROPHETS, NEITHER WILL THEY BE PERSUADED, THOUGH ONE ROSE FROM THE DEAD." Luke 16:31. Eternity is at hand ! Let us take a view of it — a view set before us by Jesus Christ himself: by him who " brought life and immortality to light," and who best knew how to describe the state of a saint in heaven and a sinner in hell. Our text is the conclusion of a parable designed to reprove the Pharisees, who were covetous and worldly. Here we have an account of a very wicked man who was rich, and of a very good man who was poor. Death came and ended all the pleasures of the one, and all the pains of the other. The rich man being in hell, desires that the poor man may be sent from heaven to convert his brethren on earth ; but he is told in these words, that if they will not mind their Bible, they would mind nothing else. The text, my friends, is chosen on purpose to recommend the Bible to you, that you may not neglect the only book which, under God, is able to save your souls. "We read in the 19th verse, "There was a certain rich man, who was clothed in purple and fine linen, and who fared sumptuously every day." It is not a sin to be rich; nor is it a sin for the rich to wear handso]ne clothes, or keep good tables ; but it is very dangerous to the soul to be rich, because those who have much of the world are tempted to love the world too much, to forget God, and to neglect their souls. A life of ease, pleasure, and honor, is so contrary to a 244 DIVES AND LAZARUS. life of faith, repentance, and self-denial, that few rich men are saved. " And there was a certain beggar, named Lazarus, who was laid at his gate full of sores; and desiring to he fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores." Luke 16 : 20, 21. Learn from this, that we cannot judge of any man's state before God by his circumstances in the present world. A wicked man may be very prosperous, and a good man may be in great affliction. Poor Lazarus was helpless indeed, as his name signifies : it is hard to be poor, but harder still to be sick and poor. Lazarus could not work, or he would not have begged. He could not even walk. Somebody was kind enough to bring him to the rich man's gate, in hope that he would be observed, pitied, and relieved. Poor Lazarus was very modest and humble. A bit of broken bread was all he wanted ; but this was denied. The wanton pampered dogs came and licked his running sores ; which shows that he had not a bit of linen to cover them, and keep them from the air : and he was so weak that he could not keep off the dogs which seemed ready to devour him. What a picture is this of a hard-hearted rich man, and a patient beggar ! *' Dives could not plead that he was op- pressed by a number of beggars, for Lazarus was alone; nor that he was unknown to him, for he lies at the gate; nor could he say he was idle and might work, for he lay helpless on the ground ; nor that he wanted a great deal, for he would have been contented with crumbs; nor that his servants took care of him, for not one of them relieves him." Well, if man will not pity, God will. " It came to pass that the beggar died, and was carried by angels into Abraham's bosom." Luke 10 : 22. No doubt, death was welcome to him. He had nothing in this world to set his heart upon; that is an advantage which the poor have above the rich. Poor Lazarus sunk at last under his heavy burdens. Perhaps his wounds mortified ; or he might be starved to death. But " blessed are the dead SERMON XXIV. 245 that die in the Lord;" they cease from their hihor.s and trou- bles, and are at rest. Angels, who are ministering spirits to the saints, carried his departing soul to glory ; where, like an honored guest at a feast, he was placed next to the father of the faithful, in whose steps no doubt he had trod, having been a partaker of the same precious faith in Christ. " The rich man also died, and was buried." " Riches profit not in the day of wrath." Money will not bribe death. Dives was bound to the world by a thousand silken cords and golden chains; but death broke them all in a moment, and hurried away his guilty, unprepared soul to the torments of hell. What availed his pompous funeral? The pampered carcass must be the food of worms, while his wretched spirit is confined in the region of despair. " And in hell he lifted up his eyes, being in torments, and seeth Abraham afiir off", and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame." Luke 16 : 23, 24. His eyes, once fixed on earth and earthly things, and which were always turned away from God and his word, are now forced to look upward; and the glimmering of light only serves to discover, at a dreadful distance, the happiness he had lost by his sins, and the bliss of that neglected child of God who once lay at his gate. Observe, noio he prays. He should have prayed on earth, then he would have been heard. He prays to a saint: he should have prayed to God. He pleads relation to Abra- ham, calling hhn " father." Church privileges, or relation to pious people, will not save wicked professors. He asks for mercy; but he asks too late, the door of mercy is for ever shut. He does not expect deliverance, he asks only a mo- ment's partial ease; but this he asks in A^ain; and how just it is, that he who refused a crumb, should be denied a drop ! for, observe the answer : " Abraham said, Son, remember that thou in thy lifetime 246 DIVES AND LAZARUS. receivedst thy good things, and likewise Lazams evil things; but now he is comforted, and thou art tormented." Luke 16 : 2o. Mark this well, you who place your happiness in eating and drinking, and putting on fine clothes. Are these your " good things ?" Poor portion, indeed ! No man can have a greater curse than to be rich, and take his pleasure, and enjoy himself continually, if this be his all — if his heart be set on these things, while he lives in sin, neglects his soul, and is alienated from the life of God. The remembrance of such a carnal state will be the hell of hell. Remorse for such cursed folly is " the worm that never dies," and will add fuel to "the fire that never shall be quenched." Lazarus had all his evil things on earth. He had borne the cross, as every one must do who follows Christ. Not that he was saved by his pov- erty and afflictions. There is no merit in these things: Christ alone can save us from our sins. And there are many who are miserable here, who will be miserable also hereafter. But Lazarus was a pardoned sinner, and was born of God. Per- haps his afflictions led him to God ; and it is happy for poor people when their troubles are sanctified to them, when they learn the evil of sin rn the evil of suffering, and liaving no comfort of a worldly kind, seek comfort in the knowledge of Christ, and of true religion. "And besides all this," said Abraham, "between us and you there is a great gulf fixed ; so that they which would pass from hence to you cannot ; neither can they pass to us, that would come from thence." Luke 16 : 26. Awful separation ! Now, saints and sinners meet in the same church; but the distinction will soon be made, and no more intercourse be suffered for ever. The kindest relation, the dearest friend, cannot come to speak one word of comfort to the lost soul; nor can the prisoner of hell ever make his escape, or obtain a release for a single hour. But though the miseries of the dannied admit of no relief, they are capable of addition. Should their relations come thither, seduced to sin by their counsel or example, it would add to their torments. This SERMON XXIV. 247 was what Dives dreaded, and therefore he cries to Abraham, " I pray thee therefore, father, that thou wouldest send him to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of tor- ment." Luke 16 : 27, 28. Dives felt the hell which he had formerly disbelieved. He had made a jest of hell many a time, and laughed at the fears of religious people, and their pains to avoid it. He had taught his brothers to do the same; and encouraged by his example to persist in a sinful course, he had reason to expect each of them would follow him to hell, accuse him as their tempter, and charge their ruin to him. This he knew would increase his sufferings. Let this be a warning to those who encourage their ac- quaintance in drunkenness, dishonesty, or other sins. Great is the guilt of enticing others to sin, and great will be their torment when a new sufferer arrives to lay his ruin at their door. " Abraham saith unto him, They have Moses and the prophets; let them hear them." Luke 16:29. From this answer it is plain that, in the judgment of Christ, there was enough in the Scriptures of the Old Testament to convince men that there is another life after this, a future state of rewards and punishments, whatever some pretend to the con- trary. It was the privilege of the Jews to have this testi- mony: it was sufficient for their conviction; and it was the sin and ruin of those who disregarded it. We, my friends, have the same advantage, and a much greater added to it. We have Christ, the evangelists, and the apostles; let us hear them. Dives was not satisfied with this reply, but said, "Nay, father Abraham, but if one went unto them from the dead, they will repent." Luke 16 : 30. He carries with him to hell the same slight thoughts he had of the Bible when on earth. He presumes to be wiser than God, and to dictate a more effectual means of conversion than God was pleased to appoint. It is as if he had said, " They do not mind the 248 DIVES AND LAZARUS. Bible; its doctrines, commands, and threatenings are grown familiar to them; nay, they make a jest of it all. But an apparition would startle them. If Lazarus, whom they knew to be a good man, were to appear to them, and tell them how happy he is in heaven, and how miserable I am in hell, they would be alarmed, converted, and forsake their sins." Observe, now, the final answer that Abraham gives, " Tf they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." This answer well suits the present times, when many wicked men, with a boldness unknown in former days, try to rob us of our Bi- bles, and cheat us of eternal life. There is nothing new, my friends, under the sun. The devil began his works of destruc- tion by persuading Eve to disbelieve the word of God. He has carried on his murderous designs by the same means ever since; and he is making a bold push by his infamous agents at this day, to keep people in their sins, by denying the truth of Scripture, and so taking away all motives to true religion, arising from the hope of heaven or the fear of hell. Consider for a moment what the Scriptures testify, why we should receive their testimony, and why, if their testimony is rejected, no other would be effectual. The Scriptures certainly testify that the soul of man does not die with the body — that there is a glorious heaven, and a dreadful hell. It seems that Dives laughed at all this. Cer- tainly he did not believe it, or why should Lazarus be sent to certify it to his brethren? Had he believed it, he would have led a very different life: he would not have lived a life of luxury, but a life of self-denial and holiness ; nor could he have been hard-hearted to the poor. Do we believe there is a hell for sinners ? we shall fly from the wrath to come. Do we believe there is a heaven for the people of God ? we shall strive to enter in. Let our practice prove whether we are be- lievers or infidels. "Where there is faith, there nuist be works. All the rest is hyj)ocrisy. The Scriptures also testify that all mankind are, by the fall of Adam, in a polluted apostate state, guilty before God, SERMON XXIV. 249 and exposed to his dreadful anger. But they also testify that God has so loved the world as to send his Son to be a Sav- ioiir — to satisfy divine justice by shedding his blood; and that he has sent his Spirit also, to renew by his grace the hearts of men, and make them new creatures ; and that who- soever believes in the Son of God shall not perish, but be saved from sin and brought to glory. Many other things the Scriptures teach, but these are the greatest. Now, my brethren, if we are asked why we believe these things, we are able to give a reason of the hope that is in us. There is no evidence that an unbeliever, like Dives, can ]iow desire, that has not already been given. Dives asked for a miracle. God wrought many miracles by Moses, and more by Jesus Christ ; and these are more credible than the appari- tion of a deceased friend would be. Moses performed many miracles in Egypt and the wilderness, for the truth of which he appeals to the whole multitude of Israel. Now, is it pos- sible that a million of people could be persuaded that they saw and heard things which they did not see nor hear? Would they not have contradicted him ? Could they, for instance, have believed that they had passed through the Red sea, and that they had subsisted upon manna, in a miraculous manner, for many years, and their garments had not worn out, if no such things had happened ? But, not to dwell on Moses or the prophets, let us consider the wonderful works of Jesus Christ, who confirms the char- acter of Moses; so that the character of Moses and of Christ must stand or fall together. Jesus Christ appealed to his miracles for the proof of his mission. To the disciples of John, who inquired whether he were the true Messiah or not, he said, " Go and show John again those things which ye do hear and see: the blind re- ceive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." Matt. 11 : 4, 5. All these things are truly miraculous, and such as divine power alone is able to perform ; but they were perfectly easy 250 DIVES AND LAZARUS. to him, and they fully proved his divine authority. These things were not done in a corner; they were dojie openly, and some of them before thousands of witnesses. His great enemies, the Jews, could not, did not deny them; they only wickedly ascribed them to the power of the devil. The evan- gelists wrote an account of these miracles in the very country where they were performed, and near the time; so that if they had not been done, thousands would have risen up and con- tradicted their testimony. The apostles went forth into vari- ous countries preaching the gospel of Christ, and confirming its truth by their miraculous works ; and surely they cannot be accused of priestcraft. Did not they, as well as the proph- ets, forfeit the esteem of men, and endure great hardships, even death itself? And was not their whole conduct an evi- dence of their sincerity ? But our faith does not rest only on the miracles. Proph- ecy, or predicting events long before they happened, is a proof equally strong. We could give many unanswerable proofs of this kind, but our limits forbid. The excellent effect of the Christian religion, wherever it is truly received, is another argument in its favor. We daily see, that by the preaching of the gospel, sinners are converted to God ; that bad men are made good men ; they become "new creatures," as the Scripture calls them. So it was at first: some of the greatest persecutors became Christians, and whole nations forsook their idols; and thousands in those nations forsook their detestable practices, and became sober, just, devout, and benevolent. Now, this is a continued miracle; we see it wrought to this day. May God give you, my fri(nids, to know the power of divine truth in your own hearts, and its holy influence upon your temper and conduct, and then you will bear the witness or testimony in yourselves to the truth of Christianity; and this will be more satisfactory than all other evidences put together. And now say, my friends, if any other, any new testimony is wanting to confirm the truth of Scripture. Dives Avished that a person might rise from the dead to convince his breth- SERMON XXIV. 251 ren; and perhaps there are some people now who would wish the same. Suppose God should grant their wish. Suppose that in the silent hours of darkness something should appear, something exactly like one of our friends, who we know was dead and buried a month before. Suppose he should say, " 1 am such a one: I am come to tell you that there is a holy God — there is a glorious heaven — there is a dreadful hell. Forsake your sins, and believe in Jesus, or you will perish for ever." What effect do you think such a vision would have ? Perhaps it would frighten you to death ; or if you survived it, and were deeply impressed with it, it is likely that the cares and pleasures of life would wear off" the impression in a little time. As to your friends, they would not believe you; they would try to laugh or reason you out of your fancies; they would say it was a dream, or you were mad; and if your heart were not changed by grace, you would yourself begin to doubt, and judge that you were somehow or other imposed upon; so would you remain just what you are, or perhaps become worse. But not to argue on suppositions, let us resort to matter of fact. The experiment has been tried, and was ineffectual. You remember to have read, in the 11th of John, an account of the resurrection of another Lazarus, who lived and died at Bethany, about two miles from Jerusalem. Jesus Christ went to his tomb, and in the presence of many people, cried aloud, "Lazarus, come forth;" the dead heard the voice of the Son of God and lived; he that had been dead four days came forth in his shroud, and walked home to his house. This miracle was never denied. It was acknowledged and dreaded by the chief priests and rulers: the neighbors saw him, conversed with him, ate and drank with him ; but what effect had it? Some indeed believed; others went and told his enemies, who said, "This man doeth many miracles; if we let him alone, all men will believe on him." From that day, therefore, they sought to murder him. So that we see outward evidence alone, however strong, is insufficient of itself to pro- duce faith in the carnal heart. 252 DIVES AND LAZARUS. Take another instance. Our Lord Jesus often declared that he would rise again upon the third day after his death. The appointed hour arrived, and behold, there was a great earthquake; the Saviour rose; the keepers, the soldiers, were terrified, they became as dead men! But were they con- verted? No; the chief priests and elders hired the soldiers, who saw the resurrection, to tell a lie, and say, that while they slept, the disciples of Jesus stole him away. A foolish lie it was, for, if they were asleep, as they pretended, how could they know what happened ? and if not asleep, the pre- tended robbery was impossible. The facts prove that the most sensible, the most awful evidence will not comdnce or convert men without the concurrent operation of the Holy Spirit. In like manner, we might show that the most singu- lar and awful providence, such as the death of near relations, and remarkable escapes from death, and the most dreadful views of eternity, and the most solenui a'ows and resolutions made at such times, prove insufficient to make men truly religious. Let us now hear the conclusion of the whole matter. Be thankful for your Bible; prize your Bible, read and study your Bible daily, praying to God to give you his Spirit, that you may rightly understand it, and be thereby made wise to sal- vation. Avoid bad books and bad men as you would avoid poison. Regard not their objections; they can make none that have not been answered a thousand times. Their cavils are mere trifling, like a man who despises such a building as St. Paul's church on account of a small flaw or two in the surf\ice of a stone. The Scriptures are fulfilling daily before your eyes; and the very objections of infidels are a proof of their truth; for, as our Saviour declared, "Men love darkness rather than light, because their deeds are evil ;" and this is the grand source of infidelity, ancient and modern. Sinners are against the Bible, because the Bible is against them. Read this parable again when you go home; and learn from it not to envy sinners, however rich and prosperous. SERMON XXIV. 253 Repine not at poverty ; but pray that it may be sanctified to your souls' benefit. Be content with the evidence God has given you of a future state ; be concerned, by faith in Jesus, to avoid the miseries of hell ; and to be made meet, by the grace of God, to enjoy, with all the redeemed, the unspeaka- ble joys of the heavenly world, for ever and for ever. God grant this may be the happiness of each of us, for Christ's sake. Amen. 254 THE PLEASURES OF RELIGION, THE PLEASURES OF RELIGION, ADDRESSED PARTICULARLY TO YOUTH. SERMOJST XXV. " HER WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE." Prov. 3:17. It is a maxim admitted by all the world, that " every one is drawn by pleasure." But it is the misery of our fallen nature, that we are not drawn so much by the best pleasures, as by the worst: that the pleasures we generally prefer end in pain; and that the pleasures we commonly neglect, are such as would make us happy for ever. These are, the pleas- ures of religion, called in our text, the icays of icisdom; by which we may understand the ways prescribed to us by Christ, who is Wisdom itself, and the pursuit of which is the true wisdom of man; for "the fear of the Lord, that is wis- dom; and to depart from evil is understanding." All men seek happiness, but few know where to find it. They may be compared to a number of seamen, sailing from difierent ports, in quest of a very rich and beautiful country, which they have heard much of, but never saw; and the greater part of whom set out without a map or a compass. Is it any wonder if few of them ever reach the desired spot ? Just so it is with young persons who are eagerly desirous of pleasure: they are willing to take any pains, or run any risk for it; but they never seriously inquire what is true happi- ness, and how they may certainly acquire it? Now, if we will take Jesus Christ for our counsellor, and "none teachoth like him," he will assure us that " his ways are ways of pleas- antness, and all his paths are peace." Satan indeed says, that the ways of sin are pleasantness ; so he told Eve. She believed him; and you know the consequence. Satan also SERMON XXV. 255 says, that the ways of religion are painful and irksome. But whom will you believe : the God of truth, or " the father of lies;" Him that "cannot lie," or "him that deceiveth the whole world?" G-od's testimony is true; and it is confirmed bv ten thousand witnesses. All the good men that ever lived will bear witness to the pleasures of religion; yea, the death- beds of wicked men are constrained to confess the same. Let us now consider what the pleasures of religion are, and we may rank them under the following heads: 1. The possession of Christian graces. 2. The enjoyment of Christian privileges; and, 3. The performance of Christian duties. I. The possession of Christian graces is a source of pleas- ure. The great thing which distinguishes a real Christian from another man is, his having the Spirit. " If any man have not the Spirit of Christ, he is none of his;" and whoever has the Spirit, has the seal of God, and the earnest of heaven. " The water that I shall give him," said Christ when speak- ing of the Spirit, " shall be in him a well of water springing up unto everlasting life." Now, the Spirit of God is the author of a new and divine life in the soul of a believer. He is born of God. He is a new creature. Every grace is im- planted in the soul; the exercise of which is as natural and pleasant to the new nature, as the due exercise of our senses is to the natural man. Look at some of the graces of this renewed nature. Knowledge y the knowledge of God in Christ, is pleasfYnt. It is, to the soul, what the light of the sun is to the body. " Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." St. Paul, who was blessed with this knowledge, "counted all things but loss for the excellency of it;" and was so delighted with it, that "he determined to know nothing else," Faith is a pleasant grace. It gives substance to things unseen. It realizes the world to come. It beholds Jesus, though invisible to the carnal eye. It sees him on the cross, 256 THE PLEASURES OF llELIGIOX. and on the throne; and seeing him, it "rejoices with joy- unspeakable, and full of glory." This is the grace that re- ceives the promises, the " exceeding great and precious prom- ises," and derives infinite sweetness and satisfaction from them. Repentance has its pleasures too, our Lord himself being judge. " Blessed are they that mourn, for they shall be com- forted." If there be any thing in religion that seems unpleas- ant, it is this ; and yet there is more satisfaction in the tears that are shed I'or our sins, than there was pleasure in the commission of them. Besides, " he that sows in tears shall reap in joy;" and it is far better to smart for sin on earth, than to burn for it in hell. Hope is certainly a pleasant grace. Hope is the cordial of life. The believer's hope is well founded. It is "a good hope, through grace;" not the hope of the hypocrite, which is a flash of light, followed by the blackness of eternal darkness. It is " a lively hope," that shall never make ashamed, for it is founded on Jesus, the Rock of ages. Love is undoubtedly pleasant — the love of God. God, reconciled in Christ, is the proper object of the creature's love. All the misery that mortals ever knew is in consequence of forsaking God, and transferring their love to sin; nor can true happiness ever be known till the soul returns to God. The love of our neighbor too affords unspeakable pleasure. There is no luxury upon earth equal to that of doing good. It re- sembles the happiness of God himself. II. The enjoyment of Christian privileges is another spring of religious pleasure. It is the Christian's privilege to have peace iritJi God, through faith in the blood of Christ. Whoever, under a sense of his sin and misery, flies to the refuge of the Saviour's death, is gladly received, and freely pardoned. In the fountain of his blood, he is washed from all sin. \\\ the righteousness of Jesus, he is justified from all accusations. He is no longer in a state of condemnation ; he has " passed from death unto life." And what condition can equal this? If a number of SERMON XXV. 257 prisoners were in jail under sentence of death, and one was brought out by the king's pardon; who would be thought happy ? the pardoned man^ though clothed with rags ; or the criminals within, though clothed with purple, and faring sumptuously every day ? The pardoned man, however poor, would be reckoned far happier than the condemned malefac- tors, however rich. And so in this case, " blessed is he whose transgression is forgiven, whose sin is covered." A sense of this in the conscience, is the greatest happiness upon earth; it is " the peace that passeth all understanding." And it is sad to think that the greater part of mankind live without this, and are deluding themselves with a false peace; for " there is no peace to the wicked," or none but guilty peace. Oh, how can wicked men enjoy themselves at all ? If their eyes were open, they would be like Eelshazzar at his impious feast; the handwriting upon the wall spoiled all his mirth. So would it be with the ungodly man at the playhouse, the card-table, the ale-house, or the dancing-room; he would see SIN, WRATH, DEATH, JUDGMENT, and HELL, Written, as it were, in flaming letters on the wall; he would tremble with fear, and take no rest, till he obtained the blessed privilege, " peace with God," by the blood of Christ. This holy calm sometimes swells into sacred joy, yea, "joy unspeakable, and full of glory;" for the kingdom of God is not only " righteousness and peace, but joij in the Holy Ghost." "What joy results to a believer from the considera- tion of the hell he has escaped, the pardon he has obtained, the grace he has received, and the glory which awaits him ! Every thing that can contribute to human joy, and ten thou- sand times more, unite to make him a happy man. The contemplation of Christ alone is enough. What wonders of grace and glory meet in him ! All that is great, noble, amia- ble, heavenly, is seen in Jesus. All power, wisdom, patience, grace, mercy, love, and faithfulness are combined in him. " He is the chief among ten thousand, and altogether lovely." And when the believer can add, " This is my Beloved, and this is MY Friend !" his joy is full. And well may that object Vil. Ser. , 17 258 THE PLEASURES OF EELIGION. create bliss in the heart, which is the heaven of heaven above ; for we have no higher idea of celestial felicity, than that it consists in "being with Christ, and beholding his glory." AVhat a privilege is adoption into the family of God ! " To as many as have received Christ, he hath given power to become the sons of God." And Oh, " what manner of love is this!" Pardoned rebels taken into the house of God, into the arms of God, yea, into the heart of God ! "I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." And this is not a formal title, or an empty name, like many of those nominal honors which distinguish the sons of men. No ; it is connected with free- dom of access into a father's presence; holy boldness and familiarity as with a parent ; a constant share of his tender love, gracious communications, and providential bounty. He who created and governs the world, bids us " cast all our care upon him," unbosom all our sorrows, and commit all our con- cerns for time and eternity to his management, for " he careth for us." He promises never to forget us ; to withhold no good thing from us ; and to make all things work together for our good. These are some of the believer's privileges in life. But religion never shows its real value more than in a dying hour. And then nothing else avails. Wicked men, who have despised it all their lives, are forced, at last, to have recourse to its forms; and in general, they who have lived without its power, are contented and cheated with its form when they die. They bear, however, a strong testimony to the excellency of religion ; for commonly, " men may live fools, but fools they cannot die." Like wretched Balaam, they wished "to die the death of the righteous;" but most men die as they live. Yet, divine grace has wrought mira- cles of mercy at the eleventh hour. But Oh, the privilege of dying in the Lord. " Blessed are the dead which die in the Lord." Mark the end cf the Christian: it is peace. The God whom he has feared and SERMOX XXV. 259 loved and served, will not forsake him now. The Saviour M^ho died for him will support him in dying. Death has lost its sting ; and hlessed is the death of him that has an interest in the death of Christ. Our limits oblige us very briefly to run over the Christian privileges ; let us open another source of his pleasures, namely, III. The performance of Christian duties. ' Of these, prayer is the first and chief. " Behold, he prayeth !" was the first mark of Paul's conversion. And this is so pleasant to the Christian, that he cannot live without it. As well might a man live without breathing, as a Christian without praying. He esteems it a blessed privilege to " call upon the Lord in the day of trouble," and to be graciously heard and delivered. He loves the Lord who heard the voice of his supplication, and determines to call upon him as long as he liA'es. The duty of praise is also very pleasant. It is not only a comely, but a jjleasant thing to be thankful. " Is any man merry ?" says St. James, " let him sing psalms." Sing- ing the praise of G-od with the heart is a delightful service, akin to the joys of heaven. Reading and hearing the u'ord of God is also exceedingly pleasant. As new-born babes desire milk, so new-born souls desire the sincere milk of the word, that they may grow thereby. " The law of thy mouth," says David, '* is better unto me than thousands of gold and silver. How sweet are thy words unto my taste ! yea, sweeter than honey to my mouth." " I have esteemed them," says Job, " more than my necessary food." Yes, whoever is born of God, loves the word ; and whoever dislikes it, cavils at it, neglects it, has a sure evidence of being in a carnal state. The Lord's day, and the public ordinances of God's house, are very pleasant to a believer. From his very soul, he calls the Sabbath "a delight, holy of the Lord, and honorable;" he esteems "a day in his courts better than a thousand;" he is " glad when it is said. Let us go up to the house of the Lord, and he will teach us his ways, and we will walk in his paths." Oh, if poor carnal sinners knew the pleasures of the godly in the worship of their Lord, they would be ashamed of their 260 THE PLEASURES OF RELIGION. poor, mean, idle, worldly amusements, and gladly forsake them for the more solid, refined, and heavenly joys of the children of God. These are but a small part of the Chris- tian's pleasures. We might add, his sacred joy at the table of the Lord; his sweet meditations on divine subjects; his profitable conversation with fellow-Christians, the supports he finds under afflictions; and the prospects he enjoys of eternal felicity. And as all these are good and pleasant in themselves, so they appear to greater advantage, if you compare them with the pleasures of the world. They are certainly far more solid and satisfying ; far more rational and nohle; and above all, far more durable. " The most innocent of our carnal pleas- ures, such as eating, drinking, sleeping, and the like, are the badges of our weakness, and a sort of reproach upon our na- ture; and it is our inclination to them, rather than any excel- lence in them, that makes them alluring." They are needful, it is true, at present ; but when our nature shall be glorified, we shall be " as the angels," and require none of these things. And when a man places his happiness in sensual pleasures, and carries them to excess in gluttony, drunkenness, unclean- ness, and so on, he becomes a brute rather than a man, and the Scripture pronounces him "dead while he liveth." " The good man is satisfied from himself;" he has an inward source of joy;' but the carnal man who roves abroad for happiness, is never satisfied. " The eye is not satisfied with seeing, nor the ear with hearing." The best of his pleasures perish in the using. Solomon says, " As the crack- ling of thorns under a pot, so is the laughter of the fool " — a noisy blaze, and soon over. Let a wise man listen to the im- pertinent, vain, foolish, proud, profane conversation of a set of gay and loose people in a tavern ; what a mass of nonsense and wickedness does it appear! and could it be written down and shown to the company themselves, surely they would bo ashamed of it. How childish are the amusements of the card-table! llow strange that a number of rational and immortal beings should spend hours upon hours in playing SERMON XXV. 261 with bits of painted paper ! How ridiculous for a company of grown people to be jumping and running about a room in their dancing assemblies ! How foolish for thousands of men and women to travel many miles to a race-ground, just to see one horse's head before another ! Not to mention other pleas- ures of the world which are as criminal as they are mean, which will by no means bear reflection, but fill the mind with painful remorse. Ah, what real pleasure can that man enjoy, who is forced to review the past with regret, and to look on the present with confusion, and the future with dread and dismay ? The carnal pleasure-taker is a hypocrite in his mirth. "Even in laughter the heart is sorrowful; and the end of that mirth is heaviness." It is recorded in the life of Colonel Gardiner, that before his conversion, when he gave a loose to all his carnal passions, and lived in many guilty pleasures, when he was thought by his companions so happy, that they called him the happy rake, he was even then so miserable, at times, through the stings of his conscience, that he envied a dog that came into the room, wishing rather to have been that dog, than a man, who " must give an account of himself to God." This is just what wise and holy Job long ago ob- served: " Though wickedness be sweet in his mouth; though he hide it under his tongue; though he spare it, and forsake it not, but keep it still within his mouth ; yet his meat in his bowels is turned ; it is the gall of asps within him." How just is the comparison ! Sin is the food of a carnal man ; it is his meat and drink to do the will of his father which is in hell. This food is very sweet to him, sweeter than honey and the honey-comb; so sweet that he is unwilling to lose the relish of it, but tries to enjoy it as long as possible. But what is the consequence? Is this sweet food wholesome? No. It is turned in his bowels to poison. It is the gall of asps within him. The bite of an asp was deadly. There was no remedy for it ; it killed in four hours, and yet it killed with little pain. Thus Cleopatra, queen of Egypt, destroyed herself. Just so the sinner dies: he may be stupefied, and feel 262 THE PLEASURES OF RELIGION. no terrors in his soul; but the bitterness that flows from sin is the bitterness of everhisting death. We have now taken a view of the pleasures of religion, in the possession of Christian graces, the enjoyment of Chris- tian privileges, and the performance of Christian duties. And now, dear young people, are you not almost persuaded to be Christians ? May God persuade you altogether. If you doubt the truth of what we have asserted, we appeal to Christ himself Hear him. " Take my yoke upon you, and learn of me ; for I am meek and lowly in heart ; and ye shall find rest unto your souls: for my yoke is easy, and my burden is light." Do you love pleasure ? I know you do. Seek it then in Christ's way, and not in the ways of sin. There is nothing in religion that is really irksome and unpleasant. Even that which seems to be so, as repentance, self-denial, and the mortification of sin, is rendered easy by the grace of God. And were it not so, what are the pains of a moment to the pains of eternity ? " Who would not give a trifle to prevent What he would give a thousand worlds to cure ?" But the fact is, there is fiir more pleasure in religion now, than there is in sin; and we are sure that it will end better. What will it avail any of you, a hundred years hence, that you were gay and merry, that you saw every fine sight, and indulged in every sensual pleasure? But it will avail you, a thousand years hence, that you regard " the one thing need- ful, and choose the good part." And let it be observed, that the person who can take no pleasure in religion, is not at all qualified for the joys of heaven, nor could he be happy there if he were admitted. If you can take no pleasure in the things of God, in singing his praises, in conversing with his people, in observing the Sabbath, what would you do in heaven, where the delights are not carnal, such as you love, but wholly spiritual, such as you hate ? Does not this con- vince you that something is wrong; that your state and dis- position is not what it should be ? " Verily, verily, I say SERMON XXV. 2G3 unto thee, Except a man be born again, he cannot see the khigdom of God." It is regeneration that makes the impor- tant change in a person's views and tastes, for " that which is born of the flesh is flesh," and therefore can relish only car- nal things; but "that which is born of the Spirit is spirit," and therefore enjoys spiritual pleasures. 0 look up to God in earnest prayer that you may experience this blessed change. Then will sin be the object of your hatred, and holiness that of your delight. Depend upon it, you will be no loser by religion. " Godliness is profitable to all things, having prom- ise of the life that now is, and of that which is to come." What can you wish more ? While your eternal happiness is secured, you will enjoy " a conscience void of offence towards God and man." Your way may he directed, your crosses sanctified, and your earthly comforts doubled. " 0 taste and see that the Lord is good." Come, we that love the Lord, And let our joys be known ; Join in a song of sweet accord, And thus surround the throne. The sorrows of the mind Be banished from the place ; Religion never was designed To make our pleasures less. Let those refuse to sing Tliat never knew our God ; But children of the heavenly King May speak their joys abroad. The men of grace have found Glory begun below ; Celestial fruits, on earthly ground, From faith and liope may grow. The hill of Zion yields A thousand sacred sweets, Before we reach the heavenly fields, Or walk the golden streets. Then let our songs abound, And every tear be dry ; We 're marcliing through Emmanuel's ground To fairer worlds on high. WATTS. 264 THE VALUE OF THE SOUL. THE VALUE OF THE SOUL. SEEMO]^ XXYI. "FOR WHAT IS A MAN PROFITED, IF HE SHALL GAIN THE "WHOLE WORLD, AND LOSE HIS OWN SOUL ? OR WHAT SHALL A MAN GIVE IN EXCHAjS'GE FOR HIS SOUL?" Matt. 16 : 26. In all the Bible I know not a more weighty sentence than this. "Were it duly considered, what a religious world would this become. The disregard of it makes the world that scene of mischief and folly which you behold. To give these words their full force, remember whose they are. They are the words of Jesus Christ, the incarnate God, the Creator of the world. And who so able to determine that the soul is worth more than the world, as he who made them both ? He made the soul, and he made the world; yea, the price he paid for the redemption of the soul was his own precious blood. Surely then he knew the value of the soul. Regard these words, my friends, as full of truth, and truth of the greatest importance to yourselves. And Oh, that He who first spoke them to his disciples, may now speak them to our hearts by his Holy Spirit. In the text there are three things which require our atten- tion : 1. Every man has a soul of the greatest value. 2. There is a possibility of a man's losing his soul, yea, great danger of it. 3. The whole world can make no amends for the loss of a soul. I. Every man has a soul of the greatest value. The nature of the human soul is, at present, but imper- fectly known. God has not told us so nuich about it as to gratify our curiosity, but enough to assist our faith. Erom SERMON XXVI. 265 the Scriptures alone we learn any thing satisfactory concern- ing our souls ; and there we find that the soul is a something distinct from the body; a thinking immortal substance; and capable of living separately from the body in another world. This appears from Matt. 10 : 28, where our Lord says to his disciples, " Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell." In like manner, we learn from the parable of Dives and Lazarus, that the soul of the former was tormented in hell, while his body lay buried on earth. Jesus Christ assured the penitent thief on the cross, that he should be with him in Paradise, while, as we know, the body of Jesus was laid in the tomb. It is said of Judas, that " he went to his own place," which certainly was hell ; but his wretched carcass was on earth. St. Paul de- clared, that death would be gain to him, because, when " absent from the body," he should be " present with the Lord:" useful as he was in the church, and happy in that usefulness, he rather desired to die, to depart, " to be with Christ," which was far better. Now, this immortal soul is of immense value; and its ex- cellency may be argued from the following considerations. 1. Its origin ; it came immediately from God. Something peculiar is said of the formation of man: " God said, Let us make man in our image, after our likeness." Gen. 1 : 26. Surely it w^as the soul of man, rather than his earthly body, that bore the divine resemblance. 2. Consider, again, the vast and noble powers of the soul. When these powers are assisted by learning, how does the philosopher survey, measure, and describe the heavenly bod- ies, or search into the hidden mysteries of nature. And in an ordinary way, how skilfully does the mechanic form vari- ous instruments and engines for the common purposes of life. The farmer cultivates and improves the earth, and produces from it the fruitful grain. Artificers of various names furnish us with useful and ornamental articles of clothes and furni- ture ; while the scholar, like the industrious bee, collects the 266 THE VALUE OF THE SOUL. wisdom of all countries and ages. And what is far better, the soul is capable, by divine grace, of knowing God, of being renewed in his holy image, of paying him cheerful service, and of enjoying him for ever in a better world. 3. Once more, consider the worth of the soul in the amaz- ing j)rice paid down for its redemj)tion. " Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ." 1 Pet. 1 : 18, 19. Thousands of rams, or ten thousands of rivers of oil, would not have sufficed : nothing but the blood of the Lamb of God could atone for sin. " The ransom was paid down ; the fund of heaven, Heaven's inexhaustible, exhausted fund. Amazing, and amazed, poured forth the price, All price beyond !" Surely the ransom-price of the soul bespeaks its infinite value. 0 let us learn to value our souls ! 4. Consider, again, the contention of heaven and hell for the soul of man. Heaven from above invites us to come to God. Jesus Christ came down on purpose to show us the way ; yea, to be himself the way. The ministers of the gos- gel "watch for souls;" for this they study and pray, and trav- ail and labor, that they may snatch perishing souls from the devouring flames. They are " instant in season and out of season," and are " all things to all men," that they may win some. Your serious relations, friends, and neighbors, long for your conversion ; for this purpose they pray for you, speak to you, and lend you books. Yea, the angels of God are wait- ing around us, longing to be the messengers of good news to heaven, that sinners are repenting on earth. On the other hand, it is the business of the devil to tempt and destroy the souls of men. As a subtle serpent he lies in wait to deceive, or as a roaring lion he roams about to destroy. Ghidly would he seduce you into sin by the love of pleasure, or get you to neglect salvation by the love of business, or prej- udice your minds against the gospel of life. What is the reason that preaching the gospel is so much opposed, and SERMON XXVI. 267 storms of persecution raised against it ? Satan is afraid of losing his prey. He knows that " the gospel is the power of God unto salvation;" he would, therefore, keep men from hearing it, lest any should be " turned from darkness to light, and from the power of Satan unto God." Learn then the worth of your souls from the strife there is between heaven and hell to obtain them ; and say whether you would wish to gfadden angels or gratify devils. 5. Above all, consider the immense value of the soul, in that vast eternity of bliss or woe that awaits it. We are but in an embryo state at present, like a bird in the eg^, or an infant in the womb. We shall soon die into eternity. We shall soon begin a state of being that will never end. The present life is merely the seed-time of eternity, and " whatso- ever a man soweth, that shall he also reap; he that soweth iniquity, shall reap vanity" — he shall meet with nothing but disappointment. " He that soweth to the flesh shall reap cor- ruption ; but he that soweth to the Spirit shall reap life ever- lasting." Gal. 6 : 20. Considering the endless duration of a soul, the happiness or misery of one saved or damned sinner will be far greater than the temporal happiness or misery of all the inhabitants of England for a hundred years. Eternity stamps infinite value on the soul; and this is the reason of the comparison made in our text between one single soul and the whole world, and of the question proposed in it, " What shall a man give in exchange for his soul ?" The expression seems to allude to the customs of those countries which do not use money in their traffic, but exchange one article for another : now what can be exchanged for the soul ? Can any thing be offered of equal value ? Certainly not, for every thing in this world is temporal, but the soul of man is eternal. How dreadful then its loss ! And this leads us to show, II. That a man may lose his soul, and that he is in dan- ger of so doing. The soul of man cannot be lost by ceasing to he ; for being immortal in its nature, that is impossible. And Oh, how glad- ly would a damned soul cease to be, if it were possible ! But 2G8 THE VALUE OF THE SOUL. for a soul to be lost, is for it to be lost to that happiness, here and hereafter, which is suited to its nature. It is to lose all the present pleasures of religion, " the consolation that is in Christ," "the comfort of love," "the peace that passeth all understanding," and "the joy of the Holy Ghost, which is unspeakable and full of glory." Whatever Satan and wicked men affirm, we know assuredly that the truly religious man is the only happy man; and therefore, he who Ua^cs without religion, lives without the true happiness of life; and though he may pretend to defy the danger that awaits him, yet con- science will sometimes speak, and in the midst of his sinful mirth will whisper in his ear, " What will all this profit, if thy soul be lost at last ?" But Oh, who can tell the fearful import of that word lost, as it respects the future and eternal world ? I remember, a few years ago, that a boy who was sent upon some errand on a cold winter's evening, was overtaken with a dreadful storm ; when the snow fell so thick, and drifted in such a manner, that he missed his way; and continuing several hours in that condition, was ready to perish. About midnight, a gentle- man in the neighborhood thought he heard a sound, but could not distinguish what it was, till, opening his window, he heard a human voice, at a great distance, pronouncing in a piteous tone, Lost ! lost ! lost ! The poor boy, in some hope of help, kept crying out at intervals. Lost ! lost ! lost ! Hu- manity led the gentleman to send persons diligently to seek for the lad, who was at length found and preserved. Happy for him that he perceived his danger, that he cried for help, and that his cry was heard. So will it be happy for us if, sensible of the value of our souls, and their danger of perish- ing in hell, we now cry for mercy and help to that dear and gracious " Friend of sinners," that great and generous Deliv- erer who " came to seek and to save that which was lostT But if this be neglected, the soul will be lost indeed, lost without remedy, lost for ever. He who is now a Saviour, but will shortly be a Judge, has marked out the character of the wicked, and has said, " These shall go away into SERMON XXVI. 269 everlasting punishment." Awful words : everlasting punish- ment! He will say to them, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." In the fearful expectation of this, a gentleman some years since, who had heen a member of parliament, and was es- teemed an orator, but who had neglected his soul and relig- ion, kept crying out on his dying bed, " Lost, lost; my soul is lost for ever !" Now, would we escape this dreadful end ? Let us then seriously consider the danger of losing our souls. That there is danger of doing so, the word of God abundantly declares. Remember what Christ himself said, " Enter ye in at the strait gate ; for wide is the gate, and broad is the way that leadeth to destruction, and many there be who go in thereat." Is there not danger then ? Mark again what is said by the Psalmist : " The wicked shall be turned into hell, and all the nations that forget God." The word of God describes the very people. See a list of them in 1 Cor. 6 : 9, 10, and mark whether any of you are there described. " Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived: neither fornicators, nor adulterers," that is, persons of lascivious tempers and practices, however private and alone, " nor thieves, nor covetous, nor drunkards, nor swear- ers, nor extortioners, shall inherit the kingdom of God." Look over this black catalogue again, and if you find your name there, own it. Blush and tremble to think what it must be to be shut out from the kingdom of God, and so lose your own soul ; and then say, is it worth while to lose your soul for any of these sinful pleasures and practices ? Will you, with your eyes open, exchange your soul for any of these things ? I find, again, that all itnpenitent persons, all unconverted persons, all unregenerate persons, and all neglecteis of the gospel, will lose their own souls; and that you may be sure of this, I will mention the chapter and verse where it is so declared. All impenitent people: " Except ye repent, ye shall all likewise perish." Luke 13 : 3. All unconverted people: 270 THE VALUE OF THE SOUL. " Verily, I say unto you, except ye be converted, ye shall not enter the kingdom of heaven." Matt. 18 : 3. All ynre gen- erate people: "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." John 3:3. To these characters we add, all neglecters of the gospel: " How shall we escape, if we neglect so great salvation ?" Heb. 2:3. How can we in our consciences expect to avoid con- demnation for our sins, if through carelessness and unbelief, we despise and reject, or disregard, and do not embrace the gospel, which brings salvation to lost sinners ? And again, " If our gospel be hid, it is hid to them that are lost." 2 Cor. 4:3. The gospel is a glorious light, and leads sinners to sal- vation : but if it be hid, if it be covered and concealed from the minds of them that hear it, so that they cannot under- stand or receive it, because of the veil of ignorance and blind- ness that remains on their hearts, it is a proof of their being yet in the lost and ruined state into which they were plunged by the fall; and if they die in that state, they will be lost for ever. The apostle adds, " The god of this world," that is, the devil, whom the heathens worship and carnal men obey, " hath blinded the minds of them which believe not, lest the light of the glorious gospel should shine unto them." If peo- ple who have the gospel are lost, it is not the fault of the gospel, but it is owing to men's wilful blindness, and the advantage the devil takes of it to keep them in the way to hell. Mr. Flavel illustrates this by the following comparison : " Let us suppose a number of blind men on an island where there are many smooth paths, all leading to the top of a steep cliff, and these blind men going on continually in one or other of these paths which lead to the brink of ruin, which they see not — it must needs follow, if they all moved ibr- ward, the whole number will in a short time perish, the island be cleared, and its inhabitants lost in the bottom of the sea. This is the case of carnal men: they are now on this habitable globe, surrounded by the vast ocean of eternity ; there are many paths leading to eternal misery, and every SERMON XXVI. 271 man turns to his own way : one to the way of drunkenness, another to the way of swearing, another to the way of lewd- ness, another to pride, another to covetousness, and so on. Forward they go, not once making a stand, or thinking to what end it will bring them, till, at death, over they go, and we hear no more of them in this world. Thus one genera- tion of sinners follows another, and they who come after ap- plaud the miserable wretches that went before them. So hell fills, and the world empties its inhabitants daily into it." Thus it is plain that the soul may be lost, and that there is great danger of it. Why else did the Son of Grod come down from heaven ? Why else has he sent his gospel to us ? Why else do the ministers of Christ cry aloud and spare not ? Why else do they warn every man, and teach every man, but that they may convince sinners of their danger, and prevent them from losing their own souls ? We now proceed to show that, III. The WHOLE WORLD CAN MAKE NO AMENDS FOR THE LOSS OF A SOUL. " What is a man profited, if he shall gain the whole world, and lose his own soul ?" It is not here supposed that it is in the power of any man to conquer or possess the whole world. No man ever yet saw all the world, and life would be too short for that purpose. But it is to gain all the riches, hon- ors, delights, and pleasures that a man can possibly enjoy. It is to have every desire accomplished, every sense gratified. It is to have the lust of the flesh, the lust of the eye, and the pride of life indulged in the highest perfection. All that can please the palate; the luxuries of all countries collected on the table of the epicure ; all the delightful charms of music ; all the elegances and convenience of a noble palace; all that can gratify the smell and the touch; all the pleasures of imagination, arising from grandeur, beauty, and novelty. And supposing all this obtained — Solomon obtained it all, and what a poor all it proved — " vanity and vexation of spirit" was the total amount. And is this the whole of that for which men risk their 272 THE VALUE OP THE SOUL. souls ? Foolish barter ! "Wretched exchange ! Was Esau wise, who sold his birthright for a iness of pottage ? Was Judas wise, who sold his Master, and his own soul too, for thirty pieces of silver? Just as wise is the worldly man who parts with heaven for the sordid and short-lived pleas- ures of earth. I remember reading of a woman whose house was on fire. She was very active in removing her goods, but forgot her child who was sleeping in the cradle. At length she remembered the babe, and ran with earnest desire to save it. But it was too late. The flame forbade her entrance. Judge of her agony of mind, when she exclaimed, " 0 my child, my child ! I have saved my goods, but lost my child !" Just so it will be with many a poor sinner who was all his life " careful and troubled about many things," while " the one thing needful " was forgot. What will it avail for a man to say, " I got a good place, or a good trade, but lost my soul. I got a large fortune, but lost my soul. I got many friends, but God is my enemy. I lived in pleasure, but now pain is my everlasting portion. I clothed my body gaily, but my soul is naked before God." Our Lord exposed this folly in the parable of the worldly rich man. Luke 12 : 16. His wealth increased abundantly. He was about to enlarge his bnrns. And then he promised himself a long life of idleness, luxury, and mirth, " But God said to him, Thou fool, this night shall thy soul be required of thee: then whose shall those things be which thou hast provided ?" Here, for the sake of the body, the soul was forgot. While he was dream- ing of years to comie, death was at the door; and little did he think that "the next hour his friends would be scrambling for liis estate, the worms for his body, and devils for his soul." 1. Is the soul so valuable? Then do we act as if we believed it so to be ? Are our chief desires and endeavors for the body, or for the soul ? It is true, that the business of life, and the support of the body, require our daily care and labor. But God has placed no man in such a state as to allow no time for the care of the soul. One whole day in seven is, by SERMON XXVI. 273 his authority, appointed for the care of the soul and the wor- ship of God. Every man, however busy, finds some time for meals and rest and conversation on other days; and if the heart were set on God and heaven as it ought to be, many a moment would be found for spiritual exercises without hin- derance to worldly business. Yea, a proper regard to true religion, and the blessing of God procured by prayer, would render worldly business more easy, and more prosperous too. But were it otherwise, remember the text, " What shall a man give in exchange for his soul ?" Is it reasonable, think you, that the nobler part, the immortal soul, should have no share in your thoughts and care and endeavors ? Shall the brutal part of man engross all his affections ? If it does, the event will be fatal. " If ye live after the flesh, ye shall die ; but if ye through the Spirit, do mortify the deeds of the body, ye shall live." 2. Is there danger of losing the soul ? then beware ; be on your guard ; watch and pray, lest you should lose your souls. Remember that sin and ignorance and carelessness and un- belief will certainly ruin the soul. Though the flesh may plead for these things, and you may have the majority of the world on your side, yet God has said, " The end of these things is death." But why should you lose your souls ? Is there not a Saviour, and a great one ? He came from heaven on purpose to save that which was lost. Do you ask, " What shall I do to be saved ?" We reply, with the apostle Paul, " Believe on the Lord Jesus Christ, and thou shalt be saved." There is no name under heaven given among men whereby we must be saved, but that of Jesus. He is the only deliverer from the wrath to come. Take care that you trust in nothing else. Make not your good works, as they are called, your depend- ence. Virtue and morality are excellent things, and promote the peace and welfare of society, but they are not saviors. He that trusts them leans on a broken reed, builds on the yielding sand, and will be wofully disappointed at last. By grace alone are sinners saved, through faith ; and faith is the ViL Ser. 18 274 THE VALUE OF THE SOUL. gift of God. Many who have some concern for their souls, perish through their ignorance of Christ. They think them- selves moral and devout, and doubt not that God w^ill accept them. But this is a ruinous mistake. vSuch moral persons are in as much danger as the most profane. This is the fatal stumbling-block of thousands. But know this, Christ alone can save your souls. He must be your wisdom, your right- eousness, your sanctification, and redemption — your all in all. Fly then to him without delay. If you would not lose your soul, call upon him to save it. This is his office: he is the Saviour. It is his delight : he waits to be gracious. His open arms are ready to receive the trembling sinner. Turn ye to the strong-hold, ye prisoners of hope. Believe in him, and you are safe. You may then say, with St. Paul, " I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him," namely, the im- mortal soul, with all its eternal concerns, against that day^ the day of final judgment. Yea, you may say, " Firm as the earth thy gospel stands, My Lord, my hope, my trust : If I am found in Jesus' hands, My soul can ne'er be lost." Finally, can the whole world make no amends for the loss of a soul ? then prize the world less, and the soul more. Learn to think of the world now as you will think of it on a dying bed. " A dying man would give all the world for his soul ; when in health, he does not so much as think of it. AVhile he is able, he will do nothing at all; and he would fain do all when he is no longer able to do any thing. What strange delusion is this ! AVill mankind never recover from it, after so many fatal examples ?" Be moderate in your pursuit of the world. " Be diligent in business," but take care to be "fervent in spirit" also. Time is short: eternity is long. Live for eternity. Show your regard for your souls by ear- nestness and diligence in all the means of grace. If you prize your souls, you will prize Sabbaths and Bibles, and sermons and prayers, and serious friends. Redeem then the SERMON XXVI. 275 time. Hear the voice of God while it is called to-day; for "now is the accepted time; now is the day of salvation." Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of his good pleasure." Were religion painful and miserable, still, as necessary to eternal happiness, it would be your wisdom to be religious; but to be religious, is to be happy now, and happy for ever. On the contrary, the wicked man is misera- ble now, and will be miserable for ever. So that the choice which is proposed to every man on this subject is this: " Will you have a foretaste of heaven now, and then heaven for ever ; or will you have a foretaste of hell now, and then hell for ever ? " Will you have two hells, or two heavens ?" 276 CONVICTION OF SIN. CONVICTION OF SIN. SERMONT XXYII. " IF ALL PROPHESY, AND THERE COME IN ONE THAT BELIEVETH NOT, OR ONE UNLEARNED, HE IS CONVINCED OF ALL. HE IS JUDGED OF ALL : AND THUS ARE THE SECRETS OF HIS HEART MADE MANIFEST ; AND SO FALLING DOWN ON HIS FACE HE WILL WORSHIP GOD, AND RE- PORT THAT GOD IS IN YOU OF A TRUTH.*' 1 Cor. 14 : 24, 25. In these words we have an account of the power of preach- ing in the times of the apostles. We see here what was the design and effect of the word of God in those times. And it should be our concern that the same gospel may be blessed in the same manner among ourselves. In those early days there were miraculous gifts in the church : for instance, that of speaking in a language which they had never learned; and this was to enable the preachers to address themselves to peo- ple of all nations. It was then reckoned very honorable to possess the gift of tongues, and some coveted it too much. St. Paul, in this chapter, shows that it was far more desirable to 2orophesy or ineach: "Follow after love," says he, "and de- sire spiritual gifts, but rather that ye may prophesy; for he that prophesieth," or preacheth, " speaketh unto men to edifi- cation and exhortation and comfort." And in our text he mentions the blessed effects of preaching, in the conversion of a person to God. He supposes a case, which no doubt often happened : A heathen, or other ignorant person, led by curi- osity, happens to come into an assembly of Christians, in a house, or barn perhaps, wishing to see or hear something ol' this new religion; he listens to the preacher, and the Spirit of God opening his eyes and touching his heart, he is con- vinced that he is a sinner, he feels himself condemned, he is surprised to find the secret thoughts of his heart laid open ; and so, struck with an awe of the divine Majesty, he ear- SERMON XXVII. 277 nestly implores the mercy of God, and is convinced that God is in a special manner present with his people. True religion is always the same. The gospel is always " the power of God ;" and when he is pleased to own and bless the preaching or reading of it, the same blessed effects are produced. Men are convinced of sin, and converted to God. The Lord grant that such may be the effect of his word among us of this place. I. We may first observe, that preaching the gospel is an ORDINANCE OF GoD, and was constantly used in the primitive church. Our Saviour, when leaving this world, directed his disciples to " go and teach all nations ;" to " go into all the world, and preach the gospel to every creature :" he gracious- ly promised to be with the preachers of it, even to the end of the ivorld; and added this solemn sanction, " He that belie v- eth, and is baptized, shall be saved ; but he that believeth not, shall be damned." Thus it appears that believing in Christ is necessary to salvation; and preaching the gospel is generally necessary to believing; for "how shall they call upon him in whom they have not believed ? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ?" Despised as preaching the gospel was at first, and still is by many, " it hath pleased God by the foolishness of preaching to save them that be- lieve." Mark 16 : 16; Rom. 10 : 14; 1 Cor. 1 : 21. A portion of this blessing may be expected by all those who meet to- gether, at any time or place, for reading or hearing the Scrip- tures, or the explanation of them, with a view to their own edification, or that of their neighbors. May we enjoy it now. II. Curiosity frequently led persons to the Christian as- semblies. The religion of Christ made a great stir in the world. The true knowledge of God was so lost in general, that wherever the gospel was first preached, it excited great attention ; it seemed a new religion ; it brought strange things to men's ears. Some were greatly prejudiced against it. Many false and malicious reports were spread, and when it was brought to a town, some would say, " These men that 278 CONVICTION OF SIN. have turned the world upside down, are come here also." Men who loved sin and lived in sin disliked the Yight of the gospel, because it discovered their evil deeds; and persons long used to superstition, error, and devil-worship, were unwilling to forsake their old religion, as they called it. But when they saw miracles performed before their eyes; when they saw numbers of sick people healed with a word or a touch : when they saw some of their neighbors forsake the altars of their idols, and become moral and lovely in their conduct, they were forced to stop and consider how these things could be, and some of them would of course go and hear for them- selves. Our text supposes such a thing: "If there come in one that believeth not, or one unlearned,'' an unbeliever, an infidel, or an ignorant person, one unacquainted with Christ and salvation. God often overruled this kind of curiosity for good. Zaccheus, a rich publican, wished much to see Christ when he passed through Jericho. He only wanted to gratify his curiosity in seeing a man who was so much talked of; but Christ in mercy called and converted him. It is good to be near Christ ; he often meets with those who are " in the way," and " is found by those who sought him not." And it is happy for many that they did not suffer their own preju- dices, or the fear of man, to prevent their going among serious persons, to hear and judge for themselves. III. We observe, further, that primitive preaching had a TENDENCY TO CONVINCE MEN OF THEIR BEING SINNERS, IN A STATE OF GUILT AND DANGER. It was a principal part of the work of the prophets of old, to cry aloud and testify against the sins of the people. John the Baptist preached repentance. So did our Lord himself And he commanded that " repentance and remission of sins should be preached in his name among all nations" — repent- ance^ in order to remission. As " the whole need not the physician, but they that are sick;" as the disease must be felt, before the remedy can be desired ; so must all men knoM' the diseased and dangerous state of their souls, before they can believe in Christ ''to the savins' of their souls." Accord- SERMON XXVII. 279 ingly we find St. Peter, on the day of Pentecost, charging sin upon the people of Jerusalem ; the effect of which was, they were pierced to the heart, and said unto Peter and to the rest of the apostles, " Men and brethren, what shall we do ?" Thus in our text, the unbeliever, coining into the assembly, is convinced of all, of all the preacher says ; whoever preached, his doctrine had this tendency, to convince the man of sin. This is done, not merely by the power of the word, but by the power of the Holy Spirit going along with the word. This is one of the great works of the Spirit, as our Saviour prom- ised: " When he is come, he shall reprove," or convince, " the world of sin," John 16 : 8; it is the same word as in the text: it signifies, to convince by way of argument ; to stop the mouth of the guilty person, convict him by his own conscience, and leave him without excuse. The word of God is the chief means of convincing people of sin. Reason and conscience alone are not sufficient. It is true, that those who " have not a written law, or the Bible, are a law unto themselves; they show the work of the law written in their hearts," and their consciences accuse them when they do evil, and excuse them when they do well; but all this is done in a very weak and imperfect manner. The light of nature discovers some sins, but not all. It discovers scarcely any sins but those that hurt our neighbor. It dis- covers that there is a God, and that he should be worshipped, but it does not tell us how. It does not tell us half the du- ties we owe to God, and therefore not half the sins we commit in not performing them. The light of nature does not show us the root of sin, in our fallen nature. It does not show us what hearts we have, " deceitful and desperately wicked," as they really are. It cannot show us that a wicked look, an angry thought, or a covetous desire is sinful, as our Lord, in his sermon on the mount, declares them all to be. Besides, natural conscience is often stupid and unfaithlul. When men live long in sin, the conscience becomes callous and un- feeling, " seared, as it were, with a hot iron." It is corrupt, like all the other powers of our souls, and is too weak and 280 CONVICTION OF SIN. feeble, without superior aid, to convince us, in a due manner, of our sinful and dangerous condition. The law of God, contained in the ten commandments, is an instrument of mighty power in the hand of the Spirit, to convince men of sin. The ivords of the law, as printed in a book, or laid up in the memory, or fixed up in a church, are not of themselves sufficient for this purpose. No; but they must be spiritually understood, and applied to the heart. St. Paul himself is a notable instance : " I was alive," says he, "without the law once; but when the commandment came, sin revived, and I died." He never was without the irords of the law, he knew them from a child — but he was without the true knowledge of the law, as a spiritual law, requiring "truth in the inward parts," and condemning a sinful thought. It was the tenth commandment that opened his eyes: " I had not known sin," he says, " except the law had said. Thou shalt not covet :" by this he saw that a desire might be sin- ful ; and seeing this, he was convinced of sin. Where nat- ural conscience sees one sin, the law shows a thousand. What natural conscience thought a 7nolehill, the law shows to be a mountain. What natural conscience thought merely not quite right, the law shows to be a daring act of rebellion against God, and worthy of eternal death. For besides being " convinced of all," our text adds, " he is judged of all :" he is tried, cast, and condemned. The consideration of his own sin is fixed on his mind ; he cannot get rid of it. " My sin is ever before me," said the Psalmist. It is brousfht home to his conscience, as when Nathan said to David, " Thou art the man !" The truly convinced sinner receives " the sentence of death in himself" The law says, " The soul that sinneth it shall die." The conscience says, "I have sinned, and therefore I must die." The hiw says, " Cursed is every one that continueth not in all things writ- ten in the book of the law to do them." The conscience says, " I have not continued in all things, therefore I am cursed." It is the office of an enlightened conscience to anticipate the judgment of the great day: now to inspect the books that SERMON XXVII. ~ 281 will be opened ihen^ and so to judge ourselves that we may not be judged — so to condemn ourselves that we may not then be condemned. Most men have such a notion of the mercy of God, as to forget his justice and holiness; they for- tify themselves in his mercy against his justice. But when a person is convinced of sin, he sees that God is holy and just; and he cannot but dread these terrible attributes, till he learns from the gospel how God is at once " a just God and a Saviour — just, yet the justifier of the ungodly," who believe in Jesus. IV. Another observation we make on the text is. Preach- ing the word tends to disclose the secret workings of the HEART, which were unobserved before. " And thus are the secrets of his heart made manifest." Most men are so busied in worldly affairs, or stupefied with worldly pleasures, that they are great strangers to them- selves. They are also lulled asleep by the soft preaching of virtue and morality and sincere obedience, which they flatter themselves they have, so that they give themselves no trouble about religion. But the faithful preaching of God's word has a tendency to rouse men from this supineness. The word of God is a mirror that does not flatter. It shows men their hearts. It not only tells men what they ought to he, but shows them ivhat they are. It leads them from observing the streams of their evil actions, to trace them up to the foun- tain, the corrupt fountain of their fallen nature. Thus when David confesses his sin of adultery, in the Psalm 51, he ac- knowledges the spring of this horrid evil : " Behold, I was shapen in iniquity, and in sin did my mother conceive me." So, when our Lord would convince Nicodemus that he tnust be born again, he showed him that " what was born of the flesh, was flesh," nothing more, nothing better — nothing but corruption and defilement ; as Paul confesses, " In my flesh there dwelleth no good thing;" and elsewhere, "The carnal mind is not subject to the law of God, neither can it be." So God declared of the old world. " Every imagination of man's heart is only evil continually." Now a convinced sin- 282 ' CONVICTION OF SIN. ner knows this, feels this ; and thus " the secrets of his heart are made manifest." '^ The Lord opens the root of bitterness ; makes us smell the sink of sin; discovers the dunghill where all these little serpents were bred; shows us the rotten core, as well as the worm-eaten skin; that the nature of the person lies in wickedness, as a mole in the earth, or a carcass in putrefaction, 1 John 5 : 19, all under sin; no good spring in the heart; that there is a poison in the heart that taints every work of the hand, imagination, fancy, thoughts of the mind, and motions of the will. He brings a man from the chamber of outward sins to the closet of inward iniquities, till he arrives at the large room o^ nature; bids him see if he caff find out one clean corner in the heart ; and so conducts him to the first sin of Adam; makes him behold the first fountain whence all issued ; and all little enough to make the proud heart stoop to God : this makes a man vile in his own eyes, so that he cannot look upon himself but with con- fusion and an universal blush." So speaks the excellent Mr. Char nock. Persons who have not been used to hear the gospel, are frequently surprised, when they sit under a powerful minis- try, to hear their own case and character so exactly described. It is not uncommon for them to charge their friends with having been to the ministers beforehand, to tell them their case. But this is no new thing. The remembrance of one sin leads to the remembrance of another. Sins that have been forgotten many years have a kind of resurrection in the mind, so that they seem to surround and terrify the soul of an awakened sinner. Thus it was with the woman of Sa- maria, who was converted by our Lord at the well. Having detected her in the bad course of life which she led, and being convinced that he was a prophet, she ran to call her neighbors, saying, " Come, see a man who told me all things that ever I did: is not this the Christ?" This is the proper and powerful effect of the word of God, which carries with it a mighty and convincing argument of its truth, as being the word of Him " wlio searcheth the heart, and trieth the reins SERMON XXVII. 283 of the children of men." The person who thus hears the word to purpose, " knows the phigue of his own heart." He boasts no more of a good heart. He sees it is full of sin ; which he no longer delights in, nor excuses. He sees its horrid evil described in Scripture as dirt, dung, plague, ulcers, and putre- fying sores ; and seeing this in his own heart, he loathes him- self, and cries with Job, Lord, I am vile ! " I abhor myself, and repent in dust and ashes !" Job 42 : 6. And this leads us to another observation. Y. When a man is converted to God, he always begins to PRAY. The person in our text, already convinced of sin, " falls down on his face and worships Grod." A blind pagan till now, if he worshipped before, it was Bacchus or Venus per- haps; or he may have been a more heathenish Christian, one who never worships at all. For how many are there among us who so entirely live icithout God in the world, that they never pray. But see the effect of G-od's word when carried to the heart. Regardless of the eye of man, he prostrates himself in the dust of abasement before his offended Maker and Judge. This was the symptom of Paul's own conversion. " Behold, he prayeth," said Christ concerning him, as a proof that he was another man — a new man. It is sad to think that so many people never pray. A short form of words, always the same, and always unfclt, is hypocritically offered by some in their beds, or when nearly asleep. By many others this paltry ceremony is quite omitted. Some are ashamed to pray, lest they should be laughed at for it. Others are afraid, lest the devil should appear to them. Others pretend they cannot get a private place to pray in. But let ine ask such. Can you not get a private place to sin in ? and if you loved prayer as you love sin, you would not make this excuse. Behold here a man so overpowered with a sense of the majesty and justice of God, so deeply affected with his danger as a sinner, and so eagerly desirous of his pardoning mercy, that he forgets he is surrounded by mortals, and he falls down before his God with the publican's petition: " God be merciful to me a sinner !" So a condemned crimi- 284 CONVICTION OF SIN. nal at a human bar, when the fearful sentence of death has been pronounced, falls down on his knees, and regardless of the gazing throng, implores the favor of the judge. So dying persons expecting soon to appear before God, cry aloud for mercy, without considering who surround their beds. The place, or the posture of prayer, is of little consequence. It might disturb the public worship for persons to fall down and pray aloud in our assemblies; yet when a person is greatly affected, it will be difficult to conceal his emotions. He will lift up his heart, if not his voice, to G-od ; and when he goes home it will not be with the usual compliment, that he had heard a fine sermon, or a charming preacher; but, retiring to some secret place, he will confess and lament his sins, and seek the pardon of them through the blood of Christ ; while, conscious also of their loathsome defilement, he will earnestly crave the sanctifying grace of the Holy Spirit. One more observation remains. VI. Converted persons drop all their prejudices against THE PEOPLE OF GoD, and speak honorably of them. " He will report that God is in you of a truth." It is not unlikely that he said before, " The devil is in you." Profane people indulge themselves in abusing religious persons. They are fond of calling them nicknames; they treat them with contempt and scorn ; and sometimes abuse their persons, injure their property, hurt their character, or hinder their employment. Though religion be protected by the laws of the land, there are a thousand Avays in which serious people are now perse- cuted, especially where the gospel is newly introduced into a place ; and the poor, particularly, are threatened by their su- periors that they shall be deprived of support, or other assist- ance, if they dare to judge for themselves, and attend the worship of God where they think themselves profited. But these people ought to remember that " the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken SERMON XXVII. 285 against him," Jude 14, 15, for the Lord considers what is done to his people as done, to himself; and he says, it were better for a man to have a millstone hung about his neck, and be cast into the sea with it, than for him to offend or hurt one of the least of his disciples who believe in him. Mark 9 : 42. But no sooner does a man come to himself, and see things as they are, than he forms a very different opinion of godly persons. They are no longer the objects of contempt and scorn. He sees that they are the excellent of the earth, the children of God, and heirs of eternal glory. He now says, "God is in you of a truth." Blessed truth; Jesus is " Im- manuel, God with us." He is really and truly with his peo- ple when they meet to pray and praise and hear his word. " Lo, I am with you alway," saith he, " even to the end of the world." And again, " Where two or three are gathered together in my name, there am I in the midst of them." Matt. 18 : 20. Blessed be Jesus for this precious promise, and blessed be his name for the fulfilment of it. We know he is with us, to observe, guide, assist, encourage, quicken, approve, and succeed us: yea, he comes first to bid us wel- come— " There am I." Now, every converted person knows and feels this. He therefore says with Jacob, " How dreadful is this place; it is the house of God, and the gate of heaven." Observe, it is said, " He will report that God is with you." He will not be ashamed to tell the world so; and he will tell it to others, that they may come too. Just as some of our Lord's first dis- ciples did. When Andrew was called by Christ, he went and called his brother Peter; and when Philip was called, he invited Nathanael ; and when Nathanael made some objec- tions, and said, "Can any good thing come out of Nazareth ? Philip said. Come and see." In like manner, let all those who have felt the power of God under the word, invite their friends and neighbors to hear and judge for themselves. And thus, my friends, we have seen a picture of primitive religion, such as prevailed in the first and best days of Chris- 286 COXVICTIOX OF SIN. tianity. And now let us inquire, Is our religion like this? Is it thus in our assemblies ? Not in all. In some places what irreverence — laughing, sleeping ! The preacher him- self is perhaps in fault. Perhaps it is not the gospel that he^ preaches; or, he is unaffected by it. He performs his duty as the school-boy his task. The people come expecting nothing; they go away having obtained nothing; and a pious specta- tor is constrained to reverse the text, and say, " God is not here, of a truth." But where the gospel of Jesus is faithfully preached, the powerful effects mentioned in the text will, by the blessing of God, more or less follow. If the doctrine tend " to humble the sinner, to exalt the Saviour, and to promote holiness," Jesus, by his Spirit, is there, and will set his seal to the heav- enly truth. Both the law and the gospel, rightly dispensed, will tend to convince men of their lost and ruined state, to disclose the secret thoughts of the heart; and when this is done, to lead the sinner in earnest prayer to seek salvation by Jesus Christ. Has the word of God had this effect upon us ? To know and feel ourselves miserable sinners is the first main point in religion. Without this we are blind to every thing else in Scripture. Without this we cannot pray sincerely, or do ajiy thing in religion aright. Sin cannot be taken away till it be discovered ; nor can we ever become what we ought to be, till we know what we are. And when this is rightly known, you see what follows. You see the convinced sinner prostrate on the ground. Has a sense of sin, an apprehension of its danger, and a hatred of its evil, brought us to our knees ? If so, bless God for it. It is a good beginning. This is the finger of God. Wait upon God, and he who hath begun the good work will finish it. What an evidence does this subject afford us of the truth and reality of the religion of Christ. Can any power but that which is divine thus enlighten the mind, convince the con- science, terrify the soul, disclose the secrets of the heart, hum- ble the proud rebel, and at once turn his affections into an- other channel ? No, no. This is the work of God ; and the SERMON XXVII. 287 r Scriptures, by which he effects it, are the word of God, and he who believeth hath hereby " a witness in himself" that they are so. May these blessed truths, so useful and neces- sary to the conversion and salvation of souls, be here and everywhere proclaimed ; and may these, their blessed effects, be everywhere produced; so shall multitudes be saved, and glory, glory, glory, be given to G-od, Pather, Son, and Holy Spirit, world without end. Amen. Prostrate, dear Jesus, at thy feet, A guilty rebel lies ; And upwards to the mercy-seat Presumes to lift his eyes. If tears of sorrow would sufiSce To pay the debt I owe, Tears should from both my weeping eyes In ceaseless torrents flow. But no such sacrifice I plead, To expiate my guilt ; No tears, but those which thou hast shed — No blood, but thou hast spilt. Think of thy sorrows, dearest Lord, And all my sins forgive ; Justice will well approve the word That bids the sinner live. 288 THE LAMB OF GOD BEHELD BY FAITH. THE LAMB OF GOD BEHELD BY FAITH. SERMON XXYIII. "BEHOLD THE LAJVIB OF GOD, WHICH TAKETH AWAY THE SIN OF THE WORLD !" John 1 : 29. There is a vast curiosity in the mind of man, and the world abounds with objects to gratify it. The heavens, the earth, the sea, are full of wonders ; and had not man siimed, he might always have read the book of nature with new delight, and have seen the glory of God in every line. But now, unhappy fallen man turns his back upon God while he surveys his works, and thinks every trifle better worth his notice than his Maker. In infancy, in youth, in middle life, in old age, a constant succession of vanities court his atten- tion, and he never thinks of beholding Christ till he dies, and appears before his tribunal. Like John the Baptist, whose words these are, I would cry aloud, and say to my fellow-men, " Behold the Lamb of God" — "turn away your eyes from beholding vanities;" and fix your attention on an object the most wonderful, the most pleasing, and the most useful, that the eyes of men or angels ever beheld. John was the harbinger of Christ, "the voice of one cry- ing in the wilderness, Prepare ye the way of the Lord." With strict austerity of manners, and with great plainness of speech, he preached repentance: "Repent ye, for the kingdom of heaven is at hand." His honest labors were crowned with great success ; and thousands of all descriptions flocked from the cities and towns of Judea into the solitary wilderness, and touched with compunction for their sins, applied to him, say- ing, " What must we do ?" 0 that in this our day we could see such an awakening ! SERMON XXVIII. 289 Thus the prophet proceeded till Jesus Christ entered on the public stage of action, and came forth from the wilderness, where he had suffered all kinds of temptation. John, far from pretending to be the Messiah, directed his disciples to Jesus, saying, in the words of our text. Behold the Lamb of God. In these words let us consider, 1. The great object presented to our view — The Lamb of God ; and, 2. The attention we ought to pay to him — Behold the Lamb ! I. The OBJECT set before us is Jesus Christ, here called " the Lamb of God." No doubt the expression alludes to the sacrifices of the Jews, in which consisted a principal part of their worship, as appointed by God himself. In this way God was worshipped from the beginning of the world. We find Abel, the son of Adam, offering up lambs, " the firstlings of the flock, and of the fat thereof;" and this was a sacrifice well pleasing to God, because it was offered up in faith. He believed the promise of a Saviour, which God had made to his father ; he trusted in him, and was justified. It was for this purpose in the first place, and not for amusement or profit, that Abel was " a keeper of sheep;" and it was probably with the skins of lambs, killed for sacrifices by Adam and his wife, that the Lord God clothed them, instead of the covering of fig leaves which they had made for themselves. Thus, all believers in Jesus are clothed with his righteousness, while blind Phari- sees vainly strive to hide the nakedness of their souls with their own " filthy rags." Thus God continued to be wor- shipped by his own people for four thousand years; even till, " in the fulness of time, God sent forth his own Son," the very person that John here points out as the Lamb of God. And it is remarkable, that almost all nations, however they differ in other notions of religion, have retained something of sacrifices. The sons of Noah, wherever dispersed, carried with them this true notion, that " without shedding of blood Vil. Ser. 19 290 THE LAMB OF GOD BEHELD BY FAITH. there was no remission." And many of them, mistaking the ancient promises of the great sacrifice of the Son of God, offered up a man as an atonement for their souls. This was practised in England before the Romans conquered it ; and is practised in the newly discovered islands of the South seas. May God hasten the time when his glorious gospel shall be preached in all the world, and every pagan sinner be directed to the Lamb of God, whose " blood alone cleanseth from all sin." Various creatures were used in sacrifice by the law of Moses, but the principal and most constant victim was the lamb. One was offered up at the temple every morning, and another every evening; and on the Sabbath-day, two in the morning, and two in the evening. Once a year there was ;i remarkable ordinance — The Passover. It was first insti- tuted when the children of Israel came out of Egypt. On that dreadful night when God plagued the Egyptians by slaying their first-born, he ordered his own people to kill a lamb, and to sprinkle its blood upon the door-posts of their houses; and when the destroying angel went forth in the night to slay the Egyptians, he was commanded to p«ss over the houses so distinguished, and not hurt them. Once a year, ever after, they were to observe the same ceremony; and something like it they still observe. Now we are sure, from the New Testament, that all this was done to preach Christ unto them, and especially to us. St. Paul says, " Christ our passover is sacrificed for us." 1 Cor. 5:7. The paschal lamb was without blemish; Christ was free from all sin, original or actual. The lamb must be of the first year; so Christ laid down his life in the prime of his days. The lamb must be so slain that his blood might co])iously flow; so the Redeemer shed his blood abundantly, by his agony, by the thorns, the scourge, the nails, and the spear; and yet, according to the type, not a bone of him was broken. In the temple-service, the lamb was slain before the whole assembly; in like man- ner our Saviour suffered at the great festival, in view of the whole assembled nation. The blood of the lamb was sprin- SERMON XXVIII. 291 kled on the door-posts ; the blood of Christ must be applied to the conscience, and is therefore called " the blood of sprin- kling." That blood secured every family where it was sprin- kled; the destroying angel was forbidden to hurt them: so the merits of Jesus screen every believer from the stroke of offended justice, and the bitter pains of eternal death. " What," says the pious Hervey on this passage, " what must have become of the Israelite who, trusting to the up- rightness of his heart, should neglect to make use of this divinely appointed safeguard ? He must inevitably have perished with the death of the ftrst-born. Equally certain, but infinitely more dreadful, will be his condemnation, who, before the omniscient Judge, shall presume to plead his own integrity, or confide in his repentance, and reject the atone- ment of the dying Jesus." The offering up of sacrifices was the chief part of the religion of the Old Testament church. Sacrifices were to believers then, nearly what sacraments are to believers now. Christ the purifier, Christ the peacemaker, was the substance of them. The animal offered must be clean, without spot or blemish, that it might signify the perfect purity of Christ, as of a lamb untliout blemish and without sjjot. The priest laid his hands upon the creature oflfered for sin, while the sinner confessed his iniquity over the head of the sacrifice ; and thus sin was typically transferred to the victim, which was there- fore calied sin or guilt. Thus God " laid upon his Son the iniquities of us all ;" and he became sin for us, that we might be made righteousness in him. The slain sacrifices were burnt on the altar. So Christ was consumed by the flames of his love for his Father and his people, and at the same time by the flames of the divine wrath against sin, which he had undertaken to bear. There was a sweet-smelling savor of incense that ascended with the flames and smoke; and this was to signify how acceptable to God was the death of his Son, " who gave himself for us, an offering and a sacrifice to God, for a sweet-smelling savor." Eph. 5:2. The peace- offerings were not entirely consumed, but the person who 292 THE LAMB OF GOD BEHELD BY FAITH. offered them mig-ht, and did eat of tliein. A feast was fre- quently made of them, which was a kind of sacrament of communion; a type of that communion which helievers in Christ now have, with him and with one another, in the sacred ordinance of the Lord's supper. But Jesus Christ is called in our text. The Lamh of Gob. This name is given him by way of eminence, and to show his superiority over every other sacrifice. lie is tlie Lamh of God, as he was chosen, appointed, and prepared by God the Father, from all eternity. In common sacrifices every man chose his own lamb; here God only chose and appointed. " God so loved the world, that he gave his only begotten Son," that he might be the great sacrifice. His infinite supe- riority also appears in that he was but once offered. Other sacrifices were repeated annually, monthly, yea, daily; this showed their imperfection, and that they could not, by any virtue of their own, take away sin. " But this man, after he* had offered 6ne sacrifice for sins for ever, sat down on the right hand of God ; for by one offering he hath perfected for ever them that are sanctified," Heb. 10 : 14 ; that is, he hath done all that was necessary for the pardon and complete ac- ceptance with God of all those who believe in him, and who were set apart in the purpose of God for glory. This is that peculiar excellence in the Lamb of God, on account of which we are invited to behold him. Behold him, sinner, for he taheth away sin. The word taketh away signifies lie bearcth away. This denotes that sin is a heavy burden. And would to God this were seriously considered. "Fools make a mock at sin;" they make light of it; they make a jest of it; but thereby they show their folly. Let them think a moment — if minds so light can think — let them think what it was that filled the world with " mourning, lamentation, and woe !" What produced all the sorrows and sufferings that we see, or feel, or fear? Was it not sin, accursed sin ? Let them consider what a burden it is to a guilty conscience, when once its evil is discovered and its effects dreaded ; for though " the spirit of a man may sustain SERMON XXVIII. 293 his infirmity, a wounded spirit who can bear ?" The Psahn- ist, a type of this sin-bearing Lamb, cries out, " There is no soundness in my flesh because of thine anger ; neither is there any rest in my bones because of my sin. For mine iniquities are gone over my head; as a heavy burden they are too heavy for me." Psa. 38 : 3, 4. Life itself is a burden to a mind oppressed with the guilt of some particular sin, or of sin in general. This led Judas to suicide, and has led many others to the same fatal end. But this is the way to increase the burden, not to lose it ; for damned souls in hell must for ever lie under the intolerable weight. There the worm dieth not, even the worm of a corroding conscience, always stung by remorse ; and the furious fire of divine resentment is never quenched. But blessings for ever to the dear Lamb of God ! He bore our sins, and bore them away. In the fifty-third chapter of Isaiah, where the sufferings of Christ are wonderfully de- scribed, it is said, ver. 6, " The Lord hath laid upon him the iniquity of us all;" and St. Peter says, "He himself bare our sins in his own body on the tree." 1 Pet. 2 : 24. As our surety, he made himself answerable for our sins, so that they were imputed to him ; he bore the punishment due to them, even the wrath and curse of God, which, if he had not borne, must have sunk each of us into the pit of hell. And 0, what did Christ endure when this heavy burden was laid upon him ! Hear his groans in the garden: " My soul is exceeding sorrowful," or very heavy, " even unto death : Pather, if it be possible, let this cup pass from me" — let the season of my suff'erings be shortened. See the bloody sweat that fell from him in the agony. This was the efi'ect of the burden of our sins, which then were made " to meet upon him." There was a very remarkable type of this under the law, Lev. 16. On the great day of atonement two goats were pro- vided. One of them was killed for a sin-ofiering: on the other goat "Aaron shall lay both his hands, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head 294 THE LAMB OF GOD BEHELD BY FAITH. of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited ; and he shall let go the goat in the wilderness." These goats signify Jesus Christ; the one signified Christ dying, the other Christ living: Christ as dying, satisfied for our sins; but Christ as living, justifies us from them: "He died for our sins, and rose again for our justification." As the living goat was to have the sins of the people laid upon him, and was to carry them away with him into the wilderness; so God laid our iniquities on Christ, and he takes them away, as it were, into a land not inhabited, where they shall be heard of no more; and this is exactly what our text declares, and what God has elsewhere promised : " Your sins and your iniquities will I remember no more;" if they be sought for, they shall not be found. " As far as the east is from the west, so far hath he removed our trans- gressions from us." Thus the guilt of them is for ever removed from true be- lievers. And not only the gidlt, when they are justified, but the 2>ower also of them is taken away by sanctification. He who gave his dear Son for us, gives also his Holy Spirit to us. He Avill not suffer sin to rule. They are united to Christ by faith, and " sanctified by the faith that is in him." Yea, finally, he will remove sin altogether — its very being, as well as its eff'ects. " The body of sin and death" shall be purified in the grave, and body and soul shall be eternally pure and happy with Jesus. Further to recommend to our notice this Lamb of God, the wide extent of his glorious work is mentioned in our text — " He taketh away the sin of the worlds By this expression we cannot understand that he takes away the guilt and power of sin from every man in the world, for if so, none would be damned. Alas, we plainly see thousands from whom neither the guilt nor the power is taken away; we see thousands unconcerned about the removal of their sins; we see thousands who think they can take away their own sins ; and thousands who despise the blood of Christ, and trample SERMON XXVIII. 295 it under their infidel feet. But by the "world" and "the whole world," we are to understand the whole world of be- lievers— the "redeemed of every kindred and tongue and people and nation." All in every place who believe in Jesus, without distinction. And this expression was often used by our Lord and his apostles, because it was a fond notion of the Jews, that the Messiah was to come only to them ; and even the believing Jews at first were offended that the gospel was preached to the Gentiles. It is also for the encourage- ment of all sorts of sinners, of the chief of sinners, that this general term is used. Those who know and feel that they have a world of sin, a world of guilt, lying upon them, may here find comfort — he taketh away the sin of the world. Yea, doubtless, there was a sufficiency in the blood of Christ to take away all the sins of the world, had it been so appointed. If all the whole world were to have been actually saved, there would have been no other offering, no greater offering, nor any more suffering than Christ endured. But Christ had in view his churchy his people, his sheej), all of whom shall hear his voice, believe, and be saved. Nevertheless, the universality of the phrase is a great encouragement to sinners who are seeking salvation ; for no sinner, in all the world, let him be who he will, or what he will, shall be excluded from the benefit of Christ's death, if he come to him by faith. " Him that com- eth to me," said he, " I will in no wise cast out." 11. Consider what that attention is, which we are here called upon to pay to Christ : " Behold the Lamb of God." When John spoke these words, Jesus was in sight ; Jesus was coming to him. John pointed to him with his finger; but he did not mean that his disciples should only look at him with their bodily eyes, but that they should become his disciples and followers, which they did ; that they should view him by faith as the promised Messiah, and admire, receive, and prize him as the Saviour of the world. We can- not now see Christ with our bodily eyes, but by divine grace, we may look unto him and be saved. Our attention to Christ is required by the gospel. Let us 296 THE LAMB OF GOD BEHELD BY FAITH. turn away our eyes from beholding worldly vanities. The eye is never satisfied with seeing them ; it always craves something new. But here is the grandest object that ever eyes beheld. Do men eagerly desire to see extraordinary per- sons ? here is the most glorious person that ever was seen. The queen of Sheba came a great way to see Solomon ; but " a crreater than Solomon is here." When a kin" or an em- peror appears in public, crowds are anxious to behold him: here is the King of kings, the King of the world. At the assizes, every one wishes to see the judge: here is the great Judge of quick and dead, from whose sacred lips each of us shall receive our sentence. Generals and admirals who have had great success in war, are commonly objects of peculiar regard : here is the Conqueror of the world, of sin, of hell, who led captivity captive, and bought our freedom with his blood. Here is an Orator whose words not only move the living, but raise the dead. Here is a Physician who has cured millions of dying souls, and never failed in a single case. In a word. Behold your Saviour ! It is the look of faith that is chiefly intended. Faith in Christ is described by various names, according to the various names of Christ. When Christ is represented as a, foundation, then faith is resting upon him. If he be compared to food, then faith is eating and drinking. When he is called a gift, then faith is receiving him. If he is a refuge, faith is flying to him. When he is represented as calling sinners, then faith is hearing him and coming to him ; and here, where Christ is represented as a glorious object, faith is beholding him. It is represented in the same manner by our Lord himself: " As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life." John 3 : 14. When the Jews were dying by the bite of serpents, they were cured merely by looking at the brazen serpent ; so, whoever is ready to perish in his sins, let him look to Jesus, and he shall be saved. Looking is an act of the mind ; it supposes some knowledge SERMON XXVIII. 297 of Christ, which is elsewhere called seeing the Son, and joined with believing on him. It supposes a conviction of the need of Christ ; looking to Jesus is the act of him who wants to be saved. It supposes that the soul despairs of finding help from any other quarter ; it is looking from every thing else, in order to believe in him. It supposes a persuasion of his ability to save — to save to the uttermost ; and it includes some humble degree of hope, that looking to him will not bo in vain. Those who thus behold Christ by faith, will also behold him with affection. With what eyes, think you, did they look at Christ, who had been healed and helped by him — the sick, the blind, the lame, the dead, who had felt his miracu- lous power in their recovery ? With eyes melting in tears of gratitude, would they gaze on their kind benefactor, their great deliverer. 0 with what joy and love should saved sin- ners behold the dear Redeemer ! Yea, it will be the heaven of heaven thus to behold him for ever. And now, having considered what a glorious object Jesus Christ is, and what regard we ought to pay to him, let us ask the question, Have we complied with this easy, pleasant, rea- sonable command in the text ? Have we with faith, with affection, beheld this dear Lamb of God ? Are not some of your hearts fixed on very different objects ; your worldly gain, the gayeties of the world, the base lusts of the flesh ? Are not these your favorite objects ? 0 consider this, you that forget God. What can all these do for you ? Even now they sat- isfy not. Eut what will they do for you in a dying hour? 0 be persuaded to look to Jesus. How else will you look death in the face; how else will you dare to look the neg- lected Saviour in the face, when you see him on his throne of judgment? What will all the world think of you, when you shall be pointed out before them, and it shall be pro- claimed, " Here is a man that never thought it worth liis while to look to Jesus ?" Will not all heaven say, " Let him be damned — be banished from Him for ever?" O sinner, if you would have Jesus look upon you then, look upon liim 298 THE LAMB OF GOD BEHELD BY FAITH. now; and if you know not how to do it, pray him to teach you, and ask of liim " eye-salve, that thou mayest see." Are any here who wisli that their sins may be taken away ? Their sins are many, and lie heavy on their con- sciences, and they can find no relief. " Behold the Lamb of God;" he only taketh away sin. Perhaps you have been lookhig elsewhere. You have been looking to yourself, your own goodness, your honesty, your church-goings, prayers, and sacraments. Are these saviors ? Were these appointed of God to take away sin ? They are good things in their phices, but very bad things to be put in the place of Christ. Away with them all in point of dependence, and as a ground of acceptance. With holy Paul you must count them all loss and dung, that you may win Christ, and be found in him. Look to nothing but Jesus ; for only he " taketh away the sin of the world." And to you, believer, also, we still say, " Behold the Lamb of God." This must be your daily business as long as you live. And nothing can be so useful. Have you a hard heart ? look to him, and it will melt. They shall look upon him whom they pierced, and mourn. Are you cast down and full of fears ? " they looked unto him, and were lightened ; and their faces were not ashamed." Say with Jonah in the whale's belly, " I will look again." Would you obtain genuine humility ? a sight of Christ nuist effect it. Job and Isaiah got it by a view of the glory of Christ. Would you entertain a constant hatred of sin ? behold the Lamb of God bleeding for it on the cross. Would you be truly holy ? behold the glory of God in the face of Jesus, and you shall be transformed into the same image from glory to glory. Would you be bold for God, and constant in his cause ? behold the patient Lamb of God, who has left us an example tliat we should walk in his steps. Thus, Christian, persist in looking to Jesus daily by faith, till death shall shift the scene, and change faith into sight. Then shall you see him as he is; no longer "through a glass darlUy, but face to face;" nor shall you evermore need the exhortation in the text, " Behold the Lamb of God !" SERMON XXIX. 299 THE CONVERSION OF ST. PAUL. SERMON XXIX. " BEHOLD, HE PRAYETH." Act3 9:11. The grace of God was never more gloriously displayed than in the conversion of St. Paul. Speaking of it himself, he says, ' The grace of our Lord was exceeding ahundant;" and " in me, Jesus Christ showed forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting." The change that was wrought in him was so sudden and remarkable, that the disciples of Christ at Da- mascus were afraid it was not real. To remove their suspi- cions, our Lord assures Ananias, their minister, that he was certainly a changed man ; for, " Behold, he prayeth !" As if he had said, " You need not be afraid of him now. He was a bad man, but now he is a new man. He breathed out threatenings and slaughter, but now he breatheth out prayers and supplications. ' Behold, he prayeth.' " As St. Paul's praying is here mentioned by Jesus Christ as a proof of his conversion, we shall take occasion from these words to show, that A PRAYING PERSON IS A GRACIOUS PERSON. This important truth will appear with the stronger evi- dence by considering the history of Paul's conversion, as recorded in this chapter. Paul was the son of Jewish parents; but being born in the city of Tarsus, was entitled to the privileges of a Roman citizen. He was brought up to the business of a tent-maker ; for it was the laudable custom of the Jews, however rich, to teach their children some trade. He had, however, a good education, and was sent to Jerusalem, where he studied the Jewish religion under the care of Gamaliel, a learned doctor 300 THE CONVERSION OF ST. PAUL. of the luAV, He also joined the sect of the Pharisees, who were in great esteem at that time for their apparent piety and zeal. But he unhappily imbibed their self-righteous notions, their bigotry, and their bitter hatred of Jesus Christ and his followers. Paul probably had opportunity to hear the discourses and see the miracles of Jesus, but they made no saving impressions on his mind ; on the contrary, he be- came the implacable enemy of his followers. With all his profession of religion he was a proud man, depending on his own goodness for salvation, and therefore not at all disposed to relish the humbling, self-denying religion of Christ, nor to join himself with the despised Nazarenes. Yea, such were his prejudices, that he became " a blasphemer, and a perse- cutor, and injurious." The first we read of him in the book of the Acts is, that he assisted at the cruel murder of Stephen, the first Christian martyr ; for he took care of the clothes of those who stoned him, and thereby showed his approbation of the bloody deed. After this, he was very active in the persecution. He " made havoc of the church ;" entering into every house, and drag- ging away women as well as men, coirunitted them to jail, that they might be put to death. He '' imprisoned, beat, and punished," all the believers he could find in any of the syna- gogues; and "being exceedingly mad" against the Chris- tians, he obliged many of them to take refuge from his fury, by flying to distant places. Not content with this, he applied to the high-priest for authority to extend his persecution to the city of Damascus, which was one hundred and sixty miles off. On this cruel expedition he set out, "breathing threat- enings and slaughter against the disciples of the Lord." Who would ever have thought that this man should be- come a Christian, a preacher, an apostle, and a martyr ? Was there any thing in him that could entitle him to the favor of God? Some have supposed so, in order to lessen the free, sovereign grace of God in his conversion. They tell us he was sincere in his way, had " virtuous habits," and therefore had a previous disposition to receive the gospel. Nothing SERMON XXIX. 301 can be more false. He tells us himself he was " the chief of simiers;" he was "in the flesh," "he went about to establish his own righteousness, not submitting himself to the righteous- ness of God." Surely here was nothing to recommend him to mercy; but every thing that might provoke the Almighty to destroy him for ever. But " God's ways are not as man's ways, nor his thoughts as man's thoughts." Paul " was a vessel of mercy," Horn. 9 : 23, separated from his mother's womb, in the counsels of God ; but the call was deferred till a time when the freeness, power, and riches of grace might appear with the brightest lustre. Paul was now within sight of Damascus, enjoying the thoughts of his expected success; when suddenly, in a mo- ment, there appeared a light in the firmament, a dazzling brightness, far above that of the sun, which was then shining in its meridian splendor. It was not a flash of lightning, but a continued glory, composed of rays which surrounded the body of our Saviour, who condescended personally to appear for the calling of this atrocious sinner. At the sight of this prodigious splendor, Paul and all his companions " fell to the earth," dazzled and confounded. "While prostrate on the ground, a voice full of awful majesty pronounced these words: "Saul, Saul, why persecutest thou me?" It was Jesus who spoke ; but Paul knew him not : yet supposing it must be some divine personage, he summoned up sufficient courage" to say, "Who art thou. Lord?" And he immediately replied, with a solemnity and endearment peculiar to himself, and which pierced the rebel's heart: I am Jesus the Naza- rene, whom thou persecutest. It is hard for thee to kick against the pricks. Observe here, that Jesus Christ accounts himself perse- cuted, when his poor members are persecuted. Saul thought he was punishing only a despicable set of silly enthusiasts, who had forsaken the church, and espoused the cause of the crucified Jesus; but Christ takes up the cause, and lets him know that he thought himself injured by the injuries done to his followers. Let this be a check to those thouirhtless 302 THE CONVERSION OF ST. PAUL. persons who disturb and oppose religious people in their de- votions. You may be as much mistaken as Saul was, for aught you know, the people you despise may be dear to God. If their religion be wrong, it is none of your business to pun- ish them for it. Leave that to God. You are not their judge. But if their religion be right, what then are you doing ? You are "fighting against God," and in so doing you are hurting yourself Eor so our Lord adds, respecting Saul, " It is hard for thee to kick against the pricks," or goads, alluding to oxen urged on to labor by pricking them with goads : if, instead of quickening their pace, they kick against the instrument that wounded them, they only hurt themselves the more. Just so it is with wicked persecutors : their rage is as impotent as it is foolish ; they cannot hinder the designs of God, but they may and will hurt their own souls. The Saviour asks him, why — " Whi/ persecutest thou me?" Could Saul give any good answer to this question ? Can any persecutor give a good answer to it ? And what answer wilt thou give, 0 wretched man, to this question, when the glori- ous Jesus shall put it to thee at the judgment-day: " Sinner, why didst thou disturb, abuse, and injure my serious follow- ers upon earth?" Alas, thou wilt be speechless. Ask thy- self the question noiv, and thou wilt persecute no more. How astonished must Saul have been to find that it was Jesus who now spoke to him from the heavenly glory ! " I am Jesus the Nazarene" — he who was despised and. rejected of men ; he who was treated as a vile impostor, and put to a cruel, shameful death. How must he have been surprised to find that Jesus was still alive, that the account of his resur- rection was actually true; consequently that he was really the Messiah, the King of the Jews, and the Saviour of the world ! And observe, that Christ owns the name of scorn by which he was distinguished — the Nazarene. It was a name of contempt and reproach, and on that account affixed to his cross. But Jesus, in all his celestial glory, owns the name, 1 am Jesus the Nazarene. Let this teach us to take up the cross, and cheerfully bear a nickname for his sake; yea, let SERMON XXIX, 303 us rejoice and be exceeding glad that we are " counted worthy to suffer shame for his name." What could Saul now expect? Convinced of his enor- mous guilt, what could he expect hut sudden " destruction from the presence of the Lord, and from the glory of his power?" But the Lord had designs of mercy towards him, and towards thousands by him. The power of the Spirit of God accompanied this vision and these words, or he would have only been affrighted, not converted. We do not find that the soldiers who were with him were changed, though no doubt they were alarmed. If God were to speak to men in thunder and lightning and earthquake, by voices from heaven, or visions from the dead, this would not change the heart. No; nothing but grace will do this. But the heart of Saul was now subdued, and he discovers this by the first word he utters. Trembling and astonished, he said, " Lord, what wilt thou have me to do ?" Thus resigning himself into the hands of Jesus, he obtained forgiveness. He is then directed to go into Damascus, when he should receive further instruction. Then he arose from the earth, and was led by the hand, for he had lost his sight, into the city ; where he continued blind for three days, and did neither eat nor drink ; spending, probably, the whole time in serious meditation and fervent prayer. At the end of three days, the Lord, pitying the sorrows of this afflicted man, appeared to a disciple in the city named Ananias, and directed him to go into Straight-street, and in- quire at the house of a person named Judas, for one called Saul of Tarsus, adding the words of our text, " Behold, he prayeth !" Ananias was still afraid to go ; and therefore said, " Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name." But the objection was overruled. Ananias went. By his means, Saul was instantly delivered from his blindness, filled with the Holy Ghost, was baptized, and having received meat, was strengthened. Afterwards, as we all know, " he preached the faith which he once destroyed," and was for 304 THE CONVERSION OF ST. PAUL. many years a most eminent and useful apostle of Christ, in spreading the knowledge of the gospel among many nations. The conversion of Saul, afterwards called Paul, has heen justly considered as affording a very strong argument for the truth of the Christian religion. And it is worth our while briefly to consider it in that view. If we believe what St. Paul tells us of his own conversion, we must of course believe all that the Bible says, for his doctrines perfectly agree with the rest of the Scriptures; and he declares that he received his doctrines, not from men, but from God. And we certainly have reason to believe what St. Paul says of his conversion, unless it could be proved, either that he. was an impostor, and meant to deceive, or that he was a weak man, and so was deceived by others. Now, there is no reason to think that St. Paul was an impostor, and meant to deceive mankind. Impostors always seek to benefit themselves. They deceive to get money, or power, or fame, or pleasure. But Paul sought none of these : not money; he forsook the rich party of the Jews, to join the poor party of the Christians ; for the first Christians were so poor in general, that they were supported by the contributions of the few rich that were among them. Paul himself fre- quently worked with his own hands. Nobody ever suspected Paul of being rich. He sought not jioiver. Who could give it him ? All the powers of the earth, whether Jewish or heathen, were against the Christians, and were employed to crush them. Great numbers were persecuted and put to death, and St. Paul himself at last. He sought not fame: he became infamous in the esteem of the world ; hei7ig defamed, saith he, " we entreat ; we are made as the offscouring of all things." The name of a Naza- rene, and afterwards that of a Christian, was contemptible and odious to the last degree. Nor was it sensual pleasure he sought. No. He took up the cross when he took up Christianity. He knew nothing of carnal ease, or the delijrht of sense. His life was all ac- SERMON XXIX. 305 tivity and suffering. He was stoned, thrice he was beaten with rods; thrice he suffered shipwreck; he was in journey- ings often, in perils of water, in perils of robbers, in perils in the city, in perils in the wilderness; in weariness and pain- fulness, in watchings often, in cold and nakedness. All these things prove that St. Paul was no impostor ; he certainly be- lieved what he taught, and he had no bad design in teaching what he believed. It is equally certain that St. Paul was not deceived by others. Who should deceive him ? Not his former compan- ions: they would have murdered him for the change. Not the poor timid Christians: they were afraid to receive him when changed. Who could form such a light in the heav- ens ? Who could form such a sound in the air ? Who could strike him and his numerous companions to the ground ? Who could make Paul blind for three days ? And when blind, who could restore him to sight? Indeed, there is nothing in Paul's character that can lead us to suspect that he was deceived. He was not a weak man, nor an enthusi- ast. And his whole conduct for twenty years after his con- vei;sion, the temper he discovered, the doctrines he delivered, the apologies that he made, and the letters that he wrote, as fully prove that he was not a weak enthusiast, and thus de- ceived, as they prove that he was no deceiver. And if Paul was neither deceived in what he believed, nor a deceiver in what he professed, it must follow undeniably that the Chris- tian system is not a delusion, but that it is the truth of God, the wisdom of God, and the power of God unto salvation. And let this be an answer to those who may try to cheat you of your faitli and of your salvation, by pretending contradic- tions and blunders in the holy Scriptures : they may tell you that this and that book was not written by the author whose name it bears, and that there is such and such a mistake in names and dates. Instead of regarding their little quibbles and cavilling objections, ask them to account for the conver- sion of St. Paul upon any other principle than that of the truth of the Christian religion, and they will be confounded. V.I Scr. 20 30G THE CONVERSION OF ST. PAUL. But to return to the design first proposed. We intended to show that a jjraying pe?'son is a gracious pc?'Son, for Jesus Christ, in order to prove that Saul was converted, said, " Be- hold, he prayeth." This observation made respecting him is very remarkable, if you consider that he had been a Pharisee. Now the Phar- isees were so called because they separated themselves from others, professing to be more strict in all religious duties and ceremonies than their neighbors. " They fasted twice a week," and " they made lo7ig prayers f^ they prayed " stand- ing in the synagogues," and even " in the corners of the streets ;" they prayed over and over again, " thinking to be heard for their much speaking." Is it not strange, then, that our Lord should say of Paul, " Behold, he prayeth ?" Was it a new thing for a Pharisee to pray ? There was certainly now somethi-ng very different in his prayers from what he had been used to. All his former prayers are here reckoned for nothing; for now he prayeth, that is, he now begins to pray. It may be observed, that the Pharisees were fond of making public their prayers ; wc no- where read of their praying in private, and it is likely that they seldom did : for our Lord directs his disciples not to make their prayers in the streets, but to enter into their closets and pray. Probably, therefore, this was the first time in all his life that he ever prayed in secret. And there are now many people who would not be thought to neglect their prayers at church, who make no conscience of praying at home. But we cannot well suppose that person to be a real Christian who does not pray alone. The prayer that Paul now offered was sincere. He had prayed often with his lips, now his heart prays. There is a great deal of sin committed by some people in their prayers. Like the hypocrites of old, " they draw nigh to God with their mouths, and honor him with their lips, but their heart is far from him." Christ charged the Pharisees with doing so, ]\Iatt. 15 : 7, 8. Paul was one of this sort before his conversion; but now he drew near to God with his heart. Nothing deserves SERMON XXIX. 307 the name of prayer unless it comes from the heart. It is not words that make prayer, it is desires — the felt desires of the heart made sensible of its state and its wants. There are more lies told in our churches and meetings, than at our markets. AVhat sad hypocrisy is it for a set of gay, proud, wanton people to cry, "Lord, have mercy upon us; Christ, have mercy upon us ! Incline our hearts to keep these laws," etc., while they neither feel the want of mercy, nor wish to obey the will of God. Paul now began to pray in another respect. He prayed as a humble sinner, not as a p7-oud Pharisee. When our Lord designed to expose the self-righteous pride of the Phari- sees, he represented, in a parable, these two sorts of men going to the temple to pray. And what did they differ in ? The one boasted of his goodness; the other, humbled, and almost broken-hearted, under a sense of his guilt, cries out, " God be merciful to me a sinner .'" No man prays, in God's account, till he prays as a sinner, for pardoning mercy. It was during these three days' blindness of his body, that the eyes of his understanding were opened. It was then that he first began to know that the law was spiritual. " He was without the law before; but now the commandment came, sin revived, and he died." Jesus saw him in his mournful state, and hastens to his relief Go to him, Ananias, and heal this broken-hearted penitent ; for under a sense of his sin, behold, he prayeth. Paul, we may suppose, was now acquainted with the gospel scheme. It was probably revealed to him during these three days. And now, he not only owns Jesus as the true Messiah, but knows the gracious purpose for which he came. " This is a faithful saying, and worthy of all accepta- tion, that Jesus Christ came into the world to save sinners." This is a truth which Paul cordially received. Being well versed in the law about sacrifices, he clearly saw in them all, that Jesus Christ is the true " Lamb of God that taketh away the sin of the world." He saw the reason of that humiliation of Jesus and his death on the cross, that was before a stum- 308 THE CONVERSION OF ST. PAUL. bling-bloek to him; and now he determines to know nothing hut Christ crucified, and to glory in nothing but the cross. Before tliis, liis dependence was upon his Jewish privileges, his birth, his circumcision, his zeal, his morality; but now all these things, which were gain, are accounted loss, yea, dung and dross, for the excellency of the knowledge of Christ, and an interest in him. How differently would such a man pray from what he did before ! He now comes to Jesus, and to the Father, through him, for eternal life. We have now taken a view of converting grace, in tne example of the apostle Paul. And let it be observed, that conversion is the same in substance at all times, and in all persons. Circumstances may differ, but the work is the same. In all cases it is the wonderful work of God; always unde- served; and always produces like effects. We are not indeed to expect a vision or a voice from heaven as in this instance, but it is generally wrought by means of the word of Christ, set home on the heart by the power of the Holy Spirit. See here the mighty hand of God. Is any thing too hard for the Lord ? Here is grace indeed — free, sovereign grace, rich grace, abun- dant grace; and all this " for a pattern to them who should hereafter believe." Let none despair when such a sinner as Saul is saved. The same grace that pardoned his sins can pardon thine; and it will do so, if, like him, thy proud heart is brought down, and thou art enabled to say, " Lord, what wilt thou have me to do ?" This was his first petition ; the dawn of eternal day in his soul. 0 that each of us might but say this from his heart ! Can you follow me in these words? " Lord, I give myself up to thee. I have done wickedly ; but would do so no more. Oh, what wouldst thou have me to do ? Let me be led into a right way for knowing and doing thy will, that I may testily my repentance, honor thy name, and obtain the forgiveness of my sins." When Paul prayed thus, the merciful Saviour directed him to go into the city ; and afterwards sent his servant to instruct and comfort him. So will he say to thee. Arise, wait upon God. Read and hear SERMON XXIX. 300 his word ; and he shall visit thy soul with the light, power, and comfort of his great salvation. As this text atTords great encouragement to praying souls, and furnishes them with a plain and pleasing evidence of their conversion; so it marks out as distinctly, the woful state of a prayerless person. Dost thou live without prayer, man, woman, child ? thou art no Christian. Thou art an atheist ; yea, mucli worse than an atheist. He believes no God, and therefore cannot pray to him. You say you be- lieve in God, but never seek him. If you can live without prayer, it is a proof of a blind mind, and of a hard heart ; it shows ingratitude to God, and insensibility of want. It proves thou art a stranger to faith, to repentance, to hope, to love, to every Christian grace; for as all these are exercised in true prayer, so the prayerless person proves he is destitute of them all. What is he then? An enemy to God, and a. destroyer of his own soul. " As the Lord liveth, there is but one step between thee and death." "Arise, 0 sleeper, and call upon thy God." Pray or perish ! " The Lord never said to the seed of Jacob, Seek ye me in vain." He who said, " Behold, he prayeth," had observed his first breathings for mercy. He was heard. He was pardon- ed. He was saved. He is praising now. Behold, he prais- eth ! He has been praising Christ for eighteen hundred years, and will do so to all eternity. Who would not pray now, seeing prayer shall be turned into praise, and issue in ever- lasting songs of joy and triumph? Lord, thou hast won, at lenjxth I yield ; My heart, by mighty grace compelled, Surrenders all to thee : Against thy terrors long I strove, But who can stand against thy love ? Love conquers even me. Now, Lord, I would be thine alone, Come, take possession of thine own. For thou hast set me free : Eeleased from Satan's hard command, See all my powers waiting stand, To be employed by thee. 310 TUE LOVE OF GOD. THE LOVE OF GOD. SERMON XXX. " GOD SO LOVED THE WORLD, THAT HE GAVE HIS ONLY BEGOTTEN SON, THAT WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE." Joiix 3 : 16. In these v^ords you have the sum of the whole gospel. Good news for sinners; glad tidings of great joy to all people. They are the words of Jesus Christ, in his admirable discourse with Nicodemus, a teacher and a ruler of the Jews. This man being convinced by the miracles of Christ that he was " a teacher come from God," wished to have some conversa- tion with him; but not having yet courage enough to declare for him openly, came to him privately by night. Our Lord directly began with him on the subject of the new birth. Nicodemus, said he, " Except a man be born again, he can- not see the kingdom of God ;" for observe, the knowledge of the corruption of our nature, and of the necessity of being inwardly changed by grace, is the very first thing we must learn in religion. Nicodemus, with all his learning, was as yet ignorant of this; and so are many of us. But Christ insists upon it, that a man must be born again; and from this doctrine he passes on to that of faith in Christ, and sal- vation through faith. This he explains by a remarkable type or emblem of it, well known to the Jews. " As Moses lifted up the serpent in the wilderness, even so must the Son ol' man be lifted up; that whosoever believeth on him shoultl not perish, but have eternal life." Here Christ foretells his death upon the cross, and the benefit believers would derive from it. As the wounded Jew was healed by looking at the brazen serpent, so the perishing sinner is saved by looking at Christ crucified. And that the sinner may not fear rejection. SERMON XXX. 311 it is declared in our text, that the salvation of all who be- lieve was the very thing that God designed in giving his Son. " God so loved the world, that he gave his only begot- ten Son, that whosoever believeth in him should not perish, but have everlasting life." It is in the free and eternal love of God that our salvation begins. " The first of God's gifts is his love; the first gift of his love is his Son ; the first gift of his Son is faith ; and faith is the root of all other graces, the principle of the new life, and the key which shuts up hell and opens the gate of heaven." It is the love of God we are now to meditate upon. But Oh, who is equal to the subject? "Can we by searching find out God" — the love of God ; God, who is love ? Can we find out the love of God to perfection ? " It is high as heav- en ; what can we do ? Deeper than hell ; what can we know ? The measure thereof is longer than the earth, and broader than the sea." 0 that the love of God may now be " shed abroad in our hearts by the Holy Spirit ;' that we may " be able to comprehend with all saints what is the breadth, and length, and depth, and height ; and to know the love of Christ, which passeth knowledge." In order to this, let us consider the following things: 1. The love of God — " God so loved the world." 2. The evidence of it — "that he gave his Son;" and, 3. The end, or design of it — "that whosoever believeth might be saved." I. Let us consider the love of God. Consider ivlio it is that loves, and who are the persons beloved. He who loves is the great God, who was from everlasting infinitely happy in himself, and who needed not the aid of any creatures. He who made all things out of nothing by the word of his power. He, " with whom the nations are as a drop of the bucket, and are counted as the small dust of the balance ; they are before him as nothing, yea, less than nothing, and vanity." " Lord, what is man, that thou art mindful of him ?" But what is more wonderful, is, that God, who is infinitely Jioly, and " of purer eyes than to behold iniquity," should ever love crea- 312 THE LOVE OF GOD. tures such as we, who are full of sin. He loved the world — this world ; not angels, but men — sinful men, of all ajres and countries : not sinners of the Jews only, as some of tlieui fondly dreamed. " Christ," says the apostle John, '' is the propitiation for our sins ; and not for ours only," who are Jews, " but for the sins of the whole world " — for all who shall here- after believe on him, whether Jews or Gentiles, wheresoever they may be scattered throughout the whole world. Nothing is so wonderful as the love of God to sinful man. When man was made at first, he was a little lower than the angels; how much lower is the sinner than the man. h\ some respects he is lower than the brutes ; for " he has the worst qualities of the brutes AVithout their best." Yet, " God hath remembered us in our low estate, for his mercy endureth for ever." The love of creatures to one another is generally founded on some real or supposed goodness or excellency ; but there was nothing at all in man to excite the love of God, but on the contrary, much to excite his hatred and wrath. " The whole world lieth in wickedness," or in the wicked one, the devil; under his rule and influence; full of ignorance, car- nality, and enmity against God ; in a state of actual rebel- lion against him, and without the least desire to know him, serve him, or enjoy him. Yet hear, 0 heavens, and be aston- ished, 0 earth! God so loved this world of sinners. But how much, no tongue can tell, no heart conceive. The love is so matchless, so unlike any thing in human aff\iirs, that our text makes no comparison in order to describe it ; it has nothing like it among men ; and therefore it is only said, " God so loved the world, that he gave us his Son." In most cases human love is expressed better by words than deeds, but the love of God is such that it cannot be expressed at all by words ; words are too weak : it is by actions that God commends his love towards us; and above all by this one, the gift of his Son. 11. The EVIDENCE of God's love: "He gave us his only begotten Son." Many are the gracious gifts of God to this world of sinners. The powers of our minds and bodies, the SERMON XXX. 313 food we eat, the garments we wear, the health we enjoy — ten thousand thousand precious gifts call loudly upon us for daily praises. But great as these are, they are all lost in this one, like a drop of water in the sea. St. John speaking of it says, ^'■Herein is love, not that we loved God, but that he loved us, and sent his Son;" as if he had said. This is love indeed; compared with this, nothing else deserves the name; and without it, what would all other gifts have j)i'oved ? "What do they prove to wicked men, who live and die " without Christ?" This is that gift of God promised to our first parents* in the garden ; and which Abraham, David, Isaiah, all the patriarchs, and all the prophets, looked and longed for. This was " the mercy promised to our fathers." Luke 1:72. This is the mercy that never could have been expected, never desired. It would never have entered into the heart of men or angels to think of such a thing, as that God should give us his Son. And certainly it never could have been deserved. Man deserves nothing but hell. The common blessings of life are all forfeited by sin; and therefore we properly call our food, raiment, and health, mercies, for so they are; but when we consider the greatness of that gift, they disappear like the brightest stars when the sun rises. It will be a matter of astonishment to all eternity, that God should so love the world as to give us his Son. The greatness of this love appears in the greatness of the gift; in the glory and excellency of the Lord Jesus Christ, who is here called " his only begotten vSon." The angels are sons of God by creation, and believers are sons of God by adoption; hut Jesus Christ is the only begotten Son of God. This is a name that we cannot fully explain ; but it certainly signifies, that Jesus partakes of the same divine nature with his Father. " That holy thing which was born of the Virgin, was called the Son of God." Because we, whom he came to save, " were partakers of flesh and blood, he likewise himself partook of the same" nature. He was truly man, "flesh of our flesh, and bone of our bone." But he was also as truly God. God and man in one person. " In whom dwelleth all 314 THE LOVE OF GOD. the fulness of the Godhead bodily." He is " the brightness of the Father's glory, and the express image of his person." " The AYoKD, who was made flesh, and dwelt among us, was with God, and was God." And indeed, this is "the great mystery of godliness, that God was manifested in tlie flesli." " Emmanuel — God with us." " The Lord our righteousness." And although the Son of God veiled his glory when on enrth, and "made himself of no reputation, and took upon liimself the form of a servant," yet his true followers '• beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." " His birth, though humble, was celebrated by a multitude of the heavenly host ; he had a poor lodging, but a star lighted the visitants to it from a far country. He had not such attendants as other kings have, but he was attended with far better — crowds of patients getting health of body and soul. He made the dumb to sing his praises, and the lame to leap for joy — the deaf to hear his wonders, and the blind to see his glory. And though he submitted to the shameful death of the cross, heaven and earth became mourners on the occasion : the sun was clad in black, and if Qnen were unmoved, the earth trembled ; there were few to rend their garments, but the rocks were not so insensible, they rent asunder. Death and the grave submitted to his power; the king of terrors lost his sting, and the Prince of life triumphed over him." This is the great and glorious person whom the Father freely gave from his bosom, " God's own Son;" "God's dear Son;" "God's well beloved Son;" and surely this was the greatest possible proof of his love. AVhen God tried Abraham, he said to him, " Take now thy aon, thine only son Isaac, whom thou loirst, and offer him up for a hurnt-offeringy AYas ever command so diffi- cult, so trying? Every word is like a dagger to a parent's heart; but he obeys. He consults not with tlesh and blood. He takes his son to the mountaiii ; the altar is built ; the wood, laid in order; the youth is bound; the fatal knife up- lifted : but it is enough. The design is answered. Abra- ham's faith is proved, "even the faiih that works by locey SERMON XXX. 315 "Now I know," saith the Lord, "that thou fearest God, see- ing thou hast not withheld thy son, thine onli/ son from me." And may we not say, Now we know and are sure, we can- not admit a doubt of it, that God loves sinful man ; seeing Jie withheld not his Son, his only begotten Son from us: " He spared not his own Son, but delivered him up for us all." Verily, God is love ! Abraham's was a rare instance. What he did was at God's command ; and it was done in fliith that God would raise Isaac again from the dead, rather than the promise should fail. But what would induce a fond parent to part with a child, even for the sake of a friend, much less of an enemy ? History tells, that during a dreadful famine in Ger- many, a poor family, consisting of a man, his wife, and four children, were reduced to the last extremity, and on the very point of being starved to death. Knowing no other method of relief, the husband proposed that one of the children should be sold, that so they might procure bread for themselves and the rest. To this painful proposal the wife at last reluctantly consents. It was now necessary to consider ivliich of the four should be sold. The eldest was first mentioned ; but neither of the parents could think of that ; the dear child was their first-born; they could not possibly part with him. The sec- ond child was then produced ; but the poor mother objected. The fine boy was the A^ery picture of his father ; she could not spare him. The third, a charming girl, came next in turn ; but the father made a similar objection ; the dear child bore so strong a resemblance of her mother ; she must not go. One only now remained. The youngest appears. But here both at once unite to say. We cannot part with him; this is our Benjamin, the darling child of our old age. No, we will rather perish all together, than part with any one of our dear children. Let this little story illustrate, in some feeble degree, the wondrous love of God. God so loved the world, that he gave his onlij begotten Son, his dearly beloved Son, to be our Saviour. The greatness of this gift will still farther appear if we 316 THE LOVE OF GOD. consider to wliat, and for what, he was given. If he hnd taken our nature in its highest and hest form — if he had be- come a prince or an emperor, it had been much. But how much more was it for him to come into our world in the lowest circumstances ; to be born in a stable, to be laid in a manger; to be persecuted almost as soon as born; to be a poor man, so poor that he had not a place where to lay his head ; to be a despised man, " a worm, and no man, a re- proach of men, and despised of the people ;" to be a " man of sorrows;" and especially, "to bear the contradiction of sin- ners against himself." It is a great hardship for a good man to be forced to spend a few hours in bad company. A man who fears God can hardly endure to travel or sit a few hours with proliine, or drunken people. But Christ spent above thirty years in this wicked world. Good men " sigh and cry for the abom- inations they behold ;" " rivers of tears run down their eyes because men keep not God's laws." How then must the holy heart of Jesus Christ have been grieved with the wicked actions and words of men, and with their wicked thoughts, all which were present to his mind continually. But God's giving his Son includes still more. It includes giving him up into the hands of divine justice, and into the hands of wicked men, as the executioners thereof " He spared not his own Son, but delivered him np for us all." So St. Peter spoke of him: " Him, -being delivered by the de- terminate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." The text shows to what purpose he was thus given up. It was, tliat believers might not perish. They deserved to perish. They had broken the law; they had incurred the curse; and must have perished, if no satisfaction had been made to the justice of God. But, behold tlie Lamb of God; provided, appoint- ed, given of God. " God sent his Son in the likeness of sinful flesh, and for sin, condenmed sin in the flesh." " He was made sin for us, though he knew no sin, that we might be made the righteousness of God in him." Oh, Christian, see SERMON XXX. 317 the Son of' God in his agony in the garden, sweating great drops of blood. See him standing as a criminal at Pilate's bar, falsely accused and basely treated. See him hanging on the accursed tree; his hands and feet nailed to the cross; derided by the cruel insulting mob, and deserted by his heav- enly Father. And say now, God so loved the world; but how much, thou canst not say. The depth of Christ's suffer- ings, and the height of glory to Avhich they raise thee, express this love in stronger terms than language knows. There is yet another way in which God gives his Son — in the preaching of the gospel, and in the application of Christ to the believer's heart. As the brazen serpent was exposed to view in the camp of Israel, so is Christ set before perishing sinners in the gospel. Herein God " sets forth his Son," and " declares his righteousness" — " brings near his righteousness" — "reveals his righteousness," that it may be receiA^ed by faith, and become ours by believing. " My Fa- ther," saith Christ, "gireth you the true bread from heaven; for the bread of God is He which cometh down from heaven, and giveth life to the world." John 6 : 32. It is set before all men who hear the gospel, but it is the food only of those who by faith receive it ; and this leads us to the last thing proposed, which is, III. The END or design of this gift of love: " that whosoever believeth in him shall not perish, but have everlasting life." The salvation of believing sinners, was the object which God had in view when he gave his Son. Supposing God would send his Son into the world, for what purpose might sinners have expected him? Might they not justly fear it would be to punish them for their sins? So it seems inti- mated in the next verse: " For God sent not his Son into the world to condemn the world ; but that the world through him might be saved " The whole conduct of our Saviour upon earth agreed with this gracious design. He came not to destroy men's lives, but to save them. He came to seek and to save that which was lost. Every thing he did, and every thing he said, had this tendency. 318 THE LOVE OF GOD. This gracious design is expressed two ways; the first is, " tliat they might not perish." To perish, is for a man to die in his sins, under the curse of the law, under the wrath of God, and to be for ever miserable in hell. This is the proper wages of sin, the real desert of every sinner ; and we nmst know this to be our desert, before we can look to Jesus for salvation. Our Lord, in this passage, alludes to tlie brazen serpent in the wilderness. Now, for whom was this erected ? Was it an object of curiosity, to be gazed at by a vain multi- tude ? No ; it was for the cure of the wounded Jews, who had been stung by the fiery serpents ; whose blood had been poisoned by their venom, and who were ready to expire in agony. These men, being ready to perish, would gladly com- ply with the divine command. How easy, how cheap, how pleasant a method of relief! Look and live, was the heavenly mandate. Just so it is in the gospel of Christ: "Look unto me," saith Christ, " and ye shall be saved." If we receive the gospel as the testimony of God, we shall turn our eyes to no other method of relief but this. We shall renounce all notions of merit and works, we shall receive Jesus, and rest upon him alone for salvation. But this is not all. Salvation includes the possession of eternal life, as well as deliverance from death. " I am come that they might have life, and that they might have it more abundantly," said Christ. This includes the life of grace, and the life of glory. Believers now live; they live spiritually; they live by faith in the Son of God. Before conversion they were " dead while they lived." Now they live indeed. Christ by his Spirit lives in them, and they live in him. Christ is now their life ; and when he shall appear the second time, they shall also appear with him in glory. Grace is glory in the bud. He that believeth hath everlasting life, ver. 36 : he has not only a title to it, but he has the beginning, security, pledge, earnest, and foretaste of it, which shall cer- tainly issue in the full, complete, and everlasting enjoyment of it in heaven. But there is a word of encouragement in our text which SERMON XXX. 319 we must by no means forget — whosoever : God gave his Son, that " whosoever believeth in him might not perish," etc. Persons of every character ; high and low, rich and poor, young and old ; sinners of every degree, the greatest, vilest, and most abominable. Not only may the more moral man, who is also a sinner, look to Jesus and be saved ; but that unhappy creature, a man or woman who has gone to uncom- mon lengths in sin, who thinks there is not such another sinner in the world, and who is even tempted to despair of mercy, perhaps tempted to self-murder on account of his pe- culiar and terrible guilt. Whosoever — observe the word, icho- soever believeth : here is a warrant for the vilest sinner upon earth to look to Jesus, to come to Jesus, to believe in Jesas; and the truth of God is pledged for it, that he shall not be cast out. " Him that cometh to me I will in no wise cast out." John 6 : 37. We have heard great things to-day. " The angels desire to look into these things." All the millions of the redeemed in glory are now looking into these things. And if we go to heaven, the love of God, the gift of his love, and the effect of this gift, will employ our ravished souls to all eternity. But say, my friends, how do they affect you ? Or are you totally unaffected by them? Does this vain and wicked world en- gross your hearts, while the love of God and the gift of Christ are quite forgotten ? But stop a moment, and consider. What are you doing? You are committing the greatest sin in the world. Unbelief is a condemning sin: "He that believeth not is condemned already; and this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil ;" so our Lord declares in this chapter. As the gift of Christ is the greatest proof that God could give of his love to the world, so, depend upon it, he will resent the contempt of it as the greatest crime. It is a crime greater than the devils ever committed. They never had a Saviour to despise and reject. 0 beware of the fatal consequences ! 320 THE LOVE OF GOD. Death is approaching, and you must appear before Christ; but liovv will you face him, when you know how you have neo-lected him all your days? Oh, what would sinners give in the great day for an interest in Christ? Worlds, worlds, millions of worlds would be counted cheap, could they pur- chase an interest in him. Well, sinner, as yet there is hope; thongh yon have neglected long, it is not yet too late: turn now, even now, thy weeping eyes to the cross of Jesus; be- hold God's dear Son, and the sinner's dear Saviour, with extended arms open to embrace thee ; hear him crying, " Come unto me, all ye that labor and are heavy-laden, and 1 will give you rest." Oh, let your heart reply, "Behold, I come unto thee, for thou art the Lord my God." And ye that are humble believers in Jesus, what think ije of Christ ? Is he not precious to you, the pearl of great price, the chief of ten thousand, and altogether lovely ? What praise and love are due from you to the Father, who gave his Son ; to the Son, who gave himself; and to the Holy Spirit, who led you to know and believe in him! You can heartily say with St. Paul, " Thanks he to God for Ins unspeakable GIFT !" This wonderful love of God in the gift of his Son, convinces us, in the most striking manner, of the immense value of the soul, and of the exceeding sinfulness of sin, see- inor that a sinful soul could not be redeemed but at such a vast expense. What encouragement is here to him who sees his sin infinite, that the blood of Christ, the blood of the Son of God, is of infinite rnhie and efficacy! And what encour- agement is here for the believer, Avho has received this great- est of gifts, that God will not withhold lesser gifts: for "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ?" Yes, " all is ours," if Christ is ours. " He will give grace and glory ; no good thing will ho withhold from them that walk uprightly." Blessed be God for Jesus Christ. Amen. SERMON XXXI. 321 ON THE SABBATH, OR LORD'S DAY. SERMON XXXI. " REMEMBER THE SABBATH-DAY, TO KEEP IT HOLY." Exod. 20 : 8. This is the commandment of the great God. It is one of the " ten words" spoken with divine majesty on mount Sinai, and also written hy the finger of G-od in tables of stone. There is no commandment of the ten of greater importance, yet scarcely any one is so much disregarded. Well, therefore, may it begin with the word remember ; seeing that thought- less mortals are so prone to forget it. "We are by no means to suppose that this law was given to the Jews only. It is not of a ceremonial nature, but mo7-al, as all the ten are. The Sabbath was not first instituted when the law was given to Moses; it was only renewed. We read of the Sabbath in the second chapter of Genesis. It began as soon as the world began; for, "on the seventh day God ended his work which he had made; and God blessed the seventh day, and sanctified it." There can be no doubt that Adam, Abel, Enoch, Noah, Abraham, and all the good men of old, observed the Sabbath ; but when the descendants of Abraham became slaves in Egypt, it is probable that they could not observe it as they ought ; but now being delivered from bondage, the law was revived, and they are commanded to remember the Sabbath-day, to keep it holy. This law, then, is of perpetual obligation. And if God saw it needful for Adam to keep it even in Paradise, and before he sinned, how much more necessary is it for us to keep it. He had no hard work to do, from which he required rest ; his heart was full of the love of God, and every day was like a Sabbath ; but as for us, the labors of our bodies and the cares of our minds are such as to make a weekly rest ViL Ser. 21 322 OX THE SABBATH, OK LORD'S DAY. absolutely necessary. Besides, we are so full of sin, so sur- rounded by temptation, and so apt to forget God and our souls, that we greatly need a weekly Sabbath to call away our affections from the world, and direct them to things above. It is true that we do not keep the selfsame day as the Jews did. They kept the seventh day of the week, but we the first. But the morality of the Sabbath does not consist in its being the seventh day of the week, but in its being the seventh part of our time. Besides, we have the same author- ity for keeping the first day, as they had for keeping the seventh; for Jesus Christ is "Lord of the Sabbath;" and his apostles, who acted by his direction, and under the influence of his Spirit, constantly met for divine worship on the first day of the week, which was called "the Lord's day." Acts 20:7; Rev. 1 : 10. This was kept because it was the day of his resurrection ; and as the Sabbath was first of all kept because the work of creation was finished, and renewed when G-od had finished the great work of redeeming his people from bondage; so the Christian Sabbath is kept on the day when the Lord arose from the dead, having finished the great work of redeeming souls from sin and death and hell. There is also great reason to think that the creation Sabbath was changed when the Jews came out of Egypt, so that they kept their first Sabbath in the wilderness on the sixth day of the week, accounting it the seventh from their coming out of Egypt; and that this continued to be the Jewish Sabbath, typical, as all their ordinances were; and that upon the resur- rection of Christ, the Sabbath reverted to its original seventh day. Many learned men have been of this opinion, and if they have not fully proved it, they have made it very proba- ble. And this opinion seems to be countenanced by what St. Paul says in his epistle to the Hebrews, chapter 4, where, speaking of the Jews, he says, " they entered not into the promised rest on account of their unbelief;" and that David, long after, speaks of " another rest," and of " another day," or season, in which it might be sought; he concludes that " there remained a rest, or sabbatism, for the people of God ;" SERMON XXXI. 323 that is, a New Testament Sabbath, a Christian Sabbath, in which believers rest in the finished -work of Christ, and enjoy a foretaste of the heavenly rest. The word reonemher seems to intimate the necessity of preparing for it. We should remember on the Saturday, that the Lord's day is at hand. People in trade prepare for the market-day ; and why should not Christians get ready for the Sabbath, which is the market-day for their souls? It is a great sin that wages are paid, provisions bought, houses cleaned, perhaps linen washed, on the Sunday morning. By these, and other worldly employments, the best part of the day is lost, and perhaps only some of the last hours of it, if anv at all, are devoted to God. We must remember the Sab- bath-day, and so prepare for it as to be ready for the service of God, and devote the whole of the day to it. In the farther consideration of this text, we shall, 1. Show lioiv the Sabbath is to be kept holy; and, 2. Give some reasons loky it should be kept holy. I. In keeping the Sabbath holy, we are to consider what OUGHT NOT to be douc, and what ought to be done. What ought not to be done is expressed in these words: "Thou shalt not do any work — thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates." Six days are allowed for labor, but the seventh is a day of rest. Our worldly business, whatever it be, must be laid aside. The whole family, as well as the master of it, must cease from worldly employments ; and this commandment is directed particularly to masters of families, who are to take care that all persons under their roof keep the Sabbath. We cannot suppose that only irork, or manual labor, or trade, is here forbidden. Every thing is forbidden that is inconsistent with the design of the day, which is, to serve God, and edify our souls. Travelling, walking, or riding, for mere pleasure, trifling visits, paying or receiving wages, fre- quenting public houses, writing letters, settling accounts, reading books on ordinary subjects, yea, conversation of a 324 OX THE SABBATH, OR L0]!1)'S DAY. worldly kind, are here forbidden. Many who will not work on the Lord's day, will play, and take their pleasure; but this is worse than working. St. Augustin long ago observed, that " it is better to plough on the Sabbath than to dance." The Sabbath is as much profaned by idleness as by busi- ness. Mere rest of body is the Sabbath of a beast, not of a man. We haA-e immortal souls, and this is the day in which their eternal welfare is to be sought. We have the authority of God for these assertions: " If thou turn away thy foot from the Sabbath " — from trampling upon it, or from travelling on it, or from walking at large, as if under no restraint — " from doing thy pleasure on my holy day," that is, from carnal pleasure — doing that which is agreeable to thy corrupt in- clinations; "and call the Sabbath a delight, the holy of the Lord, and honorable," esteeming it above all other days, tak- ing holy pleasure in the ways of God ; " and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words" — not gratifying the flesh, nor indulging in trifling and impertinent conversation — " then,^' saith the Lord, " thou shalt delight thyself in the Lord," etc. — thou shalt have the honor, profit, and pleasure of it ; for God hath blessed this day. Isa. 58 : 13. But some will say. What, is nothing at all to be done on the Sabbath ? I answer. Works of necessity and mercy are alloived ; they were so by the Jewish law. Our Saviour healed the sick on that day, and reproved the Pharisees for their severity and rigor in their observance of it ; showing that if it was lawful to feed or water a beast, it was certainly lawful to do good to men on that day; observing also, that "the Sabbath was made for man, and not man for the Sab- bath :" it was made for the good of man, both in body and soul, and therefore he is not to be prevented from that which is necessary to his comfortable support. Doubtless the get- ting of food, clothing ourselves decently, visiting the sick, bestovsing alms, taking care of children, and many other things, are lawful on the Sabbath. But great care must be taken that this indulffence is not carried too far. That can- SERMON XXXI. 325 not be accounted a work of necessity or mercy which may be done on Saturday or deferred till Monday. Many abuse the Sabbath by journeys to see their relations and friends, which might be taken on other days. Others begin or finish journeys on that day, to save their own time on the week-days. Mar- riages and funerals are often celebrated on the Lord's day, which might as well be on another day; for hereby many persons are hindered from the proper duties of the Sabbath. Far the greater part of visits made on this day are unlawful, as they occupy the time that ought to be spent either in pub- lic or private worship, and divert the mind from religious thoughts. Many vainly attempt to sanctify their journeys and visits by going to a place of worship, though they spend most of the day in travelling, feasting, or idle conversation ; but this is, in many cases, only a refined hypocrisy. Nor is it much better for persons to wander miles froin home to hear different preachers, if they can hear the true gospel at home. Even the beasts are not to be employed unnecessarily, though they may doubtless be used, if they are conscientiously em- ployed to contribute to our serving God the better. Feasting our friends on the Lord's day is a grievous sin, as it employs too much time and care, and tends to make persons less fit for devotion. It is also very blamable to take up much time in dress, and still more so to employ others in it. How sad a reflection is it that perhaps ten thousand hairdressers are employed every Sunday ! Not to mention the vast number of coachmen, chaise-drivers, hostlers, publicans, and servants of all descriptions, thousands of whom are constantly debarred from the means of grace, and live and die like heathens. There are also very many who deceive themselves by attempting to compound matters with the blessed G-od ; they will give him, formally, an hour or two of the day, and em- ploy all the rest in a worldly manner. "Where do we read in Scripture of canonical hours, or find a distinction between church hours and others ? Does not the text say, " Remem- ber the Sabbath-DAY, to keep it holy ?" And by what argu- ments can it be proved that a Sabbath-day is shorter than 326 ON THE SABBATH, OR LORD'S DAY. another ? Do other days consist of twelve or twenty-four hours, and this of four, or three, or two ? If you employ a laborer, and pay him for a day, will you be satisfied if he goes to work at eleven in the morning and* leaves off at one, and does no more all the day ? Is not this the true cause of a man's being satisfied with serving G-od so short a time, that he dislikes the service ? And is not that an evidence of his being in a carnal state, and under the wrath of God ? Let conscience answer it. But this commandment not only forbids worldly employ- ments on the Sabbath, it requires that the whole day be spent in a religious manner, especially in tlie jniblic or iirivate exercUcz of GocVs worship. We should begin the day with private prayer. This is necessary to prepare our minds for public worship. We ought to rise early, in order that ourselves and families may be in time at the house of God. " Early," said the Psalmist, " will I seek thee." Those who are alive to God would be ashamed of rising later on a Sabbath than on another day. Surely the care of our souls demands as early attention as the aifairs of the body. The whole family, if possible, should attend the morning service. In some cases, perhaps, this cannot be ; but the mere preparation of a hot dinner is a poor excuse for detaining even one servant at home. Those w^ho fear God need not be told, that family as well as private prayer should be offered up before we go to the public worship. Public worship is most evidently an ordinance of God of the greatest possible importance. From the beginning of the world, the true worshippers of God have assembled together on his day, for prayer, praise, and instruction. They were always glad when invited to go up to the house of the Lord. They accounted " a day in his courts better than a thousand." Our Saviour countenanced public Avorship by his own pres- ence and example. The zeal of his Father's house ate him up. He has commanded his gospel to be preached to all the world, and has promised that when two or three gather to- gether in his name, he will be with them. SERMON XXXI. 327 To assemble ourselves with our fellow-Christians on the Lord's day, is therefore the bounden duty of all, unless they mean to relinquish Christianity. And yet it is deplorable to consider that perhaps tliree-fourtlis of the people of England totally desert the house of G od. We justly lament the avowed infidelity of a neighboring country ; but what shall we say of Britons, who call themselves Christians, and yet never pro- fess their faith by public acts of homage to their God and Saviour ? "We know what excuses are made both by rich and poor; but we know also, that these excuses will not be admitted by the great Judge of quick and dead. Some will say, " We need not go to church, for we know as much as the minister can teach us." If so, you are either very wise, or he is very ignorant. If you are so wise, much may be expected from you ; but it is no part of your wisdom to neglect one of the main branches of your duty, in which you ought to seek the glory of God, the welfare of your soul, and the good of your neighbor. Jesus Christ has appointed that his ministers should preach his gospel ; and if it is their duty to iweacli^ it is certainly the people's duty to hear; and ii you may choose to absent yourself, why may not another — why may not all ? What then becomes of Christ's ordinance; or where is your obedience to him as King in Zion ? 0 remember what he has said concerning this very thing : " He that heareth you, hear- eth me; and he that despiseth you, despiseth me." Luke 10 : 16. Yes, whatever pretences may be made, the person who neglects the worship of God in public, will be held guilty of despising Christ. But it is not enough merely to attend. We should go with a serious mind, desirous of humbling ourselves before God for our sins in the public confession; earnestly seeking pardon and grace in the petitions offered up, and cheerfully joining the praises and thanksgivings. Our attendance at a place of worship should not be to see and be seen; to be observed by others, and to make our observations on them, as appears often to be the case by the conversation of persons when the service is over. Neither should we sit as critics and 328 ON THE SABBATH, OR LORD'S DAY. judges of the minister, merely to praise or blame; for it is plain that many either know nothing at all of the sermon when they come away, or only pronounce it a good or bad one. Our business is to seek the teaching of Christ by his Spirit, through the minister. " Speak, Lord, for thy servant heareth," should be the language of every soul. There are some who excuse themselves from public wor- ship on account of their mean clothing. But is a man so poor that he cannot get better ? still let him wait upon God. Godliness hath the promise of this life, as well as of that to come. Had the poor man served God better, perhaps he had not been so poor; certainly this is true, if idleness and extrav- agance occasioned his poverty. But it may be, it is the hand of God which has brought him so low; his poverty is not his fault, but his affliction. Still let him seek and serve the Lord ; wait upon God, who knows what things thou hast need of, and knows how to supply all thy wants. Yea, some of thy fellow-worshippers may cheerfully assist thee in get- ting employment or raiment. And as to the contempt of the proud, fear it not. Good men will pity thee. They must be bad indeed wlio will despise thee ; regard them not. There are others who excuse themselves from public wor- ship by saying, " We do not see that people who attend are better than others. We are as good as they." What have you to do with others ? To their own Master they stand or fall. Perhaps they would do worse if they did not; so per- haps you would do better if you did. If they abuse the means of grace, will that excuse your neglecting them ? But your business is with yourselves. Worship God. But the worship of God in jji/blic is not the whole duty of the Sabbath ; reading the Scriptures at home is equally a necessary part of it. Lideed, they ought to be read daily; but as most persons have more time on the Lord's day, they should then be particularly studied. Meditation, or fixed affectionate thinking upon the things of God, with examina- tion of our heart and ways, is another bnineh of duty. Those who have families should take care that they all improve the SERMON XXXI. 329 day, both in public and private. Tlie neglect of this is the sad cause of so much Sabbath-breaking. But heads of fami- jies may tremble to think that they partake of the sins of children and servants, if they do not endeavor to restrain them. Parents shonld catechize their children; and inquire what they remember and understand of the sermons they hear. Above all, earnest prayer should be offered up, and with the whole iamily; and that not only on the Sabbath evening, but on the morning also; and indeed on the morn- ing and evening of every day in the week. II. Let us briefly consider the reasons why we should sanctify the Sabbath. The authoritij of God is of itself a sufficient reason. God commands; let man obey. It is at his peril if he refuses. Surely we owe this obedience to him who made us, and in whom " we live and move and have our being." We are indebted to him for every breath we draw; and is it too much for us, in return for all his kindness, to separate one day in seven to his blessed service, that we may know him, love him, please him, and glorify him ? Surely this is " our reasonable service." The goodness of God calls us to it. If God had not ap- pointed a Sabbath, some cruel masters would have allowed their servants no rest from their toil; yea, covetous men would perhaps have destroyed themselves by their labor. But by the goodness of God in this merciful appointment, the wearied body of the laborer is refreshed, and in the cheerful service of his God his mind is enlivened ; and thus is he fitted for the duties of another week, while his immortal soul is prepared by divine grace for a happier world. The example of God is another argument. " In six days the Lord made heaven and earth, and rested the seventh day." The whole work of creation was finished in six days ; after which nothing new was made. God then rested, " not as one weary, but as one well pleased with the instances of his own goodness, and the manifestations of his own glory ; " and this he did as an example to man. The patriarchs rested 330 OX THE SABBATH, OK LORD'S DAY. ill the contemplation of God's works of creation. The Jews rested, in the thankful remembrance of their redemption from Egypt. And Christian believers now rest in the finished work of Christ's redeeming love. GocTs blessing this day is another reason why we should keep it holy. The Sabbath is a blessed day, for God hath blessed it. He expects us to bless him on it, and we may expect him to bless us. He does bless it. From the begin- ning of the world until now, his people have found it good for them to wait upon God. His service is perfect freedom. His ways are full of pleasantness. This is the day which the Lord hath made; we will be glad, and rejoice therein. How awfully is the day of God profaned ! It is a great sin. It is a national sin ; for though the laws of England require us to obey this law of God, yet it is despised by all sorts of people. The great and rich set the example. ]\Iany of them travel on the Lord's day. Others of them have feasts, and some, music and card parties; while others ride abroad to show their fine horses and carriages. Tradesmen, casting off all regard to religion, form parties of pleasure, and resort to the country for carnal amusement. Inferior persons spend the day in idleness, drinking, and sin. Thus all sorts of peo- ple conspire to cast contempt on the authority of God, to ruin their own souls, and bring down judgments on a wicked land. In some parts of this kingdom, the Sabbath seems almost for- gotten ; and though the church bell rings, and the shops are shut, yet people buy and sell, drink and swear, proclaiming to all men, that the fear of God is not before their eyes. Magistrates seldom take care to prevent these evils, and thus become partakers of other men's sins. But stop and consider, What will be the end of these things ? Will not God requite it ? He certainly will. Yea, he often shows his anger now against Sabbath-break in«j:. It is dreadful to consider how many persons are drowned, or otherwise destroyed, while committing this sin. There are ten times more accidents of this kind on the Lord's day than SERMON XXXI. 331 on other days. Sabbath-breaking is the iiilet of all other evils, and the certain road to ruin. Habits of vice, contracted by evil company on this day, are often their own punishment in this world. The drunkard beggars his family, destroys his constitution, and hurts his soul ; and the thief commonly ends his days at the gallows. How many dying malefactors have warned others to avoid this sin, confessing that it was by breaking the Sabbath they were brought to such a dreadful end. Oh, if you have the reason of men, if you have any fear of God, if you have any regard for your family or country, if you have any love to your precious souls, " Remember the Sabbath-day, to keep it holy." And Oh, be thankful for this privilege, you who enjoy it. Blessed be G-od, the Sabbath is not abolished in England, as it is in France. May God ever preserve to us the blessing of a Christian Sabbath, and enable us to employ it diligently. Let it be remembered, that " bodily exercise profiteth little ;" God says, " My son, give me thy heart." Let him be wor- shipped in spirit and in truth. Attendance on the means of grace will answer little purpose, unless we are brought by the influence of his Holy Spirit, to know and feel our lost and ruined state as sinners, and are led to know Christ as reveal- ed in the gospel, and to believe on him to the saving of our souls. " Faith cometh by hearing, and hearing bj the word of God." Let us therefore " take heed what we hear," that it is the gospel of the free grace of God, and not a system of mere morality, which never converted a soul yet, nor ever will ; and " let us take heed how we hear," that it be seri- ously, and with a desire "to be taught of God." Let us " mix faith with the word, that it may profit our souls." Let us lay it up in our hearts, and practise it in our lives. Thus shall our Sabbaths on earth prepare our souls for the perfect knowledge, love, likeness, and enjoyment of God our Saviour, in the realms of everlasting happiness above. To which, may God of his infinite mercy in Christ bring us all. Amen and Amen. 332 THE ONLY FOUXDATIOX THE ONLY FOUNDATION. SElliMON XXXII. '^ OTHER FOUNDATION CAN NO MAN LAY THAN THAT IS LAID, WHICH IS JESUS CHRIST. 1 Cor. 3 : U. A FOUNDATION is that part of a building which is first laid, and upon which all the rest stands: if the foundation of a building- is bad, or gives way, the whole edifice is in danger; it is therefore of great importance that it be solid and durable. Now the Scriptures often compare spiritual things with nat- ural things; and the church of God is here compared to a house or temiole, " a habitation of God through the Spirit," or, as it is expressed, " Ye are God's building."' 1 Cor. 3 : 9. Of this building, Jesus Christ is the foundation. The whole church of God, in all ages and in all places, rests entirely upon him. He is, to every true member of it, what a foun- dation is to a building, he bears all the w^eight of it. The occasion of these words was this. There had been divisions among the Christians at Corinth. They admired one preacher and despised another. One party was for Paul, another for Apollos. St. Paul reproves them for it, and shows them that all their ministers were but like workmen employed in the same building. Paul, who taught them the first principles of religion, laid the foundation. Apollos, and others preachers who followed him, built them up, or took fur- ther pains for their instruction. But as to the foundation, it was already laid ; and no teacher, taught of God and sent by him, would direct the people to any other way of salvation than through faith in Christ. "For," saith he, "other foundation can no man lay than that is laid, which is Jesus Christ." The great truth contained in these words is often mentioned in the Scriptures. AVhen St. Peter was brought before the SERMON XXXII. 333 Jewish rulers for preaching Christ, he told them boldly, that '' He was the stone Avhich they had set at naught," and added, " Neither is there salvation in any other ; for there is none other name under heaven given among men, whereby we must be saved." In like manner St. Paul, showing that God alone must have the glory of our salvation, says, that " Christ Jesus is made to us wisdom and righteousness and sanctification and redemption ;" that is, " ivisdoni to enlighten our ignorant minds; righteousness to justify our guilty per- sons ; sanctijication to renew our depraved natures ; and re- demption to complete the whole, in the resurrection of our bodies." Or, as more briefly expressed in another place, Christ is all, and in all. There are four respects in which Christ may be said to be our foundation. 1. He is the foundation of all savinof knowledoe. 2. He is the foundation of our acceptance with God. 3. He is the foundation of all holy obedience ; and, 4. He is the foundation of all true happiness, here and hereafter.* I. Jesus Christ is the foundation of all saving knowledge. I mean of that knowledge which is necessary to salvation ; for it is eternal life truly to know God the Father and Christ the Saviour. Christ came to save us from our ignorance as well as from our sins. All men, as born into the world, are in a state of complete darkness and blindness as to the things of God. Reason, or the light of nature, as it is called, leads no man to Christ. The wisest heathens were " vain in their imagination, and their foolish heart was darkened." Rom. 1 : 21. Nor is this the case of the heathen only: the natural man, that is, every man by nature, " receiveth not the things of the Spirit of God — ^they are foolishness to hiin ; neither can he know them, for they are spiritually discerned." 1 Cor. 2 : 14. And what is worse, the natural man hateth the light. * The plan, with some other parts of this sermon, are borrowed from two discourses ont he same text prcaclied ))y tlie late Rev. W. Romaiue, before the University of Oxford. 334 THE ONLY FOUNDATION. As the thief and the adulterer dread the morning, so every sinner, being under the power of the prince of darkness, "hateth the light, neither cometh he to the light, lest his" evil " deeds should be reproved." John 3 : 20. He shuns the light of God's word, lest he should see himself, and be filled with shame and painful conviction by the discovery of his sin. Now it was one principal end of Christ's coming from heaven, to be the light of the world. He preached recovery of sight to the blind. He opened the bodily eyes of some who were born blind, to show that he could also open the eyes of the mind. He is to the soul of every believer, what the sun is to our bodily eyes. One great design of the gospel is, "to open men's eyes, and to turn them from darkness to light." Acts 26 : 18. Not that the word alone is sufficient for this purpose, unless accompanied by the power of the Spirit of God. He only who commanded the light to shine out of darkness, can shine into our minds so as to give us the true light. Here let us stop a moment and inquire, What do we know of this ? Is it so, that all men are born blind ? Have we been sensible of this ? We should think it a miserable thing to sit for several days, as the Egyptians once did, without the light of the sun. But our state by nature is far worse. It is a good thing to be sensible that this is our case ; for saith St. Paul, in the isth verse of this chapter,*" If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise;" that is, if he seems to have a large stock of worldly wisdom, let him renounce it all as insuffi- cient to lead him into gospel truth ; let him make Christ, by his word and Spirit, the foundation of all his wisdom, and then patiently endure to be called a fool by the world. 0 let us be like that poor blind man to whom Jesus said, " What wilt thou that I should do unto thee ?" " Lord," said he, "that I might receive my sight." Happy man, he prayed not in vain. " Immediately he received his sight, and fol- lowed Jesus in the way." Mark 10. So shall it be with us, if, like him, we cry, " Jesus, have mercy on us !" With this SERMOX XXXII. 335 desire let us come to the preaching of the gospel ; and when- ever we open our Bibles, let us pray, " Lord, open thou mine eyes, that 1 may see wonderful thing's in thy law." JI. Jesus Christ is the foundation of all acceptance with God the Father. All men are sinners. This is generally confessed. But till Christ enlightens the mind of a sinner, he is not affected by it. He sees not the sinfulness of sin. He sees not the horrid impurity of his heart. He is not alarmed with the danger of his condition. He is not aware that the holiness, justice, and truth of God are against him. But this is really his case. The law of God requires perfect love, and sinless obedience, or it puts the offender under the curse; for it is written, " Cursed is every one who continueth not in all things that are written in the book of the law to do them." You must continue without intermission in all things — not keeping nine commandments and breaking the tenth, or keep- ing them all outwardly and breaking them in thought — not only to purpose well, but to do them. And which of us has kept the law in this manner? Who can say that he never offended in thought, word, or deed ? Certainly every mouth must be stopped, and all the world become guilty before God, who searcheth all hearts. Now what is the consequence ? " The wages of sin is death." God has passed the decree, " The soul that sinneth it shall die." God is faithful and just to fulfil his decree, and he is almighty to execute his sentence. What then can be done ? Is there no remedy ? Must sinful man sink for ever under the divine wrath ? Two things must be done. Full satisfaction must be made to the holiness and justice of God for past offences, and our sinful nature must be renewed and made holy. But can man do these ? As soon might he create a new world. The natural man has neither the will nor the power to renew and cleanse his nature. AVho can say, I have made my heart clean ; I am pure from sin ? No man can say it truly. It is God's work. So David prayed, " Create in me a clean heart, 0 God, and renew a right spirit within me." 336 THE ONLY FOUNDATION. And until God create a clean heart, how can any thing clean proceed out of it? Who can bring a clean thing out of an unclean ? Who, in an impure nature, can do a pure action ? Who, under the curse of the la\v, under the sentence of con- demnation, can perform a meritorious service ? It is impossi- ble. The Scripture has declared, " There is none righteous, no, not one;" and that " by the deeds of the law no flesh shall be justified." But what was impossible to man, is possible to God. Blessed be his name, he has, in infinite wisdom and love, devised a way for our acceptance — a way honorable to him- self, and easy for us. He has sent his own Son into our world, in the likeness of sinful flesh, that we may be made the righteousness of God in him. Jesus Christ was God and man in one person. By the divine and human natures united in him, whatever he did and suffered became truly divine and infinite. Our nature was wholly defiled and impure. Christ came in a nature perfectly pure and spotless. In this nature he obeyed the whole law; he continued in all things written in the law to do them. He also humbled himself to suffer what we deserved to suffer for our disobedience. " He redeemed us from the curse of the law, being made a curse for us." And thus, " as by one man's disobedience many were made sinners, even so by the obedience of one shall many be made righteous." Being made perfect through obey- ing and suffering, he became the author of eternal salvation. He is now able to save sinners to the uttermost. He has the infinite merit of his obedience to atone for their disobedience. He has the infinite merit of his suffering to free them from sufferinsf. He died to save them from the second death. He rose again, that they might rise to a newness of life here in grace, and to life everlasting in glory. And he now ever lives to malce intercession, and to act as a Mediator between God and man, able and willing to plead the merit of his life and death for the acceptance of every sinner who comes to God the Father through him. Thus is Jesus Christ the foundation of all our acceptance SERMON XXXII. 337 with G-od. Thus St. Paul speaks, " To the praise of the glory of his grace, wherein he hath made us accepted in the be- loved." Eph. 1 : G. Christ is the beloved of the Father, " his dear Son." In him he is well pleased — pleased with his person, pleased with his atonement ; it was a sacrifice of a sweet-smelling savor. And for his sake, he is well pleased with us, if we believe in him ; he accepts us in him, and loves us as his dear children. This is being saved by grace. This secures all the glory to God ; and his free grace, which is praiseworthy and glorious, is magnified by men and angels. In this way only have sinners been saved from the begin- ning. The Lord God clothed Adam and Eve with the skins of those beasts they slew in sacrifice, and thus they were accepted through faith in the righteousness of the great Sac- rifice, and not by their own righteousness denoted by the fig- leaves with which they clothed themselves. It was faith in the promised Lamb of God that rendered Abel and his offer- ing more acceptable than Cain and his offering. Thus Abra- ham was justified, for he believed God, and it was imputed to him for righteousness. This righteousness, St. Paul says, " was witnessed by the law and the prophets — even the right- eousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe." And now, men and brethren, let it be asked. Is this our foundation ? Whatever we look to, hope in, or depend upon, for our acceptance with God, that is our foundation. But it highly concerns us to know whether it be this true and solid foundation, this " Rock of ages," or some other, which will fail us in the day of trial. Whatever our foundation be, if it be not Christ, it is wrong ; for our text says, " Other foundation can no man lay" than Christ. Now, is any man building his hopes on his own works ? Is he saying, " I am not so great a sinner as some are — I do no harm — I do my best endeav- ors— I have a good heart — I say my prayers — I go to church — I am sorry for my sins — I am charitable to the poor, and so on." Suffer me to ask, 7s this Clirist? All this is building 338 THE ONLY FOUNDATION. on self. It discovers a total ignorance of our sinful state by nature, and a total ignorance of the gospel which reveals the righteousness of Christ. Besides, if we could work out a righteousness of our own, then there was no occasion for Jesus, and he died in vain. 0 let us beware of stumbling, as the Jews did, at this stumbling-stone, Rom. 9 : 32 ; for who- ever seeks acceptance by the works of the law, stumbles against this rock, instead of building on it. And so St. Peter speaks, " Unto you who believe, he is precious" — he is speak- ing of Christ as the precious corner-stone of the church ; but he adds, " He is a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient." 1 Pet. 2 : 7, 8. On the contrary, he makes it the true char- acter of all believers, that they "come to Christ the living stone, and are built upon him a spiritual house." III. Jesus Christ is the foundation of all holy obedience. Many persons are afraid that the doctrine of faith is con- trary to good works; and some have said, " If we are not to be saved by good works, what occasion is there for thein ?" We answer, " Grood works are the breath of faith." A living man breathes, and a true faith works. St. James speaks of pretended, or dead faith, and says, " As the body without the spirit is dead, so faith without works is dead also." Works are the proper fruit and evidence of faith, and that which doth not produce them is fiilse. But the right faith, that which comes to Christ as the foundation, and builds alone on him, is always fruitful. And so far is it from being true, that faith is contrary to good works, that we affirm there can be no good works without faith. The Scripture saith, "Without faith it is impossible to please God,"' and it declares that "f\iith worketh by love;" and again, that "it purifies the heart;" and again, that it "overcomes the world:" not that faith does all this by its own power, but as it unites us to Christ, and derives virtue from him ; and thus he is the foun- dation of all holy obedience. Man, in his natural state, cannot perform any holy obedi- ence. He wants both will and power until his person be SERMON XXXII. 339 accepted through Jesus Christ, and united to him by true and lively faith. The doctrine of the church of England on this point is very clear and full. In the Thirteenth Article she says, that "works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God ; forasmuch as they spring not of faith in Christ — yea, rather for that they are not done as God hath willed and commanded them to be done, we donbt not but they have the nature of sin." What then becomes of the merit of works? And how absurd is it, as Bishop Beveridge observes, to think of "being justified by good works, when we can do no good works till we are first justified." Our fallen nature is wholly sinful. " In our flesh dwelleth no good thing;" and till we are in Christ, and so made new creatures, no good thing can dwell in us. 'He that believeth not is condemned already." He is in the state of a rebel condemned to die, who cannot do any legal action till the attainder be removed. Besides, the dominion of sin in a natural man is absolute and universal. Sin reigns in his mortal body, he obeys it in the lusts thereof; he willingly yields his members as instruments of unrighteousness, un- cleanness, and iniquity. He is the slave of the devil, led captive by him at his will. Satan says to him, be drunk, be lewd, be profane, and the wretched slave submits, even though his poor body suffers for it, and he sees death and damnation before his eyes. This also the church of England strongly affirms in her Tenth Article. " The condition of man after the fall of Adam is such, that he cannot turn and pre- pare himself by his own natural strength and good works to faith and calling upon God : wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing," going before, " us, that we may have a good will, and working with us when we have that good will." This is the doctrine of Scripture: " It is God that worketh in you both to will and to do of his good pleas- ure." Phil. 2 : 13. There is a real, spiritual, though mysterious union be- tween Christ and believers, and it is expressed in Scripture 340 TITE ONLY FOUNDATION. by various images. For instance, Christ is the head of the body; believers are the members of it. Christ is the vine; believers are the branches. So he said to his disciples, " 1 am the vine, ye are the branches. As the branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in me." ''He that abideth in me, and J in him, the same bringeth forth much fruit ; for without me," or separate from me, "7/^ can do nothing^ John 16. It is therefore evident that Christ must be the foundation of all holy obedience. Jt is not enough to be what the world calls a virtuous man, a good liver, a moral person. Acceptable obedience is that which is performed by a man in Christ; one who, sensible of his sin and misery, has come to him by faith for wisdom, then for righteousness, and now for strength. Christ dwells in the heart of such a man ; and whatever trial he has to bear, whatever duty he has to perform, whatever temptation he has to resist, he comes to Christ for strength, and "out of his fulness he receives, and grace for grace" — grace in the believer answerable in some measure to grace in the Saviour. He is conformed to Christ both in his death and resurrection : by the influence of the one, he dies to sin ; by that of the other, he lives to God. Brethren, is it so with you ? There are many who seem advocates for virtue and morality, and some, like the Phari- sees, who abound in works of devotion; while, like them, they wash only the outside of the cup and platter; forgetting that the heart must first be purified, and the person accepted, before there can be any works performed pleasing and accept- able to God. "VVe are not to imagine that our own good de- siresand end eavors will recommend us to God — that when we have done all the good we can, we may venture to hope in his mercy, and trust Christ as a makeweight to fill up our defects. No; exactly otherwise. AVe must first come to God by Christ, as miserable sinners; receive from him the pardon of our sins and acceptance of our persons; and then seek the sanctification of our natures by the power of the Holy Spirit. In the last place, SERMOX XXXII. 341 IV. We are to show that Christ is the foundation of all TRUE HAPPINESS here and hereafter. Every man longs to he happy; hut few are so. The rea- son is, men seek the living among the dead. It is not in the power of worldly things to make us happy. Sin has written vanity on all the creatures, and filled the world with sorrow. Man, in his search for happiness, has turned his hack on God, the fountain of true felicity; nor can he ever he happy till he returns to God. This can only be by Jesus Christ. Happi- ness must commence in reconciliation to God. It was once well said by a minister who happened to be at an inn, where he heard some persoiLs full of vain and noisy mirth, " Gentle- men," said he, "if your sins are forgiven, you do well to bo merry." What title has that man to happiness who is a child of wrath, and under the curse of the broken law? But when a sinner has fled for refuge to Christ, he is entitled to strong consolation. He that believeth hath everlasting life. Being justified by faith, he hath peace with God. " Be of good cheer," said Christ to some, "your sins are forgiven you." And it is the happiness of some now to know this assuredly. Having the Spirit of God as a spirit of conviction, humiliation, faith, prayer, and holiness, they have thereby the seal of God, the icitness or testimony of God, that they have passed from death unto life. They taste that the Lord is gracious. They find solid delight in his word and ways. A day spent in hi; courts is better than a thousand ; and they prefer an hour of communion with him to all the years they spent in vanity and sin. This is the earnest of heaven. Their happiness now is in having Christ with thein. Their happiness hereafter shall consist in being with Christ, to behold and to share his glory. An inheritance is reserved for them which is incorruptible, undefiled, and fadeth not away. Freed from this body of sin and death, delivered from this present evil world, they shall be for ever employed in admiring, adoring, and praising the riches of free, sovereign, and distinguishing grace. At present we are unable to form a just idea of heavenly glory, but this 342 THE ONLY FOUXDATIOX. we know as to trno happiness, whether on earth or in heaven, Jesus Christ is all in all. To conclude. We have now seen that Jesus Christ is the foundation of all true wisdom, of all acceptance with God, of all obedience, and of all real happiness. And is he so to i(s ? Do we apply to him, that we may become wise to salva- tion ? Do we seek and expect pardon and acceptance only throug-h him ? Do we derive grace and strength from him i And is he the source of our happiness ? Important inquiries, brethren, worthy your serious attention. Oh, you that build for eternity, examine your foundation; for if it be not Christ, it will fail. The house will fall, and great will be the fall of it. But some have believed through g'race. Take encourage- ment from what God himself says, in commendation of this foundation: "Behold, I lay in Sion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation : he that believeth shall not make haste." Isaiah 28 : IG. "A stone" — every thing else is sliding sand, is yielding air, is a breaking bubble. "A tried stone" — tried by millions of depraved and ruined creatures, who always found him able and willing to save to the uttermost. "A corner-stone" — uniting Jews and Gentiles and all believers, in one harmo- nious bond of brotherly love. " A precious stone"— more pre- cious than rubies ; the pearl of great price ; and the desire of all nations. "A sure foundation" — such as no pressure can shake; such as will never fail those humble penitents who cast their burden on the Lord. " Whosoever believeth," though pressed with adversities, or surrounded by dangers, shall not make haste. lie shall possess his soul in patience. And not only amidst the perilous changes of life, but even in the day of judgment he shall stand with boldness. He shall look up to the grand Arbitrator — look round on all the solemnity of his appearance — look forward to the imalterable sentence, and neither feel anxiety, nor fear damnation. SERMON XXXIII. t 343 1* THE DOCTRINE OF THE TRINITY SERMON XXXIII. " THERE ARE THREE THAT BEAR RECORD IN HEAVEN, THE FATHER, THE WORD, AND THE HOLY GHOST: AND THESE THREE ARE ONE." IJoux 5 : 7. All religion supposes the worship of a God ; and there- fore, in all worship, the first thing to be considered is, who that God is, or what sort of a being is to be worshipped. The heathens worshipped a great many gods; as many as thirty thousand have been mentioned. But all Christians admit there is but one only, the living and true God. Now all the knowledge we have of God is from the Scriptures. If God had not been pleased to give us the Bible, we should to this day have been worshipping idols, as the former inhabit- ants of this country did, and as many millions of pagans now do. Reason alone never yet led any people to the right knowledge of God, nor ever will. The learned Greeks and wise Romans knew no more of God than the savage Indians. The knowledge of God which Noah and his sons had, was gradually lost and corrupted. But God made himself known in a particular manner to Abraham, and to his posterity the Jews, among whom the knowledge of the true God was pre- served till the time of Christ; and now, by his gospel, this knowledge is given to us, and to all who receive the Scrip- tures as the word of God. Now the same Scriptures which assure us there is but one God, speak of him under the three names of Father, Son, and Holi/ Ghost; and our text plainly declares that these three are one. This doctrine is generally called the doctrine of the Trinity, which signifies tri-unity, or three in one. This doctrine has been thought by most Christians to be very plainly revealed in the word of God ; nevertheless there were ZU DOCTRINE OF THE THIXITY. some persons of old, and there are some now, who dispute or deny it; and these people are called Arians, or Socinians, and some of them now call themselves Unitarians. We ouirht to be much on our guard against those who would rob us of " the faith once delivered to the saints," and of which this is an eminent part. For you will please to observe, that those who deny the doctrine of the Trinity, seldom stop there ; they generally deny also the atonement of Jesus Christ, and the work of the Holy Spirit on the heart, and so leave us very little of the gospel to believe. Indeed, many who begin by the denial of the Trinity, finish in becoming downright infi- dels and atheists. As a right notion of God is connected with all true faith and holy practice, it is of great consequence for us to be well established in tliis doctrine. It shall therefore be our present business to prove, that. In the unity of the Godhead, there are three divine Persons. It may be proper to remark that, with respect to this doc- trine, it is not necessary that we should be able fully to explain it, or show how the three divine persons subsist. This is, and must be, a mystery. There are many people, in this age of reason, as they call it, who dislike and reject every thing mysterious; but this arises entirely from their pride. There are many mysteries in nature; we are mysteries to our- selves. We know little of the nature of our own bodies, and still less of our souls. Is it any wonder then that we should know little of God, or that the divine nature should be mys- terious to us ? Let us beware of pride, especially the pride of our understanding. This pride ruined the angels who fell. It ruined our first parents ; and it Avill ruin us eternally, if it be suffered to prevail. As we should never have known any thing of God but by the Bible, let us be content to take the Bible account of God, which is, indeed, his own account of himself And let us remember what our Saviour said to his disciples, when he discovered the workings of pride among them. Having set a child in the midst of them, he said, " Verily I say unto you, except ye be converted, and become SERMON XXXIII. 345 as little children, ye shall not enter into the kingdom of heaven." Matt. 18 : 3. A little child is obliged to take upon trust what his infant capacity cannot yet comprehend ; and it is the office of Christian faith to take God at his word. I would also remark, that in our reception of this scrip- ture doctrine, we are not bound to adopt the mode of expres- sion used or enforced by any particular divines or churches. Some good men, in their attempts to explain the doctrine, have rather perplexed it. Some good men have said, that "the Father is the fountain of Deity" — that "he communi- cated his whole essence to the Son" — that "the Son is eter- nally begotten of the Father," and that he is " very God, of very God." As these expressions are only private interpreta- tions of a Bible truth, we are at liberty to admit or reject them, as they appear to us to be scriptural or not. Now let us proceed to a brief proof of the doctrine ad- vanced, namely. In the unity of the Godhead there are three divine jyersons. By Godhead we mean the divine nature. We maintain the uniti/ of the Godhead — that there is but one God ; yet we assert, as our text does, that there are thi'ee in the Godhead, Father, Son, and Holy Ghost, and that these three are one.* There is but one God. It is impossible there should be more. Reason itself shows that there cannot be more than one being who is first. God is the first cause of all being, and we cannot conceive of two or more^rs^ causes. God is also a self-sufficient being ; he existed alone ; he can do every thing of himself; he needs not the help of other beings. "Now, if there were two such beings, they could do no more than one could do; if they could, then one could not be self-sufficient and all-siffficicnt ; each of them could not be of God, if they could want or receive any help from one an- other. There cannot therefoi-e bo two Gods ; for if one is all- * Perhaps you will be told that this verse is not i'ound in some ancient manuscripts of the New Testament, but has been added by the Trinitarians. But we are assured by men of the first learning and credibility, that it is found in the most ancient copies ; and whoever examines will find that the sense of the chapter is not complete without it. But the truth of the doc- trine docs not depend on a single text, as wc shall plainly prove. 346 DOCTRINE OF THE TRINITY. sufficient, the other would be needless and useless." It is the great doctrine of Scripture, that there is one God : " I am the Lord, and there is none else, there is no God beside ine." Isa. 45 : 5. " Hear, 0 Israel : the Lord our God is one Lord." Dent. 6:4. " There is one God ; and there is none other but he." Mark 12 : 32. " Do not I fill heaven and earth ? saith the Lord." Jer. 23 : 24. " For thou, even thou only, know- est the hearts of all the children of men." 1 Kings 8 : 39. This is the God alone who ought to be worshipped. " Thou shalt worship the Lord thy God, and him only shalt thou serve." Matt. 4 : 10. The adversaries of this doctrine call themselves Unitari- ans, by which they mean to intimate their belief of only one God, and insinuate that we who believe the Trinity, admit of more than one God. But we deny the charge. ^Ye main- tain, as strongly as they, that there is only one God ; and we think it perfectly consistent with this belief to acknowledge three persons in the Godhead. We allow that the word " persons " is not found in Scripture, and may convey an idea somewhat too gross. Bat this is owing to the poverty of our lansfuafre, which does not furnish us with a better term. And we think it justifiable, because personal properties and per- sonal acts are ascribed to each of the divine Three. But we contend not for the word, but the thing. It is enough for us to say with the text, " There are three that bear record in heaven, the Father, the AVord, and the Holy Ghost." That there is a plurality in the Deity, is evident from the Old Testament. This, you know, was written in Hebrew; and the name which is generally translated by the English word God, is in the Hebrew 'plural, and signifies more than one. It is Elohini, which is in the })lural number, as Gods would be in English: and this word is often joined with the Hebrew word Jehovah, which is translated Lord ; and when- ever you find the word Lord in capital letters thus, Lord, it means Jchoimh, a name which signifies the essence of God, " He who was, and is, and is to come." Now there is a pas- sage in Deut. 6 : 4, where you have both these names, and SERMON XXXIII. 347 which fully proves the doctrine of the Trinity. "Hear, 0 Israel : the Lord our GTod is one Lord." If the word Lord and the word God signified jast the same, the passage would be nonsense ; it would be only saying, the Lord is Lord, or one is one: but the meaning is, that Jehovah, our Eloliim, our covenant G-od, Father, Son, and Spirit, is one Jehovah. He is one in essence, though three in person. The Jews are unwilling to own that this is the meaning of the names of God in Hebrew, but it is entirely owing to their hatred to Jesus Christ. If any are converted to Christianity, as some have been, they own it immediately.* Thus John Xeres, a converted Jew about ninety years ago, when he published his reasons for becoming a Christian, says, " The Christians confess Jesus to be God ; and it is this that makes us look upon the gospels as books that overturn the very principles of religion, the truth of which is built upon this article, the unitij of God. In this argument lies the strength of what you object against in the Christian religion." There he undertakes to prove, that the unity of God is not such as he once understood it to be, in unity of j)e?-so7t, but of essence, under which more persons than one are comprehended ; and the first proof he offers is, that of the name of Elohim. " Why else," says he, " is that frequent mention of God by means of the plural number, as in Genesis 1:1, where the word Elohim, which is rendered God, is of the plural num- ber, though annexed to a verb of the singular number ; which demonstrates that there are several persons partaking of the^ same divine nature and essence ?" This plurality is restricted to a trinity of persons, namely, three, whose names we have in the text. And here observe, that the names, Father, "Word, or Son, and Spirit, are not intended to describe the manner in which the three divine Persons subsist, but the manner in which they act : not what they are in themselves — that is not revealed — but what they * See an excellent treatise, entitled, The Catholic Doctrine of a Trinity, proved by above a Hundred short and clear Arguments in the Words of Scripture, by Mr, Jones, Rector of Pluckley, etc., printed for Rivington. 348 DOCTRINE OF THE TllINITY. are to its, according to the respective offices which they have been pleased to assume in the redemption of man. And therefore, though one of the names of office may seem greater than the rest, yet this does not denote that the person who bears the name is greater than the other. The name of the Father may seem greater than that of the Son, or of the Spirit; and Christ speaks of the Father as greater than he; and the Spirit as well as the Son is " sent ;" but as these are names of office, and not of essence, they only describe the nature of the office assumed, which may be greater or less : but as to the essence, there is no difference nor inequality, as it is expressed in the Athanasian Creed : "In this Trinity, none is afore nor after other ; none is greater or lass than another ; but the whole three persons are coeternal together, and coequal. The Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the glory equal, the majesty coeternal." Our further proof of the Trinity shall be from the history of man's creation, the application of the name of the Deity to each divine Person distinctly, the institution of baptism, and the apostolical blessing. In the history of man's creation we find these words, " And God said, Let us make man in our image, after our likeness." Gen. 1 : 26. Surely this expression denotes that there is a plurality of persons in the divine nature, or why should it be used ? Some tell us it is only an accommodation to the mode of speaking used by kings, who in their public acts say ice and us. But this is ridiculous; for kings had no existence before the creation of man. Besides, kings use this phrase out of modesty, or to signify the concurrence of their council ; but " who hath known the mind of the Lord? or who hath been his counsellor?" Rom. 11:34. In like manner we find the Lord God saying, after one had fallen, " Behold, the man is become as one of us." Gen. 3 : 22. Some think this was spoken ironiralhj, in allusion to Satan's promise when he tempted our first parents to eat of the forbidden tree, "Ye shall be as gods," etc. Others think it refers to the covenant, in which one of the divine persons had engaged to SERMON XXXIII. 349 become man, in order to redeem man. Be this as it may, the expression phiinly proves a plurality, such as is more plainly expressed: " In the beginning" was the Word," the very name used for Christ in the text, ^^ and tlie Word was icith God, and the Word was God." John 1:1. But again, The name of God is applied to each of the divine persons distinctly. That the Father is called God need not be proved. Jesus Christ is also called God in many places of Scripture. Thomas said to him, " My Lord and my God." John 20 : 28. St. Paul says, " He is over all, God blessed for ever." Bom. 9 : 5. St. John says, Jesus Christ is " the true God, and eternal life." 1 John 5 : 20. The Psalmist says that the Israelites in the wilderness "tempted and provoked the most HIGH God ;" and St. Paul, speaking of the same thing, says, "They tempted Christ;" consequently he is "the most high God." Psalm 78 : o(i, and 1 Cor. 10 : 9. Isaiah had a vision, concerning which he says, " Mine eyes have seen the King, the Lord of hosts." Isa. 6 : 5. St. John, speaking of that vision says, " These things said Esaias, when he saw his," Christ's, "glory, and spake of him," John 12:41; from whence it follows, that Jesus is the Lord of hosts. And let it be carefully observed, that the name Lord or Jehovah, which signifies the essence of God, is never, upon any occa- sion, given to a creature. Yet this name is given to Jesus Christ, as in the text last mentioned, and also in the follow- ing: " This is his name whereby he shall be called. The Lord," that is, Jehovah, " our righteousness." Jer. 23 : 6. Now who is the righteousness of believers ? Every Christian knows, that " Christ is made unto us — righteousness." And in Isa. -13 : 11, "I, even I, am the Lord; and besides me there is no Saviour." But we know who alone is the Saviour of the world, even "our Lord and Saviour Jesus Christ." But unless he were God as well as man, he could be no Saviour ; for Jehovah says there is no Saviour besides himself* Pass- * If the reader wislies to sec more proofs of this kind, let him consult the following places: Isa. 8 : 13, 14, with 1 Pet. 2:7, 8 ; Isa. 44 : 6,- with Rev. 22 : 13 ; Luke 1 : "6, with Matt. 11 : 10 ; 2 Cor. 5 : 19 ; John 14:11; 350 DOCTRINE OF THE TRINITY. ing by many more texts, for want of room, we shall mention but one more in proof of our Lord's divinity. Our Saviour has graciously promised his presence with all his people whenever they assemble together. " Where two or three are gathered together in my name, there am I in the midst of them." Matt. 18 : 20. Now how is it possible for Christ to be present in all the thousands of places where Christians are assembled, unless he be the true God ? In like manner, we might show that the peculiar names of the Deity are given to the Holy Spirit, and that therefore he also is a Person, and a divine Person. One, out of many, may be sufficient. St. Peter reproving Ananias for the lie he had told respecting his substance, saith, " Why hath Satan filled thy heart to lie unto the Holy Ghost ?" Acts o : 3 ; and in the next verse, he adds, " Thou hast not lied unto men, but unto Gocir This is a most plain and undeniable proof that the Holy Ghost is God.* The ordinance of Christian haptism affords another proof of the Trinity. In the baptism of our Lord himself, a voice from heaven said, " This is my beloved Son ;" also, " The Holy Spirit descended" visibly, "like a dove, lighting upon him." Matt. 3 : 16, 17. Here was the Trinity. The Father testifying to the Son, and the Spirit descending upon him. Hence, the primitive Christians used to say to any who doubted the truth of this doctrine, " Go to Jordan, and you will see the Trinity." Plainer still is this truth from the form of words appointed to oe used in Christian baptism, " Baptizing them in the name of the Pather, and of the Son, and of the Holy Ghost." This is an ordinance of initiation ; it stands as it were at the threshold of Christianity : so that in taking upon us this distinguishing badge of the Christian profession, we avow this great doctrine. We are baptized Isa. 9:6; Rev. 1:8; 1 Kings 8 : 39, witli Rev. 2 : 23. And as to those places in wliieli Chri.st saith, The Father is greater than I, etc., they are iinderstood as liis liuman nature and office, or as the Creed expresses it, "inferior to tlie Father as touching his manhood.'' * Otlier proofs inay be found in Acts 13 : 2, 4 ; 2 Tim. 3 : IG, compared with 2 Pet. 1 : 21 ; 1 Cor. 3 : Ifi, Avith 1 Cor. 6:19; 2 : 11, 14 ; Psa. 139 : 7. SERMON XXXIII. 351 into the name of each divine Person, that is, by the authority of each, and into the faith, worship, and profession of each, equally and alike, as the One God of the Christian religion. Hereby we profess the Trinity, that is. One God in three Persons, in opposition to all false gods and false worship, and thereby dedicate ourselves to them, according to their per- sonal relations: to the Father as our Creator, and as recon- ciled in Christ; to Christ as our Redeemer, to deliver us from the guilt and power of sin ; and to the Holy Spirit, to teach, comfort, and sanctify us. This is a kind of proof of the doc- trine suited to the weakest capacity. Each of the sacred Three is mentioned distinctly and by name, which certainly implies a distinction of persons; yet they are all united in the same ordinance of baptism, which shows their equality and unity. So that all who would not renounce that sacred ordinance may see in it a full, clear, and satisfactory proof of the Trinity. Much the same may be said of the apostolical benediction, " The grace of our Lord Jesus Christ, and the love of God, and the cormnunion of the Holy Ghost, be with you all. Amen." 2 Cor. 13 : 14. In these words St. Paul prayed for the Corinthians, and in the same words almost all Christian ministers pray for their people at the close of eveiy public service. It is a kind of prayer to each divine Person singly, expressing a desire that the people may partake of the grace of Christ, who is " full of grace," through whose mediation we are reconciled to God ; that they may also enjoy the love of God, namely, of God the Father, which is the source of our whole salvation, manifested in the gift of his Son, his Spirit, and his word ; and finally, that they may partake of the Holy Ghost, as all real Christians do, in his application to their souls of all the blessings of salvation proceeding from the Father, and flowing to us through the Son. And thus are we continually reminded of this great truth, and led also to make a practical use of it, in seeking from each of the divine Persons the peculiar blessing that each, in the economy of the covenant, has undertaken to bestow. 352 DOCTRINE OF THE TRINITY. From what has beoii said, however briefly, it is sufficient- ly evident that the doctrine of the Trinity is a scriptural doctrine; and as such, we are bound to receive it, unless we renounce our Bibles. It is true that it is a sublime and mys- terious doctrine, yet there is nothing at all in it contrary to reason. Some men make a great outcry against it. They tell us it is absolutely impossible that three should be one, and that the Trinitarians must believe there are three Gods. In answer to this we say, we do not affirm that the llirce are one in the same sense that they are three. They are three in one respect, one in another. We say they are three in person, one in essence. AVe affirm that the Father, Son, and Holy Ghost are not three Gods, but one God. We have abundantly proved from Scripture, that there are three to whom divine names are given, divine attributes ascribed, and divine offices assigned ; and we affirm, with our text, and according to the whole tenor of Scripture, and the voice of reason too, that there are Three in One. And what is there in all this absurd or contradictory ? Were we to affirm that three are one in the same respect as they are three, it would no doubt be a contradiction in terms: we say not that three persons are one person, or three Gods are one God ; but we say that the three persons are one God. This is revealed, therefore we believe it; and though we cannot fully compre- hend it, we think it becomes such weak and fallible creatures as ourselves humbly to receive it, with other truths, as the w^ord of God, and not of man. But it is by no means enough merely to assent to the doc- trine, we ought to make a practical use of it. It is far froju being a matter of speculation; it is a branch of our "most holy faith." We should be concerned not to hold this, or any other truth, in unrighteousness: and no doctrine, however true and important, will avail us, without an experience of its sanctifying power on our hearts. Let us be concerned then, as perishing sinners, to apply to each of the divine Per- sons: to the Father, for the pardon of our sins through his infinite love and free mercy; to the Son, for an interest in his SERMON XXXIII. 353 blood, righteousness, and intercession ; and to the Holy Spirit, for his illuminating, sanctifying, quickening, and influencing comforts. Let us adore and praise the eternal Three : the Pather, for his electing love, and the unspeakable gift of that love, the Lord Jesus Christ his only begotten Son. Let us adore and praise the dear Redeemer, ascribing blessing, and honor, and glory, and praise, to him that loved us, and washed us from our sins in his own blood. Let us adore and praise the Holy Spirit, for his gracious influences accompanying the word of truth, whereby we knew ourselves, and felt the power of the gospel to our salvation. Thus shall we resemble the blessed angels, who are incessantly praising the glorious Trinity, and crying, " Holy, holy, holy. Lord G-od Almighty, which was, and is, and is to come." We shall close the whole with that excellent collect used by the church of England on Trinity Sunday. " Almighty and everlasting God, who hast given unto us, thy servants, grace, by the confession of a true faith, to ac- knowledge the glory of the eternal Trinity, and in the power of the divine Majesty to worship the Unity; we beseech thee that thou wouldest keep us steadfast in this faith, and ever- more defend us from all adversities, who livest and reignest One God, world without end. Amen." 23 POWER OF THE GOSPEL. THE POWER OF THE GOSPEL. SERMON XXXIY. "I AM NOT ASHAMED OF THE GOSPEL OF CHRIST ; FOR IT IS THE POWER OF GOD UNTO SALVATION TO EVERY ONE THAT BELIEVETH.'' Rom. 1:16. If we wisely consider the signs of the times, we are con- strained to say, " This is a day of rebuke and blasphemy." Knowledge increases; arts and sciences flourish; commerce is extended ; almost every thing is in a state of improve- ment : but what shall we say of religion ? Alas, how many among us content ourselves with the name and the shadow of it, while w^e deny its power. How many others, still more careless, neglect even the form of godliness; while others, grown bolder in sin, are weary of the gospel itself, dispute its truth, revile its power, and are seated in the chair of the scorner ; in a word, are " ashamed of the gospel of Christ." Not so that great and good man whose words we have read. He was a bold and successful minister of the gospel He had preached it in many countries, but hitherto had no opportunity of preaching it at Rome; but hearing that Chris- tians were even there, he sends them this letter, expresses his love to their souls, and his earnest desire to come and preach Christ's gospel there. It was a great and populous city, one of the greatest in the world, and he well knew he should meet with much opposition, and perhaps be in danger of his life, yet he says, " I am not ashamed of the gospel of Christ;" adding this good reason for his boldness, " for it is the power of God unto salvation," to every believer, whether Jew or Gentile. Now, that it may, by the blessing of God, be so to us, let us, 1. Take a general view of the nature of the gospel. 2. Consider the important design and use of it — it is " the power of God unto salvation;"' and then. SERMON XXXIV. 355 3. Show that there is no reason why we should be ashamed of it, but rather that we ought to glory in it. I. Let us take a general view of the nature of the gospel. What is the gospel ? what do we mean by it ? It may be feared that many who are called Christians, would be at a loss for an answer to this question. Now there are several points of view in which we may behold the gospel. It cer- tainly contains a history of the most remarkable and impor- tant events, especially the incarnation of the Son of God, his holy and spotless life, his amazing miracles, his excellent sermons, his bloody passion and cruel death, his resurrection from the grave, and his ascension to glory. The gospel also contains the purest and best system of morals that was ever offered to the world ; and would to God they were but prac- tised ! The gospel likewise displays the infinite perfections of God, his holiness, justice, and love especially; for " He who was in the bosom of the Father hath declared him." The gospel demands our attention also, as it affords a wonderful discovery of a future state, an eternal heaven and hell, in one of which each of us must soon be fixed for ever. In all these respects the gospel deserves and requires our serious and cor- dial regard. But all this falls infinitely short of the true nature of the gospel. The word gospel, in the original, signifies good news, or glcid tidings, as it is written in the prophet, Isa. 52 : 7, and quoted by St. Paul, " How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" — observe, glad tidings of good things! Rom. 10 : 15. This is a just description of the gospel: never were there things so good as those contained in the gospel ; never were there tidings so glad as those reported by the gospel. You are to consider the gospel as a message of mercy from God to sinners, as a declaration of his good will to lost and ruined man. Take it in Christ's own words, " God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Or take it in the words of St. Paul, " This is a faithful say- 356 POWER OF THE GOSPEL. ing, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Now you will observe in these texts, the condition of those to whom these glad tidings are sent — a world of men ready to perish, and who onust have perished if God had not sent his Son to save them. They are sinners whom Christ came to save. My friends, we can never rightly understand one word of the gospel, unless we know and feel our miserable and perishing state as sinners. In Adam we all fell. Prom him we derive a sinful nature. Our minds are in total darkness as to God, and the things which belong to our peace. Our hearts are disaffected to God ; we shun him ; we fly from him, as Adam did when he had sinned. And as to our lives, they are lives of rebellion against him. Our carnal minds are " enmity against God ;" they are " not subject to the law of God," neither can they be, till renewed by grace. And being breakers of the holy law, we are under the curse and penalty of it ; obnoxious to the di- vine wrath, and liable every minute to death and damnation. Now, do we know this; do we believe this; do we feel and lament that this is our case; and does this lead us to cry out in good earnest, " Men and brethren, what mu^t we do to be saved ?" If so, we are prepared to receive the good news of the gospel. To such persons especially, is the word of this salvation sent. It informs them that God, in his infinite mercy to sinful man, has sent his only begotten Son to take our nature; and in this nature, and as our surety, to obey the laws which we had broken — to make an atonement, or satisfaction for sin by his death, and so reconcile us to God. And also that he will give his Holy Spirit to his people, by whose influences accompanying the gospel, their minds shall be enlightened in the knowledge of the truth ; they shall be enabled to believe in Jesus, to repent of their sins after a godly sort, and to be- come new creatures, so as to love, obey, and enjoy him here, and at length be made perfectly happy in heaven for ever. And is not this good news ? So the first Christians thought. "When Philip went down to Samaria, and " preach- ed Christ" there, we are told "there was great joy in that SERMON XXXIV. 357 city." AVhen the G-alatians first heard a gospel preached, they received him "as an angel of God, even as Christ Je- sus;" and had it been possible, they would have plucked out their eyes, and have given them to him ; such was the blessed- ness they then enjoyed. And when the poor heathen jailer of Philippi was brought to the saving knowledge of Christ, "he rejoiced, believing in Grod with all his house." And so it will be with us, in some measure, if we are sensible of our need of Christ, and if we heartily receive this good news. If an army of rebels subdued in war, and at the will of their conqueror, were doomed to death, would it not fill their hearts with joy to be told that the king, for the sake of his son, had freely pardoned them all, and received them to his favor, and would never more remember their offence ? Or if a company of miserable prisoners in such a place as the French bastile, or the Spanish inquisition, who had endured all the horrors of a rigorous confinement for many years, were to hear the sound of liberty and freedom, would it not gladden their very souls ? Such are the " glad tidings of great joy" which the gospel brings to this present company to-day ; and such will be their effect too, if you believe to the saving of your souls. And this, you will perceive, is a very different scheme from that of those who tell us, that if we are but sincere, and do as well as we can, God is merciful, and we need not fear; and who make no more of Christ than a good man, who came to teach good things, and to set us a good example, and to assure us that God will accept our repentance and sincere obedience, instead of that which his law requires. Beware of this merely moral scheme ; it will be poison to your souls. If Paul had taught only morality, he need not have said, " I am not ashamed of the gospel of Christ." The philosophers of Rome would have made no objection to it ; but it was the satisfaction of Christ, the sacrifice of Christ, the righteousness of Christ, which they despised. The cross was the stumbling- block of the Jews, and the banter of the Gentiles. But noth- ing deserves the name of gospel which does not make a pre- cious Jesus " all in all " "the first and the last" in our whole 358 POWER OF TUE GOSPEL. salvation. Therefore when the gospel began to be corrupted by false teachers, who told them they must be circumcised and keep the huv of Moses, besides believing in Christ, St. Paul cried out aloud against the motley mixture of Christ's righteousness and man's righteousness; he called it another gospel, and protested against it, saying, " If any man preach any other gospel unto you, than that which we have preached unto you, let him be accursed." II. The important design and use of the gospel — it is the jwwer of God unto salvation ; that is, it is the powerful in- strument which God employs, and makes effectual to the salvation of believing sinners. Salvation is the grand object which G-od has in view in the gospel. Salvation is a great word, but a greater thing. Nothing so great, nothing so important, as the salvation of a soul that must be happy or miserable for ever. And it is sad to think that poor thoughtless mortals should ever use such a word in a light and prohme manner. "What is more common than to hear a person say, As I hope to be saved ! And what notion have such people of salvation ? They only hope that when they die " they shall not go down to hell, a place of fire and torment ; but that they shall go up to heaven, to some fine unknown shining place above the skies, where they shall be free from all pain and uneasiness." Poor igno- rant creatures, they have no desire to be saved from sin, nei- ther from the guilt nor the power of it — no desire to have their hearts changed, their nature refined, and their souls filled with the love of Christ. But the salvation proposed in the gospel is great and glorious beyond description ; the greatest blessing that God can bestow, or man receive. And it is by the gospel that he conveys this blessing. Wise men in all ages have seen the need of some remedy for human nature in its miserable and fallen state. Philosophers and lawgivers have tried their skill in vain. They were physi- cians of no value. The gospel provides the only medicine for the cure of the soul, and this is eliectual. It is God's ])ower to salvation. It is the powerful means, in the hand of the SERMON XXXIV. . 359 Spirit, to save us from the guilt of siu, and to give us a right to heaven ; and to saA^e us from the power of sin, and to make us fit for heaven. 1. It is tlie power of God with respect to the pardoji of our sins, and the justijication of our pe?'sons. Without the gospel we could never have been sure that the great God would pardon a sinner ; we could never have known upon what terms he would do it. We could never have been certain that we were actually in a state of favor. But the gospel is a message from God himself, assuring us not only that '' there is forgiveness with him," but inviting us to apply for it and accept of it. The gospel is " the ministry of recon- ciliation ; namely, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." God has appointed and accepted the mediation and sacrifice of his Son, for the satisfaction of his law and justice, and making peace ; so that he might not charge any sin, or inflict any punishment upon those who believe, or receive the atone- ment. Upon this ground, the ministers of the gospel, as am- bassadors for Christ, pray and beseech sinners to be reconciled to God. Since satisfaction is actually made to the justice of God by the death of his Son, that he may honorably show favor to sinners, they entreat them, by these gracious encour- agements, to throw down their arms of rebellion, to submit to mercy in God's own way, and to yield themselves up to him without reserve, that everlasting peace and friendship may be established. That this is the principal design of the text appears from the next verse. For in the gospel is the righteousness of God by faith revealed to faith — the righteousness of Christ, which becomes ours by faith, is revealed to be believed on, and trusted in. Now, God makes this gospel his power to salva- tion. This is the doctrine which he owns and blesses. By the power of his Spirit he opens the understanding to receive it, and the lieart to believe it. Thus the sinner comes to God, is accepted, and saved. 2. It is the power of God with respect to renewing our y 360 FOAVER OF THE GOSPEL. spirit, restoring the image of God in our souls, subduing our sins, and forming us to that " holiness, without which no man can see the Lord." It was as much the design of Christ to save us from sin, as to save us from hell. "We are to esteem it a precious part of his salvation, to be delivered from the slavery of the devil, and the tyranny of our native corrup- tions. The doctrine of " salvation by grace, through faith," is so far from being contrary to holiness, or hurtful to good works, that it is God's powerful instrument of producing them. The gospel of Jesus Christ contains the purest pre- cepts in the world. The instructions of Christ to his disciples contain the noblest morality, infinitely better than all that the heathen sages ever knew. The gospel also furnishes u^ with motives to obedience infinitely stronger than any other. Here sin appears to be sinful indeed, especially in the agonies and sufferings of Jesus. Here holiness appears with heavenly beauty, in the character and conduct of the dear Redeemer. Here we are forcibly drawn by the love of Christ, who re- quires, as a proof of our love to him, that we keep his com- mandments. He expects all his followers to resemble him. He requires them to deny themselves and to take up their cross daily : to mortify the deeds of the body ; to part with sin, though as dear as a right hand or a right eye; to set their affections on things above ; to be fervent in their devo- tions to God ; to abound in every good word and work ; to be honest and just in all their actions; to be charitable to the poor and needy ; to visit the sick, to feed the hungry, to clothe the naked ; in a word, to " love our neighbor as ourselves." Nor does the gospel only require such holy dispositions and actions, but it enables believers to attain and perform them. By the same faith which receives Christ as our right- eousness, we are united to hun ; for without him we can do nothing, and by virtue of union to him we can do all things. As the branch derives virtue from the tree to bear fruit, so be- lievers receive out of the fulness of Christ, " grace for grace," so that they bring forth the fruits of righteousness and goodjiess, which are by Jesus Christ, to the glory of God the Father. SERMON XXXIV. 361 3. The salvation of God thus begun, shall be perfected in glory. Grrace is the bud of glory. Even now, the heirs of heaven have a foretaste of heaven. They have the Spirit of God, who is the seal and the earnest. " Hereby," says St. John, "know we that we dwell in God, and he in us," be- cause he hath given us of his Spirit. This is the great evidence, the great ground of assurance, that we are in a state of salvation, that we have everlasting life; and having the earnest, we may depend upon the full possession. What a source of consolation is this, in all the troubles of this mis- erable world ! Here only is an antidote to death. And this is enough. If sin be pardoned, death cannot hurt us. The sting of death is sin, but Christ has extracted the sting. Thanks be to God, who giveth us the victory through our Lord Jesus Christ. Soon shall the believer be delivered from all the trials of the present state. The separated spirit shall be with Christ, and the mortal body shall be raised a glorious body. Then shall the righteous shine forth as the sun, in the kingdom of the Pather. Thus, you see, the gospel is the power of God to present and eternal salvation. And is this a thing to be ashamed of? God forbid. This is what we were in the third and last place to prove, namely, that, III. There is no reason why we should be ashamed of the gospel, but rather that we ought to glory in it. Shame is a very powerful passion. It was introduced by sin, and should be applied to nothing else. But it is the misery of our fallen nature that we " glory in our shame," and are ashamed of our glory. Wicked men are not ashamed of sin, but they are ashamed of that gospel which would save them from sin. Through the temptations of the devil, and the ignorance, pride, and carnality of the human heart, true religion has always been accounted a shameful thing, so that it has always required a holy boldness to make an open pro- fession of it. But let us see what it is that makes men ashamed of the gospel, and whether there be any good reason for beinnf so. 1. Some are ashamed of the gospel, because it is chiefly 302 rOWER OF THE GOSPEL. poor and moan people who profess it. This was an objection made by the Pharisees to our Saviour himself: " Have any ol the rulers, or of the Pharisees, believed on him?" The mean- ness of Christ's outward appearance, and that of his followers, was a stumbling-block to the Jews. But there is nothing solid in this objection. The design of God in the gospel is to humble the pride of man, and therefore he hath chosen the foolish, weak, base, and despised things of the world to con- found the things that are wise, mighty, and honorable, that no flesh should glory in his presence. Christ rejoiced that " the poor had the gospel preached unto them," and that divine things were " revealed unto babes." 2. Some are ashamed of the gospel, because it is, as they pretend, such as none but weak and ignorant people can em- brace. So the Greeks, who were learned and wise, accounted it at first. So many who are " wise in their own conceit," now reckon it. They pretend that there are mysteries in it which cannot be understood, such as the Trinity, the incarnation, the atonement, regeneration, the resurrection, etc. To this we answer, there are mysteries in nature which the wisest man cannot explain, and is it any wonder that there should be mysteries in religion; especially that God, who is an infinite Spirit, should be above our comprehension ? It is true, that there are many things in the gospel above our reason, but we defy any man to prove that there is one thing contrary to reason. Besides, it should be remembered that man is a fallen creature; that the thoughts of his heart are evil con- tinually; that "the natural man," the animal or rational man, " receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned." Hence we see that reason, though a noble gift of God, is in- sufficient to guide us in matters of religion ; and he who would be saved, nuist humble himself as a little child, and pray to be taught of God. But, 3. The true and greatest cause why many are ashamed of the gospel is, that it requires a separation from the world, the denial of self, the mortification of sin. It will not allow SERMON XXXIV. 363 a man to live like a brute in the indajgenee of his carnal lusts. It requires a life of faith, repentance, devotion ; in a vt^ord, Christ says to every professor of his religion, " Give me thy heart." Now, while a man remains in his natural state, he loves the world, he loves sin, and his heart is enmity against God ; "he loves darkness rather than light, because his deeds are evil." But this holy tendency of the gospel is so far from being an objection to it, that we should prize it on this very ac- count ; this proves it came from God, and on this account St, Paul gloried in it. "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is cru- cified to me, and I am crucified to the world." And now, men and brethren, suffer the word of exhorta- tion. Has God, in his infinite mercy, sent us this glorious gospel ? then let us be very thankful for it, and very atten- tive to it. Let it be the study of our lives, and the delight of our hearts. Nothing so justly demands, nothing can so well repay our best regard, as this. It is God's greatest and best gift to a lost world. And he takes particular notice how we receive it. 0 let us beware of neglecting it. Angels desire to look into these things; and shall not ive study them dili- gently, who are so much more interested in them ? Com- pared with the gospel, all other books are waste paper. Com- pared with the gospel tidings, all other news is trifling. This alone can teach us how we may be pardoned and sanctified ; this alone can secure our happiness in time and eternity. We have now heard that the gospel is the power of God ; it is that which he works by, and renders effectual to the salvation — of whom ? To whom is this gospel the powerful instrument of salvation? It is only to them that believe. Let infidels tremble; they, alas, have no part nor lot in this matter. Paith begins in an assent, a cordial assent to the truth of the gospel. It is received as a divine testimony. The believer sets his seal to it, that it is true. Faith pro- ceeds to trust in Christ. " He first gives a firm assent to the 364 POWER OP TEE GOSPEL. gospel, then cordially accepts its blessings; from a conviction that the doctrine is true, he passes to a persuasion that the privileges are his own." The believer then cleaves insepa- rably to Christ, depends incessantly on Christ. Gladly does he renounce all dependence on himself, all ideas of human merit ; he flies to this refuge, there he is safe ; he builds on this foundation, and he shall never be removed. This done, sweet peace takes possession of his conscience; hope enlivens his breast ; love warms his heart ; zeal fires his soul ; and he cries, " Dearest Saviour, I ani thine. Henceforth I will follow thee. I will serve thee all my days on earth, and I desire to be with thee for ever in heaven." Are any ashamed of this gospel — a gospel so wise, so holy, so honorable to God, so safe to man ? Let them be ashamed of it who never knew its nature, who never felt its power. No man can be ashamed of it, if it be the power of God to his soul. No; "he that believeth hath the witness," or testi- mony, "in himself;" he can give a reason of the hope that is in him. And being baptized unto Christ, he will not be " ashamed to confess the faith of Christ crucified, and man- fully to fight under his banner against sin, the world, and the devil ; and to continue Christ's faithful soldier and servant unto his life's end." And Oh, beware, beware, young people, lest any seduce you from the faith by the pride of reason and sophistry of wicked men. Ever be on your guard, and remem- ber those awful words of Christ : " AVhosoever shall be asham- ed of me and of my words, in this adulterous and sinful gener- ation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels." Finally, " let every one that nameth the name of Christ depart from all iniquity." As we must not be ashamed of the gospel, neither let us be a shame to it. Many are too much prejudiced against the Bible even to read it, but they love to read the lives of professors. Let them see the holy gospel transcribed in our daily walk. So shall we adorn and recommend it to the world, and constrain them to say that Christianity is all divine. SERMON XXXV. 365 SIN AND DEATH, OR GRACE AND LIFE. SERMON XXXY. " IF YE LIVE AFTER THE FLESH, YE SHALL DIE ; BUT IF YE THROUGH THE SPIRIT DO MORTIFY THE DEEDS OF THE BODY, YE SHALL LIVE.'" Rom. 8 : 13. These words set before us life and death — eternal life, or eternal death : they plainly show us what will be the eternal consequence of a life of sin, or of a state of grace; aiid therefore it is of the greatest importance to us clearly to un- derstand tbem, in order that we may know what will be our future portion. " It is a question," said an old divine, " you ought seriously to put to yourselves. Shall I be saved, or shall I be damned ? If you have any spark of conscience left, when you are sick, or dying, you will put it with an anxious and trembling heart. Poor soul, whither art thou going ?" It is better, my friends, to put this question now, while you have opportunity to correct your error, if hitherto you have been wrong. And nothing will sooner determine it than this text. " If ye live after the flesh, ye shall die," etc. These words contain two things which I shall express in two plain sen- tences. 1. If sin live in us, we must die eternally; and, 2. If sin die in us, we shall live eternally. I. If sin LIVE in us, we shall die ; that is, if it reign and rule: "if we live after the flesh, we shall die." By the Jlesh, we are to understand human nature in its present fallen state. Man is made up of two parts, body and soul, or flesh and spirit, but man is now caWed Jlesh, because the spirit is dead to God, and he lives only a fleshly or animal life. So God spoke of the wicked world before the flood ; "And the Lord said. My Spirit shall not always strive with man," that is, by the good counsels and faithful warnings of 366 DEATH AND LIFE. Noah and others, 'Tor that he also is flesh" — inciirahly cor- rupt, carnal and sensual ; sunk into the mire of sin and flesh- ly lusts. Gen. 6 : 3. This is still the case of all men before they receive the grace of God — they are flesh. They take their name from that part which rules, which is the flesh, and not the spirit ; they are wholly engaged by things which concern the body and its sensual delights. Hence it is that the mind itself is called carnal ox fleshly : "For they that are after the flesh, do mind the things of the flesh ; but they that are after the Spirit, the things of the Spirit. For to be carnally minded is death ; but to be spiritually minded is life and peace." Rom. 8:5, 6. This bad turn of mind is called flesh, because it exerts itself by means of the senses and members of the body ; for carnal men " yield their members servants to uncleanness, and to iniquity unto iniquity." Rom. 6 : 19. Habits and practices of uncleanness and iniquity are like tyrannical lords and masters, which rule over sinners, to whom they have resigned the members of their bodies, and the afl'ections of their minds. Now, to " live after the flesh," is to obey the dictates and orders of our corrupt nature — to gratify its sinful desires with- out regard to the will of God, yea, in direct contradiction to his will. And this will appear more plainly by considering the actions, the words, and the thoughts of a carnal man. Take a view, in the first place, of his actions. Among these the apostle mentions "adultery, fornication, unclean- ness," etc. Gal. 5 : 19. These are abominations to which corrupt nature is strongly inclined. The world is full of pul- lution through lust. In youth, especially, these sins are pre- dominant ; and " it is a shame even to speak of those things that are done in secret." And however lightly the sins of uncleanness may be thought of in general, we are assured by the Scriptures, that " whoremongers and adulterers God will judge." Drunkenness is a work of the flesh. Fools make a nio(;k at this sin, but St. Paul dechires, that "drunkards shall not inherit the kingdom of God." 1 Cor. 6 : 10. It is very common lor a person to promise himself security in this SERMON XXXV. 367 sin, and to say, " I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst;" but what does God say in this case ? " The Lord will not spare him, but the anger of the Lord and his jealousy shall smoke against that man." Deut. 29 : 19. The profane man also lives after the flesh. What can be a plainer proof that man is destitute of the fear of God, than his daring to set the Most High at defiance, and wantonly and wickedly to take his awful name in vain? The Sabbath-breaker lives after the flesh : the man who, having no regard to the authority of God, no love to his service, and no care for his own soul, dares to spend the sacred hours of the Lord's day in worldly business, idleness, and pleasure. The conduct of the Sab- bath-breaker proves, in a dreadful manner, that he is flesh, and as much a stranger to the life of God in the soul as the beasts that perish. " Let no man then deceive himself with vain words; for because of these things cometh the wrath of God upon the children of disobedience." Eut it is not only by these grossly immoral actions that men appear to live after the flesh, a man's speech betrayeth him. " Out of the abundance of the heart the mouth speak- eth." We have already mentioned cursing and swearing, on account of which our land mourneth. Equally carnal is that '' corrupt communication which proceedeth out of the mouth ;" that " filthiness, foolish talking, and jesting, which are not convenient." 0 how is the tongue, the glory of man, debased by lying, slandering, evil speaking, lewd songs, and wanton speeches. " The tongue is a fire, a world of iniquity ; it defileth our members, and is set on fire of hell." Jas. 3 : 6. The conversation of carnal men is wholly carnal. They can talk fluently for hours together upon worldly subjects, but let the things of God be introduced, the company is struck dumb; natural men can find nothing to say to God, or to one another, on the great and glorious subjects of salvation and eternal life. But we must go a step further: " As a man thinheth in his heart, so is he." A man must be judged of by his prevailing, 368 DEATH AND LIFE. chosen, and delightful thoughts. " Out of the heart," said our Lord, " ^Droceed evil thoughts." A good man may have bad thoughts, but a bad man, a natural man, cannot have good thoughts. A good man hates vain, wicked, or blas- phemous thoughts; but a wicked man loves, cherishes, and delights in them. It is said of the wicked, " God is not in all his thoughts." He rises in the morning " without any thoughts of God. He goes about his business without any thoughts of him. He sits down to his table, and rises from it without any thoughts of him. And he goes to rest like a beast, in the same manner. Thus it is said, in verse five of this chapter, " They that are after the flesh do mind the things of the flesh" — they are carnally minded ; they constantly and habitually consult and relish, pursue and delight in only worldly, sensual, and sinful things, such as are agreeable to their carnal and unrenewed appetites. And this may serve to convince some persons how mnch they deceive themselves respecting their true state before God. They flatter them- selves that they shall be saved because they are not so wicked as others, but they have never noticed the prevailing bent and inclination of their minds. They are not drunk- ards, or swearers, or liars, but " they mind earthly things ;" and St. John assures us, that " if we love the world, the love of the Father is not in us." Doubtless there is a necessary, lawful, and commendable regard to our proper callings and worldly affairs, and there is a lawful enjoyment of worldly comforts ; but the evil lies in this, so to love the world as to make it our portion, our chief good — to love the world more than God, who does not reckon himself to be loved sincerely, unless he be loved supremely, "with all our heart, and soul, and strength." The love of God and the love of the world are like the two scales of a balance, as the one rises the other falls ; and let every man ask himself how it is with him. 0 how little place have the blessed God, the precious Redeemer, the Holy Spirit, the care of the soul, the duties of religion, or the concerns of eternity, in the hearts of natural men ! The thoughts of these things are seldom entertained, and then they SERMON XXXV. 369 are not welcomed. They are a burden and a task ; and the mind, when forced to regard them, dislikes them, and springs from them again into the worldly matters with delight, as a fish into the water which is its own proper element. Now, my friends, as you love your souls, mark the conse- quence of living after the flesh : " If ye live after the flesh, ye shall die!" Dreadful words, "Ye shall die!" "To be car- nally minded is death." It is a kind of death in itself. The carnal man is now dead to God; "dead while he liveth;" . " dead in trespasses and sins." And " the wages of sin is death" — not only the death of the body, which is the separa- tion of the soul from it, but the death of soul and body too, in their everlasting separation from God, the fountain of all happiness. " This is the second death," as it comes after that of the body, and is inexpressibly more terrible; and shall never end in a resurrection to eternal life. At present, God exercises much patience towards his enemies. His sun shines and his rain descends both on good and bad men. He gives them time and space for repentance, to which his mer- ciful goodness ought to lead them. But when all these have proved in vain, and the man has persisted in his carnal course to the end of life, then God will withdraw all his favors ; his mercy indeed will be clean gone for ever, and he will be favorable no more. And Oh, woe, woe, woe to the man from whom God departs, and to whom he will say, " Depart from me, ye cursed." All this is the natural and necessary consequence of living after the flesh. What else could be reasonably expected? There are but two eternal states for men after this life. Every man is training up for one of these. The carnal man is unfit for heaven. There he cannot come; for all the joys and employments of the blessed are spiritual. Delighting in God, loving God, praising God, are the charming employ- ments of the redeemed. But the carnal man well knows that he has no relish for these things; and he could not be happy in heaven, were he admitted there. What then must be his portion ? There is no other place for him but hell ; Vil. Ser. 24 370 DEATH AND LIFE. and for this he was fitting himself all his days. He was training up in enmity against God, hardening his heart, and abusing his mercies, despising his grace, neglecting his salva- tion, trampling on his authority, and blaspheming his name; thus was he preparing for that horrid dungeon where he must be the companion of men like-minded, and of devils whose dictates he obeyed. "'Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." 0 think of this, ye who live in sin ! See what an enemy you have, even the flesh ; an enemy within — an enemy with- out which the devil might tempt and the world invite in vain. Beware, then, of indulging the flesh ; it may seem to be your friend, but it is your worst foe, and like Judas, it kisses to betray. Ply then from the allurements of sinful pleasure and sensual enjoyments. I beseech you to " abstain from fleshly lusts, which war against the soul ;" and in your turn declare war against the flesh. This, indeed, is a just and necessary war — a war that shall be successful and glorious ; for, as it is added in our text, " If ye through the Spirit do mortify the deeds of the body, ye shall live;" which leads us to the second thing proposed, namely, 11. If sin DIE in us, we shall live eternally. Here we must consider what is meant by mortifying sin ; by what help we may do it ; and the blessed consequences of doing it. To mortify sin, is to Idll it — to imt it to death, as the magistrates put a felon to death by due course of justice. He is suspected, apprehended, tried, and executed. We must first suspect ourselves and our sins. Consideration is the first step in religion. He w^ho never suspected he was wrong, may depend upon it he is not yet right. Sm must be consid- ered as our worst enemy — the tyrant that would enslave and destroy our souls. We must find out our sins, or " be sure they will find us out." We must determine, by the grace of G-od, to destroy them, or they will destroy us. The matter must be brought to this issue, kill or be killed. You must kill sin, or it will kill you. SERMON XXXV. 371 But how is this to be done ? Sin must be crucified. This is the manner of killing it which God has appointed. " They that are Christ's have crucified the flesh with the afTections and lusts." Gal. 5 : 24. The destruction of our sins is com- pared to the crucifixion of Christ, not only because it is like ii, but because it proceeds from it. There is no death of sin but by the death of Christ — by virtue of it, and by interest in it.- Crucifixion is a violent and painful death ; and so is the death of sin. Our sins must not be left to die of themselves. Some people, especially old people, think that they have left their sins, when the fact is, their sins have left them, or one sin has left them to make room for another. Sin must be seized, though in the height of its health and power — seized as a thief or murderer who breaks into your house. It may be very painful to mortify the deeds of the body. Jesus Christ compares it to cutting off a right hand, or plucking out a right eye; but he says this is better than going to hell with two hands, or two eyes. It may be very hard to break ofl' from old sins, but it inust be done; and by the grace of God, it TiiaT/ be done. Crucifixion is a scandalous death. Only the worst of slaves and criminals were put to death in this manner. So the Christian, who through the Spirit mortifies the deeds of the body, and thus puts off the old man of sin, and puts on the Lord Jesus Christ, may expect to be despised as his Saviour was. The world will bear morality, but it hates holiness. Ueligion has generally borne some nickname. For- merly they called pious men Puritans, as if it were a scanda- lous thing to be purified from the pollutions of the world ; and now they call religious people Methodists, as if it were shameful to pursue methods which God himself prescribes. But " he that will live godly in Christ Jesus must suffer per- secution." Crucifixion is a slow and lingering death. Our Lord was several hours on the cross; and some have been as many days. So sin dies slowly. Mortifying the deeds of the body is a constant act, to be continued as long as we live. The 372 DEATH AND LIFE. best believer cannot say sin is dead, but he can bless God that siji is dying. It is nailed to the cross; has received some mortal wounds; it is gradually weakening; and ere long God will send death to give the finishing stroke, and the believer shall shout, Victory, saying, Blessed be God, who hath delivered me from this body of sin and death ; 1 thank God through Jesus Christ our Lord. But by what means, or by what help, may we effectually mortify sin? Our text says, "Through the Spirit" — by the gracious aid and influence of the Holy Spirit enabling us to do it. "Without me," said Christ, "ye can do nothing;" and experience proves it true. How many poor souls have been sensible of the error of their ways, at times alarmed about their sins, and have resolved to forsake them, and lead a new life; but knowing nothing of their own weakness or of Christ's strength, they have " Resolved, Jind reresolved, and died the same." To as little purpose have others said many prayers, fasted certain days, denied themselves the comforts of life, or sub- mitted to the painful penance of popish priests. The power of sin was not lessened ; the principle of sin was not weak- ened; the practice of sin was not prevented. When the sense of sin was worn off, and the fears of hell abated, they " re- turned like the dog to his vomit, and the sow that was washed to her wallowing in the mire." " A young gentleman whose sensual lusts were extremely violent, procured an entire female skull, and every morning, before he went out, spent some minutes in surveying it; ex- pecting that the sight of so unpleasing an object would oper- ate as an antidote to the power of that temptation to which he was so subject. But alas, his corrupt inclination still prevailed, and he sinned as frequently as ever. So he gave away the skull, finding it did him no service. Afterwards God was pleased to convert him ; and vital grace did that for him which a dead skull was unable to effect. His easily besetting sin had no more dominion over him from the day that the Holy Ghost laid effectual hold on his heart." SERMON XXXV. 373 We must first have the Spirit, that we may experience his sanctifying power. Having the Spirit makes all the dif- ference between a true Christian and a man of the world ; for " if any man have not the Spirit of Christ, he is none of his/' " That which is born of the flesh is flesh." There is nothing in the flesh, or corrupt nature, that can crucify the flesh, or prevent its corrupt actings. Something of a nature directly contrary to it must be added, and that is, a new and divine principle implanted by regeneration ; for " that which is born of the Spirit is spirit." The regenerated person is a spiritual person, possessed of a principle like its Author ; and this principle acts according to its spiritual nature, in spirit- ual duties, and particularly in this, the mortification of sin. The Spirit helps us to mortify sin by enabling us to dis- cover it, and by showing us its hateful and abominable na- ture; filling our souls with a sincere dislike to it, and a holy determination to destroy it. He takes away the stony insen- sible heart, and gives us a heart of flesh, a heart to mourn for sin, a heart to oppose sin, a heart to watch against sin, and shun the first approaches towards it. But especially, he helps us to mortify sin by giving us faith, and leading us to Christ for pardon, righteousness, and strength. In the first verse of this chapter it is said, " There is no condemnation to them which are in Christ Jesus," and then it follows, " who walk not after the flesh, but after the Spirit." Many of the Jews " followed after righteousness, but they did not attain it. Wherefore ? Because they sought it not by faith, but as it were by the works of the law ; for they stumbled at that stumbling-stone." Let us beware of stum- bling in the same manner. Faith in Christ is the chief in- strument for killing sin. Behold the Lamb of God, bleeding and dying, not only to take away the guilt of sin, that it may not condenm, but the power of sin also, that it may not pre- vail. " Sin shall not have dominion over thee, believer, for thou art not under the law, but under grace." See, flowing from the wounded side of thy crucified Lord, blood and water; blood to pardon, water to cleanse. It was the design of the 374 DEATH AND LIFE. dear Redeemer "to destroy the ^vorks of the devil;" "to redeem lis froiri all iniquity, and to purify nnto himself a peculiar people, zealous of good works." The Lord Jesus having thus designed the death of sin in believers by his own death, is ready to apply the power of it for that purpose to all who believe in him. Come, then, by faith to Jesus; toll him of the power of thy sins, and of thy inability to destroy them ; plead the fulness that is in him for thy sup- ply; beseech him to subdue thine iniquities, and leave the matter in his hands. His grace is sufficient for thee: his strength shall bo perfected in thy weakness. JCxpect his help. His power, his grace, his i^iithfulness, are all engaged for thine assistance, and thou shalt not apply or wait in vaiji. This promised help of the Spirit does not exclude the use of means on our part. The Spirit so works in us as also to work hij us. The duty is ours ; the grace is his. We must watch and pray, lest we enter into temptation. We nmst remember his eye is always upon us. We nmst call to mind the obligations we are under from duty, from gratitude, from covenant engagements; the relations we bear to Christ, to the church, and the world. AVe nmst use with moderation the comforts of life, and instead of pampering the body, bring it under and keep it in subjection. 3. Thus doing, we shall live. There is no condemnation to persons of this character. Though they find, to their daily sorrow, that "the flesh lusteth n gainst the Spirit," tliey have reason to rejoice that " the Spirit fighteth against the flesh." This is an evidence that they have " passed from death unto life." They live indeed, for Christ livetli in them. They live to purpose, they live to God. And in this their gradual sanctification, consists their mectness for heaven, where sin shall bo done away. Oh, Christian, go on. Be not weary in well-doing; fight the good fight of fiiith, and lay hold on eternal life. But Oh, sinner, what will be the end of thy present pur- suits ? " The end of these things is death." Lay to heart the solemn truths you heard in the beginning of this dis- SERMON XXXV. 375 course. Remember that life and death have been set before yoLi : life, if sin be slain; death, if sin prevail. Put home then to thy conscience the important question, Am I living after the flesh, or after the Spirit? And by this you may determine your present state and future prospects. If thou livest after the flesh thou shalt die; that is, thou shalt be damned. And are you in love with death and destruction ? Is it nothing to you that the terrors of the Almighty are sounded in your ears ? Do you love your sins so well as to be damned for them ? Oh, be wiser ! Set eternal pains against momentary pleasures. " The pleasures of sin are but for a season, but the pains of sin are for evermore." And Oh, do not flatter yourselves that you may enjoy the pleas- ures of sin in this world, and yet enjoy the pleasures of heaven in another. The God who says in our text, " If ye live after the flesh ye shall die," is a God of truth ; he cannot lie. " Upon the wicked he will rain snares, fire and brim- stone, and a horrible tempest ; this shall be the portion of their cup." Come, then, forsake the foolish and live. Wrong not your own souls. Forsake not your own mercies. Let the time past suffice to have wrought the will of the Gentiles, and to have serv^ed divers lusts and pleasures. Open your eyes and behold your danger. Flee from the wrath to come. Confess your sins to God. Beseech him to pardon them ; and pray for the Holy Spirit to work faith in your heart, and enable you to " mortify the deeds of the body, that you may live." 376 PAKDONING MERCY. PARDONING MERCY. SERMON XXXYI. "COME NOW, AND LET US REASON TOGETHER, SAITH THE LORD : THOUGH YOUR SINS BE AS SCARLET, THEY SHALL BE AS WHITE AS SNOW; THOUGH THEY BE RED LIKE CRIMSON, THEY SHALL BE AS WOOL.- IsA. 1 : 18. The pardon of sin has been justly called, the Ufehlood of religion. It is this which runs through all parts of the Scripture, like the blood in our veins, and is the foremost object in the glorious gospel. No man has a grain of religion till he sees the need, and feels the want of the pardon of his sins. No man is happy in religion till he has reason to con- clude that his sins are pardoned. Gratitude for this blessing is the grand motive to holy obedience, and triumph on ac- count of it forms the bliss of glorified saints. How worthy, then, is this subject of our most serious regard. We all need pardon ; and pardon or punishment must be our portioiL Among the precious promises of God's word, this, in ourv text, is one of the chief And it appears the more gracious, as it follows a list of most heinous and abominable sins charged upon the Jews. This will appear more clearly by considering the three parts of our text. 1. A charge. 2. An invitation ; and, 3. A promise. I. The first thing in the text is a charge implied, and more particularly expressed in the former A^erses of this chap- ter. The charge is sin — sin the most aggravated, the most horrid, the most enormous. Sins are here called scarlet and crimson. The greatness of sin is intended by these words. Scarlet and crimson are colors far remote from white, which is the emblem of innocence or righteousness. The saints in SERMON XXXVI. 377 glory are represented as " clothed in white robes," and " in fine linen, clean and white," which is the righteousness of the saints. But here, sinners are represented as in garments stained with blood. The bloody, murderous, destructive na- ture of sin may be intended. Sin has slain its millions. If all the bodies of the dead were heaped up, they would form the greatest mountain in the world ; and we might say, Sin slew all these ; " for by one man sin entered into the world, and death by sin ; and death hath passed upon all men, for that all have sinned." Some understand by the word scarlet, double-dyed — as deeply tinctured by sin as possible ; as when any garment has been twice dyed, first in the wool, and again in the thread or piece. So great sinners are twice dyed : first in their corrupt nature, for all men are born in sin ; and then dyed again in the long confirmed habit of actual transgression. But let us look over the particulars of this charge. Sin- ners are first charged with ingratitude : " Hear, 0 heavens, and give ear, 0 earth ; for the Lord hath spoken ; I have nourished and brought up children, and they have rebelled against me." Isa. 1:2. Call a man ungrateful, and you call him all that is bad ; but the ingratitude of children is the worst ingratitude. Children are under the greatest obli- gations to their tender parents, for food and raiment, protec- tion and education ; but if, instead of dutiful obedience and affectionate care, they return evil for good, rebellion instead of subjection, it is like fixing a dagger in a parent's heart. Such a trial David felt in the wicked conduct of his beloved Absalom. In this manner God speaks of man's sin. God is good, and "the goodness of God leadeth us to repentance;" but impenitent sinners " despise the riches of his goodness and forbearance and long-suffering, and thus treasure up wrath against the day of wrath." Again, sinners are charged with insensihility : " The ox knoweth his owner, and the ass his master's crib ; but Israel doth not know, my people do not consider." Isa. 1:3. It is a sad thing indeed, that man, who was made in the image of God, should be made by sin like the beasts that perish ; yea, 378 PARDONING MERCY. worse than they are. The ox is a stupid creature, yet he knows his owner, and submits his neck to the yoke ; the ass is still more stupid, yet he knows when he is well off, and abides by his master's crib; but sinners are more base, more ignorant, more stupid : " they have the worst qualities of brutes, without the best." They do not know God ; they do not consider their duty to God, nor their obligations to God ; even Israel, that might and ought to know better. They are further charged with forsaking God. All sinners do so. They turn their backs upon him. They say, in effect, " Depart from us, for we desire not the knowledge of thy ways :" " What is the Almighty, that we should serve him ; and what profit shall we have if we pray unto him ?" Besides this, they corrujHed others. They were not content to eat the devil's morsel alone ; they must entice others to poison them with it. And indeed, this is awfully common among us. When young persons fall into the sin of uncleanness, how active are they to seduce others; when men fall into the sin of drunkenness, how busy are they to engage others in the same vice. These sins were universal: "Ah, sinful nation, a people laden with iniquity." Isa. 1 : 4. All orders of people were guilty; the whole head was sick, the whole heart was faint. God knows it is thus in England. We are a wicked people, and the Lord is provoked with us. All the miseries of human life, all the terrors and agonies of death, all the torments of the damned, are proofs of God's anger against sin. Sin is a heavy load, though fools nuike light of it. And they who make light of it now, are likely to feel its dreadful weight in another world. Sooner or later it will be found a burden too heavy to bear. Happy they who now, feeling its load, obey the kind invitation of Christ, " Come unto me, all ye that labor and are heavy-laden, and I will give you rest." The condition of Israel, and of every sinner, is compared to that of a human body wholly disordered and become intol- erably loathsome. " From the sole of the foot even unto the head there is no soundness in it ; but wounds, and bruises, and putrefying sores : they have not been closed, neither SERMON XXXVT. 379 bound up, neither mollified with ointment." Isa. 1 : 6. See, sinner, thy wretched picture ! Sin is the disease of thy soul, and the worst symptom is, thou knowest it not. We pity the ravings of a man in a fever, who fancies himself in health; such is the dangerous condition of sinners who boast of their " good hearts," or call their abominations " human frailties," or " youthful follies." In the eye of a pure and holy God, the sinner is far more loathsome than a carcass covered with bleeding wounds, running sores, or filthy ulcers. Jt is absolutely necessary that each of us should person- ally know that this is his own case. Ministers are, at the peril of their own souls, obliged to declare this; they must show the people their sins, and warn them from God, or the sinners' blood will be required at their hands. But if sinners are faithfully warned, ministers are free from their blood; their blood is on their own heads. But Oh, how unwilling are men to see and own their true condition ! How do they shut their eyes against the light that would make manifest their works of darkness ! How dearly do they love the dark- ness that conceals their sins ! How angry are they when told of their disease ! How do they hate the gospel that reveals a remedy, and shun the kind Physician who would cure them ! And yet, mark their inconsistency. Do you not hear them deny to men that they are condemned, and yet cry to God to have mercy on them ? But if they are not con- demned, what need have they of mercy ? And if they are, why do they deny their lost estate ? "We hear them also praising God for " his inestimable love in the redemption of the world by our Lord Jesus Christ;" but how absurd is this if they be- lieve not, if they feel not the wretched bondage of their sins. But now observe, with wonder and joy, the astonishing grace of God. What language might sinners justly expect, who had been convicted of ingratitude, rebellion, insensibility, and every provoking sin ? Might they not well expect that God should say, " Depart from me, ye cursed ?" But 0, sur- prising mercy, his language is, " Come now, and let us reason together ;" and this is the second thing in our text. 380 PARDONING MERCY. II. The invitation : " And is this the manner of man, 0 Lord ?" Far from it. Truly, " his thoughts are not our thought.s, neither are his ways our ways." God does not deal with men, as men deal with each other. "]f a man find liis enemy, will he let him go well away?" No; but God, from whom no enemy can escape, and who can at any time take the deserved vengeance, invites poor sinners to come and reason with him. God had charged Israel with their many sins. He had visited them with national judgments. He had refused to accept their hypocritical devotions. He had threatened to give them up, and utterly forsake them; and lastly, he had called them to repentance and reformation. " Wash ye, make ye clean, put aAvay the evil of your doings from before mine eyes; cease to do evil, learn to do well ; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." Isa. 1 : IG, 17. And then he adds, " Come now, and let us reason together." God is willing to show the equity of his conduct. Let these bold ofl'enders come and plead their own cause, and show what they have to say for themsdlves; and let them find fault, if they can, with the divine proceedings. If they will persist in sin, their danmation is just. If they confess and forsake it, they shall find mercy: their scarlet sins shall be as white as snow. We shall hence take occasion briefly to show that true re- ligion, vital religion, is the most reasonable thing in the world. 7s not self -j)rcscrvat ion high I// reasonable? We account it the first law of nature, and should blame the man who neglects it. Is a house on fire ? let the inhabitant escape for his life. Is the prodigal ready to starve? let him hasten to his father's house. Is the num drowning? let him seize on the rope thrown out for help. ]s the ship sinking? let the sailors throw overboard their valuable stores, for "all that a man hath will he give for his life." But is the life of the body all ? What nuist become of the soul ? Shall we take pains to preserve a life that must inevitably end, and shall we take no pains to save a soul that is immortal, and which must live for ever in heaven or hell ? Hear how Christ rea- SERMON XXXVI. 381 sons : " Fear not them which kill the body, but are not able to kill the sold ; but rather fear hiiii which is able to destroy both soul and body in hell :" for consider, God asks the ques- tion, " Can thy heart endure, or can thy hands be strong, in the day that 1 shall deal with thee ?" Matt. 10 : 28. Is it 7iot reasonable for a man to do ivell for himself? Yes; "men will praise thee when thou doest well for thy- self?" We commend the honest, ingenious, industrious tradesman ; but Oh, " the children of this world are wiser in their generation than the children of light." Is it reason- able for a man to mind his own business? Well, ''one thing is needful ;" the care of thy soul is the business of life. Is it reasonable to improve opportunities for business, as fairs and markets ? Redeem then the time, and catch the golden opportunities of gain to thy soul. Is it reasonable to make a good bargain? The Christian makes the best in the world. He is the wise merchant, who, seeking goodly pearls, findeth, at length, Jesus Christ, the pearl of great price, and goetli and selleth all that he hath to buy it. Is it reasonable to lay up for a rainy day ? How mftch more to provide for a dying day, that we may be ready for the great change, and find it gain to die. Is it reasonable to cultivate friendship with the wise, the good, and the great? 0 how wise to make Christ our friend, to have an agent in heaven, an advocate with the Father ; for indeed, " Jesus Christ is the best friend, or the worst enemy we can have." Is it not reasonable to believe the God of truth ? The word of God has every confirmation we could wish. It is confirmed by the exact fulfilment of numerous predictions, by the performance of unquestionable miracles ; by its perfect agreement with matters of fact, both in observation and ex- perience ; and by the daily wonders of grace performed by its means. Whatever some men pretend to the contrary, they and they only act a rational part who take God at his word ; while others are so unreasonable as to "make God a liar," and give credit to the grand deceiver. Is not love to God and man perfectly reasonable? This 382 PARDONING MERCY. is the "svhole of our religion. Is it reasonable or not, think you, to love the best of beings better than all otlier beings? And if we love him, we should believe him, and obey him. Shoukl not a creature love his Maker? Should not a de- pendent love his benefactor ? Should not a redeemed sinner love his Saviour? And what is the whole of morality, as it respects man, but loving our neighbor as ourselves; and where is the man who wishes not thus to be treated by others ? But, III. We have a further and a very strong inducement to obey the invitation of God, and to come and reason with him, for he has made a most gracious promise in the text : " Though your sins be as scarlet, they shall be as white as snow ; though they be red like crimson, they shall be as wool." The pardon of sin is, as we observed at the beginning, the first and chief thing in religion. It was the great business of Christ upon earth to procure it ; he took our flesh that he might take our sin, and died, "the just for the unjust, that he might bring us to God." It is the principal design of the gospel which is preached to us, " that we may obtain forgive- ness of sins." It is the first blessing sought by renewed souls; " for this shall every one that is godly pray unto thee in a time when thou mayest be found." It constitutes one of the titles of the blessed God : " Who is like unto thee, that par- doneth iniquity ?" And it composes a part of the songs of heaven; for the redeemed continually adore "the Lamb that was slain, who washed them from their sins in his own blood." The pardon of sin originates in the free mercy and sove- reign grace of God, without respect to any thing good in the creature. That nien are saved rather than angels, and that one man is pardoned rather than another, is a matter of mercy alone; for " it is not of him that willeth, nor of him that run- neth, but of God that showeth mercy ; for he saith to Moses, I will have mercy upon whom I will have mercy, and I will have compassion on whom I will have compassion." It was mere mercy that a Saviour was provided, for "God so loved the world, that he gave his only begotten Son, that whosoever SERMON XXXVI. 38a believeth in him might not perish, but have everlasting life." God delighteth in mercy. It is his most glorious name. When Moses desired to see his glory, God caused his good- ness to pass before him, and proclaimed his name; which name v^^as this : " The Lord, the Lord God, merciful and gra- cious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and trans- gression and sin." Exod. 33 : 18, 19, and 34 : 5, 6. "We are not to suppose that some men obtain mercy because they have not siinied so much as others. As great sins do not prevent pardon, so little sinners cannot lay a claim to it. Nor are we to think that there are some good things in some sinners to balance their bad ones, and so entitle them to mercy ; nor that the tears, or prayers, or reformation of any man can merit favor at the hands of God. No. All these, and every thing else that looks like merit, must be renounced altogether. Every mouth must be stopped. All the world must plead guilty; and all the saved nmst own, that God, " for his own name's sake " alone, pardons their iniquity. But we are not to expect the pardon of sin from an abso- lute God. The pardon of sin is an act of justice as well as of mercy — mercy on God's part, but justice on the account of Christ. Li the pardon of sin, justice must be considered as well as mercy. If God had pardoned sin without a satis- faction, what provision would have been made for the honor of his holiness, justice, or truth ? God would have seemed to wink at sin ; he would have seemed to have no concern for the moral government of the world ; and his truth, which was engaged to see the threatening against sin fulfilled, would have been forfeited ; but in the redemption of Jesus Christ, " mercy and truth have met together, righteousness and peace have embraced each other ;" in a word, " God is just, and the justifier of him that believeth in Jesus;" he is "a just God and a Saviour." \n this blessed way, justice itself becomes the believer's friend : for Christ having paid the debt, it can- not be demanded a second time of the believer ; and there- fore God is not only merciful in pardoning sin, but " he is 384 PARDONING MERCY. faithful and jnst to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1 : 9. Another principal thing in the doctrine of forgiveness is, that it is hij faith alone we are made partakers of pardoning mercy. Jesus Christ himself says, " That they may receive forgiveness of sins through faith that is in me," Acts 26 : 18 ; and St. Paul says, " By grace are ye saved, through faith.'' By faith, we mean " a belief of the truth," especially of the testimony of God concerning his Son Jesus Christ ; " that he hath given to us eternal life, and that this life is in his Son." The man who is taught of God, made sensible of his sin, and desirous of mercy, hears the gospel, which is good news of salvation by Jesus Christ ; he hears that " there is forgiveness with God, that he may be feared ;" that Christ is willing and able to save sinners, and that " his blood cleanseth from all sin." He assents to this truth, he relies upon it, and acts accordingly; and in proportion to the credit which he gives to the gospel, and the dependence he places on the faithful- ness of God, such is his joy and peace in believing. One thing more must be noticed : the perfection of pardon, which is expressed by making scarlet as snow, and crimson like wool. We are to understand this of the sinner, not of his sins. Pardon does not alter the nature or lessen the evil of sin ; but the sinner, however deeply dyed in sin, double- dyed, and drenched in the most enormous, aggravated, and bloody sins, shall, upon believing, be as thoroughly discharged from the guilt of them as if he had never sinned at all. This is an act of almighty power. To discharge the colors of scarlet and crimson may be impossible to human art, but to pardon the vilest sinners is perfectly easy to God. Elsewhere the same idea is expressed by casting our sins behind his back — losing them in the depths of the sea — blotting them out of a book — forgetting them, and removing them from us as far as the east is from the west. Such is the perfection of pardoning mercy ! Now, my friends, what think you of sin ? Perhaps you forget it ; but God does not forget it. If it be not pardoned, SERMON XXXVI. 385 it will be brought into judgment. Think not yourselves safe, because you fancy your sins are little, or because they give you no disturbance, or because you prosper in the world, or because you have hopes of mercy. " The wages of sin is death." The law curses you for one offence ; and if you are not redeemed, you must be ruined ; if not pardoned, you must be punished. If you believe not in Christ, you are condemned already. Notwithstanding the mercy of God and the merits of Christ, if yon continue in a state of ignorance, carnality, and unbelief, they will not at all avail you. Food cannot nourish, if not received ; nor a medicine heal, if not applied. You will be none the better for Christ, if you do not come to him; but you will be much the worse; for how shall you escape, if you neglect so great salvation? Think of these things, 0 ye children of men, before it be too late. How can you enjoy a meal, or sleep in your beds, while your sins re- main unpardoned ? 0 delay no longer. No longer abuse the patience and goodness of G-od. Instantly fly to the refuge, 0 ye prisoners of hope. As yet the door is open. God will pardon the greatest sinner that comes to him by Jesus Christ. Take with you the words of the text and say, " Lord, I come at thy call : my sins are indeed as scarlet ; for thy name's sake, make them white as snow : my crimes are red like crimson ; 0 wash me in the fountain of the Saviour's blood, and they shall be as wool." Believer, all hail ! " Blessed art thou whose transgres- sion is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity." Happy art thou. God gave thee to see thy sins, to feel thy sins, to lament thy sins. God opened thine eyes to understand his gospel. God enabled thee to come with all thy sins to Christ ; and believing in him, thou hast passed from death unto life, and shalt never come into condemnation. Admire the love of God. Admire the blood of Christ. Admire the grace of the Holy Spirit : " And let your glad obedience prove How much you owe, liow much you love." Vil. Ser. 25 386 TUE PENITENT THIEF, THE PENITENT THIEF. SERMON XXXYII. " AND HE SAID UNTO JESUS, LORD, REMEMBER ME -U'HEN THOU COMEST INTO THY KINGDOM. AND JESUS SAID UNTO HIM, VERILY I SAY UNTO THEE, TO-DAY SHALT THOU BE WITH ME IN PARADISE." Lukk 23 : 42. 43. Who can read these words, or consider the conversion and pardon of the dyin^ thief, without exclaiming in the words of St. Paul, " Where sin abounded, grace did much more abound !" Here is a wonderful instance of divine, free, and sovereign grace abounding towards the chief of sinners : it is recorded for the encouragement of great sinners in every age, that they may take refuge in Christ " who are ready to per- ish ;" and it affords a pleasing proof that " He is able to save to the uttermost, all who come to God by him." Our blessed Lord was crucified with two thieves, and placed between them, that he might be thought the worst of the three. But thus the Scripture was fulfilled : " He was numbered with the transgressors," or criminals. The chief priests, the scribes, the rulers, and the mob, all joined in mocking and deriding him ; not content with beholding his extreme sufferings, they had the cruelty to add insult to his pains. " Come down from the cross," said they, " and we will believe. Thou that didst save others, save thyself;" and " save us too," said the thieves : not seriously, but by way of taunt ; for it is written, " The thieves also which were cruci- fied with him, cast the same in his teeth." 0 what an in- stance is this of the savage hardness of the human heart ; how dreadful, that wicked men, dying in their sins, should strive to forget their own agonies, that they might join in abusing and insulting the Son of God ! A state of more des- perate and confirmed wickedness can hardly be conceived. SERMON XXXVII. 387 But behold the grace of God ! One of these men is snatched as a brand from the fire; plucked, as in an instant, out of the very jaws of destruction. An astonishing, perhaps a sudden change is produced. He cries for mercy, and he obtains it. He looks to Jesus, and is saved. From being a hardened sinner, he becomes at once an eminent saint; ob- tains assurance of immediate bliss ; and passes from the cross to glory. Let us now carefully consider the two parts of our text, into which it naturally divides itself: 1. The prayer of the dying malefactor. 2. The gracious answer of the Saviour. I. In attending to his prayer, consider for a moment the character of the criminal, for a criminal he was ; a malefac- tor, a highwayman, one who belonged to a desperate gang of robbers who infested that country, a set of seditious banditti, who were for shaking oif the Roman yoke, and who lived by rapine and plunder. It is not improbable that he was a mur- derer also, for such men scruple not to kill as well as steal. This is the man who becomes the trophy of sovereign grace. For surely it will be admitted that here was no previous good- ness or worthiness to recommend him to the divine favor. Is it not astonishing to hear such a man as this suing for mercy ? But what cannot grace effect, and that in a mo- ment ! He who in the first creation said, " Let there be light, and there was light," can, in an instant, dart a ray of spirit- ual light into the darkest mind. "Whether any means were employed for the communication of this light or not, we can- not say. Some imagine he was first affected by the strange, total, supernatural darkness, which then suddenly overspread the land — an emblem of the inward darkness which soon involved the sacred soul of our dear Redeemer ; and a dismal presage of the dreadful ignorance and darkness which should cover the Jews, and which has covered them ever since. Possibly the pathetic prayer of our Lord for his murderers first touched his heart : " Father, forgive them, for they know not what they do." There was so much dignity, so much 388 THE PENITENT THIEF. tendornoss and mercy, in this, that perhaps it A^as the means, in the hands of the Spirit, for melting the rock of ice in his bosom. Or who can say whether, before this unhappy, or shall I say, now happy man, joined himself to the gang of thieves, he had not, now and then, mingled with the multi-. tude who heard our Saviour's sermons, and saw his amazinsi" miracles ; and though his vices had long suppressed every good motion in his heart, yet now, in the time of his trouble, he calls to mind what he had before neglected. " For a grain of the divine word frequently falls on an uncultivated soil : so that it produces no fruit till many years after, when suffer- ings and afflictions cause it to spring up." And this may afford a ray of comfort to ministers and parents, encouraging them to hope, that though their prayers and instructions seem for the present to be lost, yet finally " their labor shall not be in vain in the Lord." " Behold, he prayeth !" So it was observed of Saul, as a proof of his conversion. So we say, with wonder and surprise, of the thief — Behold, he prayeth ! Perhaps he never prayed before, or he had long forgot to pray. Had he prayed, he had not come to the cross; he had not been a thief; for accord- ing to the Dutch proverb, " Praying will make a man leave sinning, or sinning will make a man leave praying." Now he prays; and most wonderful, prays to him who hung upon a cross. He becomes a Christian at once, for a Christian is one who " with the heart believeth unto righteousness, and with the mouth maketh confession" of that faith " unto sal- vation." Rom. 10 : 10. He calls Jesus Lord, which no man can do aright '* but by the Holy Ghost." Pie gives him this title of dignity and authority, though degraded by th(^ whole Jewish nation, and branded with the name of a rebel, a Samaritan, an impostor. He owns him also as a Kwfr, for he begs to be remem- bered by Jesus " when he shall come into his kingdom.'' You know the title that Pilate put over his head on the cross was, "Jesus of Nazareth, King of the Jews;" and it was put there to intimate his crime, in assuminsf the character of SERMON XXXVII. 389 King in opposition to Caesar ; but he was really a king ; he came into the world to be a king — to set up a new and spir- itual kingdom in opposition, not to Ca3sar, but to Satan ; and this character he boldly avowed before Pilate. The penitent thief allows his claim, and begs to be admitted among his subjects. He understands also that " Christ's kingdom is not of this world," as the Jews foolishly thought the kingdom of the Messiah was to be ; and this was their fatal mistake, for on this account they rejected the humble Lord of glory. They despised his mean appearance ; they saw " no form, nor comeliness, nor any beauty, that they should desire him ;" he was not accounted in the number of men. " He was despised, and they esteemed him not." Isa. 53 : 2, 3. But the faith of the thief broke through the clouds which obscured his real dignity, and '' beheld the glory as of the only begotten of the Father, full of grace and truth." He pays him the just honor of having heaven at his dis- posal, according to what our Lord afterwards declared : " I am he that liveth, and was dead ; and behold, I am alive for ever- more ; and have the keys of hell," or rather, the unseen world, including both heaven and hell. Eev. 1 : 18. The dying thief believed this, and his prayer was the language of faith, a confidential address to the Saviour. Observe also the modesty of his application. Hemember me : not prefer me to honor in thy kingdom, as the two ambi- tious disciples had formerly requested ; but simply, remember me ! he does not dictate how, or in what manner ; he leaves it all to the Lord ; but he commits his cause, his soul, to Christ ; and no doubt, with some degree of that satisfaction which St. Paul expressed in the view of death : " I know in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." 2 Tim. 1 : 12. It was a request like that which Jo- seph made to the butler, ^^ Think on me, when it shall be well with thee ; yet did not the chief butler remember Joseph, but forgat him." Gen. 40 : 14. The poor thief succeeded better : he was remembered, and saved ; for Jesus never said to any 390 THE PENITENT THIEF. soul, " Seek me in vain." " Wliosoever shall call on the name of the Lord shall be saved." As the case of this man Was singular and extraordinary, so he gave very singular and extraordinary proofs of his sin- cerity. The professions of repentance and faith first made in the hour of distress, and in the prospect of death, are often uncertain, and may justly be suspected. Too many who, in the expectation of death, have seemed to be much in earnest, and gave great hopes to Christian friends of a real change, have proved by their conduct when they recovered, that they were not sincere; for the vilest of men generally respect relig- ion in their dying hours. But the penitent thief was enabled to give the most satisfactory evidence of sincerity ; and the answer of Christ to him puts it beyond a doubt. Observe now the marks of his sincerity. 1. He reproves sin in his comrade, especially his sin in reviling Christ : " Dost thou not fear God, seeing thou art in the same condemnation ?" Persecutors of Christ, in his per- son, or in his members, awfully prove their want of the fear of God ; and every sin is greatly aggravated by that hardness of heart which persists in it, even in the time of sore afflic- tion. True repentance will always occasion a sincere hatred to sin. True grace will ever make a man feel for others. The love of God and the love of man are always united. The true penitent will say with penitent David, " Then will I teach transgressors thy ways, and sinners shall be converted unto thee." Psa. 51 : 13. 2. He condemns himself, and admits the justice of God and of the magistrate in bringing him to the fatal tree : "We suffer justly, for we receive the due reward of our deeds" — shameful and painful as our death is, it is no more than we deserve. A just sense of sin will make a sufferer patient. He will say, " Against thee, thee only have I sinned, and done this evil in thy sight ; that thou mightest be justi- fied when thou speakest, and be clear when thou judgest." Psa. 51:4. 3. He vindicates Christ : " But this man hath done noth- SERMON XXXVII. 391 ing amiss." The Jewish courts had condemned him to death as the vilest of miscreants, and tlie whole multitude had cried, " Crucify him, crucify him ;" but the thief, more honest and better taught than they, justifies his whole character, and truly says " he hath done nothing amiss." Thus, in the face of all his infamous and powerful slanderers, he declares the innocence of Jesus, who was indeed " holy, harmless, unde- filed, and separate from sinners." Thus was clearly manifested the reality of that great and gracious change which had taken place in his heart. He was evidently enlightened in the knowledge of Christ ; he was convinced of his sin and misery ; he was humbled for it ; he reproved sin in his neighbor ; he honored the character of Christ ; he owned him as Lord and King and Saviour ; and he committed his departing spirit into his faithful hands. What wonders of grace were crowded into this small space ; enabling him, in a few minutes, to give more glory to Christ than many do in the whole course of their lives ! 11. Let us now proceed to consider the gracious answer of our Saviour to his dying request. " And Jesus said unto him, Verily I say unto thee, to-day shalt thou be with me in paradise." Recollect, my friends, the situation of our Lord when he made this answer. Call to mind his personal sufferings at the moment. Behold him naked upon the cross. He that clothed the heavens with stars, the earth with flowers, and man with raiment, is despoiled of all his garments, and hangs exposed to the scorn of the rude mob. Great was the torment of crucifixion. First stretched and racked upon the cross, while it lay on the ground ; then nailed to it, through the palms of his hands and the soles of his feet, with exquisite torture; the tree being elevated, is by a violent concussion settled in the ground ; while every joint and sinew is pain- fully distended, and his whole weight borne by the wounded parts. But the sufferings of his soul were the soul of his sufferings. A sense of his Father's wrath, and the burden of the sins of the world, now lay heavy upon his soul. Dark- 392 THE PENITENT THIEF. ness that might be felt filled his holy mind, and in the agony of his spirit he cries aloud, " My Grod, my God, why hast thou forsaken me ?" Remember, it was during this inexpressible grief, that the Lord of life vouchsafes this gracious answer. Excessive pain or grief usually prevents our care for others ; but the agonies of our Saviour lessened not his compassion for the souls of men. Prom the moment of his last visit to Jerusalem, when " he wept over it," until he gave up the ghost, tender pity to sinful men vented itself in the most affectionate accents. Witness his parting discourse and pathetic prayer after the passover. Witness his kind apology for his sleeping disciples. Witness his direction to the sympathizing females, " AVeep not for me ; but weep for yourselves, and for your children." Wit- ness his intercession for his murderers : " Father, forgive them, for they know not what they do." And now, upon the first application of this poor abandoned sinner, he instantly com- plies with his request, and grants him " exceeding abundantly above all he could ask or think." How readily does God regard the sinner's cry ! With speed like that which winged the feet of the prodigal's aged father, who no sooner beheld at a distance his long lost, but now returning son, but " while he was yet a great way off, had compassion, and ran, and fell upon his neck, and kissed him." God is slow to anger, but quick to mercy ; ready to forgive. He discerns the first motion of the soul heaven- ward, and while the sinner is "vet speaking" in prayer, the prayer is heard and answered. Observe the substance of the answer : a place in para- dise— Christ's company there — immediately, " to-day ;" and the solemn assurance of the whole, " Verily I say unto thee," it shall be so. 1. A place in paradise is promised; a place in hell was his desert, and would have been his portion, had he died in the same state he was half an hour before. Heaven is here called " Paradise," in allusion to the garden of Eden, which the Lord God himself planted, and in which he put the man SERMON XXXVII. 393 he had formed. By sin, Adam soon lost his garden and his God. " He drove out the man." " By the first Adam, para- dise is lost ; hy the second Adam, the Lord from heaven, paradise is regained ; a far better paradise — a garden from whence the blessed inhabitant shall never be driven. Here grows the Rose of Sharon, and the Lily of the valley. Here flourishes the Plant of renown ; here the unforbidden tree of knowledge, and the unguarded tree of life." No subtle ser- pent annoys this happy spot, any more to seduce ; nor shall the free will of man betray him to ruin again. 2. Jesus promises to the penitent the enjoyment of his own company there : " This day shalt thou be icith me in paradise." Christ, then, was going to heaven ; where he assures the thief he shall also be. It is the presence of Christ that makes heaven so glorious and happy. With this he consoled his mourning friends : "I go to prepare a place for you ; and I will come again, and receive you to myself, that where I am, there ye may be also." John 14:2, 3. Amazing favor, " to be with Christ !" this is enough. He asked a bare remembrance, as if distant ; Jesus promises his own imme- diate presence. 3. And how quickly was this to be enjoyed ! " To-day." He had prayed, " Lord, remember me irhen thou comest into thy kingdom." He knew not when that might be ; perhaps he thought of some very distant time. Christ says, " to-day." How short and speedy was this man's journey to glory ! In the morning, he was posting to hell ; in the evening, he is with Christ in heaven. This scripture teaches us a pleas- ant truth, namely, that there is no interval between the time of our departure from this world by death, and our admission into the realms of glory. Some have dreamed that the soul sleeps till the resurrection ; but Christ assures the thief, and assures us by the same word, of an immediate entrance into heaven ; that so, being " absent from the body," we may be " present with the Lord." 4. Of all this, Jesus vouchsafes the most solemn assurance ; he adds his usual asseveration, " Verily." Perhaps he saw 394 THE PENITENT THIEF. some rising doubts in the sinner's mind. The blessing prom- ised was so vast and unexpected ; he might feel so much his own vileness and unworthiness, as to fear he should not obtain it ; but to put the matter out of all doubt, Christ adds a kind of oath to his promise, that so this " heir of promise might have strong consolation." And is not the Scripture full of assurances, that " whosoever believeth in Jesus shall not perish, but have everlasting life ;" yea, more, " he that believeth hatlV — even now " hath everlasting life ; and shall not come into condemnation, but is passed from death unto life?" "Wherefore then dost thou doubt, 0 thou of little faith ?" Beware of abusing this glorious instance of free grace. Many have been very cautious in speaking of it, and have rather labored to obscure its glory, by studying to find out something good in the character of the thief, lest this exam- ple of grace, purely free, and granted at the last hour, should have a dangerous tendency, and encourage men to defer their repentance ; presumptuously hoping to be saved at the last moment, like the thief. But a sober consideration of the matter may prevent this abuse ; while we must take care to do nothing to diminish the glory of divine grace, in this in- stance so illustriously displayed. It has been often and justly observed, "We have but one such instance recorded in the Bible : one sinner converted at the hour of death, that we may hope ; and hut one, that we may fear." And suppose it had once happened that a person had leaped down from a lofty precipice without losing his life, would it be prudent for ten thousand other people to run the risk, and leap down after him? Dreadfully hazardous indeed it is, for men to pre- sume on a death-bed repentance. " Repentance is the gift of God ;" he is bound to bestow it at no time ; and can it be reasonably expected at the close of a life of sin and rebellion? Let it be considered how many die suddenly, without a mo- ment's warning; how many die on their beds, who are so flattered by their disorder or their friends, that they have no SERMON XXXVII. 395 expectation at all of death. Others die in the delirium of a fever, or are otherwise disabled by extreme agony or weak- ness for serious reflection. And some die hardened, like the other thief on the cross ; for, in general, men die as they live. But behold, and admire the grace of God ! Salvation is always of grace. Surely it was so in this instance. Sin indeed abounded, but grace superabounded. Whoever is saved, must be saved on the very same terms as the thief was, "justified freely by his grace, through the redemption that is in Christ;" "without money, and without price;" "not of works, lest any man should boast." Boasting is ahvays excluded in salvation, whoever is the subject of it. How eminently so here ! Who was it that made one thief to differ from the other ? Bishop Hall says, " Lord, he could not have spoken this to thee, but bi/ thee. What possibility was there for a thief to think of thy kingdom without thy Spirit ? That good Spirit of thine breathed upon this man, breathed not upon his fellow : their trade was alike ; their state alike ; their sin was alike ; their cross alike ; only thy mercy makes them unlike. One is taken, the other left. Blessed be thy mercy, in taking one ; blessed be thy justice, in leaving the other ! Who can despair of that mercy ? who can but trem- ble at that justice ?" Let every sinner who reads or hears this, know he needs mercy just as much as this criminal. " But I am not a thief," says one. Perhaps you have not robbed man, but have you not " robbed God .^" Have you not defrauded him of " the glory due to his name ?" Have you not robbed him of the Sabbath, a portion of time which he demands for his own service? Have you not embezzled his talents, which were given you to trade with for the purposes of his honor, and your own salvation i Boast not, then, that you " have paid every mem his own," when you have, in a thousand instances, defrauded the blessed God of his due. See, then, the necessity of mercy, and dread the thought of a double condemnation — the one for sin, and the other for unhcUef. May the goodness of God so divinely displayed in this 396 THE PENITENT THIEF. instance, draw thee to repentance. Jesus Christ " came to seek and to save that which was lost." This was always his character, and he maintained it to the last. His enemies reproached him for it: they called him, "the friend of sin- ners ; " so he was ; but not the friend of sin. Blessed be his name, he is " the same yesterday, to-day, and for ever." He casts out none that come. 0 come and try him. What encouragement is here for him " that is ready to perish;" who has a world of guilt, and not a grain of worthiness ! Say with the dying thief, " Lord, remember me, now thou art in thy kingdom," and he will find a place in paradise for you, even for you. This prayer will suit the Christian all his days, " Lord, remember me." When guilt recurs, when temptations assault, when troubles arise, look to the Saviour. He who " remem- bered thee in thy low estate," will not forget thee now. Like the high-priest of old, he bears the names of all his people on his heart; and though even a tender mother may forget her sucking child, yet he protests he will remember thee. In return, go thou and remember him. SERMON XXXVIII. 307 THE WORLD TO COME. SERMON XXXYIII. '•BUT THEY WHICH SHALL BE ACCOUNTED WORTHY TO OBTAIN THAT WORLD, AND THE RESURRECTION FROM THE DEAD, NEITHER MARRY, NOR ARE GIVEN IN MARRIAGE : NEITHER CAN THEY DIE ANY MORE : FOR THEY ARE EQUAL UNTO THE ANGELS ; AND ARE THE CHILDREN OF GOD, BEING THE CHILDREN OF THE RESURRECTION." Luke 20 : 35, 36. It may justly excite our wonder and our grief, that be- lievers, who are professed candidates for another world, should have their hearts so little set upon their heavenly home. The glory that shall he revealed, and which faith humbly expects, is SO exceedingly great, that one should suppose the children of God would scarcely be able to think or speak of any thing else. But alas, it is not so. " Our souls cleave unto the dust," and we have abundant cause to pray, " Quicken thou us, according to thy word." May the Lord bless can* medita- tions on this passage of Scripture, in which Jesus Christ replies to the objections of the Sadducees against the doc- trine of the resurrection. The Sadducees were probably the disciples of Sadoc, and composed one of the four sects of the Jews: their leading notion was, that "there is no resurrec- tion," Luke 20 : 27 ; they also denied the existence of angels, the immortality of the soul, and a future state. The Saddu- cees thought to perplex the doctrine of the resurrection by proposing the case of a woman who had been married to seven different men. " In the resurrection," said they, "whose wife of them is she ?" Our Lord mildly answered this imper- tinent question by showing that there is a vast difference between the state of men on earth, and that of the children of God in heaven ; a great difference between this world, and that world. The whole passage is full of instruction, which 398 THE WORLD TO COME. we shall endeavor to obtain by making several observations upon it. I. There is another world. Our Lord calls it that world : it is evidently opposed to ^'- this world," verse 34, "the children of this world." AVe know a little of this world. 0 that we knew it aright ! 0 that we saw it with the eyes of faith ! AVe should then con- fess it to be a vain world ; " for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world." Solomon, who made a full trial of the world, with advantages for making it above all other men, solemnly pronounces the whole to be " vanity of vanities, vanity of vanities, vexation of spirit." How em- phatically is it expressed — as if his heart was full of the idea ; as if he longed to impress it upon others ; as if he could not find sufficient words to do it. And remember ivho it was that declared this. Not a hermit, who never saw the world : not a pauper, who has got nothing in the world: not a spend- thrift, who has lost all he had in the world ; but " the king of Jerusalem," who abounded in wealth and honor, and who had tried the whole round of worldly pleasures. If he pro- nounces all to be vanity, we need not make the fruitless experiment; for "what shall the man do who cometh after the king ?" This world is as wicked as it is vain. " This present evil world" St. Paul calls it; "the world that lieth in wicked- ness," saith St. John. It was good when God first made it, " very good ;" but sin has made it evil, filled it with snares and sorrows ; insomuch that it is a part of Christ's redemp- tion, "to deliver us from this present evil world;" and from Satan, " the prince of this world," who makes use of its pleas- ures as baits, to destroy the souls of men. And yet such is the evil heart of man, that he dotes upon this evil world ; he seeks " his good things in this world ;" " his portion is in this life;" he is "a man of the world;" or, as Christ says, "a child of this world," verse 34. But there is another world. Solemn truth! generally SERMON XXXVIII. 399 admitted, but little regarded. 0 think of it, you who trifle away your precious time. There is another world ; and though you forget it, you are hastening towards it every moment. Yes ; there is another world. Jesus Christ, who came from it, and who is gone to it again, Jesus Christ as- sures us of it. " He has brought life and immortality to light ;" he has made a plain revelation of it in the gospel, which shows us the certainty of it ; the sublime, excellent, and spiritual nature of it, as in our text ; together with the true and only way of obtaining eternal life, which is by Jesus Christ. Our Lord in his public discourses often spoke of another world, of heaven, and of hell, very plainly, very familiarly, very solemnly ; urging his hearers, by arguments drawn from eternity, to regard the things which belonged to their peace. The world of which we speak is a world of light and purity and joy. " There is no night there." Hell is eternal darkness ; heaven eternal light. No ignorance, no errors, no mistakes ; but the knowledge of God in Christ begun on earth, is there completed ; for " we shall know even as we are known." The heavenly world is all purity and holiness. Nothing retaining the defilement of sin can have admission there ; only " the pure in heart shall see God." And there, joy, which also commenced on earth in the possession of " spiritual blessings in Christ Jesus," shall be full, uninter- rupted, and everlasting. " God shall wipe away all tears from their eyes ; and there shall be no more death, neither sorrow, nor crying ; neither shall there be any more pain : for the former things are passed away." Such is that world which our Lord here speaks of; and it is the grand object of faith. Believers in all ages have kept it in view. Abraham and Isaac and Jacob lived and died in the faith of it ; " they desired a heavenly country," and in the hope of it, were dead to this world ; " confessing them- selves strangers and pilgrims on earth." The apostles, " hav- ing the same spirit of fliith," looked intently — like archers who fix their eye on the mark — but " not at the things which 400 THE WORLD TO COME. are seen ;" their object was nothing visible and sensible ; but they " looked at the things unseen ;" they seriously regarded, and carefully aimed at heavenly things, as the grand mark, the noble prize of their high calling in Christ Jesus. And is this the character of real Christians ? Stop a mo- ment and ask : Is it yours ? Amidst the unavoidable labors and the lawful pleasures of this world, is heaven the princi- pal object? Or do you wholly forget it? Has it scarcely ever a place in your thoughts ? And can you suppose you shall ever enjoy glory without seeking it ? Be not deceived, for observe, II. It will be a great matter to obtain that world. Notice our Saviour's words, " they which shall be ac- counted worthy to obtain that world." 0 it will be a great matter to obtain that world. Surely men do not believe there is such a world, for faith of any sort will work. What is it sets the world of men in motion ; what makes them so busy from morning to night ? Is it not the belief that they shall obtain something worth their pains ? Why then are no pains taken to obtain heaven ? Infidelity lies at the bottom of their sloth, or people would seek heaven as diligently as they seek this present world. " So run," saith St. Paul, " that ye may obtain." " Know ye not," saith he, " that they which run in a race, run all, but one receiveth the prize ? So run that ye may obtain." 1 Cor. 9 : 24. The Christian life is a race, and heaven is the prize: and a race implies motion, vehement motion, and continued motion. 0 let us be in good earnest for heaven. Lazy wishes and formal religion will not do. Christ represents it as a great thing to obtain that icorld. It will be a matter of amazing grace and favor. Labor, we must ; yet, after all, it is a matter of pure mercy, for " the gift of God is eternal life." Every glorified saint will be filled with surprise, and be ready to say. Lord, is it I ? " How can it bo, tliou heavenly King, Tiiat thou shonklst me to g-lory bring ; Make slaves the partners of thy throne, Decked with the ucver-fading crown 1" SERMON XXXVIII. . 401 And Oh, what a matter of infinite joy will it be ! If angels rejoice at the conversion of a sinner, it is because they foresee its final result ; the foundation is laid, and they rejoice to think they shall witness the top-stone laid also, and shall shout, " Grace, Grace unto it." Yea, the blessed Redeemer himself shall rejoice, " when he sees the travail of his soul ;" he will reckon all his pains and sorrows and sufferings amply recompensed, when he beholds the millions of his elect safely brought to glory. 0 then, let the obtaining of that world be our first busi- ness in this. So Christ directs : " Seek first the kingdom of God and his righteousness ;" let care for heaven precede all other cares. Seek it first, seek it early in life ; and seek it early every morning. Seek it earnestly as the chief thing, " for what is a man profited, if he gain the whole world, and lose his own soul?" Heaven is all, and heaven will make amends for all. Observe, III. Some kind of worthiness is necessary to the obtain- ing of that world : " they which shall be accounted worthy to obtain that world." This worthiness includes Tnerit and meetness, or a title to glory, and a fitness for it. Eoth these are necessary. But where shall we look for merit? Not in man. Man is a sin- ner, and a sinner merits only hell, for "the wages of sin is death." "All men have sinned, and come short of the glory of God." The best man in the world can lay no claim to heaven ; if he could, there would be room for boasting : " but boasting is excluded." " No flesh shall glory in his presence." If any man glory, it must be in the Lord. It is the merit, or, more properly speaking, the righteousness of Christ, which is the believer's title to heaven. This, like the wedding garment in the parable, is the only dress in which a sinner can appear before God, or sit down at the marriage-supper of the Lamb. But there is a meetness or fitness for that world which is equally necessary. St. Paul gives thanks to God, " who hath made us meet to be partakers of the inheritance of the saints in light." Col. 1 : 12. Observe, heaven is for saints, that is, V,l. Ser. 26 402 THE WORLD TO COME. sanctified j^ersons ; and they who are not saints on earth, will never be saints in heaven. All who are designed for heaven hereafter, are prepared for heaven now. Only those who are sanctified shall be glorified. And this is evident to common- sense. Every creature has its proper element. The fish can- not fly in the air, nor the bird swim in the water. And how can we suppose that the man who drinketh in iniquity like water, can be fit to be with angels and the spirits of j ust men made perfect, where all is pure and holy. A good man who was dying, said, " I shall change my place, but not my com- pany." Let them think of this whose chosen company is the profane and the lewd. 0 how vain are the hopes which many persons entertain of future happiness ! In vain the proud Pharisee, who talks of his good heart and his good works, expects a place among the redeemed ; for their song is, not " worthy is self," but, " Worthy is the Lamb that was slain, who hath redeemed us to God by his blood." As vain are the hopes of the carnal and worldly man whose affections cleave to earth, who lives in the love and practice of known iniquity, whose inmost soul abhors the spiritual life, who accounts the Sabbath a burden, and who lives "without Christ in the world." Know, 0 vain man, thy hope is folly and presumption, and hear what Christ has declared with a double verili/ : " Except a man be born again, he cannot see the kingdom of God." John 8 : 3. But thrice happy are they who are prepared for heaven ; who are " born of the Spirit," and made spiritual in the frame of their mind ; whose hearts are weaned in some degree from earthly things ; who possess the world as though they pos- sessed it not ; who have affections and desires suited to the work and delight of heaven : "He who hath wrought us for the self-same thing is God :" these are " the first-fruits of the Spirit," the foretaste of heaven; and those who enjoy it shall be " accounted worthy to obtain that world." Observe, IV. That the relations of the present world will not SUBSIST IN THE WORLD TO COME ; our Lord says, " They neither marry, nor are given in marriage." SERMON XXXVIII. 403 This expression is not intended to disparage that kind of union ; for marriage was ordained of God himself, while yet our first parents retained their original innocence. This rela- tion is the first that subsisted between human beings ; it is the source of all other relations, and superior to them all ; for, " for this cause shall a man leave his father and his mother, and cleave unto his wife," And our Lord was so far from discouraging marriage, that he graced a marriage-feast with his presence, and wrought his first miracle there. But in heaven this relation will cease, because the pur- poses for which it was instituted will also cease. There will be no death in heaven ; consequently no vacancies such as death here makes, to be filled up. In this world, " one gen- eration passeth away, and another cometh." The world is like an inn, where travellers take a hasty refreshment, and are gone ; while a succession of new travellers occupy their places. Where are the former inhabitants of this place ? they are min- gled with the dust ; the places which knew them, know them no more. We who are present supply their room ; and in a short time another generation shall succeed us. But the inhabitants of heaven dwell in a " continuing city," " a house not made with hands, whose builder and maker is God ;" yea, they are like " pillars in his temple, and shall go no more out." The blessed God, who is of purer eyes than to behold iniquity, has been pleased to appoint marriage as a remedy against fornication, that natural desires might not become brutal, but be under direction and control. Alas, what abominations spring from the neglect of this remedy ; what impurities, what excesses, what poverty, what disease, what infamy, what bloodshed, what misery, have abounded in the world by the unbridled lusts of the sexes ! And Oh, how few consider that " for all these things God will bring them into judgment !" But in the heavenly world, those who were on earth purified in measure, shall be perfectly pure ; the body of sin and death shall also be purged in the grave, and no disorderly passions, nor sensual appetites, shall ever molest them again. 404 THE WORLD TO COME. Nor shall the glorified need the aid of that domestic friendship and comfort which result from the married state, and which are well suited to our embodied condition ; for even in paradise the Creator judged " it was not good for man to be alone." But in heaven there will be no occasion for the lesser streams of happiness, when believers have arrived at the fountain. In that blessed state, "the tabernacle of God shall be with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Rev. 21:3. And it is added, " The city had no need of the sun, neither of the moon, to shine in it ; for the glory of the Lord did lighten it, and the Lamb is the light thereof." Rev. 21 : 22. God in Christ will be the everlast- ing fountain of knowledge and joy ; so that the aid of crea- ture comforts shall no more be wanted than the light of a candle at noonday. 0 let us learn from hence to sit loose to all creatures and creature comforts : " it remaineth, that both they that have wives be as though they had none ; and they that weep, as though they wept not ; and they that rejoice, as though they rejoiced not ; and they that use this world, as not abusing it ; for the fashion of this world passeth away." 1 Cor. 7 : 29-31. Observe, V. In that world, death will be for ever abolished. This is a dying world. We are placed as in a field of battle ; our relations and neighbors are falling all around us, so that we may almost say, " Where is the earth that hath not been alive ?" Death is, to mortals, " the king of terrors." Many thoughtless creatures, indeed, will hardly allow them- selves to think of it ; but when it approaches, what agonies and terrors seize their souls ; sin is neither pardoned nor sub- dued, and preparation for eternity is not begun. Even some of the tindd flock of Christ, weak in the faith, are, incon- sistently with the glorious gospel they profess, too much in bondage through fear of death. But " Christ hath abolished death." 2 Tim. 1 : 11. He hath taken away its sting, and changed its very nature, turning the curse into a blessing ; SERMON XXXVIII. 405 and as to the second death, far more dreadful than the first, it is lost and gone for ever : " He that believeth in me shall never die. Believest thou this ?" John 11. Instead of death, eternal life is the believer's portion ; even now the Christian hath it, and it shall be perfected at the resurrection, when this mortal shall put on immortality. 0 death, where is thy sting ? 0 grave, where is thy victory ? Let this reconcile us to death. We shall die but once. It alleviates the distress of some bodily disorders, as the small- pox, for instance, that persons suffer them but once, and are not liable to have them again. It is a far greater satisfaction which Christ affords us in our text : " Neither shall they die any more;" especially as death itself is also become a privi- lege: it is the gate of life, and ushers us into his presence, where " there is fulness of joy, and pleasures for evermore." Observe, VI. The blessed inhabitants of that world shall be like THE angels ; " they are equal to the angels." Angels are spiritual beings, not having bodies as we have, but possessing rational powers superior to ours. They are pure and holy beings, having never rebelled against God, as their fallen brethren the devils have, and as we the children of men have. They do the will of God with pleasure, and are the messengers of God's mercy to men ; " ministering spirits, sent forth to minister to them who shall be heirs of salvation." At present, we are far inferior to angels, not only in our natural powers, but especially in holiness and purity. We inhabit a body of sin and death, and by our connection with a system of flesh and blood, are greatly hindered in our spirit- ual pursuits, and disposed to evil. Thus the apostle speaks: " I delight in the law of God after the inward man," the renewed mind ; " but I see another law in my members, war- ring against the law of my mind, and bringing me into cap- tivity to the law of sin which is in my members ;" and on this account he cries, " 0 wretched man that I am ! who shall deliver me from the body of this death ?" Rom. 7:22. All 406 THE WORLD TO COME. believers have daily cause to make the same complaint ; for the fle.sli lusteth always contrary to the spirit, so that they cannot do the things that they would. On this ground, our suffering Saviour kindly apologized for his sleeping disciples in the garden : " The spirit truly is willing, but the flesh is weak." But our Lord here assures his people they shall be equal with the angels ; they shall drop the clog of their mortal bodies, and lose the incumbrance of flesh and blood : no sen- sual appetites shall divert their affections from spiritual objects ; but with the same agility and spirituality as the angels themselves, they shall serve their dear Lord day and night in his temple, and be supremely happy in the full enjoyment of God and the Lamb. O let us endeavor to resemble angels now, as much as possible. We are taught to pray, " Thy will be done on earth, as it is in heaven ;" and that we may do it, let us not indulge our sensual appetites too nmch, but with St. Paul, " bring our bodies into subjection, and keep them under." Observe, VIL The resurrection of the body will perfect the bliss of God's people ; " they are the children of God, being the children of the resurrection ; they shall be accounted worthy to obtain that world, and the resurrection from the dead." The heavenly felicity of believers shall commence at the moment of death. No sooner are they " absent from the body," but they are " present with the Lord ;" but their bliss will not be consummated till the morn of the resurrection. In the prospect of this, holy Job says, " All the days of my appointed time," that is, in the grave, " will I wait, till my change come ;" glorious change it will be ! for " the Lord will change our vile body, that it may be fashioned like his glo- rious body." " Thou shalt call," saith he, " and I will answer thee ;" for the dead shall hear the voice of the Son of God : "thou wilt have a desire to the work of thy hands." Job 14 : 14, 15. The human body is the exquisite workmanship of God's hands ; and being redeemed by Jesus Christ, as well as the soul, it shall be rescued from the power of the grave. SERMON XXXVIII. 407 Then "the creature," the corporeal part of the Christian, which had long been made subject to vanity, " shall be de- livered from the bondage of corruption into the glorious lib- erty of the children of God." This is the "manifestation of the sons of God," when they shall appear like themselves, and like their glorious Redeemer. This is also called " the adoption." Believers are now the adopted sons of God ; but this dignity is denied by the world, and sometimes obscured to themselves : but then God will own and publish it before all the world, and the matter will be put beyond dispute. Their bodies then shall be as much more glorious than those of the wicked, as their souls are now more gracious than theirs. And as Christ was by his resurrection " declared to be the Son of God with power," so shall his humble followers be. Rom. 8 : 19-23. Thus we have taken a distant view of the future world, of which so many useful hints are suggested in the text. Let us daily walk as expectants of another world. Let us remem- ber it will be a great matter to obtain that world. Let us recollect what that worthiness is which is requisite to the obtaining of it, namely, the righteousness of Christ, and the sanctifying influence of the Spirit. Let us remember, that^ human relations and connections, however useful and com- fortable at present, will cease at death ; but that death itself shall also be abolished. Let us enjoy the thought of being holy, happy, and spiritual, like the blessed angels ; and try to resemble them now in our cheerful and active obedience. Finally, in the prospect of a glorious resurrection, let us " be steadfast, unmovable, always abounding in the work of the Lord ; forasmuch as we know that our labor is not in vain in the Lord." 408 THE ARK OF SAFETY, SAFETY IN THE ARK FOR PERISHING SINNERS. SERMON XXXIX. "COME THOU AND ALL THY HOUSE INTO THE ARK." Gex. 7 : 1. This is the gracious invitation which God gave to Noah, just before the flood came upon the world of the ungodly. The world had been formed about sixteen hundred years, and the number of mankind was greatly multiplied. But wicked- ness also greatly increased, until the wrath of God was dread- fully kindled, and he determined upon the general destruction of sinners. " And the Lord said, I will destroy man whom I have created from the face of the earth ; for it repenteth me that I have made him." But Noah, who, amidst the general depravity, was righteous and pious, " found grace in the eyes of the Lord." To him God made known his designs a hun- dred and twenty years before the flood ; and directed him to build an immense vessel like the hull of a ship, in which himself and family should be preserved. Noah believed, and obeyed. The ark was ready, and the deluge was at hand. " Then the Lord said unto Noah, Come thou and all thy house into the ark." Noah entered. The Lord shut him in. The flood prevailed. Mankind was destroyed. Noah and his family continue a year in the ark in safety, are then released from their confinement, and become the founders of a new world. There is much instruction to be gathered from this affect- ing history ; and it affords a lively type or emblem of the salvation that is in Christ for perishing sinners. It is still the determination of the holy God to punish the ungodly. He gives them warning, and allows them time and space for repentance. He has also provided an ark for the preservation of those who foresee their danger ; and by the gospel he in- SERMON XXXIX. 409 vites sinners to fly to this refuge. Happy they who, like Noah, believe and obey, and are saved. For the sake of order and of memory, we shall divide our discourse into three parts, and observe, 1. There is a deluge of wrath coming upon sinners. 2. There is an ark provided for preservation. 3. God graciously invites sinners to come into it. I. There is a dreadful deluge of wrath coming upon the ungodly. Sin only was the cause of the flood in Noah's time, and sin will bring upon every impenitent unpardoned soul a more dreadful punishment. " By one man sin entered into the world," and that man lived long enough to witness its rapid growth ; he lived to see the world peopled with men, and overrun with wickedness. But in the family of Seth, from which it was designed that the Saviour should come, the fear and worship of God was long preserved. While this family continued separate from the posterity of Cain, there was a seed to serve the Lord. But at length this distinction ceased : for " the sons of God," the children of Seth, " saw the daughters of men," the posterity of Cain, "that they were fair, and they took them wives of all which they chose." The professors of religion married the profane; they were " unequally yoked with unbelievers ;" and what was the con- sequence ? Iniquity increased faster than ever. " The bad will sooner debauch the good, than the good reform the bad." Wickedness became triumphant, and many seem to have been giants in sin as well as in size. " And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil con- tinually." " The earth also was corrupt before God ; and the earth was filled with violence, for all flesh had corrupted his way upon the earth." The Lord, who saw all this, was greatly displeased ; and speaking after the manner of man, " he re- pented that he had made man, and it grieved him at his heart." The blessed God cannot be disturbed by any uneasy passion, but these expressions signify his extreme displeasure against sin and sinners ; they show that sin is most odious to 410 THE ARK OF SAFETY. his holiness, and sinners most obnoxious to his justice. Being thus provoked to anger, he said, " My Spirit shall not always strive with man, for that he also is Jiesh ;'' that is, wholly fleshly, carnally minded, entirely sensual, sunk in fleshly lust. He therefore determined on the utter destruction of all man- kind by an universal deluge. Yet he is pleased to give warn- ing of it, and suspend the threatened ruin for one hundred and twenty years, which as men then lived about nine hun- dred years, was such a reprieve to them as nine or ten years would be to us. Men and brethren, sin is the same evil and destructive thing now that it was then. God is equally angry with sin- ners ; and though he does not generally execute his wrath upon them in this world, yet he will assuredly do it in the world to come. Hear what the holy, fiery law of God saith to every transgressor : " Cursed is every one that continueth not in all things which are written in the book of the law to do them." Gal. 3 : 10. The condition of life by the law is personal, perpetual, perfect obedience to all its commands, doing all things required, and doing them always, without one omission, without one transgression. A single failure, even in thought, spoils a whole life of obedience, and incurs the curse. You will say then, upon these terms, who can be saved ? We answer, none. " By the deeds of the laAV shall no flesh living be justified." It is a vain thing therefore to look for life by the law, or our good works, as they are called ; if ever we escape the curse, it must be through faith in Jesus Christ, who '' hath redeemed us from the curse of the law, being made a curse for us." The whole book of God is full of threatenings against sin. It declares that " the wicked shall be turned into hell ;" that " if the wicked turn not, he will whet his sword ; he hath bent his bow, and made it ready ; he hath prepared the instruments of death." Psalm 7:11, 13. What awful words are these! You tremble to see a criminal just ready for execution : behold, the instru- ments of eternal death are ready. And this is your own case at this very moment, if you are yet in your sins. " The SERMON XXXIX. 411 wrath of God abideth upon you ;'' and the longer you live in sin, the more are you " treasuring up wrath against the day of wrath, and revehition of the righteous judgment of God." llow merciful was God in giving warning to the oUl world. His servant Noah was a preacher of righteousness. The Spirit of Christ was in him, and by this Spirit he preached to the disobedient and rebellious sinners of that time, as St. Peter speaks : " By which" Spirit, " he went and preached to the spirits in prison ; which sometime were dis- obedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing." 1 Pet. 3 : 19. Christ, by his Spirit in Noah, was the preacher. The hearers were the wicked people of the world in Noah's days, but when Peter wrote this they were spirits — disembodied spirits in prison, that is, in the prison of hell ; so that they were not only drowned, but damned. This passage therefore does not mean that they were in prison when Christ preached to them, as the Papists pretend: but Christ, by his Spirit, preached to them on earth ; yet, alas, to no purpose. Noah might say, with the apostles and others, "Who hath believed our re- port?" They were disobedient; they did not regard the merciful warning ; and very probably despised and ridiculed Noah for his faith, his preaching, and his building. Thou- sands would come to see the ark, and ask him what it was for; they would ask him whether he meant to sail on dry land, or where so much water must come from as would drown the world. Such a thing, they would say, is quite contrary to reason ; such a thing never was, nor ever can be ; and no doubt they would say Noah was righteous overmuch, and religion had turned his brain. In the very same manner the merciful warnings of God are treated to this day. Serious religion is despised. Holi- ness is accounted needless preciseness ; and "the terrors of the Lord," by which we would persuade men, are reckoned idle bugbears, fit only to alarm weak people and children. Thus unbelief tends to eternal ruin and destruction ; for no person will fly from the wrath to come, who does not believe 412 THE ARK OF SAFETY. wrath is coming- — who does not believe God, who says it is coming. But this very unbelief fulfils the Scriptures. St. Peter says, " There shall come in the last days scoffers, walk- ing after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things con- tinue as they were from the beginning of the creation." But this is false. The world was once destroyed by water, and it shall be again by fire. Not only does the Scripture assure us of the deluge, but almost all nations retain a tradition of it ; and we may see the traces of it with our own eyes. The trees which are found in the bowels of the earth, and the shells and bones of fishes dug out of mountains remote from the sea, are ocular proofs of this event. But sin hardens the hearts of men, and they will not believe till they feel. Our Saviour tells us it will be just the same at the day of judg- ment : " But as the days of Noah were, so shall also the com- ing of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away ; so shall also the coming of the Son of man be." Matt. 24 : 37-39. They knew not. Mark the expression : They hnew not. How could they help knowing, when they were told of it for one hundred and twenty years ? The meaning is, tlicy be- lieved not. They might have known, but they would not know ; they would not believe ; they reasoned themselves out of it. Just so do sinners now. They love sin, and they will not believe that God will punish it ; which is, in fact, saying that God is a liar, and will not do as he has said. They were secure because they were sensual ; they were eating and drinking, minding the things that were seen, and so neg- lectinjT the thinjxs that were not seen. Nevertheless, " the flood came, and took them all away." " If we believe not, God abideth faithful ; he cannot deny himself" " Heaven and earth shall pass away, but his words shall not pass away." Whatever God threatens or SERMON XXXIX, 413 promises is sure to come to pass. The flood came. Then they saw what they woiikl not believe. The day of mercy was ended. There was no hope for them, no means of es- cape ; but they miserably perished in the mighty waters. Let us now turn our eyes from this dreadful scene, to con- template the goodness of God towards Noah and his family ; let us consider, 11. The ARK PROVIDED for his preservation. God himself devised this means of safety. He directed him to build a vessel of immense size, and pointed out all the dimensions of it. Proper rooms were to be made for his family, and others for a small remnant of all other creatures, who were thus to be preserved from the universal desolation.* Thus the salvation of the church is by a plan of God's own contrivance. The method of salvation by Jesus Christ is wholly of God. It could never have entered into the heart of man. No human or angelic being could ever have thought of God's taking our nature into union with his own, or have devised the astonishing plan of redemption by the blood of his Son. So remote is this method from the wisdom of man, that he calls it "foolishness:" but it is "the wisdom of God;" yea, "the manifold wisdom of God" is therein dis- played; and it will be the admiration of saints and angels to all eternity. As fallen man is totally ruined, it is necessary that his restoration should be in such a way as to secure the whole glory of it to God alone. And so it does. In the redemption of sinners by Jesus Christ, " grace reigns" from first to last. Grace devised the charming plan. Grace gave Jesus, the unspeakable gift. It is by grace we are called. By grace * Infidels have pretended that the ark was not big enough to hold all the creatures, etc., but it appears from the calculation of learned men that it was amply sufficient. It was about 550 feet long, 90 feet wide, and 50 feet high ; so that it contained near 43,000 tons of lading, and would hold more than 40 of our ships of 1,000 tons each. It was nearly as long as St. Paul's church in London. And if all the animals together, as the learned have computed, would not be equal to 500 horses, there would surely be room enough and to spare. 414 THE ARK OF SAFETY. we are justified. AVe are sanctified by grace. Ey grace we are preserved : and the top-stone of salvation, in the everlast- ing glory of the elect, shall be brought forth, shouting, Grace, grace unto it ! It was the same grace that selected Noah from the great mass of the profane and wicked of that day. The nature of Noah was no better than that of others, but grace made him to differ. It is said, " Noah found grace in the eyes of the Lord." Gen. 6 : 8. The like expression is used concerning Lot. When Sodom was destroyed, he was delivered ; " the Lord being merciful to him." The salvation of the best men must be ascribed to God's mercy, not to their own merit. On- esiphorus was a good man, but St. Paul prayed for him, that he might find mercy of the Lord at the last day : and it will then be manifest, with respect to all the redeemed, that it was " not of him that willeth, nor of him that runneth, but of God that showeth mercy." Rom. 9 : 15, 16. The ark afforded perfect security. Noah being forewarned of the approaching flood, and having received full instructions how to build the ark, believed God and obeyed. vSt. Paul, treating of faith, mentions him as an eminent believer: "By faith, Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house ; by the which he condemned the world, and became heir of the righteousness which is by faith." Heb. 11. Here is the way of salvation. God warns. The Christian believes the warning. He fears the misery threatened. He flies to the refuge provided, and there he is safe. Believing that God would do as he said, he began to build the ark. It was a work of great labor, but he did not shun it on that account. It was an unexampled thing ; he had no precedent for it ; and it required no small courage and reso- lution to persist in the work. Reason might hesitate and form objections, but "the Lord hath said it," was an answer to them all. The world would despise him, and treat him as a visionary romantic fool, who frightened himself, and wanted to frighten others, with ungrounded danger ; but the SERMON XXXIX. 415 power of faith carried him through every difficulty, and at the appointed season he received the end of his faith, even the salvation of himself and his family. For now the hundred and twenty years are just expired. The long expected day is just at hand : " Por yet seven days," said the Lord, " and I will cause it to rain upon the earth forty days and forty nights ; and every living substance that I have made will I destroy from off the face of the earth." Here was a fresh warning. "While the time was distant they dis- regarded it. But now there is only a week to turn them- selves in ; and this week was spent like the rest. We do not hear of one person converted in the last week. The week is expired. And now the rain descends, not in drops, but in torrents ; and not for a few hours, but for six weeks together, without intermission. And not only were "the windows of heaven opened," but " the foundations of the great deep were broken up" — the great abyss of waters under the earth, which hitherto God had confined by certain bounds, "that they might not pass over to cover the earth." Psa. 104 : 9. But now these bounds are removed, and the water covers the sur- face of the land. " Probably many of the profane scoffers, when they saw the increasing violence of the waters, came wading middle deep to the ark, earnestly craving admittance ; but as they formerly rejected God, now they are justly rejected by him. Ere vengeance begins, repentance is seasonable; but if judg- ment be once gone out, we cry too late. While the gospel solicits us, the doors of the ark are open ; if we neglect the time of grace, in vain we seek it with tears. God holds it no mercy to pity the obstinate. Others, more bold than they, hope to overrun the judgment; and climbing up to the high mountains, look down upon the waters with more hope than fear. And now when they see their hills become islands, they climb up into the tallest trees ; there with paleness and hor- ror they look for death, and study to avoid it, whom the waves overtake at last, half dead with famine, and half with fear. Lo, now from the tops of the mountains they descry 416 THE ARK OF SAFETY. the ark floating upon the waters, and behold with envy that which before they beheld with scorn," 111 the mean time Noah sits secure in the ark. The tor- rents of rain battering on the roof, the swelling of the waves which bore him up, the bellowing of the dying beasts, and the shrieks of the expiring multitude, create neither disturb- ance nor fear. He who "■ shut him in," had promised preser- vation ; and while all was horror without, within all was safety and peace and praise. And who ever trusted in the Lord and was confounded ? See the blessed effects of faith. " There is no condemnation to them who are in Christ Jesus,' as Noah was in the ark. The law may thunder out its fearful curse. Satan, unwill- ing to lose his prey, may rage and roar. The world con- demned by the believer's faith, as once by Noah's, may frown and fret and persecute, but the believer is safe. " The law of the Spirit of life in Christ Jesus, hath made him free from the law of sin and death." " The Lord knoweth how to de- liver the godly out of temptation ;" and well may he triumph over the world, for Christ hath said, " Be of good cheer ; I have overcome the world." Yea, when the king of terrors himself shall advance, secure in Christ the life, he may say, " 0 death, where is thy sting ?" 0 how enviable, to the distressed multitude, was now the favored situation of Noah. But alas, it was too late. The same almighty hand which shut him in, had shut them out. Blessed be God, it is not so yet with any of us. The door of the ark is yet open ; and the language of the gospel is, " Come thou and all thy house into the ark." This is what we are now to consider. IIL God GRACIOUSLY INVITES siiiiiers to come into the ark. When the mighty waters were fast increasing, when no hope appeared from any other quarter, how would it have rejoiced the people to hear such an invitation as this : " Come, perishing men and women, come into the ark. Come, and bring all your dear little ones with you. Here is room enough, and to spare : and here you shall find a hearty welcome." SERMON XXXIX. 417 They were not favored thus. But ire are called. "Go ye into all the w-orld," said Christ to his disciples, " and preach the gospel to every creature." And what is this gos- pel, but good news of a refuge from the storm, and a covert from the tempest? Pardon, safety, and eternal life to every believer ? Christ, the ordinance of God for complete salva- tion, to every one who sees his need of him, and wants to "fly from the wrath to come." So Moses lifted up the ser- pent in the wilderness : the people stung by fiery serpents beheld it and lived. So the Israelites in Egypt sprinkled their doors with blood, and the angel of death, who destroyed their enemies, beheld the peaceful sign, and preserved their lives. To this moment the gracious Redeemer is crying aloud by his word, " Come unto me, all ye that labor and are heavy- laden, and I will give you rest." Come into the ark, thou and all thy house. Parents, come not alone. Ask your sons and daughters to come along with you. They will be wel- come, for Jesus still saith, " Suffer little children to come unto me, and forbid them not ; for of such is the kingdom of heaven." 0 may God make you and them willing to come into the ark ! How kind is Xxodf — kind in warning sinners so long beforehand of their dreadful danger ; kind in providing an ark — in giving his Son to be a Saviour ; kind in inviting perishing men to come and be saved by him. 0 praise the Lord, for he is good ; for his mercy endureth for ever. But are we aware of the danger? Do we really believe there is a deluge of wrath coming upon sinners ? Here most men fail. Sin is so pleasant, they are unwilling to think it destructive. But who shall we believe, the God of truth, or the father of lies ? See the fate of these unbelievers. They would not believe God, and were therefore secure ; but the flood came, and took them all away. But Noah believed, was moved with fear, built an ark, and was saved. You have no ark to build. It is built already. Yet a few days, and the flood will come. Have not some large drops of affliction Vil. Ser. 27 418 THE ARK OF SAFETY already flillen, to give you the necessary alarm ? Lose no time then. The very beasts will hurry home when a storm is at hand. 0 seek a shelter in Jesus, and nowhere else. Neither the mountains nor the trees could save the unbeliev- ers of old. Nor is there a saving name in heaven or earth, but that of Jesus. Come thou then into the ark. And what say the rest of your house ? Shall the husband come, and the wife be shut out ; or the wife enter, and the husband be excluded ? Or, dear young people, shall your parents be safe in the ark, and you their children perish in the water ? God forbid. 0 families, be concerned to be saved altogether. Come thou and all thy house into the ark ; ser- vants and all. If one be left behind, he perishes for ever. God make you willing to be saved. And you, believers in Jesus, who are safe in the ark, re- joice in your security. Who can conceive what must have been the grateful feelings of Noah's heart when the Lord shut him in; and especially when all was over, and he came safely out. Such, however, are the grateful feelings of a believer safe in Christ, and a believer safe in glory. Blessed be God for Jesus Christ ! SERMON XIa. 419 THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST. SERMON XL. ."THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST JESUS MY LORD." Phil. 3 : 8. Life is short. It is a most serious reflection, Life is short. Tlie weakness and folly of childhood, the vanity and vices of youth, the bustle and care of middle life, and the infirmities of old age — if we live to be old — what do they leave us ? A short life indeed. Yet man has a soul of vast desires. He is capable of much, and aims at more. Many things he cannot attain, and many are not worth the pains. Oh, 'tis pity that man should not know how to choose the good and refuse the evil ; how to make the most and the best of so short a life. Now there is an infallible guide. 0 that man would regard it ! Once hath God spoken ; yea, twice have I heard this, What is the chief end, the first business, the true interest of man ? Job was a man truly wise and eminently good : he had deeply considered the nature and value of wisdom; but he inquires, Where is it to be got? Men know where to get gold and silver ; and get them they will, if possible, though at the hazard of life. " But where shall wisdom be found, and where is the place of understanding ?" All nature falters in giving an answer ; but Ood himself vouchsafes to give it. To tnan he said, perhaps to Adam the first man ; however, to us, to every man of us he says, " The fear of the Lord, be- hold, that is wisdom ; and to depart from evil is understand- ing." True religion is the true wisdom. Solomon, deemed the wisest of men, speaks the same Ian- 420 KNOWLEDGE OF CHRIST. guage, and thus concludes his book of dear-bought wisdom. "Let us hear the conclusion of the whole matter" — of what matter ? The subject he proposed in the beginning of his book, What is the chief good ? " What is that good for the sons of men, which they should do all the days of their life ?" Eccl. 2 : 3. And here we have it. " Fear God, and keep his commandments, for this is the whole duty of man," or rather the whole of man, his highest wisdom, his proper duty, his true excellence, his best interest. But a greater than Solomon is here. What saith Jesus, " the Wisdom of God," Wisdom incarnate ? " This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent," John 17 : 3 ; as if he had said, The way to eternal life, the earnest of it, the evidence of right and title to it, and the final enjoyment of it, consists in, and is connected with, the knowledge of the only true God, in opposition to all false gods ; and in the like know- ledge of Christ his Son, the only Mediator and Saviour, in opposition to every other mediator or pretended way of accept- ance with God. In our text, St. Paul adds his testimony to the former, the testimony of his own experience. He was a man of learning, and had been a zealot for the Jewish law, a hater of Christ, and a bloody persecutor of his church ; but grace had renewed his mind and changed his heart ; he no longer boasted of his works, or went about to establish his own right- eousness ; but the law became his schoolmaster to bring him to Christ ; through the law, he became dead to the law ; now he desires to be found in Christ, and depends alone upon his righteousness. What things were gain to him, he counted loss for Christ ; and that, not only at his first conversion, but many years after, when he wrote this epistle, he was still of the same mind. " Yea doubtless," saith he, " I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." He gladly parted with all his carnal confidence, all his former reputation, and all his worldly enjoyments, for SERMON XL. 421 this excellent knowledge, and thought himself an immense gainer by the change. The true knowledge of Christ is as excellent as ever. We ought to value it as irmch as Paul did ; and that we may do so, let us consider, 1. What this knowledge is ; and, 2. The excellency of it. I. Let us show what this knowledge is. We may consider the knowledge of Christ as opposed to paganism, to Judaism, and to the merely notional religion of formal professors. The knowledge of Christ stands opposed to the ignorance of the heathen. " The world by wisdom knew not God." 1 Cor. 1:21. The wisest pagans by their natural light and boasted philosophy did not attain a true knowledge of God and the way of salvation ; " they became vain in their imag- inations, and their foolish hearts were darkened." Witness not only their altar " to the unknown God," but also the multitude of idols they worshipped, the absurd notions they entertained of their gods, and the horrid, bloody, and obscene rites of their worship. The knowledge of Christ is to be distinguished from the knowledge of the law of Moses. " The law was given by Moses, but grace and truth came by Jesus Christ." The religion of the Jews consisted much in rites and ordinances, which were obscure, compared with the religion of the gospel. They had " the shadow of good things to come," we have the substance. This knowledge is also something far superior to the spec- ulative, unsanctified notions of nominal Christians, " who pro- fess they know God, but in works deny him;" who have " the form of godliness, but deny the power ;" who name the name of Christ, but depart not from iniquity, and to whom Christ will say, "Depart from me, ye workers of iniquity, I never knew you." That knowledge which Paul so much prized, was truly valuable and useful, and indeed includes the whole of true vital religion. AYe may define it to be 422 KNOWLEDGE OF CHRIST. A spiritual, supernatural, experimental, and practical knowledge of Christ, in his person, character, and work, as revealed in the gospel. It is spiritual. It is the work of the Spirit of God to communicate it : " God shines into the heart." Believers have " the spirit of wisdom and revelation in the knowledge of Christ," Eph. 1:17; and the words w^hich he speaks to the soul " are spirit and life ;" " it is the spirit that quicken- eth ; the flesh profiteth nothing." John 6 : 63. It is therefore supernatural ; it is above nature. No man can give it; no natural man can receive it. We are assured, that " the natural man" — that is, the animal or rational man, he who acts only upon principles of reason — " receiveth not the things of the Spirit of God," 1 Cor. 2:14; that is, he does not embrace and approve them ; " ibr they are foolishness to him :" through the darkness, pride, sensuality, and depravity of his mind, he cannot reconcile them to his own mistaken views of things, and therefore condemns them as weak, irra- tional, enthusiastic : the apostle adds, " neither can he know them, because they are spiritually discerned ;" for want of a renewed faculty he cannot receive them, for they are per- ceived in their divine truth, beauty, and glory, only by an understanding illuminated and rectified by the Spirit of God. "What an eminent instance of this was St. Paul himself. Be- fore conversion, no man hated the gospel more ; after conver- sion, no man loved it better ; and to this day, the change that takes place in the minds of men respecting gospel truth is little less remarkable. It is experimental. Believers " receive the love of the truth;" they "taste that the Lord is gracious;" "as new- born babes they desire the sincere milk of the word ;" the faith which they mix with the word gives a subsistence and reality to the truth in their minds; so that it greatly differs from a bare speculation ; the truth is in them, and the truth makes them free. Once more, It is practical. Knowledge, in Scripture, is sometimes put for the whole of religion, and forms the grand distinction SERMON XL. 423 between the church and the world. Hence wicked men are often said not to know the Lord ; as the sons of Eli, for in- stance, though they certainly had a speculative knowledge of the whole law. Knowledge often includes all its proper effects, as assent to the truth known, affiance in the person known, and that love to him which secures obedience. Thus St, John speaks, " He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him ; and thereby we know that we know him, if we keep his com- mandments." 1 John, 2 : 3, 4. The knowledge we speak of, and which St. Paul so much commends, is the knowledge of Christ. Christ is the object of it ; Christ Jesus my Lord. It is a principal part of this knowledge to have right views of him ; accordingly we find our Lord himself catechising his disciples upon this point : " Whom do men say that 1, the Son of man, am ?" and again, " Whom say ye that I am ?" To others he said, " What think ye of Christ ? Whose Son is he ?" Peter answered, " Thou art the Christ, the Son of the living God." Matt. 16. This was a good answer, and he greatly commended it, saying, " Blessed art thou, Simon Bar-jona : for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." His knowledge of the person of Christ was supernatural ; and our Lord, further to show the importance of it, adds, "thou art Peter'''' — which signifies a roclx, and having mentioned his name, takes occasion to speak of this confession he made, this article of faith, as the rock or foundation on which the whole New Testament church shall be built. Indeed, this is "the pillar and ground of truth;" and without doubt, the great mystery of godliness, that Jesus Christ is " God manifest in the flesh f^ "the Word made flesh, who dwelt among us." The chaj'acter, office, or ivoi'k of Christ, is of equal im- portance. St. Paul's resolution was, "to know nothing but Jesus Christ, and hi7n crucified.'^ Christ as crucified, as a sacrifice and atonement, was his darling topic : though it was a stumbling-block to the Jews, and foolishness to the Greeks, he knew it to be "the power of God to salvation;" and in- 424 KNOWLEDGE OF CHRIST. deed, the names he mentions in the text include much the same — Christ Jesus, my Lord. The word Christ signifies anointed. Priests and others used to be anointed with oil, which denoted their fitness for the office, and their appoint- ment to it; so Christ was anointed by the Father, filled with the Holy Spirit, and set apart by divine authority to be the prophet, priest, and king of the church. The name Jesus signifies a Saviour; it was given him "because he should save his people from their sins." And the apostle adds, my Lord : he acknowledges him to be the sovereign ruler of his people, head over all things, and calls him his, because he was his sworn servant. The knowledge of Christ includes an acquaintance with his whole character, as drawn out in the New Testament. Here we see his innocence, his benevolence, his zeal, and especially his regard to poor sinners ; how readily he listened to the cry of misery ; how graciously he relieved the sick, the poor, and the guilty, when they applied to him ; in a word, we see his glory, " the glory as of the only begotten of the Father, full of grace and truth." But the knowledge of Christ also includes faith in him, according to that Scripture, " By his knowledge shall iny righteous servant justify many," Isa. 53 : 11 ; this cannot mean the knowledge that is in Christ, but the knowledge of Christ that is in his people, and so stands for faith, which alone justifies the sinner in the sight of God. The true know- ledge of Christ is always accompanied with faith in him, for " they that know his name will put their trust in him." This then is that knowledge which St. Paul attained, and which he prized so highly that he said, " I count all things but loss" on account of it. Surely it must be most excellent in itself and in its effects to be preferred above all things. If we saw a man willingly parting with all his property ; sell- ing his furniture, his house, his land, for the sake of buying one single article, we irmst conclude, if we had a good opin- ion of his prudence, that the article was of extraordinary value. And this is no more than the Christian is expected SERMON XL. 425 to do, according to our Lord's parable, " The kingdom of heaven is like unto a merchantman, seeking goodly pearls : who, when he had found one pearl of great price, went and sold all that he had, and bought it." Matt. 13 : 45. Such a merchant was our apostle. May divine grace make us such also. That we may see the wisdom of his conduct, let us now proceed to consider, 11. The excellency of this knowledge of Christ. 1. It is the most necessary kind of knowledge. Of many things we must be ignorant, because we cannot attain the knowledge of them ; and of many things we may safely be ignorant ; but the knowledge of Christ is necessary to salva- tion. " That the soul be without knowledge, is not good." Prov. 19:2. There can be no faith in Jesus without it, and without faith, no salvation. There can be no love to Jesus without it, and if no love, no salvation. Indeed, we may see how necessary it is, by the pains which Satan takes to pre- vent the attainment of it ; for he, as the god of this world, hath blinded the eyes of men, lest they should get this know- ledge by the gospel. On the other hand, we learn its neces- sity from Christ's zeal to extend the word of salvation ; for God our Saviour " will have all men," that is, all sorts of men, " to be saved, and to come to the knowledge of the truth." 1 Tim. 2 : 4. Observe, they must have the know- ledge of the truth in order to their being saved. 2. It is the most heavenly kind of knowledge. Every good gift comes down from God, but this especially. He who first created light in the world, " shines into the heart of man." It is the Holy Spirit who takes the things of Christ, and shows them unto us. It is written in the prophets, and daily fulfilled in the church, "All thy children shall be taught of God." The Spirit of God is the great teacher ; but he teaches by the word. " To expect that the Spirit will teach you without the word, is rank enthusiasm; as great madness as to hope to see without eyes ; and to expect that the word will teach you without the Spirit, is as great an absurdity as to pretend to see without light. God has joined 426 KNOWLEDGE OF CHRIST. the word and the Spirit together, and let no man put them asunder." We read of having " the eyes of our understand- ing enlightened," Eph. 1 : 18, and we read also of Christ's " opening the understanding of his disciples, that they might understand the Scriptures." It therefore becomes every one who wishes for this heavenly knowledge, to pray with David, " 0 Lord, open thou mine eyes, that I may behold wondrous things out of thy law." 3. It is the most useful kind of knowledge. Every kind of knowledge is useful in its place, for it is to the mind what light is to the eyes ; but this knowledge exceeds all other in its blessed effects. What was it that made so vast an altera- tion in the heathen world, so that from beasts and devils they became holy saints and children of God ? It was the gospel, which " opened their eyes, and turned them from darkness to light, and from the power of Satan unto God." Hereby thou- sands and thousands escape the pollutions of the world. In this consists much of our regeneration ; for the new man is " renewed in knowledge, after the image of him that created him." Col. 3:10. And this renewing work is carried on by the same means ; " beholding as in a glass the glory of the Lord, we are transformed into the same image from glory to glory." As the face of Moses got a heavenly lustre by con- verse with God, so, by the clear view of Christ's glory, in the looking-glass of the gospel, we ourselves obtain something of his amiable and holy likeness. Oh, the excellency of the knowledge of Christ, which makes us like Christ! and de- pend upon it, the more you know him, the more you will be like him. This knowledge will humble the soul. Other knowledge puffeth up. The rays of the sun, which show its own glory, discover the uncleanness of a room into which they shine ; so this excellent knowledge at once makes manifest the glory of Christ, and the deformity of the sinner. Isaiah, upon behold- ing Christ, the Lord of hosts, cries out, " Woe is me ! I am unclean." Job also exclaims, " Behold I am vile ;" and John fell at his glorious Saviour's feet as one dead. SERMON XL. 427 We observed before that this knowledge is connected with faith: "they that know thy name will put their trust in thee." It would be arrant folly to trust a stranger with our all ; but the knowledge of Christ encourages the soul to con- fide in him. " In whom ye trusted, after that ye heard the word of truth," saith St. Paul to the Ephesians. None can trust him till they know him, and whoever knows him aright will trust him. Well may we trust him when we consider his almighty power, his infinite love, his divine righteousness, and his perfect faithfulness. In the view of these, Paul, in the prospect of death, could say, " I know whom I have be- lieved, and am persuaded that he is able to keep that which I have committed unto him against that day." If we had a thousand souls we might safely trust Jesus with them all. 4. This knowledge is, of all knowledge, the most pleasant. Knowledge, in general, is grateful to the mind ; and yet some kinds of knowledge are painful. Solomon says, " In much wisdom is much grief; and he that increaseth knowledge increaseth sorrow." Eccl. 1 : 18. There must be a great deal of pains to get it, and a great deal of care to keep it : the more we know, the more we see remains to be known, and the more we perceive of the folly, madness, and misery of men. But there are no such inconveniences attending this knowledge ; it is more easily attained ; and he that increas- eth it increaseth his joy at the same time. " I rejoice at thy word," saith the Psalmist, " as he that findeth great spoil." " The law of thy mouth is to me better than gold or silver." " Thy word was found of me, and I did eat it, and it was the joy and rejoicing of my heart." What support does the afflicted Christian find in the gospel of Christ ? He may say, " Thy statutes have been my song in the house of my pil- grimage." Hear Paul and Silas singing aloud at midnight in the jail at Philippi ; it was the knowledge of Christ that made them sing. And thousands of dying believers have rejoiced in Christ amidst the pains of dissolving nature, and even in the flames of martyrdom. How excellent then is the knowledge of Christ ! 428 KNOWLEDGE OF CHRIST. Is the knowledge of Christ so excellent, then. Do we pos- sess it ? St. Paul said to the Corinthians, " Some of you have not the knowledge of God : I speak this to your shame ;'' and a shame indeed it is for those who have the means of knowledge to remain destitute of it. And it is more than a shame. It is a sin, and a sin of the most fatal kind ; it keeps us from the exercise of repentance, faith, love, and obedience ; yea, our LorJ makes it the grand cause of final ruin. " This is the con- demnation, that light is come into the world, and men have loved darkness rather than light, because their deeds are evil." 0 think of this, while opportunity remains to obtain the knowledge of Christ. Seek it in the means of his appoint- ment. " If any man lack wisdom, let him ask it of God." Seek it earnestly, according to the divine direction. " If thou criest after knowledge, and liftest up thy voice for understand- ing ; if thou seekest her as silver, and searchest for her as for hid treasure ; then shalt thou understand the fear of the Lord, and find the knowledge of God ; for the Lord giveth wisdom, he layeth up sound wisdom for the righteous." Prov. 2 : 3-7. And Oh, what cause have they for thankfulness who have obtained this " sound wisdom," this most excellent knowledge of Jesus Christ! You cannot have a greater cause for joy. Christ himself gives you joy of it. " Blessed are your eyes, for they see." On a like occasion " Jesus rejoiced, and said, I thank thee, 0 Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes ; even so, Father, for so it seemed good in thy sight." You have greater cause for joy and praise, than if you had got the knowledge of all languages, arts, and sciences ; these might make you famous among men, but their advantage would be dropped in the grave. A very learned man once said on his dying bed, " I have spent my life in laborious trifling." He only is truly wise who is " wise to salvation." In this excellent knowledge you are allowed to glory ; for " thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches : but SERMON XL. 429 let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving- kindness, judgment, and righteousness, in the earth." Jer. 9 : 23, 24. 0 be thankful to Him who hath called you out of darkness into this marvellous light. But while you are thankful for it, do not be proud of it. The wisest know but little of what is to be known. " Follow on to know the Lord." " Grow in grace, and in the know- ledge of our Lord and Saviour Jesus Christ." Read the word, and meditate on it day and night. Pray over it, and pray for the Spirit to lead you into all truth. And while you praise him with your lips, remember also to praise him with your lives. Let it not be said, " What do you more than others ?" But prove the superior excellency of your know- ledge, by the superior excellency of your conduct ; " for ye were sometime darkness, but now are ye light in the Lord: ivalk as children of light, proving what is acceptable unto the Lord." Believers are appointed to be lights in the world ; and much of their duty is comprehended in one word, shine. "Let your light," says our Saviour, " shine," and shine "before men" too ; that is not forbidden ; yea, it is commanded. But it is thus commanded : " Let your light so shine before men that they, seeing your good ivorks'^ — yourselves as little as may be, your ivorks more than yourselves, as the sun giving us light will scarcely suffer us to look upon itself — " may glorify" — whom ? you ? no ; but, " your Father, who is in heaven." Let your light shine ; it is given for that purpose ; but let it always shine to the glory of " the Father of lights." Thus may you be filled with the knowledge of his will, in' all wisdom, and spiritual understanding ; being fruitful in every good work, and increasing in the knowledge of God, until you see him, no more " through a glass darkly, but face to face ;" until you know, even as also you are known. Now unto God the Father of lights, to Jesus Christ the Sun of righteousness, and to the Holy Spirit of truth, be all glory, by every enlightened mind in heaven and earth, for ever and ever. Amen. 430 THE HEART TAKEN. THE HEART TAKEN. SERMON XLI. "WHEN A STRONG MAN ARMED KEEPETH HIS PALACE, HIS GOODS ARE IN PEACE : BUT WHEN A STRONGER THAN HE SHALL COME UPON HIM, AND OVERCOME HIM, HE TAKETH FROM HIM ALL HIS ARMOR WHERE- IN HE TRUSTED, AND DIVIDETH HIS SPOILS." Luke 11 : 21, 22. The miracles which our Lord performed were so obvious, that it was impossible for his greatest enemies to deny them ; but such was the malice of their hearts, that they said he performed them by the power of the devil. Our Saviour, in answer to this, shows how unreasonable and absurd it is to suppose that Satan should cast out himself, or any way op- pose his own kingdom ; " for every kingdom divided against itself is brought into desolation, and a house divided against itself falleth." But in the text he shows how he had per- formed the miracle of casting out Satan, namely, by his supe- rior power. He compares Satan to a strong man, armed with weapons to defend his house ; and he compares himself to one that is stronger than the strong man. He allows that the devil is strong, but asserts that he is much stronger, and there- fore able to cast him out. By this similitude our Lord vindi- cates his miracles, and proves he did not act in concert with Satan. But the words are also fairly applicable to Christ's continual victories over the devil in the hearts of men, by that power which still goes along with the preaching of the gospel. They describe two things : 1. The sad condition of an unconverted sinner; and, 2. The wonderful power of divine grace in his conversion. I. Here is the sad condition of an unconverted sinner : his heart is the habitation of Satan ; the faculties of his mind, and the members of his body, are Satan's goods; they are employed by him in the service of sin ; and while this is the SERMON XLI. 431 case, there is peace — a false and dangerous security — until Christ by his gospel disturbs it, and by his grace delivers the prey from the hands of the mighty. 1. The human heart is a palace^ a noble building ; at first erected for the habitation of the great and glorious God, who made man " in his own image, after his own likeness," " in knowledge, righteousness, and holiness." " But the holy God has withdrawn himself, and left this temple desolate. The stately ruins are visible to every eye, and bear in their front this doleful inscription — here God once dwelt. The comely order of this house is turned into confusion ; the beauties of holiness into noisome impurities; the house of prayer into a den of thieves ; the noble powers of the soul, designed for divine contemplation and delight, are alienated to the service of base idols and despicable lusts. The whole soul is like the ruined palace of some great prince, in which you see, here the fragments of a lofty pillar, there the shattered remains of a curious statue, and all lying neglected and useless among heaps of dirt. The faded glory, the darkness, the impurity of this place plainly show the great inhabitant is gone^ But, 2. The heart is now become the pa/ace of Satan. Great is the power of the devil in this world, and over the minds of wicked men. This is an unwelcome truth, but it must be told. Our Saviour calls him, " the prince of this world," John 14 : 30 ; he who rules in this kingdom of darkness, and who is called " the god of this world," 2 Cor. 4 : 4, because of the great interest he has in this world, and the homage that is paid to him in the world, and the great sway that, by divine permis- sion, he beareth in the hearts of his subjects. The worship of the heathen is the worship of the devil. Those who wor- ship Jupiter, Bacchus, Venus, or any other idol, do really worship the devil; and the foolish, filthy, and bloody rites and ceremonies of their worship, are very fit for such devilish gods. But it is not only among pagans that he reigns. St. Paul assures us that unconverted men "walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of dis- 432 THE HEART TAKEN. obedience," Eph. 2:2; those who are disobedient to God, or obedient to Satan : he works powerfully in them ; they follow his suggestions ; they comply with his temptations ; they are subject to his commandments, and are " led captive by him at his will." This is a very awful state. People may be in it without knowing it. But all are in it by nature ; all are yet in it who " walk after the flesh, fulfilling the lusts of the flesh, and of the mind." The dwelling of Satan in a sinner is further insisted on in this chapter, verse 24, etc. : " When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house." There may be a partial and temporary reformation in a sin- ner; but without a real change, the devil will resume his power, " and the last state of that man is worse than the first." The heart of man is either God's house, or Satan's. If God does not rule there by his Spirit, Satan does : and it may easily be known who rules. St. John plainly decides this matter : " Little children, let no man deceive you : he that doeth righteousness, is righteous. He that committeth sin is of the devil. In this the children of God are manifest, and the children of the devil." 1 John 3 : 7. Our Lord spoke the same language to the wicked Jews. They boasted that they were Abraham's children, and the people of God ; but he faithfully told them, " Ye are of your father the devil, and the lusts of your father ye will do." " Know ye not," saith the apostle Paul, " that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey ; whether of sin unto death, or of obedience unto righteousness ?" Rom. 6:16. Sin is the devil's work, and death is the wages of sin. One person is under the power of drunkenness, another of uncleanness, another curses and swears, another lies, another steals. All these are Satan's drudges and slaves. Their slavery is the most abject in the world, and is worse than any other, for in other cases the poor slave longs for freedom, and gladly escapes if he can ; but here the wretched sinner hugs his yoke, fancies music in his chains, and scorns the SERMON XLI. 433 proposal of liberty. All this is owing to the power and craft of the devil, who, 3. Endeavors by all means to keep possession — "the strong man armed kecpetli the house ;" and this he does by hiding from his vassals the fatal consequences of sin, by hindering any intercourse with the right owner, and by filling the heart with prejudice against him. He keeps possession of the sinner's heart by hiding from him the evil and wages of sin. He is called a ruler of darkness ; he reigns in darkness, and by darkness. Sinners little think where he is leading them. " Surely in vain is the net spread in the sight of any bird." Prov. 1:17. The silly birds are wiser than sinners. Sinners are told of their danger, but to no purpose. Satan hath shut their eyes, and they are deter- mined to keep them shut ; " they love darkness rather than light, because their deeds are evil :" and how justly may a holy God doom that soul to everlasting darkness, who wil- fully rejected the light of life. Satan does all he can to prevent any intercourse between the sinner and the blessed God, who is the original and right- ful owner of the heart. Such is the love of God to his rebel- lious creatures, that he has sent his Son into the world to make reconciliation ; and he has also sent his servants to publish the gospel, or the ministry of reconciliation, " be- seeching sinners, in Christ's stead, to be reconciled to God." But Satan dreads the effects of the gospel, and therefore tries to hinder it. St. Paul says Satan hath blinded the minds of unbelievers, " lest the light of the glorious gospel should shine unto them." He would keep the light of the gospel out of the world if he could, and he tries hard for it in some places, by his persecuting agents ; but as he cannot do this, he will keep it out of men's hearts, if possible. He loves to keep men in ignorance and error. He persuades some to break the Sab- bath, and to forsake the house of God, and to neglect the Bible ; and he keeps others in a state of wretched formality : they worship God with their bodies, but their hearts are far from him. Vil. Ser. 28 434 THE HEART TAKEN. He fills the hearts of many with prejudices agamst Christ and the gospel. Those who preach it and receive it, gener- ally go nnder some name of reproach, and are so misrepre- sented by ignorant, interested, and carnal persons, that they are afraid to hear and judge for themselves. Where open persecution is not permitted, this is one of Satan's principal means of keeping the possession of the sinner's heart. But this snare would be broken, if men would remember that it has always been the lot of good men to be despised — that Christ himself was treated in the same manner — that he tells all his followers to expect reproach ; and calls upon them to rejoice and be exceeding glad on that account. Thus you see that, 4. Satan is but too well qualified to maintain his ground ; he is compared to a strong man, and to a strong man armed. Devils are fallen angels, strong in their natural powers ; vastly superior to men ; and they have been long practised in the arts of destruction ; they are like enemies flushed Avith victory, having succeeded in millions of instances, and were therefore not afraid to attack the innocent Jesus himself Satan is armed — armed with astonishing cunning ; he is "the old serpent, that deceived the whole world" — armed with inveterate malice against God and against man : as a hungry and ravenous lion, he goeth about seeking whom he may devour. We read of Satan's " strong-holds," 2 Cor. 10 : 4— fortified places. Ignorance, prejudice, beloved lusts, evil habits, the way of the world, etc., are Satan's strong-holds in the hearts of some ; vain imaginations, carnal reasonings, and proud con- ceits of self-righteousness, exalt themselves in others against the knowledge of God ; and by these means the devil keeps men from faith in Christ, and retains the possession of their hearts as his own property. 5. While the strong man thus armed keepeth his palace, •'his goods are in peace." There is indeed "no" true "peace to the wicked.'' God hath not spoken peace, but sinners speak peace to themselves ; and Satan, by wicked and car- SERMON XLI. 435 nal ministers, who are some of his hest agents, speaks peace also. Carnal persons have generally a good opinion of them- selves and of their state ; they think they have good hearts, are not so bad as others, and have no occasion to be uneasy. Just like St. Paul before his conversion : "I was alive," saith he, " without the law, once." He thought that if any man would go to heaven, he should. He trusted in his birth and education ; his good church, and his good life : Satan, the strong man armed, had then full possession of his heart, and therefore all was quiet ; " but when the commandment came" — when the holy, fiery, spiritual law, Christ's pioneer, came, and showed him he was a sinner, a great sinner, the chief of sinners — then farewell this old peace, this false peace, this fatal peace ; then he saw what he was, and where he was, and was glad to get peace from another quarter, even from the blood of Jesus, the Prince of peace. If a person were never uneasy about his sins, it is no good sign. It may be feared that Satan keeps his heart ; for wher- ever the gospel comes, though it be the gospel of peace, it creates disturbance. It often occasions great agitation in a parish, in a family, and in the heart; and be not offended, brethren, if it do so among you. Jesus Christ has told us it will do so. " Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division" — "a sword," "a fire." Luke 12 : 49, ol. The gospel certainly tends to promote peace with God and man ; but through the carnal enmity of the natural man, it becomes an occasion of great discord. Wherever the gospel was first preached by the apos- tles, it excited disturbance and persecution ; and to this day, where the true gospel is newly preached, it makes " no small stir," and people are ready to say, as of old, " The men who have turned the world upside down are come hither also." Satan will not quietly part with his prey ; and ungodly men who know not the nature and need of the gospel, will oppose it. The gospel is designed to bring the heart to rest and peace in Jesus ; but as the soul must change masters, this resolu- 436 THE HEART TAKEN. tion cannot be brought about without division. There must be a separation of the heart from the creature, in order to its union with God ; for peace with the world and peace with him are inconsistent. Having thus shown you the first thing in the text, name- ly, the sad condition of an unconverted sinner, let us pro- ceed to display, II. The WONDERFUL POWER OF DIVINE GRACE iu lus COllVCr- sion : " when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils." Observe here the greatness of the Conqueror, Jesus Christ; he alone is stronger than Satan. Strong as the devil is, he is but a creature, and his power is finite : Jesus Christ is the Creator, and his power is infinite. He made the worlds. This earthly ball, the glittering stars, the silver moon, and the glorious sun, are all the work of his hands ; and by his power all nature stands : " in him all things consist ;" " for of him, and through him, and to him are all things ; to whom be glory for ever. Ainen." This glorious and gracious God " was manifested in the flesh;" he took our feeble nature, and became a man, that he might " destroy the works of the devil," and rescue his people from Satan's destructive hands. See him in the wilderness encountering this hellish foe : he was tempted in all points like ourselves ; but he van- quished the enemy, and he fled from him. See him display- ing his superior power in casting out devils from the bodies of many miserable people. They could never resist his com- mand. By a shigle word he relieved multitudes who had long been oppressed by Satan, and whose bodies as well as souls had been his habitation. He gave a portion of the same power to his disciples, who, returning from their mission, joy- fully cried, " Even the devils are subject unto us through thy name !" '' I beheld," said he, " Satan fall as lightning from heaven." Thus was " the prince of this world judged." The conquest was completed when he hung on the cross ; and the triumph was celebrated when he rose to the skies : " Ho spoiled SERMON XLI. 437 principalities and powers, and made a show of them openly ;" " he led captivity captive, and received gifts for men." The power of Clii'ist over Satan was displaj^ed in every country where the gospel was preached. The heathen be- came ashamed of their idols, and the altars of their gods were deserted. Those oracles in which perhaps Satan had been suffered to speak, were struck dumb ; the most abandoned of mankind were reformed and renewed, and the world was astonished at the triumphs of the cross. For it was not by the force of human laws, it was not by the edge of the sword, nor was it by the power of eloquence, that the gospel pre- vailed; no, "the weapons of this warfare were not carnal," and however mean they seemed in the eyes of men, they were mighty, through God, to pull down the strong-holds of the devil. Every man who knew its nature and felt its effects, would say with the apostle, " I am not ashamed of the gospel of Christ, for it is the power of God unto salva- tion, to every one that believeth ;" " God forbid that I should glory, save in the cross of our Lord Jesus Christ ; by which the world is crucified to me, and I unto the world." As the strong man was armed, Jesus Christ is also armed. vSo speaks the Psalmist : " Gird thy sword upon thy thigh, 0 most mighty, with thy glory and thy majesty : and in thy majesty ride prosperously, because of truth and meekness and righteousness ; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king's enemies, whereby the people fall under thee." Psalm 45. Here Christ is described as a warrior armed for the field. The sword is " the word of Christ," or the gospel ; with this weapon he prevailed, and made his "glory and majesty" known throughout the world, subduing idolatry and iniquity to the faith and temper of the gospel, and thus rescuing his elect from the power of the devil. In this conquest, Christ " takes away the armor" on which so much dependence was placed. By the teaching of the Holy Spirit, he takes away the scales of ignorance which covered the eyes ; the soul discovers its danger and ruin. He 438 THE HEART TAKEN. renews the will, for his people are " made willing in the day of his power ;" they are glad to quit the service of their old master, and " willingly yield themselves mito the Lord." Thus is that prophecy of Isaiah fulfilled, " I will divide him a portion with the great, and he shall divide the spoil with the strong." Isa. 53 : 12. Having conquered Satan, he takes possession. Much of the glory of Christ consists in vast mul- titudes of redeemed souls becoming his faithful subjects and humble followers. Subdued by his grace, they give up them- selves to him, to be saved, taught, and governed : " thus he sees of the travail of his sou]," the fruit of his sufferings ; and thus " the pleasure of the Lord prospers in his hands." " He divideth the spoil." As a conqueror takes possession of the enemy's property, so Christ, having subdued the sin- ner, now possesses what was before at the disposal of Satan. It is a sad truth, that whatever gifts a natural man has, they are applied to the purposes of sin : his wealth, his wisdom, his time, his influence, and all that he hath. How reasona- ble is it then, that the saved sinner, constrained by the mer- cies of God, should present his body a living sacrifice to the Lord, holy and acceptable ; it is indeed his reasonable service, and the poet's sweet language will be cordially adopted : " Were the whole rcahii of nature mine, That were a present far too small ; Love so amazing, so divine, Demands my soul, my life, my all." Whose habitation are ive ? Christ's, or the devil's ? One or the other rules in our hearts. Every man is under the influence of the good Spirit of God, or of the evil spirit of the devil. " Know ye not that ye are the temple of the Holy Ghost?" said the apostle to the first Christians. So we may say to wicked men. Know ye not that ye are the temples of Satan, the spirit that now worketh in the children of disobe- dience ? Does sin reign in you, or Christ ? What is your leisure time devoted to ? What are your affections set upon ? Is it upon vanity, pleasure, the lusts of the flesh ; while Christ and his great salvation are neglected, the soul forgot- SERMON XLI. 439 ten, sin indulged, prayer omitted, religion despised ? Oh, my friends, your case is dreadful. You may perhaps laugh at all this ; you may even say there is no such being as the devil — that the Scriptures speak in a figurative way, and use strong eastern figures. But you may as well deny that you have a rational spirit within you, as deny the existence of good and evil spirits without you. Our Lord teaches us daily to pray, "Lead us not into temptation, but deliver us from evil ;" or as it might be rendered, from the evil one. 0 that you might put up that prayer from your heart. 0 that you had a wish to be delivered from his power ; for if you should live and die under it, you must hear that awful sentence from the mouth of Christ, " Depart from me, ye cursed, into ever- lasting fire, prepared for the devil and his angels^ Horrible company! frightful association! Yet, how just! Sinners hearkened to his temptations, and they must partake in his torments. His works they would do, his wages they must receive. In this life, they joined with devils against G-od and holiness ; in the other, they must be shut up with them for ever. 0 that men would consider this in time, renounce the devil and his works, and open the door of their hearts to the Lord ! Why should men choose that company in this world, which they would abhor in the next? Those who hate the company of the religious now, will not be troubled with it hereafter ; but as ungodly company is their delight now, they will have a miserable eternity to pass with it : and let those who foolishly invoke the devil to take them, soberly consider, that the company so often invited will be terrible when it comes. But 0, believer in Jesus, hail ; thou art happily delivered. Adore and "love the great Deliverer. Had not he interposed, had he not conquered Satan for thee on the cross, and in thee by his Spirit, thou hadst still been his wretched vassal. When Jesus had cast the devil out of a man who had been misera- bly treated by him, he was so transported with love and grat- itude, that he besought him that " he might be with him," Luke 8 : 38 ; he longed to enjoy his company, as Mary Mag- 440 THE HEART TAKEN. dalene and others whom he had healed did ; but our Lord saw fit to deny him this request, and ordered him " to return to his own house, and show what great things God had done for him." Go, Christian, and do likewise. Like him, " publish throughout the whole city how great things Jesus has done for thee." The castle of the human heart, Strong in its native sin, Is gnardcd well in every part By him who dwells Avithin. Thus Satan for a season reigns. And keeps his goods in peace ; The soul is pleased to wear his chains. Nor wishes a release. But Jesus, stronger far than he, In his appointed hour Ajipears, to set his people free From the usurper's power. The rebel soul that once withstood The Saviour's kindest call. Rejoices now, by grace subdued, To serve him with her all. Olney Hymns. SERMON XLII. 441 CHRIST IS ALL. SERMON XLII. " CHRIST IS ALL." Col. 3 : IL The necessity of having some religion is generally ad- mitted, even by the most ignorant and profane. All agree that we ought to be religious ; but what true religion consists in, is very much disputed. Every man forms a system for himself, and then flatters himself it must be right. But as there are various schemes which contradict each other, we are sure they cannot all be right. How then shall we judge whether they are right or wrong ? I answer, the gospel is our only rule. Bring every thing called religion to this touch- stone. Bring it to this text, Christ is all; that is, in the true Christian religion, Christ is all ; he is the sum and sub- stance of it, the beginning and the end of it. St. Paul is here speaking of a conduct agreeable to the Christian profession ; he is recommending to the Colossians the mortification of all corrupt affections ; to " put off" the old man of sin," and to "put on the new man of grace;" for a true Christian is " a new creature ;" and in this state of renovation, or under the present gospel dispensation, he says, " There is neither Greek nor Jew, circumcision nor uncircum- cision, Barbarian, Scythian, bond nor free ; but Christ is all, and in all:" that is, under the gospel, God has no partial respect to persons, on account of their country, their religious forms, customs, or situations in life : Christ has taken away all partition walls, and men of all sorts stand on the same level before God, both as to duty and privilege ; and for this reason, Christ is the all of a Christian, let him be who he may, Jew or Gentile, rich or poor, master or servant — his 442 CHRIST IS ALL. whole salvation, hope, and happmess, from first to last. The words then teach us this grand truth, that, In the religion of the gospel, Christ is all. This is the general language of Scripture. Whatever we want in religion, we must have it from Jesus. So St. Paul speaks : " Christ is made unto us wisdom, righteousness, sane- tijication, and redejnjjtion.^^ 1 Cor. 1 : 30. We are ignorant and foolish in the things of God ; Christ, hy his word and Spirit, is made wisdom to us. We are guilty sinners, liable to God's wrath ; he is made righteousness to us — he is our great atonement and sacrifice. We are depraved and cor- rupt, he is made scinctijication ; to us he is the source of all grace, "and out of his fulness we receive grace for grace." We must die and see corruption ; but if united to him, he shall raise us up again, and deliver us from the power of the grave, and so be made redemption to us. Thus is he our all, that " no flesh should glory in his presence," but that, as " Christ is all," Christ may have all the glory. Whatever we want in religion we have in Christ. To be accepted of God, to be sanctijied in heart and life, and to be made happy here and hereafter, are the great things we seek in religion. In Jesus we have them all. I. Jesus Christ is all in our justification. We are sinners. We have broken the holy law of God, and by so doing we have exposed ourselves to the dreadful curse of the law, and to the terrible wrath of an ofiended God. However easy and secure ignorant sinners may be, it is a cer- tain truth that sin renders us liable to wrath. Fornication and uncleanness, drunkenness and covetousness, shut men out of the kingdom of God. " Let no man deceive you with vain words ; for because of these things cometh the wrath of God upon the children of disobedience," Eph. 5 : 3, 6. And Oh, who can tell the power of his anger ! " It is a fearful thing to fall into the hands of the living God." Now when the blessed God intends mercy for a sinner, he opens his eyes to behold his true condition. He perceives that he has to do with a most holy God, who hates sin, and SERMON XLII. 443 will certainly punish it. He sees plainly that he is a sinner, a great sinner, a rebel against God. He is alarmed, and justly too. His fears are well grounded; and in the manner of persons terrified at the approach of danger, he cries out, What shall I do to be saved ? Is salvation possible ? How may I get it ? I would fly from the wrath to come ; but whither must I fly ? To a person in this state the gospel is welcome indeed. It affords glad tidings of great joy. It sets before the dis- tressed sinner just exactly what he wants: a Saviour, mighty and ready to save — to "save to the uttermost" all who come unto God by him. Some, indeed, who are under concern of soul, do not at first see that Christ must be all, in their coming to God. Sensible of sin, and afraid of hell, "they go about for a time, to establish their own righteousness." " I have been a wicked sinner," saith one, " but I will reform my life ; and if I do my best, will not that suffice ? I will be sorry for what is past, and amend in future. I will be religious, devout, and charit- able ; will not God then accept me ?" I answer by another question. Is this making Christ all ? No ; it is making him nothing. Christ alone is a sinner's righteousness. See what the Scriptures say on this head. Is the wrath of God due to sin ? " Christ hath delivered us from the wrath to come." 1 Thess. 1 : 10. Does the holy law denounce a ourse against every transgressor? "Christ hath redeemed us from the curse of the law, being made a curse for us." Gal. 3 : 13. Can there be no remission of sin without shedding of blood ? " Christ hath shed his blood for the remission of sins." Matt, 26 : 28. Does the law require of us a perfect righteousness ? " Christ was made sin for us, that we might be made the righteousness of God in him." 2 Cor. 5 : 21. Are we f\u- from God ? " Christ died, the just for the unjust, to bring us to God." 1 Pet. 3 : 18. Are we, as sinners, abominable to God, and justly rejected? If be- lievers in Christ, " we are accepted in the beloved." Eph. 1:6. Are Ave every way imperfect in ourselves ? "' We are 444 CHRIST IS ALL. complete in him." Col. 2 : 10. Are we pursued l3y the law ? "We have fled for refuge to lay hold on" Christ, "the hope set before us in the gospel." Heb. 6:1. Are we filthy by reason of sin ? " The blood of Christ cleanseth us from all sin." 1 John, 1:7. These scriptures, and many more which might be quoted, show that, in the grand afl'air of a sinner's justification, or acceptance with God, " Christ is all." Nothing more is needed ; and every thing else must be rejected. No works or righteousness of our own have any thing to do in this mat- ter. Good works are the proper fruits of faith, and necessary in their place ; but in a sinner's pardon and acceptance with God, let Christ alone be exalted ; for " by grace are we saved through faith : not of works, lest any man should boast." Eph. 2 : 8, 9. 11. Jesus Christ is all in our sanctification. It is admitted, on all hands, that men should be good and holy. Morality, at least, is thought necessary ; but the Scrip- tures go further, and require not only morality of conduct, but holiness of heart ; and declare that " without holiness no man shall see the Lord," or go to heaven. But the great matter is, how shall this holiness be obtained ? Many think that the free will and natural powers of man, properly ex- cited by fear of punishment and hope of reward, will produce it. But this is a great mistake. " Who can bring a clean thing out of an unclean ? Not one." In this business then of sanctification, as well as in that of justification, we shall prove that Christ is all. " Sanctification, or holiness, is the work of the Holy Spirit on the souls of believers, purifying their nature from the pol- lution of sin, renewing them in the image of God, and enabling them, from a principle of grace, to yield obedience to him ; and all this done by virtue of the life and death of Jesus Christ, and the union of believers to him." Many devout persons take pains to reform and purify their hearts and lives without sufficiently looking to Christ. They admit that they must be justified by the righteousness of SERMON XLII. 445 Christ, but suppose they must be sanctified by a holiness wrought out by themselves, which, as one says, " is like squeezing oil out of a flint." They are not aware that sanc- tification is effected by receiving a new nature from above, and by union to Christ himself. Christ dwells in the hearts of believers ; they are members of his body, of his flesh, and of his bones. " He that is joined to the Lord is one spirit." It is therefore by virtue derived from him that we become holy. Abide in me, saith Jesus, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me ; for without me, ye can do nothing. John 15 : 4. Thus " Christ is made unto us sanctification." He procured it for us ; it is one of the fruits of his death, what he designed in dying for us: "He gave himself for us, that he might purify us unto him- self, a people zealous of good works." Tit. 2 : 14. It is one of "the spiritual blessings with which we are blessed in him," a special part of his salvation. All the springs of our sanctification are in him ; and they are communicated to us by the constant agency of the Spirit of Christ, who dwells in all believers. The example of Christ is also the grand rule of our sanc- tification. " We are predestinated to be conformed to his image," that " as he was, so we may be in this world." He is proposed to us in the gospel, in the purity of his nature, in the glory of his graces, and in the usefulness of his conversa- tion, as the holy example which we should constantly imitate. It was one design of his coming into our world, that we might have before our eyes, in our own nature, a perfect model of love to God and man — of holiness, innocence, meekness, pa- tience, devotion, and zeal. Nor is he a Christian, except merely in name, who does not daily strive to follow Him who was " holy, harmless, undefiled, and separate from sinners." Happy would it be for Christians, if they labored more to be like Christ ; by constantly meditating on the beauty of holi- ness in him, they would be " changed into the same image from glory to glory." 446 CHRIST IS ALL. The ivord of Christ is the great instrument of our sancti- fication. By the word of Christ we are begotten again, and by the same word we are nourished unto eternal life. When our Saviour prayed for the sanctification of his disciples, he mentioned the means or instrument thereof: " Sanctify them through thi/ truth ; thy word is truth." It is the truth of the gospel, the knowledge of Christ as our Redeemer and Saviour, that the Lord blesses for our purification. We must indeed study the law, as contained in the ten commandments, not in order by our obedience to it to obtain heaven, but to learn its spirituality and purity, to be made sensible of our inability to obey it perfectly, and then to see Christ as the fulfiller of the law, that we may live by faith in his righteousness. Confi- dence in Jesus, peace of conscience, joy in the Holy Ghost, and hope of glory, will wonderfully contribute to our growth in holiness. Thus it appears that Jesus Christ is all in the matter of our sanctification. III. Christ is all in respect of true happiness, both here and hereafter. That man is a miserable creature, few will deny ; and that sin alone has made him such, none will deny who know the Scriptures. It is therefore only the removal of what made him miserable, that can ever make him happy again ; and none can do this but Jesus Christ. Sin has blinded the eyes of men, in their pursuit of good. They seek the living among the dead ; like Satan himself, they •' wander about seeking rest, and finding none." On the contrary, sin pro- cures misery. The pleasures of sin are momentary, but fol- lowed by long and tedious hours of painful reflection and remorse. Envy and wrath, and anger and malice, frequently raise a storm in the sinner's bosom ; and many a gay world- ling feels, at times, a foreboding and dismal prelude of that " indignation and wrath, tribulation and anguish," which will be the sinner's portion in hell hereafter. But Oh, the matchless mercy of G-od our Saviour ! "He remembered us in our low estate." He looked down from heaven with an eye of compassion. He pitied our miserable SERMON XLII. 447 condition, and determined upon our relief. " Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." The religion of the gospel is calculated to make man hap- py. " The kingdom of God is righteousness, peace, and joy in the Holy G-host," Rom. 14 : 17 ; that is, in the righteousness of faith, and true holiness in heart and life ; in solid peace of conscience, through the sprinkling of the blood of Jesus, and a peaceable temper towards others, under a sense of God's being at peace with us ; and in holy, heavenly joy, in com- munion with God, and lively expectation of eternal glory. Christ is the author of true peace. It does not arise from a Christian's good opinion of himself and his duties — not from his good heart, or his good frame, or his good deeds — not from any thing done by him, or wrought in him ; but from what Christ has done and suffered — from the glory of his person, the love of his heart, the perfection of his righteousness, and the fulness of his gracci The believer looks not at, depends not upon himself, but upon Jesus, and draws all his safety and happiness from him. " His conscience says, I will have nothing to do with any thing for salvation, but the righteous- ness of Jehovah Jesus, and his atonement on the tree. His heart says, this is all my salvation, and all my desire. Hope says, I have cast anchor in Jesus, I cannot be disappointed. Fear says, I would not for the world offend my God and Father. Thus the whole man bows in subjection to Father, Son, and Holy Spirit, the miserable sinner becomes a happy believer, and Christ is all in all." Abundant is the provision made in the covenant of grace for the present happiness of the Christian in his way to heaven ; and look at this which way you will, Christ is the sum and substance of it. Many are the great and precious promises made to believers, and " all the promises are in him Yea, and in him Amen." The Christian's state is safe, be- cause Christ is his keeper; his sheep are in his hand, and none shall ever pluck them thence. 448 CHRIST IS ALL. And as much of tlie believer's comfort is conveyed to him through the channel of ordinances, let it be observed that in them also Christ is all in all. Does he pray ? he cannot live without it; but Christ is the life of his prayers. He only is the way to the Father — the new and living way into the holiest of all, by which he has access with boldness and con- fidence, being encouraged to ask what he will, and expect what he asks. Does he offer praise ? the chief matter of it is, " Blessed be God, who hath blessed me with all spiritual blessings in Christ Jesus." He sees all temporal blessings flowing to him through Jesus, and is thankful for them ; but his highest note of praise is, " Thanks be to God, for his unspeakable gift !" Does he read or hear the word? he loves it because it is " the word of Christ," and no preaching has any sweetness in it, if Jesus is forgotten or slighted. Look at the ordiiiances, and you will find them saying, Christ is all. What is baptism, but a declaration of our misery by sin, our need of Christ, and a badge of our belong- ing to him ? We are " baptized into Christ," we are " buried and risen with Christ," we " put on Christ." The Lord's supper was instituted to be a memorial of Christ ; the bread is the communion of his body, and the cup the communion of his blood. This ordinance shows us that Christ is the food of our souls, sufficient to nourish them unto eternal life ; and is intended to stir up and strengthen believers to re- ceive and feed upon him in their hearts by faith with thanksgiving. As Christ is the Christian's all through life, so is he espe- cially his all in a dying hour. In that important season, creatures, however useful before, are no longer of any use. What can then support the soul just entering into eternity, but a precious Christ? It is liis death that takes away the sting of death. It is the hope of being with him, and being like him, that reconciles the believer to the great change; together Avith his faithful promise, that "of all the Father hath given him, none shall be lost, and he Avill raise them up at the last day." Through Christ alone it is that the dying SERMON XLII. 449 Christian may, and often does triumph, saying, " 0 death, where is thy sting ? O grave, where is thy victory ?" We go one step further, and add, that in heaven itself Jesus Christ is all in all. It is his glorious presence that brightens and cheers the heavenly world. " I have a desire- to depart, and to be with Christ," said St. Paul. This was what he thought "far better" than all his spiritual enjoy- ments and useful employments below. Yea, Christ himself expresses his most affectionate desires for the happiness of his people, by saying, " Father, I will that they whom thou hast given me, be with me where I am, that they may behold my glory." It is an infinite mercy to be in Christ, this is our security ; it is an unspeakable favor to have Christ with us, this is our chief happiness on earth: but the blessing that completes and crowns the whole is, to be with Christ for ever and ever. There all the millions of the redeemed shall be of one heart and of one mind, and with one voice concur to sing, that Jesus Christ is all in all. 1. From what has been said it appears how erroneous, unscriptural, false, defective, and destructive, every system of religion must be wherein Christ is not all. Look around you ; such systems will readily be found in which Christ is not all, in which he is little or nothing. The mere moral scheme, or the notion of men being saved by their good works, deprives him of all his glory, and renders the expense of his precious blood a needless waste ; " for if righteousness come by the law, Christ is dead in vain." G-al. 2:21. Be- ware of every doctrine that would lessen the honor of Jesus, and your regard to him. You cannot raise him too high, or exalt him too much : he is all in all. 2. Let every one of us then examine his own religion by this rule. "What is Christ to me ? Do I prize and esteem him above all ; as " the chief of ten thousand, and altogether lovely?" In the all-important concern of approaching to God, and seeking acceptance with him, what do I, a guilty, filthy, helpless sinner, look to and rest upon? Is it Jesus Vil. Ser. 29 450 CHRIST IS ALL. alone ? Is he my all in coming to God ? In the grand affair of sanctification, the love of God and the love of man, do I consider this as a part of the salvation that is in Christ, as prepared for me, and laid up in Jesus to he received daily out of his fulness by faith ? And as to my happiness in this world of misery, do I draw it out of the broken cisterns of perishing creatures, or from the unfailing and boundless ocean of divine love ? Do I daily endeavor to walk with God as my God, reconciled to me in Jesus ; trusting in hiiiL for all needful blessings to keep me safe, and render me happy ; seeing all my affairs in his hands working together for my good, and leading me forward, step by step, to his blessed presence, where there is fulness of joy, and where there are pleasures for evermore ? Happy, thrice " happy is the man that is in such a case ; yea, happy is that man whose God is the Lord." Psa. 144 : 15. How rich is the believer ! He who has Christ has all, for Christ is all. " All things are yours," says the apostle, " whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come ; all are yours." 1 Cor. 3 : 21, 22. The various gifts of Christian ministers are yours ; the government of the ivorld is upon the shoulders of Christ, who is " Head over all things to the church :" your lives are given you for a blessing, whether they be long or short, prosperous or adverse ; death itself, the king of terrors, is disarmed of its sting ; and in whatever form it comes, it comes to be your eternal gain. All present things, spiritual or temporal, comfortable or afflictive, work together for your good ; every occurrence yet before us in this world, is wisely adjusted by infinite love : and to crown all, in the future world there is "an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you, and ready to be revealed." On the other hand, how poor, how miserably poor is the carnal worldling, the careless sinner, the man who lives " without Christ in the world !" He has nothing, let him possess what he may. Could he call both the Indies his SERMON XLII. 451 own, he is " poor and wretched and miserable and blind and naked;" even now he feels an aching A^oid, and death will soon convince him that all is vanity and vexation of spirit. 0 that you may he wise in time. Behold, this glorious Sav- iour stands at the door of your hearts, and sues for admission. 0 consider the matter well, before it be too late. Have you sins, or have you none ? If you have, whither should you go, but to the Lamb of God, which taketh away the sin of the world ? Have you souls, or have you none ? If you have, whither should you go but to the Saviour of souls ? Is there a life to come, or is there not? If there is, whither should you go, but to Him who only hath the words of eternal life ? Is there a wrath to come, or is there not ? If there is, whither should you go, but to Him who only can deliver from the wrath to come ? And will he not receive you ? If he yielded himself into the hands of them that sought his life, will he hide himself from the hearts of them that seek his mercy ? If he was willing to be taken by the hand of vio- lence, is he not much more willing to be taken by the hand of faith ? 0 come, come, come ! I charge you, come. I be- seech you, come. Come, and he will give you life. Come, and he will give you rest. Come, and he will receive you. Come as thou art, come poor, come needy, come empty; " Christ is all," and has all, and will give thee all, to make thee happy now and for ever. To Him who is all in all, be all glory, now and ever. Amen. 452 APOSTASY FROM CHRIST. APOSTASY FROM CHRIST TO BE DREADED. SERMON XLIII. "THEN SAID JESUS UNTO THE TWELVE, WILL YE ALSO GO AWAY? THEN SIMON PETER ANSWERED HIM, LORD, TO WHOM SHALL WE GO? THOU HAST THE WORDS OF ETERNAL LIFE." John 6 : G7, G8. Tht5se words were occasioned by a remarkable falling off among" the followers of our Lord. Vast numbers of people attended his ministry, and no wonder. The sanctity of his character, the benevolence of his heart, the amazing miracles that he wrought, and especially his sweet, heavenly, powerful manner of preaching, could not but excite great multitudes to follow him. Thousands and thousands listened to him with pleasure, and yet the number of his genuine disciples was small. Having performed an amazing miracle, in feeding five thousand people with five loaves, the people were satisfied that he was the Messiah, and determined to make him a king. Our Lord withdrew, and crossed the sea. The people followed him ; when he took occasion to deal very closely with them, and to point out the cause of their not coming to him for life. This gave them great offence ; but it proved who were his true disciples, and that the rest were such only in pretence. The whole of his conference with them displays the faithfulness of Christ, and the fickleness of men. The words of our text are very affecting. Many of his nominal disciples having left him, he puts the question to the twelve apostles, "Will yc also go away?" "Will you follow their example ; or will you abide with me ? Peter, in the name of the rest, dreading the thought of apostasy, answered, "Lord, to whom shall we go? thou hast the Avords of eter- nal life ;" we can never expect such happiness from another. SERMON XLIII. 453 And he answered well ; for those who forsake Christ will never mend themselves, go where they will. The words may he usefully applied to ourselves. Let us consider Jesus as putting the same question to every one of us ; and may we, with Peter's sincerity, make the same reply. I. Let us consider the question, " Will ye also go away ?" This question was put to persons who had professed some regard for Christ. They had seen his miracles with admira- tion. They had heard his preaching with delight ; and they had crossed the lake to meet him again. The same question, therefore, as put to 21s, supposes a professed regard for Christ, as set before us in the gospel ; for if we have not, in some sense, come to him, of course we cannot forsake him. But as the people of old followed him from false motives, and with wrong Adews, it may he proper for us to consider what it is that makes many among us profess to follow him. And it is plain that the little profession which some make, is the mere effect of custom. They are Christians because their parents were such, and because their neighbors are such. It is the religion of the country ; and were these people in Tur- key, they would be Mahommedans. The influence of supe- riors or friends sometimes brings them to hear the gospel, and the loA^e of novelty keeps them under it for a time. Some persons are much struck with the fervency of a minister of Christ, who speaks in earnest and from the heart; while the seriousness, the fervor, and the singing of a lively congrega- tion, make an additional impression. Self-interest and worldly advantage make other men professors ; as the people referred to in our text followed Christ for the loaves and fishes. A few others were alarmed by sickness and the fear of death, or affected at some public calamity. But if a person's religion has no better foundation than these afford, we wonder not at his apostasy. Sooner or later such professors will go back, and follow Christ no more. And the world abounds with temptations, which will be fatal to those who have not "the root of the matter" in them. It may be profitable to point out some of these. 454 APOSTASY FROM CHRIST. Perseciitio7i frightens some. Our Lord has bid us expect opposition in following him, for " they who will live godly in Christ Jesus shall suffer persecution." We must "take up the cross " if we follow him ; and those who sit not down to count the cost, will he offended when the trial comes. If relations and friends are angry and frown upon them, if superiors and employers withdraw their favors, if their neigh- bors ridicule and laugh at them, they begin to repent of be- coming religious. They regard man more than God, and resolve to be religious only so far as may consist with their worldly ease and advantage. These are the people described by our Lord in the parable of the sower : " He that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but endureth for a while ; for when tribulation or persecution ariseth because of the word, by and by he is offended." Matt. 13 : 20. Worldly pleasures, ivorldly cares, and ivorldly connections make others forsake Christ. The Christian life is a spiritual life. Whoever is led by the Spirit, will not fulfil the lusts of the flesh, nor walk according to the flesh. " If we live after the flesh we shall die ; but if we, through the Spirit, do mor- tify the deeds of the body, we shall live." If we are Chris- tians indeed, the world will be crucified to us, and we to the world ; and though we are in it, we shall not be of it. But if the professor forgets this, and is drawn by degrees into self- indulgence ; if he gets a taste for gayety and public amuse- ments ; if he can visit the playhouse, and sit down at the card-table, he will gradually lose the savor of the gospel ; and finding a manifest contradiction between the two masters he serves, he will soon quit one of them. He cannot follow Christ and the world too. Excessive cares are almost as dangerous. They distract the mind, and make it unfit for religious duties. They steal away the heart from Christ. Anxiety about the world per- plexes the mind ; and they who " will be rich," and deter- mine, at all events, to make a fortune, usually make such SERMON XLIII. 455 compliances with that A^ew as are inconsistent with their profession ; they " fall into temptation and a snare, and into many foolish and hurtfnl lusts, which drown men in destruc- tion and perdition." 1 Tim. 6 : 9. Thus our Lord saith, " He also that received seed among the thorns is he that hear- eth the word ; and the care of this world, and the deceitful- ness of riches, choke the word, and he hecometh unfruitful." Worldly connections ruin others. It is a precept of great importance, hut too little regarded : " Be not unequally yoked with unbelievers." Christians should marry "only in the Lord." How many have made shipwreck of faith and of a good conscience by neglecting this rule, and by presuming upon their ability both to keep their own ground, and influ- ence their partner also. When Lot was about to leave Sodom, the angels bid him give warning to all his relations of the destruction that was coming ; accordingly he went to " his sons-in-law, who married his daughters, and said. Up, get you out of this place; for the Lord will destroy this city: but he seemed to them as one that mocked." Thus the two daughters who had married carnal men perished, while the two who were with him at home, escaped the fire with their father. Gen. 19. Familiarity with worldly men has a bad influence on the mind. " They that feared the Lord," in old time, " spake often one to another ;" the primitive Christians were much together, and continued daily in social religion ; and while they did so, they were edified and multiplied. But if pro- fessors needlessly associate with wicked and vain persons, they will soon resemble them, learn their manners, and go back from Christ. Negligence in religions duties is another cause of apos- tasy. The means of grace are of divine appointment ; they are wisely calculated to promote the life of God in the soul ; and they have the promise of the Lord's blessing to make them effectual. They cannot therefore be slighted without injury. As the body must suffer, if there be not proper atten- tion to wholesome food ; so the soul must be injured if prayer 456 APOSTASY FROM CHRIST. be omitted, or carelessly attended to. Declensions in religion usually begin in the closet, then extend to social duties, and at length to the duties of the Sabbath and the house of God. Be not slothful then, but " be diligent ;" followers of thein who through Mth and patience inherit the promises. The falls and divisions of some professors have a very ill effect upon others. It is common for beginners in religion to entertain too high an opinion of serious characters, and to place too much confidence in them ; and if any of these mis- carry, they are hurt, and rashly conclude that there is no reality in religion. But they forget that there was a Judas among the twelve, and in every age there have been apos- tates ; " nevertheless, the foundation of God standeth sure,^ having this seal, the Lord knoweth them that are his." But " woe to the world," and to ignorant professors of this sort, " because of offences ; for it must needs be that offences come : but woe to that man by whom the offence cometh." ]\Iatt. 18: 7. This chapter will furnish us with another common cause of apostasy. We shall find that it was the doctrine of Christ which offended those " many disciples who went back, and walked no more with him." John 6 : QQ. Let us see what this offensive doctrine was. The multitude had followed him because of the miracu- lous entertainment he gave them. This raised their hopes of his being a temporal king, and of their getting rich in his service. Our Lord, who knew their thoughts, directed them to seek, not the bread which perisheth, but that which endur- eth to eternal life — not meat for their bodies, but for their souls. He also declared himself to be that meat ; that he came down from heaven ; that he would give his flesh for the life of the world ; and that except a man should eat his flesh, and drink his blood, he could have no life in him : but that whoever should partake of him should never die, but have eternal life. These high and mysterious declarations confounded and offended them. They murmured when he said he came down SERMON XLIII. 457 from heaven, for they knew Joseph his reputed father ; and having no spiritual ideas of his discourse, they cried, " How can this man give us his flesh to eat ?" In short, they thought these " hard sayings," not to he understood or believed. Our Lord still maintained the doctrine of his descent from heaven, and intimated that ere long they would see him ascend thither. He told them that eating his flesh was not to he taken in the gross sense of the words, but was to be understood spiritually. He also showed them that their cavils and murmurs arose from the ignorance, corruption, and unbelief of their hearts ; and that they needed divine teach- ing to make them wise to salvation, and that no man could or would come to him, and believe on him, without superior assistance. " No man can come unto me, except the Father, who sent me, draw him." These were the sublime and mysterious, but great and glorious truths which so offended the Jews, and occasioned such a falling off" among the disciples. And is it not just the same to this day ? Do we not still find that these doctrines give offence ? The claim of Christ to a divine origin is opposed by some. The doctrine of his atonement is rejected by others. And the humbling doctrines of the necessity of divine influences, and of the sovereignty of God in bestowing them where he pleases, are held in abhor- rence by many. Talk to men of morality, virtue, and good works, and they will hear you ; but speak of grace, of the blood of Christ, of faith in his blood, of being taught of God, and drawn by the Spirit, and then they cry. Enthusiasm, fa- naticism, etc. But let us not be offended at this. It should confirm us in the belief of the truth. And while many go back and follow Christ no more, let us consider him as putting the solemn question to us, " Will ye also go away ?" The question is the language of affection. It speaks the kindness of his loving heart. Our gracious Lord has a real concern for his servants, for his friends, for his brethren ; and he is not willing to part with them. But he would have them serve him freely, and without constraint. He keeps no 458 APOSTASY FROM CHRIST. slaves. This question was put to try them, to give them an occasion of reflecting upon their own happiness, and upon the misery of those who had j ust forsaken him. And it operated accordingly. It gave occasion for, II. The EXCELLENT ANSWER of Pctcr, wMch we now pro- ceed to consider. " Then Simon Peter answered him, Lord, to whom shall we go ? thou hast the words of eternal life." In this an- swer, we see the character of the man who made it. Peter was bold and forward, but sincere, affectionate, and candid. He speaks in the name of all his brethren, taking it for granted they were all of tlie same mind ; though, alas, there was a Judas, a devil, among thein — one who had " no part nor lot in this matter." Peter answers the question of our Lord by another question, "To whom shall we go?" We seek eternal life, and where can we find it but in thee. It is as if he had said, " Whose disciples shall we be, if we cease to be thine ? Shall we go to the heathen philosophers for instruction ? They are become vain in their imaginations : professing themselves to be wise, they are fools in the matter of eternal life. Shall we go to the scribes and Pharisees ? They are blind leaders of the blind. Shall we go to Moses ? He will send us back to thee. Therefore we will stay where we are ; we shall never do better. It is observable, that in Peter's answer eteimal life appears to be the grand object of the disciples ; and the reason why they would not forsake Christ is, because he has the words of eternal life. He teaches the true doctrine of eternal life, and he is able and willing to give us eternal life, as his discourse has largely shown. Let it then be remembered, that Serious thoughts of eternity, and sincere desires for eter- nal life, have a powerful tendency to prevent apostasy. Serious thoughts of eternity ; alas, how few possess them ! In how few do they abide and operate ; how few live under the daily impression of the shortness of time, and the length of eternity ! Which is as much as to say. How few are believers ; for it is the office of faith to look for\\'ard SERMON XLIII. 459 to things " not seen," and to be influenced by them as if they were present. And indeed this forms the grand distinction between the children of God and the children of this world. He that is of the earth is earthly, he thinks and speaks of earthly things ; he that is born of heaven, is heavenly-minded. " That which is born of the flesh, is flesh ; and that which is born of the Spirit, is spirit." And it highly concerns each of us to know which of these is our character. It must be one. There is no middle state. And according to our state here, such will be our state hereafter. If eternal life be not our pursuit, it will never be our portion. Those who are duly affected with eternal things, will cer- tainly be desirous of instruction. They will seriously inquire how eternal life inay be obtained. " What shall we do to be saved ?" is the substance of their inquiry. Even the people who forsook Christ asked a question of this kind : " What shall we do, that we may work the works of God ?" John 6 : 28. Our Lord gave them this plain answer: " This is the work of God, that ye believe in me." As elsewhere also he declares, " He that believeth in me shall not perish, but have everlasting life." Every thing that relates to eternal life depends on Jesus. He has the words of eternal life. He discovered it more fully, and revealed it more plainly, than any of the prophets. His gospel gives us a clear account of the blessed life, and immor- tal glory of soul and body, in the heavenly world. It shows us the true and spiritual nature of that state, and what will be the business and blessedness of glorified saints. It leaves us to no uncertain conjectures, poetical flmcies, or sensual notions of paradise ; but clearly describes it as a state of knowledge, purity, and bliss, in the presence of Immanuel, God with us. The true and only way to eternal life is revealed by Christ. Many ways have been devised by men. A thousand super- stitions have been invented by crafty or deluded men, and imposed upon the world, as means of obtaining eternal felic- ity. Every country and every impostor has produced some- 460 APOSTASY FROM CHRIST. thing with this view : and carnal men still ludicrously and profanely talk of every one setting up his own ladder to heaven. But away with all these. Christ has the words of eternal life. " Whither I go," said he to his disciples, " ye know, and the way ye know." John 14 : 4. Thomas, mis- taking his meaning, said, " Lord, we know not whither thou goest, and how can we know the way ?" This mistake gave occasion for a charming declaration on our Lord's part. " Je- sus saith unto him, I am the way, the truth, and the life : no man cometh unto the Father, but by me." No words before were ever so plain. The substance of this great truth was indeed taught by sacrifices. These preached the neces- sity of a Mediator, and showed that without shedding of blood there could be no remission of sins ; but it remained for Him who is the truth, the substance of all the Old Testa- ment types, himself to say, I am the way. Christ, by his death, opened the gates of heaven. The cross of Christ is the only key that opens the door of glory. " We have boldness to enter into i\\Q holiest by the blood of Jesus." This alludes to the high-priest of the Jews, who, once a year, went into the holy of holies with the blood of an animal. The way into this was by the veil which separated it from the holy place. Our way to heaven is through the veil of Christ's body, crucified for us. And it is remarkable that, at the time of his death, the veil of the temple was rent in two, without hands, from the top to the bottom ; which signified, that every obstruction to our entrance into heaven was removed by the death of Jesus ; so that we may now draw near to God, and enter into glory, in full assurance of faith. The words of Christ are ''the words of eternal life" on another account. They are the means and instrument of that new and spiritual life in the soul, whereby it is prepared for eternal life. " The words that I speak unto you," said our Lord, " they are spirit, and they are life," John 6 : 63 ; they are to be taken, not in a carnal, but in a spiritual sense ; and they are the means of conveying the Holy Spirit, whose influ- ence is effectual unto spiritual and eternal life. It is by the SERMON XLIII. 461 gospel that Christ speaketh from heaven ; and when the gospel is accompanied with the power of the Spirit, the dead hear the voice of the Son of God, and live. For this purpose it was that the apostles, though forbidden of men, were com- manded of Christ to " go stand and speak in the temple to the people all the words of this life." Ey the same words the children of God are directed, established, encouraged, and nourished unto eternal life. In the view of advantages like these, well might Peter say, " Lord, to whom shall we go ?" Eternal life is our aim. Thy words reveal it. Thou showest us the way to it. Thou art thyself the way. Thy word is the seed of life in our souls. Yea, thou art eternal life. To whom then can we go ? We cannot, we dare not, we will not forsake thee. Such, my brethren, are the sentiments of every gracious soul. "With such views as these we shall cleave to the Lord with purpose of heart, and abhor the thoughts of apostasy from him. Have we come to Christ*? Are ive, in any sense, his fol- lowers ? If not, as we have already said, we cannot forsake him ; but our case is no less dangerous. Woe be to those who, in a Christian land, a land of Bibles and of sermons, " refuse to hear Him that speaketh from heaven." Woe be to us if he should say to us, " Ye will not come unto me, that ye might have life." Oh, consider of it, thoughtless souls. If you would have eternal life, and surely you wish for it, remember you must have the words of eternal life. You must learn the way of life. You must be interested in Jesus, who is the life. The Lord incline you, while it is called to- day, to hear his voice and live. What we have heard of the words of life should endear them to us. The doctrines of grace are not idle speculations, or needless disputings about words and names ; they are not a vain thing ; they are words of life. 0 then " let the word of Christ dwell in us richly ;" let us lay it up in our hearts, and prize it above our chief treasure. 462 APOSTASY FROM CHRIST. And now, let us consider Christ himself as putting this question to each one of us : " Wilt thou go away ?" Others do. We live in a day when great numbers do. Like the apostate Jews referred to in our text, their carnal minds, filled with reasoning pride, reject the gospel, revile the Scrip- tures, deny Christ, and renounce the very name of Christian. The Lord pity them, and bring them back again to his fold ! But wilt thou also go away ? 0 consider well before you go. To whom will you go ? Will you go to the modern philoso- phers ? Not for eternal life surely. They say there is no such thing ; and if you do want eternal life, where will you find it but in Jesus? Will you go back into the world? Alas, it is vain, and will deceive you. Will you return to sin and folly ? It will insure your eternal death. Resolve then with Peter to cleave to Christ. But pray for persevering grace. Be sensible of your weak- ness, and pray, " Lord, leave me not to my own will. To be willing to go away and leave thee, is to be willing to perish ; and I shall infallibly be willing to do it, if thou leavest my will to itself." You must watch and pray continually. Re- sist the first motions to coldness, negligence, and apostasy. Guard against the seductions of the world, and the bewitching pleasures of sin. And may God fulfil his gracious promise : " I will put my fear in their hearts, that they shall not depart from me." " Lord, thou alone hast power, I know, To save a wretch like me ; To whom, or whither could I go. If I should turn from thee ? No voice but thine can give me rest, And bid my fears depart ; No love but thine can make me blest. And satisfy my heart. What anguish has that question stirred. If I will also go ? Yet, Lord, relj'ing on thy word, I humbly answer. No 1" NEWTON. SERMON XLIV. 463 THE BIRTH OF CHRIST. SERMON XLIY. "LET US NOW GO EVEN UNTO BETHLEHEM, AND SEE THIS THING WHICH IS COME TO PASS." Luke 2 : 15. The wise man observes, that "the eye is not satisfied with seeing." The truth of this observation is confirmed by the experience of all ages : it admits only of one exception : there is one object, and only one which can satisfy the eye of the mind, and that is the Lord Jesus Christ. We have a proof of this in good old Simeon, mentioned in the 29th and 30th verses of this chapter. He had long waited for Christ, "the Consolation of Israel," and he lived to see the infant Saviour brought into the temple ; when, clasping the holy child in his feeble arms, " he blessed God, and said. Lord, now lettest thou thy servant depart in peace, according to thy word ; for mine eyes have seen thy salvation." Some of the Turks, it is said, put out their eyes as soon as they have seen Mahomet's tomb, because they would not defile them again by regarding any common object. Does superstition teach them so to admire the grave of a wicked impostor : 0 let ns, as Christians, hasten to behold a sight of real glory ; let us " turn away our eyes from beholding vanity ;" let us fix them upon the adorable Jesus ; let us say, with the admiring shep- herds in our text, when just informed of the Saviour's birth, " Let us now go even unto Bethlehem, and see this thing which is come to pass." It was to shepherds, poor, honest, industrious men, that the good news was first announced : an encouraging circum- stance for the poor of this world ; and an encouragement for such to be " diligent in business," for it was when the shep- herds were watching their flocks by night, that these glad 464 THE BIRTH OF CHRIST. tidings were brought to them. An angel delivered the mes- sage ; and a multitude of angels joined in chorus, " Glory to God in the highest, and on earth peace, good will towards men." Here humility and glory were joined in their ex- tremes. Christ empties himself of his heavenly glory; he takes upon him human nature ; his mother is a poor woman ; a common inn is the place of his birth ; he is born in a stable ; he is laid in a manger. 0 deep humiliation of the Son of God, the Creator of the world ! And yet behold the glory ! A new star directs the wise men of the east to the honored spot, and a multitude of ministering spirits hymn his birth. Never was the birth of any earthly prince so highly honored. God gives us information to put us upon action. When the shepherds were informed of what had happened, and where it happened, it put them upon action. Is the Saviour born in the city of David ? Let us go then, said they, and see him. The wise men made the same improvement of their information. They saw his star in a distant country, and they followed its direction till they came to Bethlehem. Let us learn another piece of instruction from them : " Let us go ??0M'," said they. What, at midnight? Cool reason would have said, it is an unseasonable hour ; and covetous- ness would have said, What must become of our flocks ? But these plain men, who had left their beds to attend their flocks, now leave their flocks to inquire after their Saviour. Let religion then be our first business ; it is " the one thing need- ful :" and what we do in it, let us do it quickly ; the sooner the better, without a moment's delay. We may learn another thing from their example : " Let us go," said they ; they excited one another to this good work. Let the advantages of society be brought into relig- ion. How many, especially in holiday seasons, will say one to another, " Let us go to such an amusement, such a public- house, such a party of pleasure ;" let us rather say, '' Let us go up to the house of the Lord, and he will teach us of his ways." Let us go to Bethlehem, and see Jesus. The shepherds did as they proposed : " They came with SERMON XLIV. 465 haste, and found Mary and Joseph, and the babe lying in a manger." They believed before they came ; but now their faith is confirmed by sight. They were gratified and edified by the view ; and " they returned, glorifying and praising God for all the things that they had heard and seen." Let us, then, who are here present, imitate these happy and simple-hearted men. Let us go to Bethlehem : the name signifies the house of bread ; there, in the contemplation of Jesus, may we find bread for our souls. To excite your seri- ous attention to this divine object, let me inform you what you may expect to see — Deity displayed, Man redeemed, and Satan ruined. I. Let us go to Bethlehem, and see Deity displayed. The first promise that God made to guilty man was, that "the seed of the woman should bruise the serpent's head." Jesus Christ, as to the flesh, is the seed of the woman ; but he is also infinitely more. St. Paul says, " When the fulness of time was come, God sent forth his Son, made of a woman." Gal. 4:4. It was necessary to our redemption that the Saviour of men should be a 7nan ; for the same nature that sinned must bear the punishment of sin. But had Christ been produced in the ordinary way of human generation, he must have been a partaker of a sinful nature : this was pre- vented by the miraculous way of his conception, by the power of the Holy Ghost. Thus that holy thing which was born of the blessed Virgin, was to be called the Son of God, " holy, harmless, undefiled, and separate from sinners," fit to become " sin for us because he knew no sin." In what manner the human nature was united to the divine, we cannot tell. It is enough for us that it was so united. The testimony of Scripture is most abundant and satisfactory on this head. Let the following texts sufiice. "His name shall be called Emmanuel, which signifies, God WITH us." Matt. 1 : 23. " In the beginning was the Word, and the Word was with God, and the Word was God. And the Word was iiciside Jlesh, and dwelt among us." John 1 : 1, 14. St. Paul assures us, that this is " the pillar and ground of 466 THE BIRTH OF CHRIST. the truth; and without controversy the great mystery of godliness ;" namely, that " God was manifest in the flesh." 1 Tim. 3 : 15, 16. 0 glorious and pleasing truth, God is manifest in the flesh ! Surely it is highly desirable for feeble mortals to know their Maker ; and because we could not ascend to him, lo, he descends to us ! Deplorable darkness had long covered the earth, and the wisest of men bowed down " to an un- known God ;" but, glory be to his name, " the only begotten Son, who was in the bosom of the Father, he hath declared him." John 1 : 18. This is he who is "the brightness of the Father's glory, and the express image of his person" — "the image of the invisible God." Heb. 1 : 3. This is he, " who, being in the form of God," and thinking it " no robbery to be equal with God," condescends to become a man, a poor man, a servant, that we through his poverty might become eter- nally rich. By his heavenly doctrine, by his astonishing miracles, in his lovely disposition, and especially in his divine person, God was manifested to man. " Show us the Father," said one of his disciples to him, " and it sufficeth us." Philip wanted some visible representation of God, such as was sometimes granted to the prophets. Jesus, in a way of gentle rebuke, replied, " Have I been so long time with you, and yet hast thou not known me, Philip?" and then added these remarkable words, fully proving that God was manifested in the flesh : "He that hath seen me hath seen the Father." John 14 : 8, 9. " Believest thou not that I am in the Father, and the Father in me ? Henceforth ye know him, and have seen him." " I and my Father are one." John 14 : 7, 10. Jesus Christ, then, is God manifest in the flesh. Let us go to Bethlehem, and see this great sight: angels desire to look into it. Glorious mystery ! We cannot fully comprehend it. " Men may speak and write of it ; but it is not so proper to describe it, as to say that it cannot be de- scribed. We may speak of it, but the most we can say about it is, that it is unspeakable; and the most we know is, that it passeth knowledge." Suffice it, that we believe SERMON XLIV. 467 and adore. Let but " tlie light shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ," and it is enough : we will dwell at Bethle- hem all our days, until he shall remove us to Bethel above, where we hope no longer to see " through a glass darkly, but face to face." II. Let us go to Bethlehem and behold man redeemed. The redemption of fallen, guilty, helpless man, was the grand design of the Saviour's birth. " God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." He was named Jesus, because he came to " save his people from their sins." There is some- thing delightful in the name Saviour. Cicero, the Roman orator, said, that when travelling in Greece, he saw a pillar inscribed with this word, Saviour. He admired the fulness of the name, but he knew not its Christian meaning. How much more may the redeemed sinner admire it ? " 'Tis music in the sinner's ears, 'Tis life, and health, and peace.'' It was in this character that the saints of old long ex- pected his appearance. " To him give all the prophets wit- ness, that through his name, whosoever believeth in him shall receive remission of sins." About the time of his coming, the godly people in Jerusalem were " looking for redemption," and with Simeon, " waiting for the consolation of Israel." Our Lord himself declares this to be the chief design of his coming : " God so loved the world that he gave his only be- gotten Son, that whosoever believeth in him might not perish, but have everlasting life." John 3 : 16. Observe, it was to save sinners from perishing ; for perish we must, without an interest in him. Do we know this ? Why do we call him a Saviour, if we see not our need of deliverance ? and from what? from sin, and from hell. If we are not saved from sin here, we shall not be saved from hell hereafter. "God sent his Son in the likeness of sinful flesh, and" by making him a sacrifice " for sin, condemned sin in the flesh." Rom. 8 : 3. Mark how the Son of God appeared : '' in the 468 THE BIRTH OF CHRIST. likeness of sinful flesh ;" his nature was perfectly pure ; but it had the likeness of ours, which is wholly corrupt. " He knew no sin ;" none in nature, none in practice. He had " a clean heart, and pure hands." He could challenge his bitter- est enemies to convince him of sin ; yea, he defied Satan him- self, the great accuser : " The prince of this world cometh, and hath nothing in me." Thus he was a pure and spotless lamb, fit to become a sacrifice for sin. Under the law, every victim must be perfect, and without blemish. It was neces- sary the Lamb of Grod should be so ; for " he was manifested to take away our sins; and in him is no sin." 1 John, 3 : 5. Being thus pure and holy, the sins of the whole church were laid upon him. "He was made sin /or ?/s;" "he suf- fered for our sins ;" " the Lord laid upon him our iniquities ;" " he bore our sins in his own body on the tree." And thus Grod condemned sin in the flesh ; he condemned our sin in the flesh of Christ ; he showed his extreme hatred of it ; he passed sentence of death upon it ; and executed that sentence in the dreadful death of our Lord. And thus the condemning of sin in Christ our surety, prevents the condemning of it in our persons. And this is the ground of that excellent privi- lege mentioned : "' There is therefore now no condemnation to them that are in Christ Jesus." Rom. 8:1. But this is not all : the end and design of this is, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Thus the perfect righteousness demanded by the moral law is fulfilled in us : not in us per- sonally, but by our surety in our nature, and in our stead ; and so might be deemed, in legal estimation, to be fulfilled for, and by all those of us who truly believe, and who prove the sincerity of our faith by a holy walk. 0 the grace and love of the blessed Jesus ! He, the most high God, blessed for evermore, consented to become man. He who was life, and gives life to all, became a mortal man. He was born to die. Because we were " partakers of flesh and blood, he also himself likewise took part of the same." 0 love beyond example or degree ! SERMON XLIV. 469 " 0 for tills love let rocks and lulls Their lasting silence break ; And all harmonious human tongues, The Saviour's praises speak." Thus Jesus " delivered us from the wrath to come." Our sin deserved wrath, the wrath that is to come ; for God hears with sinners now, and " endures, with much long-suflering", the vessels of wrath fitted to destruction." But God is recon- ciled to every believer in Jesus. He was angry, hut his anger is turned away. Those who believe, " have passed from death imto life ;" those who are " redeemed from the curse of the hiw, receive the adoption of sons." They are also redeemed iVom the power and dominion of sin ; it shall not reign in their mortal bodies. They are redeemed to God : body, soul, spirit, substance, talents, all they have, and all they are, belong to the Lord; and when they have served him and their generation during his appointed time, he will take them to himself, and they shall know the full meaning of that comprehensive phrase — eternal life. Such are the inestimable blessings which Jesus, the Redeemer of man, came to procure. But let us take another turn to Bethlehem, and see, III. Satan ruined. It was Satan, the head of fallen spirits, who, assuming the form of a cunning serpent, seduced our first parents in the garden. Thus were the fiood gates of sin opened in our world. Thus Satan usurped a sovereign authority over the souls of men ; insomuch that, in sacred writ, he is distin- guished by the names of "the prince of this world," yea, " the god of this world." He has set up an opposite throne to that of God ; he rules in the hearts of the children of dis- obedience, who are led captive by him at his will. Millions of souls have readily submitted to his chains, and have lived and died in love with their bondage. Cruel tyrant, who shall deliver us from thy destructive power ? It was when our fallen parents stood trembling before their Judge, expecting every moment to taste the threatened 470 THE BIRTH OF CHRIST. death — it was then that a dawn of inercy glimmered in the first gospel promise. The Lord, turning to the serpent who seduced them, utters this curse: "Because thou hast done this, thou art cursed above all cattle, and above every beast of the field ; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life : and I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head, and thou shalt bruise his heel." Gen. 3 : 14, 15. The devil is here condemned, under the name of the serpent, because he had assumed the form of that crea- ture in order to deceive man. He is cursed ; for everlasting fire is prepared for him and his angels. His power was to be contracted ; he was to creep, not fly : his power should bo restrained to the dust ; that is, to earthly minded men, or to the bodies of the saints. His head was to be bruised ; that is, his power was to be finally destroyed by Jesus Christ ; for so St. John expounds it : " The Son of God was manifested, that he might destroy the works of the devil." The serpent's poison, craft, and life, are in his head ; if this be bruised, he is destroyed. Jesus Christ, in his temptation, baffled the tempter in all his cunning assaults. He cast out devils from the bodies of men : he enabled his disciples to do the same, and empowered them " to tread on serpents and scorpions," and over all the power of the enemy ; and he has promised also to his people, that, " he will bruise Satan under their feet shortly." God also declared there should be constant enmity be- tween the seed of the serpent and the seed of the woman, which includes the sanctification of all the elect. Uncon- verted men are at peace with the devil; but when grace comes, war commences, and God will make the believer more than a conqueror. But all this is in consequence of the birth of Jesus. He is most eminently "the seed of the woman," the Son of God, " made of a woman." By the merit of his death, and by the grace of his Spirit, he destroys the power of the old serpent. Satan was, indeed, allowed to bruise his heel : and he did so, SERMON XLIV. 471 by his agents, when he prevailed to procure the crucifixion of our Lord ; but it was then, even then that he bruised Satan's Jiead, and kiid the foundation of his everhisting destruction Never before did fallen spirits discover so much opposition to Christ, " They were aware probably of Christ's design to over- turn their empire ; therefore they mustered all their forces, employed all their skill ; and as all was at stake, made one strong effort in a kind of decisive engagement. They armed every proper instrument, and set every engine at work — temptations, persecutions, violence, slander, treachery, and the like. Our Lord, whom they opposed, made no formida- ble appearance ; he was despised of men, a worm, and no man. But this made the event more glorious. It was a spectacle worth the admiration of the universe, to see the despised Galilean turn all the artillery of hell back upon itself: to see one in the likeness of men, wresting the keys of hell and death out of the hands of the devil ; to see him entangle the powers of darkness in their own net, and make them ruin their own designs with their own stratagems. They made one disciple betray him, and another deny him ; they made the Jews accuse him, and the Romans crucify him. But these were the very means of spoiling and tri- umphing over themselves. Col. 2 : 15. The cruelty of Satan and his instruments was made subservient to the designs of infinite mercy, and the sins of men overruled for " making an end of sin, and bringing in everlasting righteousness."* Thus was "the prince of this world judged." Christ, by his death, " hath destroyed him that had the power of death," and rendered this evident, by the miracles that attended his gospel, and the power of his grace in the experience of all believers. All the effects of Satan's usurpation shall finally be abolished, Christ shall reign universally through the earth. Satan shall be bound for a thousand years ; and though loosed for a short season, shall be utterly cast out, and confined to hell. The grave shall resign all its dead, and Jehovah Jesus * See Maclauriu's most admirable sermon on glorying in the cross of Christ. 472 THE BIRTH OF CHRIST. shall reign for ever : " The Lord God omnipotent." Glory, glory, glory be to him. Having been to Bethlehem, to see this thing v^^hich is come to pass, let us now, like the shepherds, " return, glorify- ing God for all things we have heard and seen." We have learned, that in the incarnation of the Son of God we may see Deity displayed, man redeemed, and Satan ruined. How vast and glorious are these designs of a Saviour's birth ! The angels knew this when they sang, " Glory to God in the highest; on earth peace, good will towards men." But are these purposes of his appearance answered as to us ? Is God, in all his glorious perfections, manifested in the person of Jesus ? Does this attract our notice, and engage our souls to adore, and love, and praise him, "magnifying the God of Israel ?" " The Lord hath visited and redeemed his people." Are we among his redeemed ? Are we actually redeemed from the guilt and power of our own sins, and from the follies and vanities of this world ? The throne of Satan is shaken ; but is his power in us abolished ? Are we " delivered from the power of darkness, and translated into the kingdom of God's dear Son ?" This is the way in which we are to consider this grand event ; and if the ends of Christ's birth be answered in our own experience, we have abundant cause for joy. But then it will not be the vain, frothy, carnal joy of the world. The manner in which some pretend to celebrate the birth of Christ at the season called Christmas, is a disgrace to a Christian nation. They contradict, as much as possible, the design of his coming. He came "to destroy the works of the devil;" they try to keep them up. What have cards, dancing, songs, gluttony, and drunkenness, to do with the birth of Jesus ? He came to save his people from their sins, not in them. 0 let young people guard against the temptations of such a season ; for there is more sin conmiitted at Christmas in a few days, than in many weeks at other times ; and the sin is the more aggravated, as it passes under the notion of religions joy. SERMON XLIV. 473 But it is an affront to a holy God, a reproach to the Christian name, and ruinous to the souls of men. Let us rather go to Bethlehem : let us, like Mary, " pon- der these things in our hearts." No sooner did the shepherds hear of him, than they ran to inquire after him. Let us also say, " We would see Jesus." And where shall we seek him but in his house, in his word ? and if we seek him earnestly, we shall find that the church of God is still a Bethlehem, " a house of bread." God will feed our souls with " the bread which came down from heaven, and which endureth to eter- nal life." We may also see and serve him in his poor members. '' The poor we have always with us." As Christ was found in his stable, so we may find some of his in a cottage, in a garret, forsaken and destitute. Let us go and visit poor f\imi- lies, sick persons, fatherless children, in honor of him who was " wrapt in swaddling clothes, and lay in a manger ;" he will accept the kindness, and say, " Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me." 474 THE CROSS OF CHRIST. THE CROSS OF CHRIST THE CHRISTIAN'S GLORY. SERMON XLY. " GOD FORBID THAT I SHOULD GLORY, SAVE IN THE CROSS OF OUR LORD JESUS CHRIST, BY WHOM THE WORLD IS CRUCIFIED UNTO ME, AND I UNTO THE WORLD." Gal. 6 : 14. The apostle Paul, whose words these are, had good reason for glorying in the cross of Christ. He tells us, in the text, how useful it was to him. And whoever obtains the true knowledge of " Christ crucified," will, like him, " determine to know nothing else," and " esteem all things but loss for the excellency of it." It is well known that the cross of Christ was "a stumbling-block" to the Jews. Nothing offended them so much as the plainness, the poverty, the sufferings and death of Jesus : but St. Paul gloried in the cross ; yea, he would glory in nothing else. The Jews gloried in their relation to Abraham, in their temple, in their religious cere- monies ; but he who knew that these were but " shadows of good things to come," gloried in the substance, gloried in the cross of Christ. "The cross of Christ" signifies either our sufferings for him, or his sufferings for us. In the former sense, we are "to take up the cross, and follow him;" but here, we are to understand his sufferings for us, for these are what the apostle gloried in. "The cross of Christ" sometimes in- cludes the whole gospel, the doctrine of him who died on the cross, of which his meritorious death for sinners is the prin- cipal part. As the cross of Christ is of so much use to a Christian, let us, 1. Take a view of it, or contemplate the sufferings of Christ upon it ; and then, SERMON XLV. 475 2. Consider its practical uses, or the reasons we have for glorifying in it I. Let us CONTEMPLATE THE SUFFERINGS of OUr Lord. But how, or where shall we hegin ? Let no one rush into this solemn work in a thoughtless manner. Few per- sons are properly prepared for it. A mind polluted with sensual pleasures, or a heart crowded with worldly cares, is ill-qualified for the task. When Moses approached the burn- ing hush, he was commanded to take off his shoes, for the place on which he stood was holy ground. Gethsemane and Calvary are also holy ground. Let us approach with godly fear, not with vain curiosity ; and may the good Spirit of God, the glorifier of Jesus, take these sacred things, respect- ing his " agony and bloody sweat, his cross and passion," and so show them to us as that we may repent, believe, and rejoice. We ought to remember, that the whole life of Christ was a life of sufi'ering. He was " a man of sorrows, and acquainted with grief." For our sakes he became poor, and. endured the contradiction of sinners against himself. But we must now confine our meditations to his last sufferings in the garden, during his trial, and at Golgotha. Our blessed Lord having " loved his own which were in the world, loved them to the end ;" and gave a most affecting proof of it, by washing their feet, celebrating the Passover with them, instituting the sacred Supper, and by his pathetic discourse and affectionate prayers. He then went forth out of the city, accompanied by all the apostles, except Judas, who was preparing to betray him, to a garden where he used to retire, and had spent many nights in devotion. At the entrance of this, he left eight of the disciples, taking Peter, James, and Jolm to a separate place, where they were spec- tators of his distress. Then Jesus " began to be sorrowful, and very heavy" — to be " sore amazed :" the words signify much more than they express ; " they imply that he was possessed with fear, horror, and amazement; encompassed with grief, and overwhelmed 476 THE CROSS OF CHRIST. with sorrow ; pressed down with consternation and dejection of mind; tormented with anxiety and disquietude of spirit " How vast must that pressure have been, which obliged him to complain, and to complain to his inferiors : " My soul IS exceeding sorrowful, even unto death," He was in an " agony" — a word used nowhere else in the New Testament — an agony so great and astonishing, that " his sweat was as it were great drops of blood falling down to the ground." In this extreme distress he betook himself to prayer : he first kneeled down, and afterwards fell on his lace upon the ground, saying, " 0 Father, if it be possible, let this cup pass from me ; nevertheless, not as I will, but as thou wilt." What a mysterious scene is this ! What could be the occasion of this agony ? It was no human enemy that hurt him ; nor was it the fear of his approaching death. Probably it was some peculiar conflict with the powers of darkness, for this was " their hour." Perhaps the restraint usually laid on these malignant spirits was now removed ; and who can tell what terrors they may inflict, if permitted ? Probably our Lord had now before his eyes the collected guilt of millions of sinners, and the intolerable misery due to their iniquities ; and what an agony must this occasion, when an individual finds one " wounded spirit" more than he can bear ? Here stop, and see the sinfulness of sin. Perhaps you have seen it only in tlie garden of pleasure, wearing the mask of happiness. Here, in the garden of sorrow, behold sin stripped of its mask. See, in the agony of Jesus, its true nature and proper effects. "The wages of sin is death;" therefore the soul of Christ was sorrowful, " CA^en unto death." See here a specimen of that " indignation and wrath, tribula- tion and anguish," which every soul of man not interested in Christ must suffer, not for a few hours, but to all eternity. And here, believer, see what thou must have suffered, if Jesus had not suff'ered it for thee. But "it pleased the Lord to bruise him, and put him to grief," that thou mayest be filled with joy unspeakable. He drank this bitter cup, that he might put into thy hand the sweet cup of salvation. SERMON XLV. 477 Onr Lord, who knew beforehand all things which should befall him, intimated to his disciples the near approach of the traitor Judas. " Rise," said he, " let us be going ; he is at hand that betrayeth me." This infamous man had sold his affectionate Master to the priests ; and knowing the place of his retirement, comes attended with an armed force : yet, still pretending friendship, salutes him with a kiss, which was the appointed signal for his apprehension. Jesus offers no resist- ance, nor attempts an escape. The Lamb of God freely offers himself up, and with surprising intrepidity and composure, tells them who he is. He could have slain them all in a moment, for he no sooner uttered the words, / am he, than his enemies drew back, and " fell to the ground " as if they had been struck with lightning. He asks nothing for him- self, but desires a passport to insure the safety of those sloth- ful disciples, who had been too careless to watch with him one hour. He rebukes Peter for using his sword, and kindly heals the officer whom he had wounded. " Then all his dis- ciples forsook him, and fled." Now let us follow our Lord from the garden through the streets of Jerusalem, bound and hurried along as if he had been a thief, from one part of the city to another ; first to the house of Annas, and then to the palace of Caiaphas, where, though it was night, the principal part of the Sanhedrim were met to receive their prisoner. And here, what horrid injustice reigned. So innocent was he, that his enemies were forced to contrive to forge the shadow of a charge against him. They could scarcely find any villains hardy enough to come forward and accuse him. At length two witnesses arose, pretending that three years before, he had talked about destroying the temple, and re- building it in three days. This foolish charge, founded on a gross perversion of his words, was deemed sufficient ground of accusation. And accordingly, early in the morning, he was brought before the great council, and put upon his defence. But he thought proper to decline any vindication of himself, before bloody men who were determined to murder him. 478 THE CROSS OF CERIST. Thus " he was oppressed and afflicted, yet he opened not his mouth : He is brought as a hiinb to the shiughter, and as a sheep before her sliearers is dumb, so he opened not his mouth." Being adjured by the high-priest to declare whether he was the Messiah, the Son of the blessed God, he affirmed it fully. These wretched hypocrites, taking the advantage of his confession, and pretending great concern for the honor of God, charged him with blasphemy, and hnmediately adjudged him to death. But as the power of life and death was in a great meas- ure taken from them by the Romans, instead of putting him to death by stoning, they took him to Pontius Pilate, the Ro- man governor, who, at their request, proceeded to his trial. Here, with malignant cunning they charge him, not with blasphemy, but with sedition, refusing to pay tribute to Cae- sar, and calling himself a king, in opposition to the emperor. Our Lord was still silent; at which Pilate was astonished. Pilate having examined him privately, was satisfied of his innocence, and wished to discharge him. But the Jews in- creased in their vehemence against him, insisting upon it that he should be put to death. To which, at length, Pilate, an unjust, time-serving man, reluctantly consented. Shocking were the insults which he endured at various times and places, from the officers of the priests, and from the soldiers. He was mocked, buffeted, spit upon, blindfolded, crowned with thorns, and most severely scourged. But thus was the Scripture fulfilled ; for it is remarkable, that every particular part of his sufferings was predicted long before by the prophets ; and thus, under the influence of their own wicked passions, they unwittingly accomplished the divine decrees, " for to do whatsoever his hand and his counsel deter- mined before to be done." Acts 4 : 28. And now they speedily proceed to the execution of the unjust and bloody sentence. And he, bearing his cross, went forth to a place called Golgotha, or the place of a scull, for there the bodies of many criminals were buried. Oh, how SERMON XLV. 479 different a procession was this, from one which had passed the streets a few days hefore. Then, the multitude welcomed him into the city, shouting, Hosanna! now they hasten his death as a malelactor, crying, "Away with him; crucify him." So little is popular applause to be regarded. A few, indeed, sympathize with our suffering Lord ; but he, affected more with their future woe, than with his own present sufferings, says, " Weep not for me; but weep for yourselves, and for your children." Fatigued, and ready to faint with pain, loss of blood, and the weight of the cross, which he carried upon his bleeding shoulders, Simon, a stranger, is compelled to bear it for him. At length they arrive at the place. It was "without the city ;" in answer to the types of old, which required that the sin-offering should be made without the camp ; and as an example to us, that we should be willing to follow him " without the camp, bearing his reproach." The cross being laid upon the ground, the sacred body of our Lord, now strip- ped of all his garments, is laid upon it, stretched as upon a rack, and fastened to it with large spike nails, cruelly driven through his hands and his feet. The cross was then drawn upright, its foot being placed in a hole dug for the purpose. There our Lord hangs, the whole weight of his blessed body bearing upon the wounded parts of it. Not content with the corporeal pains he endured, the cruel people endeavored to aggravate them by bitter taunts and reproaches. They amused themselves with his misery. They ridiculed his pretending to be the Son of God, and the King of Israel ; his rebuilding the temple : they bid him " come down from the cross," and then they would believe on him ; they tell him " to save himself," if he could save others. And in all this, the chief priests and scribes, forgetting their dignity, joined the unthinking rabble. Thus " it behooved Christ to suffer," and thus " the Scrip- tures were fulfilled." Thus was he " lifted wpl"* like his type, the brazen serpent, in the wilderness. He was " cut off, but not for himself," as Daniel predicted. " They pierced 480 TUE CROSS OF CHRIST. his hands and his feet," as said the Psahnist. He was " mocked, scourged, and crucified," as himself had before declared. " They cast lots for his garments," and " he was numbered with the transgressors." In this painful situation our Lord continued for several hours; for it was a slow, lingering, and extremely painful kind of death. It was also shameful in the highest degree ; a gallows and a gibbet are not names of greater infamy among us, than that of the cross then was. It was also deemed an accursed death. By the law of Moses, a person hanged upon a tree was deemed accursed of God. Alluding to this, St. Paul says, " Christ hath redeemed us from the curse of the law, being made a curse for us." Gal. 3 : 13. Our Lord, who when at large went about doing good, continued to manifest his benevolence even upon the cross. He prays for his unfeeling murderers : " Father, forgive them; they know not what they do." To the penitent thief he said, " This day shalt thou be with me in paradise." He com- mitted the care of his mother to John, his beloved disciple. All this was done while he suffered the most shocking pains. But the agony of his mind, it should seem, far exceeded them. He was suffering the wrath of God due to sin. The horrible darkness that for three hours covered the land, was an em- blem of the more dreadful darkness and terror of soul which he endured, and which extorted that mysterious cry, " My God, my God, why hast thou forsaken me ?" But the painful scene draws to a close. All the prophe- cies were fulfilled. A^U the Father gave him to do was accomplished. His sufferings therefore must terminate. Ex- ulting, then, in the completion of his vast and glorious work, he cried. It is finished. And then, that with his dying breath he might teach us how to die, he said, " Father, into thy hands I conmiit my spirit;" and having said thus, " bowing his head, he gave up the ghost," or dismissed his spirit. Thus have we taken a brief view of the cross of Christ. We .have seen the blessed Redeemer taken and bound as a thief; hurried from place to place through the night; un- :^. SERMON XLV. 481 justly condemned both in the ecclesiastical and civil court; treated with all the indignity and insult that hellish malice could devise ; buffeted, scourged, and spit upon ; and at length put to death on the cross. In all this, the carnal eye beholds nothing but weakness, pain, and ignominy ; but the enlightened eye of faith sees a beauty, a grandeur, a glory, flir surpassing the brightest objects of sense. So far from blushing at the meanness or shame of the cross, the true be- liever will cordially unite with St. Paul and say, " God forbid that I should glory, save in the cross of our Lord Jesus Christ," Let us then proceed to consider, IL The reasons we have for glorying in the cross. Many reasons may be offered, but we have room to men- tion only three. By the cross of Christ, the perfections of God are displayed, the believing sinner is fully justified, and pro- vision is made for his sanctification. We glory in the cross of Christ because God is glorified in it. The goodness, mercy, and love of God appear in all his gifts to men ; but most of all in this unspeakable gift. Of no other gift is it said, " God so loved the world " as to bestow it. " Herein is love," a love so great that it includes and insures every other good ; for He that spared not his own Son, but freely gave him up for us all, will assuredly deny us nothing good. And Oh, "the manifold wisdom" that beams from the cross. How deep the contrivance, to make "mercy and truth meet together, righteousness and peace embrace each other." Never did the spotless holiness and the inflexi- ble justice of God appear with such awful splendor as at Cal- vary. Not all the sufferings of the damned can put such honor on the holy law, as it received from the suffering of Jesus upon the cross : those sufferings " magnified the law, and made it honorable." Thus God declared his justice in the remission of sins, so that " the law as well as the sinner may justly glory in the cross of Christ; for both receive eter- nal honor from it." Again, that which endears the cross of Christ to believers is, that from thence they derive free and full justification; Vi). Ser. 3 1 482 THE CROSS OP CHRIST. they are "justified freely, through the redemption that is in Christ Jesus." How glorious is that declaration, " The Lord hath laid on him the iniquity of us all !" That heavy burden, enough to crush a world, was borne by him ; and, blessed be God, borne away by him ; so borne away, that if sought for, it shall not be found. We behold then in a crucified Saviour, " the Lamb of God, which taketh away the sin of the world." The real Christian will glory in nothing else. He places no dependence on his prayers, his repentance, his duties, his charity, his sufferings ; all these are for ever discarded, in respect of justification by them. To trust upon these, in whole or in part, would be the greatest dishonor to Christ, and render his cross a needless, useless thing. This he ab- hors from his heart, as the vilest blasphemy and sacrilege ; and therefore sincerely says with the apostle, " God forbid that I should glory, save in the cross of our Lord Jesus Christ." But there is another reason for glorying in the cross, namely, it is the cause and the instrument of our sanctifica- tion ; hereby the world is crucified unto us, and we are cru- cified to the world. Nothing but a spiritual sight of the glory of the cross, and a good hope of personal interest in its bless- ings, will ever effectually wean our hearts from the world. To be dead to the world, is of the utmost importance in the matter of our sanctification ; for the love of the world is the principal source of our sins. We shall never cease to make the world our portion, till we get something better in its stead. It is by the doctrine of Christ we learn its vanity. It is by the example of Christ we learn to despise it. His whole humiliation from the manger to the cross, poured con- tempt on human greatness, and has sanctified to his followers a life of labor, poverty, and reproach. A true follower of Christ will be ashamed to glory in those worldly objects which his Saviour trampled beneath his feet, while it will sweetly reconcile him to a humble lot, that his Master en- dured the same; and thus will he learn "to deny himself, take up his cross, and follow Jesus." SERMON XLV. 483 When the people who came together to see the doleful spectacle of the crucifixion, beheld the things that were done, they smote their breasts and returned. And surely, when we return from this view of the cross, and consider what we have seen and heard; above all, if we reflect on our sins which caused all his agonies, we have reason to smite our breasts, and be deeply affected with our sins and his sufferings. Na- ture itself seemed to sympathize with our suffering Lord* The sun was darkened. The earth quaked. The rocks were torn asunder. The veil of the temple was rent. The graves were opened ; and the heathen guards were constrained to say, " Truly this was the Son of God !" And now, how are our hearts affected ? Is all this " nothing to us ?" Can we behold this awful scene with cold indifference ? If we can, it may be feared our hearts are harder than the rocks, and that we have no part nor lot in the matter. Surely this awful spectacle will command our attention, and excite our serious thoughts. Come, you who have loved and lived in sin, who have rolled it as a sweet morsel under your tongues, who have laughed at, and often said. What harm is there in it? come and see the Saviour in his agony, sweating as it were great drops of blood ; see him buffeted and despised ; see him bleeding, groaning, and dying on the cross. And what was all this for ? It was for sin. It was to make atonement for sin. He died, "the just for the unjust, that he might bring us to God." It was to save such sinners as you from eternal sufferings. Such was his love. 0 sinner, let this love con- strain thee to forsake thy sins, and come to him, that thou mayest have life. When " I am lifted up," said Jesus, before his crucifixion, " I will draw all men unto me." 0 what blessed attraction is there in the cross of Christ ! Here is salvation — a salva- tion complete and free; just such as a guilty helpless sinner needs. When Christ crucified was first preached by Peter, three thousand souls, and among them perhaps many of his murderers, were drawn to him in one day. To-day, by this sermon he is lifted up, " crucified before your eyes." 0 for 484 THE CROSS OF CHRIST. the power of the Holy Spirit, to draw your hearts to him ! Come, and he will receive you. Come, and lie will pardon you. Come, and he will give you rest. His arms, once ex- tended on the cross, are still open to receive the chief of sin- ners. His blood still cleanseth from all sin : " Each purple drop proclaims there 's room, And bids the poor and needy come." And now, 0 that every professed disciple of Christ would consider the latter part of the text, and ask himself this ques- tion : " Is the world crucified to me, and I to the world ?" Does the cross of my Saviour throw a salutary shade over the gaudy glories of the world ? Is it crucified ? Is it a dead, or at least, a dying thing, in my esteem ; and am I, because of my attachment to the truth, cause, and people of Christ, be- come like a dead man in the world's esteem? Such, breth- ren, in some happy degree, is the true influence of the cross of Christ. Such is the holy practical tendency of gospel truth ; ana whoever finds this in himself, has abundant cause to glory in the cross of Christ. May divine grace teach us more and more to esteem the cross of Christ, and to glory in nothing but our knowledge of it, interest in it, expectations from it, and its practical influ- ence in our hearts. Then may we hope, ere long, to see " the Lamb that was slain, seated in the midst of the throne ;" and with our feeble voices, to make some little addition to the grand chorus of the redeemed, singing, " Worthy is the Lamb that was slain, and who hath redeemed us to God by his blood." / SERMON XLVI, 485 THE RESURRECTION OF CHRIST. SERMON XLYI. "THE LORD IS RISEN INDEED." Luke 24 : 34 Never was there a day of greater gladness than that on which our Lord arose ; never was there greater cause for joy ; for were not Christ risen, our faith and hope would be in vain, and we should yet be in our sins. When Jesus Christ was laid in the grave, great was the triumph of his enemies, and great was the dejection of his friends. The sorrowful disciples had fondly hoped "it had been He who should have redeemed Israel ;" but now their hopes are buried in his grave. How great then must have been their surprise, and their joy, when Jesus actually arose, and appeared unto several of them. Our text is an exclama- tion expressive of these passions ; it was made by the ten apostles to the two brethren who had seen Christ at Em- maus, and who had just returned from thence to relate the joyful news. Before they could well speak, the apostles salute them with this pleasing sentence : " The Lord is risen indeed, and hath appeared to Simon." The two disciples, in their turn, communicate what they had seen and heard, and how " Jesus was known to them in breaking of bread." Blessed and heavenly news ! well might they all be eager to tell it. The primitive Christians, it is said, used to salute each other on the Lord's-day morning with these words, The Lord is risen ! And it is a pleasing custom still continued in London, that the boys belonging to Christ's Hospital ap- pear, in Easter week, each with a printed label affixed to his coat having the same inscription, " The Lord is risen." Happy if those poor children, or the multitude beholding them walk in procession to church, knew the sacred import 486 RESURRECTION OF CUEIST. of that charming sentence. It will be happy for us, if now we are taught " the power of his resurrection," and so con- template these precious words " that our faith and hope may be in God." We may place the words of our text in three points of view, and consider them as the language of Wonder, certainty, and joy. I. Let us consider the words as expressive of their wonder. And yet we wonder it should appear so wonderful to them. Had not our Lord often told them he should rise from the dead ? Had he not said, " Destroy this temple," meaning his body, " and in three days I will raise it up ?" Had he not said, " There shall no sign be given to this generation, but the sign of the prophet Jonas ; for as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth ?" Could the disciples forget these sayings ? The Jews cer- tainly remembered them, and therefore, sealed and guarded the sepulchre. There were many intimations of the resurrec- tion in the writings of the prophets. It was evident from the Scriptures, that " thus it behooved Christ to suffer, and to rise from the dead the third day." Indeed, our Lord rested the whole weight of his mission on this event ; to this he referred the whole credibility of all he asserted. It was therefore of infinite consequence to the disciples, that their Master should revive, and forsake the tomb. But who can describe the state of their minds when they saw their Lord in the hands of his foes, bound, tried, con- demned, executed, and laid in the prison of the grave ? There was much ignorance and unbelief remaining in them. They had not wholly got rid of their foolish notion of a temporal kingdom ; but their hopes of this kind were now completely baffled. They might also have many distressing apprehen- sions about their own personal safety. In short, they were perplexed and distressed beyond measure ; and they had either forgotten what Christ had said of rising again, or did not clearly understand it, or desponded as to the event. SERMOX XLVI. 487 Great, therefore, was their surprise and astonishment when first inlbrnied of his resurrection. Mary Magdalene, and some other pious women, were the first witnesses of the fact; they ran to inform Peter and John, who immediately hastened to the spot ; they found the tomb open, and the grave-clothes left in it, but saw not Jesus. But Peter after- wards saw him. He made himself known to the two disci- ples at Emmaus on the same day. The news quickly spread among them all, and though they were " slow of heart to believe," they were constrained to admit the fact; but they were overpowered with surprise and astonishment, and this they expressed in the text, " The Lord is risen indeed!" But, 11. These words imply the certainty of this important fact, " The Lord is risen indeed:''^ strange as it is, it is true; it is absolutely certain ; we are perfectly satisfied of it. And this certainty was immediately afterwards abundantly con- firmed ; for, while they were yet speaking, he appeared in the midst of them ; and to convince them he was not a mere spirit, he not only showed them his wounded hands and feet, but also ate and drank with them. The certainty of this event is of the utmost consequence. This great pillar bears all the weight of the Christian system; and could the Samson of infidelity remove it, the whole fabric must fall to the ground. But, blessed be God, we have no fears on this head. We know that '' we have not followed cunningly devised fables," but that this grand truth comes to us confirmed by " many infallible proofs," on which our faith securely rests. Acts 1 : 3. Let us examine some of these: 1. The very fear of imposition tended to this certainty. The chief priests having heard that Christ declared he should rise again, applied to Pilate, saying, " Sir, we remember that that deceiver said, while ye was yet alive, After three days I will rise again. Command, therefore, that the sepulchre be made sure until the third day, lest his disciples come by night and steal him away, and say unto the people. He is risen from the dead : so the last error shall be worse than the first." Matt. 27 : 62. Pilate complied with their wishes. 488 RESURRECTION OF CHRIST. The huge stone that secured the entrance of the sepulchre was sealed with the public seal, which none might break upon pain of death ; and a strong guard of soldiers was placed to defend the whole. But how vain is it for man to fight with God ! The stone, the seal, the guard, can never keep the Lord of life a prisoner to death ; but they all tended exceedingly to confirm the truth of his resurrection. Had these malicious precautions been omitted, we had lost one of the strongest proofs of the event. The ignorance or the forgetfulness of the disciples respect- ing his rising again, their cowardice at the time, rendering them totally unfit to venture to steal the body, had they been so disposed, and their incredulity when first told that he was risen, all unite in strengthening the evidence ; but espe- cially the unbelief of Thomas, who for a whole week persisted in refusing to believe any evidence but that of his own senses, which at length was granted. 2. The 7iu7nber of witnesses to the fact strongly confirms it. Mary Magdalene was the first. Much was forgiven her, and she loved much ; her love was rewarded with this honor. She first saw Jesus, and mistook him for the gardener ; but she knew her Shepherd's voice, and owned her Lord, by whose direction she runs to tell the apostles. Next he appeared to the other Mary and Salome when they were flying from the empty tomb, terrified at the sight of the angel. " Jesus met them, saying, All hail !" They held him by the feet, and wor- shipped him. Peter was then favored with a sight of his risen Lord. Marvellous kindness to the man who had de- serted and denied him! Let it stand as a proof of Christ's regard to penitent backsliders. In the afternoon, on the same day, he joined company with two disciples, walking to a vil- lage seven miles from Jerusalem. They knew him not at first, but he talked to them — so sweetly opened the Scrip- tures, and showed the necessity of the resurrection, that their hearts glowed with holy fire. He condescended also to sup with them. It was then, while he broke the bread and blessed it, in a manner peculiar to himself, that they recol- SERMON XLVI. 489 lected his person. Fired with love, and filled with joy, they swiftly retrace the seven miles back to the city ; and eager to publish the glad event, they hasten to the chamber of the apostles, where they relate " what things were done tn the way, and how he was known of them in breaking of bread." Immediately " Jesus appears in the midst ;" mild majesty beaming in his placid countenance, and heavenly consolation flowing from his lips, " Peace be unto you." "When they dis- covered fear, he added, " Why are ye troubled ? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." And when he had spoken thus, he showed them his hands and his feet ; there they saw the certain marks of his suffer- ings, and his identity was fully proved. Nor did he immedi- ately vanish ; he continued with them a considerable time. He showed them, from the Scriptures, the necessity of his resurrection ; upbraided them with their unbelief; and to put the matter out of all doubt, he offered to eat with them, and did actually eat a piece of a broiled fish, and of a honey- comb. Luke 24 : 42. During forty days that followed this event, he met them frequently in different places, instructing them at large " in things pertaining to the kingdom of God." At one of these seasons, Thomas was perfectly convinced, and with profound reverence and adoration, cried, " My Lord, and my God !" He appeared upon another occasion " to above five hundred brethren at once," most of whom were alive when St. Paul recorded it. 1 Cor. 15 : 6. Surely it was impossible that all these witnesses could be deceived, and it is equally impossible they could mean to deceive others ; for, 3. They were credible witnesses, they were sufficient judges of what they saw and heard, and they could have no tempta- tion to impose upon the world. No temporal advantage could be looked for; but, on the contrary, all the terrors of persecu- tion, which many of them actually endured ; yet they lived and died steadfastly witnessing to this fundamental truth. 4. The very heathen admitted the fact. Pilate wrote to 490 RESURRECTION OF CHRIST. Tiberius, the Roman emperor, assuring him that Christ, who was a very extraordinary person, and who had been put to death at Jerusalem, was risen again. And Tiberius proposed to the senate at Rome, that his name should be enrolled among the number of their gods. 5. The weakness of tJiose who denied the fact, tends to its confirmation. The soldiers who composed the guard, being aOrighted by the earthquake which happened at the moment of the resurrection, ran into the city to inform their employers what had taken place. Upon which the elders called a coun- cil, to consider what must be done to prevent the belief of Christ's resurrection ; when it was determined to bribe the soldiers, and put this lie in their mouth : " Say ye. His disci- ples came by night, and stole him away while we slept." What a palpable contradiction does this excuse contain ! If the soldiers were asleep, how could they know this ? and if they were not asleep, how could the disciples effect it ? But they were 7iot asleep. It was death to a Roman soldier to sleep on his watch. And who, that considers the cowardice of the disciples at the time, can ever believe that they would venture upon so difficult and hazardous a business ? But the priests had the villany to invent the lie, the soldiers had the baseness to propagate it, and the Jews had the folly to believe it; and justly may God give up men to ''strong delusion to believe a lie," who will not be persuaded, even by miracles, to believe the truth. Surely these are infallible proofs, and we may safely ex- press our certainty of the event, by saying, " The Lord is risen indeed!" The important fact being thus ascertained, let us, in the last place, consider the text as, III. The language of joy. In prospect of this grand event, the Psalmist says, " This is the day which the Lord hath made ; we will rejoice, and be glad in it." Psa. 118 : 24. The world never saw such a day before. There was joy in heaven, and joy on earth. " A morning then dawned which is to be followed by no even- ing ; a brighter sun arose upon the world which is to set no SERMON XLVI. 491 more, a day began which shall never end ; and night and darkness departed to return not again." " Then were the disciples glad when they saw the Lord ;" and well they might be. They had often seen him with delight, but never so much as now. Christ himself proposes this as an argu- ment of joy : " I am the first, and the last : I am he that liveth, and was dead ; and behold, / am alive for evermore. Amen.'! We now consider the causes of their joy. 1. Hereby the truth of his mission was fully confirmed. This is the broad seal of heaven, affixed to his credentials : " The sign of Jonas the prophet," to which he referred. " He was declared to be the Son of God tvith power, according to the Spirit of holiness, by the resurrection from the dead." Rom. 1 : 4. He was publicly demonstrated to be the Son of God by the immediate power of the Holy Spirit, owned in the face of the world, and freed from all suspicion of being an impostor. 2. The sufficiency and acceptableness of his sacrifice was hereby acknowledged. The apostle truly argues, 1 Cor. 15 : 17, if Christ be not risen, we are yet in our sins — under the guilt and power of them, condemned for ever, since they could never be taken away but by the sacrifice of Christ; and if he were not risen, there could be no proof that he had taken them away. But, blessed be God, he is risen, that our faith and hope might rise too. The God of peace hath brought again from the dead the great Shepherd of the sheep : for he was delivered for our offences, and raised again for our justi- fication. When he was discharged from the prison of the grave, God declared, in effect, that the ransom price was paid, the full penalty of the law which required death was borne, justice was entirely satisfied, reconciliation was made, and pardon and peace procured through the blood of atonement. Hence spring the lively hopes of the Christian. Thus Peter sang : " Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead." Thus Paul triumphed : " Who 492 RESURRECTION OF CHRIST. shall lay any thing to the charge of God's elect? It is God that justifieth; who is he that condemneth ? It is Christ that died, yea., rather^ that is risen again.'" Rom. 8 : 33. 3. The resurrection of Christ is the cause of our spiritual resurrection from the death of sin to the life of righteousness. This is what St. Paul principally designed in that pious wish, That I may know the power of his resurrection, Phil. 3:10; to experience that divine power in my soul, quicken- ing me to a life of grace, which Christ experienced in quicken- ing his dead body in the grave ; and indeed it requires a power no less. None but God can quicken a poor lifeless, carnal soul, dead in pleasure, dead to God, dead in sin. But virtu- ally all believers were "quickened together with Christ:" the whole body was quickened together, the members with the head ; and in due time, by virtue of union with him, and the power of the Spirit in them, they shall be planted together, both "in the likeness of his death, and of his resurrection;" that as " he died unto sin once," but now " liveth unto God," so shall they be " dead indeed unto sin, but alive unto God, through Jesus Christ our Lord." Rom. 6 : 5, 10, 11. 4. The resurrection of Christ is a cause of joy, as it was introductory to his ascension to heaven, his intercession there, and the setting up of his new and everlasting kingdom. Im- mediately after he arose, he said to Mary, " Go to my breth- ren, and say unto them, I ascend unto my Father and your Father, and to my God and your God." All this was no less necessary to our complete salvation, than his sufferings and death. Because he lives, his people shall live also. Because he intercedes, " he is able to save them to the uttermost." Because he reigns, they shall be secured. Because he is en- throned, they also shall be glorified. The resurrection neces- sarily preceded all these, and therefore, with them, is a cause of joy unspeakable. 5. The resurrection of Christ affords to believers a certain pledge and inftillible assurance of their joyful resurrection to eternal life. The one is inseparably connected with the other, they stand or fall together ; for says St. Paul, " If SEEMON XLVI. 493 Christ be preached that he rose from the dead, how say some among you, that there is no resurrection of the dead ? We have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. But now is Christ risen from the dead, and become the Jirst-fruits of them that slept." Jesus Christ arose as a public person, as the forerunner and representative of all his people. He arose as a mighty conqueror over death, and his resurrection was graced with that of many bodies of the saints, who appeared to their friends in Jerusalem, to testify the grand event. Thus, as by Adam came death, by Jesus Christ came the resurrection of the dead ; and as surely as the first-fruits were gathered, so surely shall the whole harvest be collected. Of all that were given to Christ, the bodies of his people in- cluded, nothing shall be lost ; and he has promised to raise them up at the last day, for " they are the children of the resurrection." And now, how are our hearts affected by this glorious subject? The first disciples were filled with joy; they con- gratulated each other, saying, " The Lord is risen indeed !" The fact is now familiar to us, so that the relation may not occasion wonder ; but are we satisfied as to the certainty of it ? If it be not true, there is no truth in Christianity. If it he true, then Christianity is also true. The whole religion of Christ stands on this firm foundation, and is so connected with it that every part is confirmed together with it. This estab- lishes the whole revelation that he made of God, of heaven, and of hell. This ratifies all his doctrines concerning man as a sinner, and himself as a Saviour. It confirms his authority to rule and govern the church ; and it obliges us to believe that he will fulfil all his promises to his people, and all his threatenings to his enemies. And it especially strengthens our faith in the belief of the general resurrection at the last day. For after his resurrection thus evidenced, "why should it be thought a thing incredible, that God should raise the dead ?" Is any thing too hard for the Lord ? All things are 494 RESURRECTION OF CHRIST. possible to him. He can raise the dead, for he is almighty ; and he will raise them, for he has promised to do so. There shall then be a resurrection of the dead, both of the just and the unjust. All men shall be raised. But Oh, in what a different manner, and to what different destinations ! Hear how Christ himself describes it. " Marvel not at this ; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth : they that have done good unto the resurrection of life ; and they that have done evil unto the resurrection of damnation." How important is our present state and conduct ! We shall come forth from our graves such as we enter in : and how soon may we enter! What then is our present state? Are we con- vinced of sin ; humbled for sin ? Have we believed in Jesus, and fled for refuge to him ? Does our faith work by love, so that we do good ? This is the proper fruit and evi- dence of faith, and what will be called for at the judgment- day. 0 that then we may be " found in Christ," justified by his righteousness ; while our faith in that righteousness is justified by its good and holy fruits. The Lord is risen ! Blessed and delightful truth ! The Lord is risen indeed ! Then we may say with Job, " I know that my Redeemer liveth," and because he liveth, I shall live also. He is the resurrection, and the life. Believing in him, though I were dead, yet shall I live; and now, living and believing in him, I shall never die. John 11 : 25, 26. What have 1 to fear ? Grod is reconciled ; he is the God of peace, who raised up Jesus from the dead. Justice is satisfied, for the debt is discharged, and the prisoner released. If any accusation is made, I have " the answer of a good conscience, by the resurrection of Christ from the dead ;" for " who is he that condemneth ? It is Christ that died, yea, rather, that is risen again." And if we are thus risen with Christ, through the faith of the operation of God, let us " seek those things which are above;" let us "set our affections on things above, not on things on the earth." Are we united to Christ ? He is in SERMON XLVI. 495 heaven, preparing places for us; let us follow him in the affections and desires of our hearts. This world is not our rest and portion. "We are dead" to it, by profession and obligation, " and our life is hid with Christ in God." The life of grace is a secret life, of which Christ is the author and the keeper ; and " when Christ, who is our life, shall appear, then shall we also appear with him in glory." When he who began, who supports, and will complete the spiritual life in us, shall appear as the Judge of the world in all his glory, then shall our mortal bodies be quickened by his Spirit which dwelleth in us, and resemble his own glorious body; then shall " the creature itself" — the animal frame — be delivered from the bondage of corruption, and be introduced into the glorious liberty of the sons of God. " So when this corrupti- ble shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written. Death is swallowed up in victory. 0 death, where is thy sting ? 0 grave, where is thy victory ?" 1 Cor. 15 : 54, 55. " With joy like Christ's, shall every saint His empty tomb survey ; Then rise, with his ascending Lord, To realms of endless day," 496 DESCENT OF THE HOLY GHOST. THE DESCENT OF THE HOLY GHOST. SERMON XLVII. "AND THEY WERE FILLED WITH THE HOLY GHOST." Act.s 2:4. Among the ancient predictions of gospel times and gospel blessings, the prophecy of Joel is none of the least : "It shall come to pass in the last days," saith God, " / will pour out my Sjnrit iqwn all fleshy St. Peter, under the immediate influences of that Spirit, assures us in this chapter, verse 16, that the promise was fulfilled on the day of Pentecost : " This is that which was spoken by the prophet Joel." John the Baptist, the harbinger of Christ, had also said to his disciples, " I indeed baptize you with water; but he shall baptize you with the Holy Ghost, and wiihJireJ' Our Lord himself com- forted his disciples with a fresh promise of this great blessing: " I will pray the Pather, and he shall give you another Com- forter, which is the Holy Ohost, the Spirit of truth, who shall teach you all things ; who shall be in you, and abide with you for ever." John 14 : 16, 17, 26. Our risen Saviour, when just about to ascend up to glory, renewed the promise, assuring them it should be fulfilled in a few days, and com- manded them to abide in Jerusalem till it was accomplished. Li dependence upon his word, and in expectation of the bless- ing, " they all continued with one accord in prayer and sup- plication." The joyful day arrived. It was the Lord's day. It was also the day of Pentecost ; a day observed by the Jews in memory of giving the law at mount Sinai, about fifteen hun- dred years before. On this day they presented the first-frnits of their harvest to God. How highly was this day honored. A new sanction was given to the observation of the first day of the week as the Christian Sabbath ; the law of faith was first published from mount Sion ; and the first-fruits of a glo- SERMON XLVII. 497 rious harvest of saved sinners were presented to God. And thus our Lord, who had been crucified at the Passover feast, fifty days before, was glorified at the feast of weeks ; upon both which occasions there was a vast assembhige of people at Jerusalem. " The day of Pentecost was fully come." The disciples, obedient to their Master's order, were assembled together, in the same place, waiting for the promised Comforter ; when "suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting." This was not only to engage their attention, but to serve as an emblem of the powerful influences of the Holy Spirit on the minds of men ; for by the energy of his sacred operations the whole world was to be shaken. Our Lord had made use of the emblem of wind, or air in motion, when he discoursed with Nicodemus on regeneration : " The wind bloweth where it listeth — so is every one that is born of the Spirit." As the wind, or air, is the food of natural life, so is the Holy Spirit the beginner and supporter of spiritual life. Thus Jesus, after his resurrection, breathed upon the apostles, saying, "Receive ye the Holy Ghost." John 20:22. Per- haps he alluded to the creation of man at first, when " the Lord God breathed into his nostrils the breath of life, and man became a living soul." Gen. 2 : 7. As the vital air is necessary to our existence in the body, so the Spirit of God is necessary to our spiritual existence, or living to God. There was a striking emblem of the same kind in the parable of the dry bones. Ezek. 37. When Ezekiel, according to God's command, prophesied to them, " there ivas a 7toise, and a shaking; the bones came together; the flesh came upon them, and the skin covered them ; but there was no breath in them :" then the Lord said. Prophecy to the wind, and say, " Come from the four winds, 0 breath of the Lord, and breathe upon these slain, that they may live." This parable, or vision, fitly represents not only the political state of the Jews and their recovery, but also the deplorable condition of men, dead in trespasses and in sins, and their revival to spiritual life by Vil. Ser. 32 498 DESCENT OF THE HOLY GHOST. the word and Spirit of Clirist ; and it shows there may be a lifeless form of godliness, but that the power and life are from the Holy Ghost, " for if any man have not the Spirit of Christ, he is none of his." This great truth seems to have been inti- mated by " the mighty rushing wind." Another very remarkable sign accompanied the descent of the Spirit on the disciples : " There appeared unto them cloven tongues, like as of fire, and it sat upon each of them ;'' a bright appearance over the head of each, resembling a tongue, terminating in several points — a very suitable em- blem of the " gift of tongues," which was then granted them; for at that moment " they were filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The intention of this miracle was to ena- ble them at once to speak the language of every country to which they might be sent to preach the gospel ; and this ability was attained, not in the ordinary and slow way of learning a foreign tongue as we do, but in a moment, as an attestation to the truth of the gospel. The dividing of tongues at Babel proved the unhappy means of losing the true know- ledge of the true God ; but by this new division of tongues, the knowledge of God in Christ was restored, and readily communicated to men of every nation. A specimen of this was immediately afforded ; for, as this happened at the time of a great festival, there were then in Jerusalem devout Jews, who did not usually reside there, but sojourned there, having visited the temple from all parts of the known world ; and when, upon the report of what had happened, the nmltitude were gathered together, they were quite confounded and amazed ; for every one of this various assembly heard one or other of the apostles and disciples, as they addressed them- selves by turns to people of a different language, speaking to them in his own proper dialect. And they were all amazed at this wonderful event, knowing that the speakers were all Galileans ; yet did they who before knew no language but their own, speak to this mixed assembly in a great variety of tongues. SERMON XLVII. 499 This was a wonderful testimony to the truth of the gospel which they preached ; and it was intended to put an honor upon preaching the word : it is the appointment of God for the conversion of sinners ; it is " the power of God to salva- tion;" and therefore the first miracle, after the Spirit was given, was to enable his servants to preach it. The tongues were oi fire. Thus the prophecy was ful- filled : "He shall baptize you with the Holy Ghost, and with firey And does not this emblem denote the illuminating and animating nature of divine truth ? When the gospel is at- tended with the power of the Spirit, it both enlightens and warms the heart. Gospel truths are not cold speculations ; they afford both light and heat; they purify the mind, purge away the dross of sin, and make the soul mount heavenward. Thus the hearts of the two disciples " burnt within them," when Jesus walked with them, and opened the Scriptures. Come, 0 celestial flame, come and sit upon u§, also; enlighten our darkness, purify our affections, consume our corruptions, and fill us with thyself. And do not these tongues of fire speak a lesson to all the ministers of the gospel ? Do they not intimate the manner in which they ought to preach the truth? Not with cold indifference or frozen formality, but enlightening and warm- ing like John, who was " a burning and a shining light " — with fervency of spirit and vigor of affection, as men in ear- nest, believing and feeling what they speak, anxious for the glory of Christ, and eager to win souls. What was the subject which first engaged the heaven- taught tongues of the disciples ? " The wonderful works of God." " We do hear them speak in our own tongues the wonderful works of God " — the great things of God, the mag- nificent, stupendous things of God. And what were they? Surely they were those "things of Christ" which the Spirit was given to show them, that they might glorify him: the person, miracles, death, resurrection, and ascension of Christ, together with this eff'usion of the Spirit — in a word, the glo- rious salvation of the Son of God ; and these will always be 500 DESCENT OF THE HOLY GHOST. the favorite subjects of those whose tongues are touched with the flame of the altar. The multitude who witnessed this remarkable scene were in amazement and perplexity, and said to one another, What can this mean ? The pious and devout were thus affected ; but their minds were prepared to listen to the voice of God, as soon as they were convinced it was his. Others, probably the native Jews, who understood none of these foreign laji- guages, and heard only unintelligible sounds, derided them, ascribing their preaching to intoxication. " These men," said they, " are full of new wine." Let us not wonder if, in our day, the preaching of the gospel is treated in the same man- ner. There always have been mockers, to whom the gospel of Christ has been foolishness. The Lord pity and pardon them. Then Peter, full of the Holy Ghost, standing up with the eleven apostles, lifted up his voice and addressed the multi- tude. He begged them to have so much candor as not rashly to conclude them to be men overcome with liquor, especially by nine o'clock in the morning : an hour in Avhich, it should seem, no Jew was ever known to be drunk. But he directs their attention to a well-known passage of Scripture, a proph- ecy of Joel, in which the Lord says, " It shall come to pass, in the last days, that I will pour out my Spirit upon all flesh ; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy. And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." The apostle declares this prophecy to be then fulfilling; and proceeds to show them that Jesus of Nazareth, whom God approved among them by many miracles, and whom they had lately crucified, was the true Messiah, the Son of God ; and that, while they gratified their own wicked passions in putting him to death, they had fulfilled the divine decrees concerning him. But that all their malice had been in vain, for God SERMON XLVir. *• 501 had raised him up, according to the prophecies of David. Peter declares himself and his brethren witnesses of his res- urrection from the dead, and affirms that his divine Master, having ascended to heaven, had sent down on that day the promised Spirit, whose operation on his disciples they now beheld. The design of this sermon was to convince them of sin, which is the first work of the Holy Spirit ; and the Lord crowned it with vast success. Multitudes were pierced to the heart with a sense of their guilt, and especially with the guilt incurred by the murder of Christ ; and filled with terror and perplexity, they applied to the apostles for advice, say- ing, " Men and brethren, what shall we do ?" Then Peter, agreeably to the Lord's direction, " preached repentance and remission of sins in his name, beginning at Jerusalem." Here is a fine specimen of gospel preaching : he exhorts the vilest sinners to repent ; encouraging them thereto by the hope of the full pardon of all their sins, upon believing in Jesus ; " and with many other words did he testify and exhort, say- ing. Save yourselves from this untoward generation." Wonderful was the success of this day — three thousand souls converted to God at once ! Most of them, probably, bigoted Jews, ignorantly attached to the law of Moses, and bitter enemies of Jesus Christ. Many of them, perhaps, had cried, " Crucify him, crucify him !" and had said, " His blood be upon us, and upon our children." Surprising grace ! AVhat mercy, what power, was that day displayed ! What cannot God do ? Three thousand converted ; not merely alarmed, but changed in heart. Their sincerity was manifest: they sacrificed all their worldly interest to Christ: the pardon of sin filled their hearts with gladness : they w^ere all love and liberality ; and they continued steadfast in the apostles' doc- trine and fellowship, and in breaking of bread, and in prayers; praising God, and having favor with all the people. Glorious confirmation this of the truth of the gospel ! Delightful encouragement to the preachers of it ! Charming specimen of its happy effects, and blessed first-fruits of an 502 D*I]SCENT OF THE HOLY GHOST. extensive harvest ! 0 for another outpouring of the blessed Spirit upon the churches ! vSuch we expect, m fulfihnent of many precious promises. In the mean time, may we be the happy subjects and witnesses of the ordinary work of the Spirit in the conversion of sinners, and in the edification of the saints. This STATED WORK of the Holy Spirit is what we shall now, in the second place, consider. We have taken a brief view of the glorious events which took place on the day of Pentecost. We have seen the apos- tles, and probably the rest of the hundred and twenty disci- ples, endued with the gift of tongues. This gil't, together with the power of healing diseases, casting out devils, with many other miraculous works, was long continued in the church ; perhaps above a hundred years. These are generally called the extraordinary gifts of the Spirit. These have long since ceased. When Christianity was established, there was no longer occasion for them. But have all the operations of the Spirit ceased ? The extraordinary powers just mentioned are withdrawn, but the gracious influences of the Holy Spirit on the minds of believers are still continued, and there is no true vital religion without them. The extraordinary gifts at first possessed by Christians did not necessarily imply those gracious influences for which we plead. It is probable that some had the fonner, who were destitute of the latter; for St. Paul, 1 Cor. 13 : 1, etc., seems to intimate that a person might speak with various tongues, have the gift of prophecy, understand all mysteries, and M'ork miracles, and yet not have love, an eminent " fruit of the Spirit :" from which we conclude, that the ordinary and gra- cious operations of the Spirit upon the souls of men may be continued, although his miraculous gifts are withdrawn, and we shall prove that the former are promised to be continued in the church, and that they are now as necessary to nuike men Christians, as they were in the apostles' days. When our Lord promised to send his Holy Spirit to his disciples, he assured them that he should " abide with them SERMON XLVIL 503 for 5wr," John 14 : 16 : he was to abide, to continue with them, not for three or four years, as our Lord had done, but for ever ; and as this presence of the Comforter was to supply the place of Christ on earth, we may safely conclude, that the promise extended not to the apostles only, but, like his intercession, " to them also who should believe on him, through their word," even unto the end of the world. John 17: 20. The Holy Spirit is promised as the common privilege of all believers : " He that believeth on me, out of his heart shall flow rivers of living water. This spake he of the Spirit, which they that believe on him should receive." John 7 : 38. This promise is not confined to believers of the first century, or to the age of miracles ; it is as much a promise to believers at large, as any other in the New Testament. A similar prom- ise is made, John 4 : 14. The Holy Spirit is said to divell in believers : " The Spirit of God dwelleth in you ;" " Your body is the temple of the Holy Ghost." 1 Cor. 3:16, and 6:19. This is spoken to the whole body of Corinthian Christians, without a single hint that the blessing was intended to be confined to them, or to Christians of that age only. Were we to admit that expressions of this kind, respecting the Spirit, must be con- fined to the first believers, we should be obliged to admit the same restriction as to all the privileges, tempers, and duties of Christians in general. And indeed, those who deny the work of the Spirit, do generally give up all the essentials of the gospel, and leave us nothing but a system of mere moral- ity— a refined heathenism graced with the name of Christ. And we may seriously " advise persons to be cautious of con- fining the Spirit to primitive times, lest they confine heaven to primitive times, and so miss of it themselves ; for indeed there is no going to heaven without receiving the Holy Spirit." This will appear still more clearly, if we consider for what pyrjwses he is given to the church : we shall then see that there is always the same occasion for his gracious influ- ences as there was at first. 504 DESCENT OF THE HOLY GHOST The whole dispensation of the gospel is called, "the min- istration of the Spirit." 2 Cor. 3 : 8. The whole business of gospel salvation, from first to last, is in the hands of the Spirit. Not only at first, but in all ages, he calls, qualifies, and assists the ministers of the gospel in preaching it; and all its effi- cacy in the world is from the power of his grace. Illumination is his work. No truth of the gospel is rightly understood but by his teaching. He was promised as " the Spirit of truth," who was to glorify Christ by showing the things of Christ to men. This is fully proved by those words of St. Paul, " The natural man," that is, every man by na- ture, " receiveth not the things of the Spirit of God, for they are foolishness unto him ; neither can he know them, because they are spiritually discerned," 1 Cor. 2:14; that is, they are known only by the teaching of the Spirit in the use of the word. Now, as all real Christians are illuminated and taught of God, it is evidently necessary that they should all have the Spirit ; and if the Spirit be not given, then no man in the world knows, or can know, the things of God. Again,' all real Christians are praying jieisons ; but no man knows " how to pray, nor what to pray for," without his assistance; and therefore it is mentioned, Hom. 8 : 26, as the common privilege of all believers, that " the Spirit itself help- eth our infirmities" in this duty ; which shows that all Chris- tians, in all ages, need the influence of the Spirit. Our Saviour in his discourse with Nicodemus, John 3, strongly insisted on the necessity of regeneration, or the new birth; solemnly declaring, that " unless a man be born again, or born of the Spirit, he could not be saved." This then shows that every Christian must needs have the Spirit, for he is the author of that inward change without which no man is inwardly a Christian. Sanctijication is also the privilege of all true believers ; they are " elect, according to the foreknowledge of God the Pather, through sanctijication of the Spirit^ 1 Pet. 2 ; 2. No man can be saved who is not sanctified, and no man can be sanctified but by the Spirit. SERMON XLVII. 505 The Holy Ghost was promised " to convince of sin, of righteousness, and of judgment." But will any person say it is less necessary now to be convinced of sin, etc., than at first ? Can there be any repentance without it ? Certainly not : and if not, then the Spirit is as necessary as ever. He is also called the Spirit of faith. He is the Comforter, the seal, the witness, the first-fruits of heaven. No man then can have faith in Christ, spiritual joy and comfort, nor any evidence for heaven, unless he have the Holy Spirit. This might be more abundantly proved from a great number of texts and arguments, but the narrow limits of a short sermon forbid.* " Have ye received the Holy Ghost ?" said St. Paul to some early disciples. We ask the same question : Have ye received the Holy Ghost ? We have proved the necessity of his sacred influences : do we know any thing of them by experience ? Remember what the Scripture says : " If any man have not the Spirit of Christ, he is none of his." Rom. 8 : 9. And how awful must their portion be, who are not his! The whole world is under the dominion either of the good Spirit of God, or of the evil spirit, " who worketh in the hearts of all the children of disobedience." It is therefore of the greatest importance for us to consider under whose influ- ence we act. " If we sow to the flesh, we shall of the flesh reap corruption ; if we sow to the Spirit, we shall of the Spirit reap eternal life." By our fruits are we known. " The fruits of the Spirit are love, joy, peace, long-sufiering, gentle- ness, goodness, faith, meekness, temperance." The works of the flesh are adultery, fornication, hatred, drunkenness, etc., and " they who do such things shall not inherit the kingdom of God." What does our conduct say? 0 conscience, be faithful, give a true verdict ! Does it appear that you are a * The necessity of divine influences is displayed, in a very pleasing man- ner, by Mr. T. Williams, in his book, called "An historic Defence of Experi- mental Religion, as supported by the authority of Scripture, and the experi- ence of the wisest and best Men in all ages," etc. 506 DESCENT OF THE HOLY GHOST. stranger to his grace, in enlightening the mind, renewing the will, convincing of sin, leading the soul to Christ, and sancti- fying the whole man ? Know then, that your state is deplor- ^ able and dangerous. May you be sensible of it : and if you are, you will earnestly pray to God to give you his Spirit, which he has promised to them that ask him. To those who know the Lord, the effusion of the Holy Spirit on the day of Pentecost will appear exceedingly glo- rious. Such persons will rejoice to think that his gracious influence is still continued in the church. Above all, they will be continually desirous to experience it. All the light, love, peace, joy, and consolation to be found in the religion of Jesus, spring from his constant operations. Honor, then, this blessed Spirit, by seeking his daily assistance. "When you pray, read, hear, or perform any spiritual action, seek his help. Thus shall you " be filled with all joy and peace in believing ;" thus shall the love of God be shed abroad in your hearts ; thus shall you " abound in hope, through the power of the Holy Ghost ;" and having this experience, you possess "the seal" of God, and "the earnest" of heaven; for "he that hath wrought us for the selfsame thing is God, who also hath given us the earnest of his Spirit." This is the grand evidence of our being Christians indeed ; and " hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit." To the blessed Spirit of all grace, to Jesus Christ the only Saviour, and to the Father of mercies, the one covenant God of our salvation, be glory in all the churches, world without end. Amen. " Let thy kind Spirit in my heart For ever dwell, 0 God of love ; And light and heavenly peace impart, Sweet earnest of the joys above." SERMON XLVIir. 507 CHRIST OUR BENEFACTOR. SERMOJST XLYIII * "WHO WENT ABOUT DOING GOOD." Acts 10 : 38. The apostle Peter said this of our Lord Jesus Christ. The occasion of his saying it shows us that the Spirit of God works upon the minds of men, and inclines them to serve him, even before they know how to serve him in a right manner. In this case, they are very glad and thankful to be taught the will of God. Do you, brethren, wish to know how you may please God, and become " wise to salvation ?" If we did not wish to do you good, we should not come to you. The Lord is altogether good, and is always doing good. We may surely hope he will do us good now, if we are truly desirous of knowing his will. We find, from this chapter, that the words of the text were spoken by Peter to Cornelius, who was an officer in the Roman army, and had been brought up a heathen and an idolater. He was quartered among the Jews, who were the only nation at that time that knew there is only one God, who is eternal and holy. Cornelius learned from them this doctrine, which is the ground of all true religion ; and he prayed to God, as every body should do, who believes there is a God. If you do not pray to God you are worse than the heathens, for they do not know there is a God to pray to. Besides this, we are told that Cornelius " feared God with all * This discourse was composed by the Rev. Samuel Greatheed, solely for the use of some persons who visited the villages near Newport Pagncll, Bucks, and who read written or printed sermons to the people, and before the publication of the first volume of Village Sermons ; consequently Avith- out an intention of its publication from tlie press. But it appears in this volume by the particular desire of Mr. Burder, who wishes it to stand as a token of his unfeigned respect for the author, and a memorial of their mutual friendship. 508 CHRIST OUR BENEFACTOR. his house." Do you try to lead your families and friends to know and serve God ? If not, you see that instead of being true Christians, you come far short of what Cornelius did before he ever heard of the gospel of Christ. They who do not pray to God are without excuse, be- cause God assures us, in his word, that he hears and answers prayer. The history of Cornelius gives a proof of it. The apostle Peter was preaching the gospel at a place about forty miles distant from the town where Cornelius lived. The Lord informed Cornelius of this, and told him to send for Peter to come and instruct him. Peter accordingly came, and preached Jesus Christ to all who had met on the occa- sion ; showing them how God anointed Jesus of Nazareth with the Holy Ghost, and with power ; who went about do- ing good. He told them also much more about Jesus Christ; and indeed, if he had not preached about Christ, he need not have come there. "Christ is the way, the truth, and the life;" by whom alone a sinner can find mercy with God. Wherever the apostles went they preached Christ. This is one mark by which you may know who they are that preach most like the apostles. If you hear little or nothing about Christ, you are likely to get little or no good. The apostle Peter informed Cornelius and his family, that the doctrine he had to deliver was the same which they must have heard of, as it had been published throughout all the neighboring country of Judea ; and had, indeed, been first preached in Galilee, the country where they then were. You perhaps may think it strange that Cornelius had not inquired about it sooner ; but the reason probably was, that Christian- ity was then everywhere spoken against ; the apostles and disciples of Christ were suspected, even by their own coun- trymen the Jews, to be either mad or wicked men, because they worshipped God in a way different from that which was established by law, and because they continued preaching Christ to their neighbors when it was opposed and forbidden by the great people and rulers. If you read the book of the Acts you will see this was the case ; and you will not be sur- SERMON XLVIII. 509 prised at it, if you consider that Jesus Christ himself was crucified — which is like being hanged in our country — for both the rulers and the mob accused him of the vilest crimes. But the prejudices of Cornelius were now removed, and it was an excellent disposition which he discovered when he said to the apostle, "Now therefore are we all here present before God, to hear all things that are commanded thee of God." ]\Iay the Lord give us now the same disposition. One thing which Peter told Cornelius concerning Jesus Christ was, that " he went about doing good." If Cornelius had heard any thing of Christ before, it might be that he went about doing harm. Christ had been charged by the Jews with treason and blasphemy. He had been tried, con- demned, and executed as a malefactor. Cornelius was likely, from the common report, to have a very bad opinion of Christ. He determined, however, to hear all that Peter had to say in behalf of Christ ; and then to judge for himself. Let us all be careful how we take matters upon hearsay, especially about religion and religious people. Peter convinced Cornelius that Jesus Christ went about doing good. So far as you know the history of Christ, you are doubtless convinced that he did not go about to hurt peo- ple, but to do them good. Even those ignorant and foolish persons who deny that Christ was sent from heaven, own that he did good in some respects. But what we should desire to know is, whether he can, and will do us good. If we do not obtain good from Christ in this life, and in that to come, we might as well never have heard of him. As to the jjower of Christ to do ks good, we have reason to trust in it, from the wonderful power he had to do good to all, as long as he was upon earth. His works were such as no man ever did before nor since. He satisfied the hunger of many thousands of people with a very few small loaves and fishes. By merely touching, or even speaking to weak and sick persons, he cured them of the most desperate diseases. He raised up several people from death to life ; one man who had been buried some days, was restored to his afflicted rela- 510 CHRIST OUR BENEFACTOR. tions. In that age of the world, when God was so little known, the devil was worshipped by many ; and he was per- mitted to torment the bodies of mankind in a shocking man- ner ; but no wicked spirit could keep possession of any person who was brought to Christ for relief. One word from him was enough to restore any one to perfect health and reason. The power of Christ was also shown in preserving his disci- ples in a dreadful storm at sea. He said to the wind and the waves, " Be still," and they became perfectly calm in a mo- ment. But it is not possible now to tell you a hundredth part of the proofs that Jesus gave of his power to do good to those around him. The four gospels are full of such accounts ; yet, at the close of the last, St. John says, " There were also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." People in general are fond of reading and hearing wonder- ful things. Now there is no true history, nor scarcely any story that contains things so wonderful as those which Jesus did for the good of mankind. Yet they are all certainly true, for they were written by four different persons, who saw what they relate ; who were honest and good men ; who did good like their Master ; and suffered themselves to be put to death, rather than deny what they knew to be true, or keep silence about it. You would do well, as often as you can, to take up your Bibles and read the history of Jesus Christ ; and also consider, whenever you read it, what was his reason for doing good in such surprising ways. Why was the history of his actions written over and over again, and handed down to us, so many hundred years after? The whole must surely be meant for our good. It would be tantalizing you to tell you of his doing so much good to others, if you could get no good from him. You suffer pains and wants ; your relations and neighbors are afflicted ; if Christ was now upon earth, he might do them the same good he formerly did to others. But if you read the Scriptures with care, you may see that Jesus took more pains to teach people than to heal them. He SERMON XLVIII. 511 performed all these miracles to gain their attention, and their belief of what he taught. His doctrine could do them much greater good than the healing of their diseases. If you could be certain that God forgave all your sins, and would give you eternal life, would you not think it a greater benefit than merely to be cured of a bodily complaint? The doc- trine of Christ was, that '• God so loved the world, that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life." And according- ly he healed one man of the palsy on purpose to show he could forgive his sin. When the poor creature was brought to our Lord, his first words to him were, " Son, thy sins are forgiven thee." Some who were present murmured at his pretending to forgive sin ; but he soon silenced them. " That ye may know that the Son of man hath power on earth to forgive sins," said he, turning to the poor man, " I say unto thee. Arise, take up thy bed, and go to thy house." And immediately he arose, took up his bed, and went forth before them all. See Mark 2 : 3-12. Now, brethren, what think ye of the 'power of Christ to do good ? Nothing could be more true or just than the principle upon which the Jews reasoned among themselves : " Who can forgive sins but God only ?" But you see our Lord Jesus Christ did forgive sins, and proved his power to do so by working a miracle. It is plain, therefore, that Jesus Christ is God. All of you have probably been told so from your infancy ; but now you see it cannot be otherwise. On this account, the Scriptures call him " Emmanuel," which signi- fies " God with us :" they also call him " the Son of God," having the same nature with his Father ; and they declare that " all men should honor the Son, even as they honor the Father," for He and the Father are one : they also call him " the Word of God," and then say, " The Word was God." Now as our Lord Jesus Christ is "over all, God blessed for ever," his power to do good must be boundless, and always the same. You have seen that he wrought a miracle to prove that, while on earth, he had power to forgive sins ; 512 CHRIST OUR BENEFACTOR. and surely, now he is exalted to heaven, he must have the same power. If while he was on earth in the form of a servant he had this power, you cannot reasonably doubt that now he reigns in heaven King of the world, "he is able even to save them to the uttermost who come unto God by him." And do you not all need his pardoning mercy? Have you not transgressed his holy law ? Remember it is written, " Cursed is every one that continueth not in all things which are written in the book of the law to do them." Gal. 3 : 10. If you have obeyed it in some respects, or even in most things, this will not excuse you for having disobeyed or neglected it in others. The law of God admits of no composition, and makes no allowance for any failure whatever. The apostle James assures us, that " whosoever shall keep the whole law, and yet offend in 07ie point, he is guilty of all." Jas. 2 : 10. And the reason he gives for this is, that it is the same author- ity which enforces each of the commandments ; so that who- ever disobeys any one of them tramples upon all the authority of God. Instead, therefore, of inquiring who can forgive sins hut God, it might be asked. How can God himself forgive sins committed against that law which he himself hath given to mankind for the rule of their conduct, and by which he has appointed that men should be judged ? This question must for ever have perplexed a convinced sinner, if the gospel had not told us that " God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them ;" for " God made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." 2 Cor. 5 : 19, 21. On this ground there is encouragement to hope for pardon. " There is forgiveness with God, that he may be feared." Yea, " it is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." So that if any of you have been distressed and terrified on account of your sins, you see it is not right for you to des2)air of forgiveness. Christ was crucified, that he might SERMON XLVIII. 513 bear the punishment due to your sins ; and after being buried, he performed the greatest miracle of all, in raising up his own body, by his own power, from the grave, in order that he might prove he had fully discharged the debt which sinners had incurred. He afterwards ascended up to heaven ; and in some of his last words to his disciples, said, " Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved ; but he that believ- eth not shall be damned." Mark 16 : 15, 16. We are all under condemnation ; for all have sinned. No obedience that we can pay in future to the law of God, can make amends for past sins. But Christ has power to forgive them ; " for by grace are ye saved through faith ; and that not of your- selves : it is the gift of God." When a certain person came to Christ on earth, he seemed to doubt his power to help, say- ing, " If thou canst do any thing, have compassion on us, and help us." Jesus said unto him, " If thou canst believe, all things are possible to him that believeth." " Lord," answered the poor man with tears, " I believe ; help thou mine unbe- lief;" so, under the fears about the possibility of your sins being forgiven, go to Jesus by prayer ; plead what he has said, " He that believeth shall be saved," and cry, " Lord, I believe ; help tJiou mine unbelief." I hope you are now satisfied as to the power of Jesus to do you good. If so, it should be your chief concern to know whether he is willing also to do you good, and all the good that you need. May the Spirit of Christ make you as ear- nest on this point, as reasonable creatures with the word of God before them ought to be. What would it profit you, if you could gain the whole world, and should lose your own souls ? You think, perhaps, but little of this now. But you are near the hour of death ; you don't know how near. And if you have reason then, you will wonder how you could have been so stupid through your lives, as not to be concerned, above all things, to know whether Christ was willing to save your souls. It may then be too late, and you would, in vain, give the whole world for a few minutes' time like those which Vil. Ser. 33 514 CIIIUST OUR BENEFACTOR. we yet have to spend together. But "now" I have to de- chire to you, from the Scriptures, " now is the accepted time ; now is the day of salvation." 0 "seek the Lord while he may be found, call upon him while he is near." You have heard that Jesus Christ is the ever-blessed God ; be assured then, from the gracious character in which God has revealed himself in his word, that he will not despise any soul that is truly humbled and contrite on account of his sin. " The tender mercy of God is over all his works." You see, every day, what compassion he shows to the evil and un- thankful. His rain descends and his sunbeams shine on the land of the wicked, as well as on that of the good. And has he less compassion on your souls than on your bodies ? By no means. He desireth not the death of a sinner, but rather that he should turn from his wickedness and live. " Turn ye," said the Lord to the rebellious house of Israel, "turn ye from your evil ways ; for why will ye die ?" How long already has God delayed avenging himself upon us for sins ! Why ? " Not that he is slack concerning his promise, but that he is long-suffering to us- ward ; not willing that any should perish, but that all should come to repentance." " For except we repent, we must all perish ;" but a godly sorrow worketh repentance unto salvation. You have heard that " God was manifest in the JJesh,'' in the person of Jesus Christ. Astonishing as it is, it is certain that he took upon him the form of a servant, suffered infirm- ity, want, contempt, persecution, and a shameful, miserable death. So wonderful an event must answer some good pur- pose. The prophecies of the Old Testament concur with the sayings of our Lord himself, and his apostles, in the New Testament, to teach ns what was the design of the sufferings and death of Christ. " He bore our griefs, and carried our sorrows ; was wounded for our transgressions, and bruised for our iniquities : the chastisement of our peace was upon him ; and with his stripes we are healed. All we like sheep have gone astray ; we have turned every one to his own way ; and the Lord hath laid on him the iniquity of us all." Isa. SERMON XLVIII. 515 53:4-6. "I am the good shepherd," said Jesus; "I lay down my life for the sheep. Tiiey shall never perish, but I give unto them eternal life." John 10:14, 28. "Whom God hath set forth," says the apostle Paul, " to be a propitia- tion through ftxith in his blood, to declare his righteousness for the remission of sins that are past, through the forbear- ance of God ; that he might be just, and the justifier of him that believeth in Jesus." Rom. 3 : 25, 26. And can any one believe that Jesus humbled himself as a man, and suffered as if he had been a malefactor, for the sole purpose of saving sinners, and yet suspect that he will refuse salvation to those that seek it from him? It was for "the joy" of saving sin- ners that he " endured the cross, despising the shame." Well may it then be said, that " there is joy in heaven over one sinner that repenteth." May you now believe in Christ, that he may "see of the travail of his soul" in your salvation, " and be satisfied." Consider what is said in the text, " He ivent about doing good." He not only never rejected one request for help, of all the numberless persons who applied to him, but he went about in order to " seek and save that which was lost." He travelled for this purpose on foot, with much weariness and faintness, from one end of the land of Canaan to the other, again and again. He compares himself to a shepherd who seeks far and wide for a poor wandering sheep, that never could have found its way back to the fold. So his willing- ness to do good to sinners is still proved by his command to those who are intrusted with the gospel, that they should preach it to all mankind ; by his providence in sending his disciples throughout the world, without which the gospel would to this day have been unknown in England ; and by the influence of his Spirit upon the hearts of all those who are made willing in the day of his power, to lay hold on the hope set before them; for what but the sovereign grace of God makes any of you who long for his salvation, to differ from the rest, who reject it to their everlasting destruction ? If we feel any love to God, it is " because he first loved us ;" 516 CHRIST OUR BENEFACTOR. and he hath said, " All that the Pather giveth me shall come to me ; and him that cometh to me I will in no wise cast out." Brethren, the Scriptures inform us that, besides the two great purposes for which, as we have observed, Christ came into this workl, there was a third. He came not only to declare to us the will of God, and to offer himself up for the pardon of our sins, but also "to leave us an example, that we might walk in his steps." " He was holy, harmless, un- defiled, and separate from sinners." We are unworthy to be called Christians, if we do not imitate him. Let us set his bright and blessed example before us, as the text holds it forth. Let us do all the good we can to those around us, both to their bodies and their souls; yea, even to "our ene- mies, persecutors, and slanderers ;" but especially to our re- lations and friends, and to those who serve God. Let us remember Christ's labor and patience in going about to do good to those who either could not, or would not come to him to receive it. We are humbly trying to follow our Lord Jesus Christ, in coming here to do you good. Our consciences bear us witness that we earnestly desire your welfare, and haA^e no other end in view. We know nothing that can do you greater good, than to lead you to think more of God and eternity, and to promote in you the knowledge and love of Jesus Christ. We hope that God is visiting you by our means ; and that he will, by his Spirit, make this meeting useful to your souls. If you remain strangers and enemies to God, it is not for want of the power or willingness of Christ to do you good. Do not forget what has been said to you on this subject. " I beseech you, brethren, by the m.ercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." If you do )wt. every mercy you have received, and this very means of instruction you have now had, must appear against you at the day of judgment. But if your hearts are now seriously affected with what you have heard ; if you feel yourselves to be guilty and help- less creatures ; if you earnestly desire the pardon of your sins, SERMON XLVIII. 517 through the mercy of our Lord Jesus Christ, and to have your minds renewed, and made like the mind that was in him ; these things should encourage you to pray to Christ, to depend upon his grace, and to rejoice in the fulness of his salvation. We shall he extremely glad to find that this is the case with any among you ; for we know that " He who begins a good work in you will perform it until the day of Christ." " Now, to Him who is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy ; to the only wise God our Saviour, be glory and majesty, do- minion and power, both now and ever. Amen." One there is, above all others, Well deserves the name of friend ; His is love beyond a brother's, Costly, free, and knows no end. They who once his kindness prove, Find it everlasting love. Which, of all our friends, to save us, Could or would have shed his blood ? But our Jesus died to have us Reconciled in him to God : This was boundless love indeed, Jesus is a friend in need. When he lived on earth abased, Friend of sinners was his name ; Now, above all glory raised, He rejoices in the same : Still he calls them brethren, friends, And to all their wants attends. 0 for grace our hearts to soften ! Teach us, Lord, at length to love ; Wc, alas, forget too often* What a friend we have above ; But when home our souls are brought. We shall love thee as we ought. NEWTON. 518 THE CERISTIAN TEMPER. THE CHRISTIAN TEMPER. SERMON XLIX. " LET THIS MIND BE IN YOU, WHICH WAS ALSO IN CHRIST JESUS." Phil. 2 :.5. Whoever takes a view of Christianity as displayed in the precepts and example of Christ its great founder, must acknowledge it to be a very lovely religion ; admirably cal- culated to promote the happiness of man in the present world, as well as to secure his eternal salvation in the next. "It is a faithfal saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners"' — to save thein " from their sins ;" not only to deliver them from the wrath to come, which is the wages of sin, but also to restore in them the holy image of God, which they had lost by their fall in Adam. He came not only to restrain the practice of sin, but to purify the fountain of the heart, from whence the streams of sinful practice proceed. To effect these great designs, he became a sacrifice for sin ; he was made sin for us ; he died for our sins, the just for the unjust, that he might bring us to God. He procured for us, and sent down to us, the Holy Spirit, the great sanctifier of the church. And having given to the world the purest pre- cepts that were ever delivered, he gave infinite force to them by a perfect example of purity in his own temper and walk, and has left us this example for our imitation. All true Christians are followers of Christ — they must walk even as he walked ; and in order to this, they must possess the same holy temper, or as it is expressed in the text, " the same mind" must be in them, which was in Christ Jesus. This mind, or disposition, is the subject of the present discourse. May the good Spirit of God explain it to us, and produce it in us. SERMON XLIX. 519 We might express the whole in a single word. Love is the mind of Christ; for "God is love." The whole law is fulfilled in love: love to God, and love to man. This filled the heart of the great Redeemer, actuated him in the whole of his obedience and sufferings, supported him under them, and rendered them acceptable, meritorious, and efficacious to the salvation of the church. This is the mind that was in Christ, this his prevailing disposition ; and the principal part of our holiness consists in being like him, and living under the daily influence of love to God and love to man. But it is necessary to be more particular, and to consider the Chris- tian temper in its several branches. AVe begin with, I. HuMiLiTv. This deserves the first place, both because it is that grace in Christ to which the text refers, and be- cause it is, in every believer, the root of all other graces. Wonderful indeed was the humility of the Son of God, " who being in the form of God, thought it not robbery to be equal with God ; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men : and being found in fashion as a man, he humbled him- self, and became obedient unto death, even the death of the cross." Behold here the greatest example of humility that the world ever saw, or ever will see ; and this example is pro- posed to our imitation. And what argument can be so forci- ble ? for shall the glorious Saviour be humble, and the miser- able sinner be proud ? How preposterous ! How absurd ! Pride is natural to apostate man. It was a principal ingredient in the sin of Adam, and every child of his is born proud. Adam got it from the devil, and we get it from Adam. And yet it is truly said, "Pride was not made for man;" it ill becomes him. For a sinner to be proud, is the most mon- strous thing in the world. Nothing is so hateful to God; and if we are born of God, nothing will be so hateful to us. Now faith lays the axe at the root of pride. Faith beholds the majesty and holiness of God, and shrinks, as it were, into nothing before him. The proud man swells by comparing himself with other sinners ; but the Christian compares him- 520 THE CHRISTIAN TEMPER. self, his conduct, and then his heart, with the most pure, holy, spiritual law of God : this prevents self-righteous hoasting, and shows that even his best duties are tinged with sin. He was " alive without the law once ; but now the command- ment is come, sin revives, and he dies." This experience will force him to the cross ; he will gladly renounce his own works and righteousness, and supremely desire to be " found in Christ." Let but the Christian think of three things, and it will promote his humility — ivhat he was, what he is, and ivhat he shall he. He was a poor, blind, naked, filthy rebel ; an enemy to God, and an heir of hell. He is, by grace, a pardoned sin- ner, and an adopted child ; but Oh, what imperfection in all his graces ! "What defects in all his duties ! What strength in his corruptions ! AVhat a disproportion between his obli- gations, and his returns to God ; between his professions, and his practice ; between his privileges, and his enjoyments ! So that he can cordially unite with a better man than himself in saying, " I am the chief of sinners," and " less than the least of all saints." Let him also consider what he shall he — he shall be "with Christ;" he shall be "like Christ;" he shall wear a crown of glory ; he shall possess a heavenly inherit- ance ; he shall be a king and a priest to God. Amazing pros- pects ! Animating, yet humbling hopes ! He will then, with David, sit down and say, "Who am I, 0 Lord God, that thou hast brought me hitherto ? And as if this were a small thing in thy sight, thou hast spoken of thy servant's house for a great while yet to come. And is this the manner of man, 0 Lord ? And what more can David say unto thee ?" 11. Piety, or " the fear of God," or " godliness," was an eminent branch of the mind that was in the man Christ Jesus. These terms are nearly of the same import, and de- note the habitual, prevailing frame of the mind, in its regard to the blessed God. It is the character of the natural man that he is " ungodly," " there is no fear of God before his eyes ;" he lives " without God in the world," he is " alienated from the life of God ;" he says to the Almighty, " Depart from SERMON XLIX. 521 me." The very reverse of all this is the temper of the Chris- tian, as it was also of his Master. We learn from the gos- pels, and more abundantly from the Psalms, what a spirit of devotion continually animated the human nature of Christ. What reverential fear, what supreme affection, what lively zeal, what fervent prayer! A portion of the same spirit per- vades the heart of every real Christian. " The fear of the Lord is the beginning of wisdom," and " the whole of man" — his great duty, his first interest, his chief delight. And this divine principle is implanted in the heart of every believer. " I will put my fear in their heart," is the grand covenant promise, and it is fulfilled to every elect soul, when called by grace. The new-born soul turns naturally to God, as flowers to the sun, or the needle to the pole ; and though it may be disturbed or diverted for a time, the heavenly principle within abides and prevails, and the Christian is constrained to say, " Return to thy rest, 0 my soul ; for the Lord hath dealt boun- tifully with thee." The spirit of piety will render those acts of religion which were intolerably burdensome to the unconverted man, natural and pleasant. Religion is no longer his medicine, but his food ; not his task, but his delight. And the fear of God will certainly produce a reverence for his name : the Christian cannot be a profane man ; he cannot habitually " take in vain," in the light manner of the world, the great and fearful name of the Lord his God. And this principle will insure his sacred regard to the holy Sabbath, the Bible, the house of God, the preached gospel, the table of the Lord, and every means divinely appointed for his growth in grace. III. Spirituality is another essential part of the Christian temper. This is a necessary effect of regeneration, for as " that which is born of the flesh is flesh," so " that which is born of the Spirit is spirit." Every nature generates its own likeness. We derive from our first parent the likeness of his apostate nature, earthly and sensual, not having the Spirit; but if begotten again by the Holy Ghost, we derive from him a nature that is spiritual. Natural men " mind earthly 522 THE CHRISTIAN TEMPER. things ;" they understand, pursue, and relish only things of a worldly nature, while the things of the Spirit of God are fool- ishness to them ; but the believer, being born from above, minds heavenly things, and sets his affections supremely on things above, and not on things below. This constitutes the grand difference between the children of this world, and the children of God ; and our future destinations will be accord- ingly; for "to be carnally minded is death, but to be spirit- ually minded is life and peace." While we are in the world, a due regard must be paid to our worldly callings ; for relig- ion, so far from encouraging sloth and idleness, requires us to be " diligent in business ;" but it requires us also to be " fer- vent in spirit, serving the Lord." The things of this world, however great and important in some views, will be consid- ered, in the light of eternity, as empty bubbles, insignificant trifles, and childish toys. The Christian weighs every thing in the balances of eternity. He considers what their value will be when he is on a dying bed ; and judges how far they may be made conducive to his everlasting interest, for he " walks by faith, not by sight." Besides, he is " crucified to the world, and the world to him," by the cross of Christ. Our gracious Lord never discov- ered any taste or relish for the pomps and vanities of this world. As Lord of all, he could have commanded every thing that was noble and great. But it is evident that he poured contempt on worldly grandeur. His whole life, death, and doctrine, tended to stain the pride of human glory, and to sanctify to his humble followers that lowly state he intended for them. Luxury of living, gayety of dress, and conformity to the vain world, can plead no countenance from the exam- ple of Christ; but self-denial, plainness of living and man- ners, and deadness to the world, and heavenly-mindedness, are the very mind that was in Christ, and will be in us if we are his genuine followers. IV. Contentment is another feature of the Christian char- acter. And this will result, in a luippy degree, from spirit- uality and heavenly-mindedness. A proper view by faith of SERMON XLIX. 523 eternal things, and a good hope by grace of an interest in them, will occasion a holy indifference about worldly matters, and render us content with our present lot. Of old time, those persons took joyfully the spoiling of their goods, who knew in themselves that they had in heaven a better and more enduring substance. Heb. 10 : 34. The way to be happy in this world is, not to elevate our station to our mind, but to bring down our mind to our station. The first is, perhaps, impossible ; for the ambitious mind of the prosperous man continues to rise with his lot ; so that he is never satisfied. The last may, by divine grace, be accomplished. The Chris- tian believes that God reigns, that his providence is universal, that a sparrow does not fall without his observation, and that the very hairs of his head are numbered ; and if so, he has reason to conclude that a special and most gracious provi- dence presides over all his affairs. The believer, therefore, having committed all his concerns to the Lord's care, in the diligent and prudent use of means, will rest satisfied with the disposal of heaven. He will say, " It is the Lord ; let him dcf what seemeth him good." We are led to expect trouble in this world : man, being born in sin, is born to trouble ; and instead of wondering that things are so bad, we have reason to wonder that they are no worse. He who knows the evil of sin, and the plague of his own heart, will say at the worst of times, " He hath not dealt with me after my sins, nor re- warded me according to mine iniquities." Besides, there is generally some cause for praise. " There is mercy in every case, And mercy — encouraging thought — Gives even affliction a grace, And reconciles man to his lot." Thrice happy was the apostle Paul, who could say, " I have learned, in whatsoever state I am, therewith to be con- tent. I know both how to be abased, and I know how to abound : everywhere and in all things 1 am instructed both to be full and to be hungry, both to abound and to suffer need." Should you think this a difficult lesson, and that in 524 THE CHRISTIAN TEMPER. certain eases you could not practise it, mark what follows : '' 1 can do all things through Christ which strengtheneth me." Phil. 4: 11, 12, 13. St. Paul, in himself, was as weak as another man ; but he had learned to live upon Christ, and by faith to receive out of his fulness grace for grace. Every believer may do the same. And let him remember, this pa- tient temper is '' the mind that was in Christ." Through a whole life of poverty and sufferings here, we read not of a single murmur ; and when, in his agony, the bitterest cup that ever was mingled was put into his hands, he said, " The cup which my Father hath given me to drink, shall I not drink it ? Not my will, but thine be done." V. Meekness must also be mentioned as an amiable branch of the Christian temper. Jesus Christ was remarka- bly meek, and he pronounced a blessing on his meek follow- ers. " Blessed are the meek; for they shall inherit the earth." We read of " the gentleness of Christ." How calmly did he endure the contradiction of sinners against himself; how meekly submit to the vilest indignities ! Happiest they who most resemble him. It is a great victory for a man to sub- due his own angry temper, and to preserve a sacred com- posure amidst all the ruffling storms and tempests of cross affairs, affronts, losses, and injuries. This meekness is not the effect of constitution, a temper naturally mild, nor the result of art and deceit, but a truly Christian grace, wrought by the Holy Spirit, arising from self-knowledge, self-posses- sion, a sense of the goodness and love of God ; it is seated in the heart, and will discover itself in the countenance and in the language. The meek Christian may be angry, but meekness will restrain his anger within proper bounds as to the degree, duration, and effects of it: he will not be easily provoked ; he will readily forgive, and will acquire that happy, useful art, the government of the tongue. A loud, clamor- ous, boisterous, boasting professor, little resembles the meek Jesus ; but the meek Christian adorns the doctrine of God his Saviour, greatly recommends the gospel of Christ, and enjoys a tranquillity of soul which is heaven begun on SERMON XLIX. 525 earth — a blessed foretaste of the undisturbed serenity of glori- fied saints. VI. Mercy was a distinguishing grace in the character of Christ, and must be the prevailing disposition of his follow- ers. Compassion to perishing sinners brought him down from heaven. Compassion dictated all his words, and directed all his actions ; and blessed be God, we have still " a merciful and faithful High-priest, who can have compassion on the ignorant, and on them who are out of the way." When the sick and afflicted were brought to Jesus, he had compassion on them, and healed them. When the multitude who fol- lowed him from far to hear him preach, were hungry and faint, he had compassion on them, and fed them. He went about doing good. 0 let us be like him. Hard as a rock is the heart of man by nature. Anger, envy, malice, revenge, and selfishness reign, and make men resemble the devil. The greater part of men called Christian;^ " live to themselves," and are satisfied if they do no harm, though they do no good ; are selfish, angry, peevish ; confine their kindness to their relations ; do little good but what they are pressed to ; esteem all loss that is done for the relief of others ; and think it wise to be cautious, and disbelieve the necessities of men : in a word, they make self the end of their lives : whatever their profession be, they very little represent or glorify God in the world. But on the contrary, a man whose nature is cured and rectified by grace, freed from pride, envy, and selfishness, and thence rendered benev- olent, and useful to his fellow-inen, is the best representation we have of God upon earth since the human nature of Christ was removed from it. " Blessed are the merciful," said the benevolent Redeemer; " for they shall obtain mercy." We are not to purchase God's mercy by our mercy ; but it is a good evidence of being our- selves " vessels of mercy," when we are inwardly disposed ta be merciful. We are exhorted to " put on, as the elect of God, bowels of mercies." If we have felt the need of mercy, and tasted the sweetness of mercy, we shall find a divine 526 THE CHRISTIAN TEMPER. pleasure in being merciful to the sons and daughters of afflic- tion— we shall be forward to give and forgive, to pity and relieve them. The souls of men claim our first regard. Millions of men are perishing for lack of knowledge. The merciful man will not only pray for them, but will gladly endeavor to send the glorious gospel of Jesus to them : he will cast a pitying eye upon the poor ignorant children around him, and promote their religious instruction : he will gladly support the Chris- tian ministry, knowing its important use in the conversion of sinners. Nor will the bodies of men be neglected. He will pity and visit the sick ; he will feed the hungry ; he will clothe the naked ; and in order to do this, he will rather deny himself even lawful indulgences, than be disabled from acts of generosity. The word of God abounds with exhortations to this disposition ; and if there be not a desire and endeavor thus to be useful, we may say, with St. John, " How dwell- eth the love of G-od in him ?" The narrow limits of this discourse prevent the mention of several other branches of this holy temper, as well as a proper enlargement on those already mentioned. We have room only to propose one more, which is the beauty and strength of them all, namely, YII. Sincerity. This is the very soul of all religion ; for every Christian grace has its counterfeit. There are men who assume a profession of religion on purpose the better to deceive others, and pretend to be devout towards God that they may more effectually cheat and defraud their neighbors. From this vile hypocrisy, good Lord, deliver us. If there be a place in hell hotter than another, it will be the portion of the hypocrite ; for how shall such " escape the damnation of hell ?" Great is the importance of truth and uprightness. The Christian must needs be an honest man, exact and con- scientious in all his affjiirs, conforming himself, in all his deal- ings, to that golden, that divine rule, " Whatsoever ye would that men should do to you, do ye even so to them." The Christian will study " simplicity and godly sincerity," speak- SERMON XLIX. 527 ing the truth in love, and managing all the affairs of life as under the eye of God, and with a regard to his glory. Happy the man of whom the Lord will testify, as of Nathanael, " Be- hold an Israelite indeed, in whom is no guile !" We may learn, from what has been said of the Christian temper, how excellent is the religion, and how holy the gos- pel of Jesus Christ; how admirably calculated to promote god- liness, and brotherly kindness, and charity. What a happy world would this be, if men who profess and call themselves Christians, possessed the mind that was in Christ. We may learn also the necessity of something more than morality. Men may be honest and harmless, but this is not enough. We see many who are deemed moral characters, who are ungodly, unbelievers, neglecters of Christ, despisers of the gospel. Let them not suppose that their regard to men will atone for their contempt of God. Let them know, that " without holiness, no man shall see the Lord." How vain also is that profession of the truths of the gos- gel which leaves a man destitute of the Christian temper, a slave to his wretched passions, and under the dominion of covetousness, pride, anger, selfishness, and worldly-minded- ness. Por some there are, not only negligent of holy tem- pers, but who despise that preaching which enforces them, calling it legal and low. But it is evident that our Lord insisted much upon inward purity, and pronounced his first blessings upon heavenly dispositions. The apostles abound in similar exhortations throughout their epistles : nor is he a Christian who does not hunger and thirst after the attain- ment of them ; all believers being " predestinated to be con- formed to the image of God's dear Son." On the survey of this brief sketch of the " mind that was in Christ," who has not cause to blush and sigh, and say. Holy Jesus, how far am I from possessing thy likeness ? One of the ancients, on a like occasion, cried, " Blessed Lord, either these are not thy precepts, or we are not Christians," But let me ask. Is this the temper you sincerely and earnestly 528 THE CHRISTIAN TEMPER. desire ? Do you mourn over your daily defects ? Do you see an excellency and a beauty in holiness, and do you ardently long to resemble your Saviour ? If so, be not dejected. This desire is from the Lord, and is a token for good. Let no be- liever sit down in sullen despair, and say, when he contem- plates the character of Jesus, It is too high and great ; I can never master my corruptions, and attain his dispositions. Why not? All things are possible to God; all things are possible to him that believeth. Does not all fulness dwell in Christ; and is it not treasured up for thy use? Go to him for it, make free, it is thine for asking. Ask, and ye shall receive, that your joy may be full. Come boldly to the throne of grace, to find grace ; there is grace sufficient for thee. Open thy mouth wide, and it shall be filled. And though conscious, like the apostle Paul, that you have not already attained, neither are you already perfect ; yet, like him, follow after, reach forth unto those things which are before ; press towards the mark for the prize of the high call- ing of God in Christ Jesus. Look much at Christ; it will make you like him ; you shall be " transformed into the same image, from glory to glory;" and ere long, you "shall see him as he is," and " be satisfied when you awake, with his likeness." SERMON L. 529 CHRISTIAN PRACTICE. SERMON L. " FOR THE GRACE OF GOD THAT BRINGETH SALVATION HATH APPEAR- ED TO ALL MEN, TEACHING US THAT, DENYING UNGODLINESS AND WORLDLY LUSTS, AVE SHOULD LIVE SOBERLY, RIGHTEOUSLY, AND GODLY, IN THIS PRESENT WORLD." Tims 2 : 11, 12. The disease of our nature, our dislike of tliat which is good, and our love of that which is evil, has been observed and lamented by wise men in all ages. The fact could not be denied. The difficulty was, where to find a cure. Many attempts were tried, but all in vain, till Jesus Christ the great physician appeared. The gospel alone affords a cer- tain and universal remedy for the fatal distemper of the soul; and this is the substance of our text. St. Paul is here directing Titus, who was a minister of the gospel, how to discharge his duty, so as to be useful to all sorts of people, because the gospel was sent to all sorts of people. He was to teach and exhort both young and old, parents and children, masters and servants: it being the de- sign of the gospel to bring a present salvation from sin, as well as a future deliverance from hell, and to teach all sorts of men to deny all doctrines and practices which are ungodly, and all worldly lusts of sensuality ; and that we should live soberly with respect to ourselves, righteously and honestly with respect to our neighbor, and in a holy manner with re- spect to God. This will appear more plainly by considerino- the several parts of the text distinctly, and in the following order : 1. We learn by the text that the gospel of Christ is the grace or gift of God. 2. It bringeth salvation. 3. It hath appeared to all men. Vil. Ser. 34 530 CHRISTIAN PRACTICE. 4. It teacheth us to live a holy life. I. The gospel is the grace of God. The word grace sig- nifies, in general, the free favor of God, either in his good-will towards us, or in his good gifts to us. Here it means one of his good gifts to us, namely, the gospel : and the gospel may well be called his grace, for it is the gift of his grace; it is the revelation of his grace ; and it is the instrument of his grace. The gospel is called the grace of God, because it is the gift of his grace : it is a matter of pure favor that we have the gospel ; it ought to be thought a very great blessing in- deed, and to be esteemed above all earthly blessings. It is a mercy to have health, it is a mercy to have bread, but it is a much greater mercy to have the gospel. " Blessed is the peo- ple who know the joyful sound." The gospel is called the grace of God, because it is the revelation of his grace and good-will to poor sinners. We could never have known whether God would be gracious to sinners or not. without the Bible. We could never have known that salvation is by grace. All mankind naturally seek it by their own works, and not by grace. But the very design of the gospel is to declare the grace of God ; to let us know the love of God to man, which he has proved in the gift of his Son, and in his readiness to pardon sin for the sake of his Son. Sinners had more reason to expect a revelation of his wrath, than of his mercy, for all haA^e sinned, and "the wages of sin is death." As soon as our first parents had sinned, and heard the voice of the Lord God in the garden, they were afraid, and ran to hide themselves, for they ex- pected to hear nothing but the sentence of death. But they were mistaken, for God was pleased to give them a promise of his Son. In all ages he gave some hints of his intended mercy, but never so plainly as by the gospel, or good news of salvation by grace. We must take care to distinguish the gospel from the law. The law of the ten commandments requires perfect love and perfect obedience, and it condemns every man who breaks it but once. Ignorant people expect SERMON L. 531 little from the Bible but to teach them their duty, and how to be good, and so to get to heaven by their obedience. To be sure the Bible does teach us our duty, and it would be well if people learned and did it better ; but the first design of the Bible is to reveal Christ as a Saviour : the design of the law is not only to teach us our duty, but to convince us we have not done it ; to show us our sin and our danger, and to oblige us to fly to Christ, that we may be saved by grace. Again, the gospel is called the grace of God, because it is the instrument of his grace. It is what he sends by his min- isters, and blesses by his Spirit, "to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God." Nothing but the truth of God will do this. All the finest preaching in the world about virtue and morality, will do no good as to the conversion or salvation of a sinner. It often makes men proud of themselves, keeps them ignorant of Christ, and makes them " go about to establish their own righteousness ;" which is to " frustrate the grace of God," and is as much as to say that " Christ died in vain." But the gospel is the sword of the Spirit, the rod of his strength, and the power of God to salvation, to every one that believeth. You see, therefore, with what good reason the gospel is called the grace of God. We are now to show that, II. The gospel bringeth salvation. The grand object of this gospel is salvation. It supposes the guilt and danger of man as a sinner. It declares what Christ has done and suffered for our deliverance. It declares God's readiness to forgive all manner of sin and blasphemy, if we come to him by Jesus Christ. In short, it is to restore man from all the effects of his fall. Is he far gone from God ? it is to bring him back. Is he fallen ? it is to raise him up. Is he condemned on account of sin ? it is to justify him from all things. Is he an enemy of God ? it is to make him a friend. Is he a slave of Satan ? it is to make him a free man. Thus it bringeth salvation. It brings it to the ear. The trumpet of the gospel sounds with an inviting voice, it is a joyful sound. No music was 532 ClIllISTIAN PRACTICE. ever so sweet as the sound of mercy to a convinced sinner. And faith cometh by hearing. It is the will of God that this sound should go out into ail the earth, and that the gospel should be preached to every creature. " He that hath ears to hear let him hear." It brings it to the mind or understanding. All God's children are taught of God, and every one that is taught of God cometh to Christ, Many people plead their ignorance, and think they shall be excused on account of it ; but the gospel is sent on purpose to enlighten the ignorant; and it will be our own fault, and our own ruin, if we remain in the dark ; it can only be because we love darkness rather than light. The gospel is a glorious light, and when it is attended with the power of the Spirit, it chases away all the natural darkness of our minds, and makes us clearly see the wonder- ful plan of salvation by grace. It brings it to the heart. It comes with power and life. It is not entertained with a cold and formal assent, as a mat- ter of small concern, but cordially welcomed as the messenger of life. It is said of Lydia, in the Acts of the Apostles, that " the Lord opened her heart, so that she attended to the things which were spoken of Paul." He does the same for all real Christians. They receive the word with joy. They approve of it heartily. It brings peace to their troubled consciences, and it brings love to God and man into their hearts. It brings it to the life. It is designed to regulate the conduct, and to make the believer holy in all manner of con- versation and godliness. But this will appear more plainly hereafter. III. The gospel of salvation hath appeared to all men. To all nations of men ; it was not confined to the Jews, as they thought it would be. Jesus Christ ordered it to be preached to all nations, to all the world, to every creature. Accordingly on the day of Pentecost the apostles preached it in a great variety of languages to people of various countries, and afterwards they, and many other preachers, went into all the countries then known. SERMON L. 533 To all sorts of men. This is the chief design of the words. In human society there must be various ranks and orders of men, and they must be distinguished by different names ; but the gospel knows no distinctions ; it is equally sent to high and low, rich and poor, bond and free, male and female, for " Christ is all, and in all." Col. 3:11. Let none, therefore, think they may be excused from regarding it. Many of the rich think the gospel is well enough for the poor, but they are too wise to need it. Many of the poor, on their part, think religion rather belongs to the rich ; but they are so ignorant, and have so much to mind for the body, that they think they may be excused. But you see this salvation is sent to all men ; and " how shall we escape, if we neglect so great salva- tion ?" But again, this gospel is sent To sinners of every degree — ^^great sinners, or little sinners, if it be proper to call any so. Jesus Christ came to call, not the righteous, but sinners to repentance ; and none but those who feel themselves to be sinners will regard his call. Such persons heard him gladly on earth, while the proud Pharisees, who thought themselves good, despised him, and abused him as the " friend of publicans and sinners." Blessed be God that sinners, however great, are not excluded from the hope of the gospel. Christ commanded it to be first preached at Jerusalem, among his murderers ; where, probably, many of them were converted ; and to this very day " the blood of Jesus Christ cleanseth from all sin." Let it also be observed that our text says, the gospel h-ingeth salvation ; not, it shall bring it hereafter, but it bringeth it now. It brings it near at this moment; "the word is nigh thee, even in thy mouth and in thy heart." Many people dreadfully mistake the matter, who look only for a salvation hereafter ; they do not think of being saved till they die ; but salvation is a present business, and if we are not saved before we die, we shall never be saved at all. We must now be enlightened, convinced, believe in Christ, pass from death unto life, and thus be made new creatures, or we can never enter into the kingdom of heaven. 0 that 534 CHRISTIAN PRACTICE. this gospel may now bring into our hearts a present sal- vation! We proceed to the last and principal thing in our text. IV. The gospel which bringeth salvation, teacheth us to LIVE A HOLY LIFE — it toachcth US that, " denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world ;" that is, it teacheth us what a holy life is, the necessity of living such a life, and how we may attain it. The gospel, which bringeth salvation, teacheth us what a holy life is — the true nature, and full extent of it. We have no other sufficient rule. The world affords nothing but im- perfect examples, and our own deceitful hearts would often curtail the perfect rule. This is our teacher. Let us ever hear and read it with this view. Let it be a light to our feet, and a lamp to our paths. This holy guide directs us, in the first place, " to deny ungodliness ;" to renounce, abhor, and forsake all infidelity, idolatry, and impiety of every kind — every thing contrary to the four first commandments. If the devil, or wicked men, or our own wicked hearts, would tempt us to neglect the worship of God, or to take his name in vain, or to break the Sabbath, we must deny and refuse to do it. We must also " deny worldly lusts," all irregular inclinations and desires forbidden by the last six commandments. These are worldly lusts ; such as the men of the world gratify, and place their happiness in. These will often ask for indulgence. They will plead very strongly that they are natural, that there is no harm in them, and that all the world indulges them ; but they are " worldly lusts," and must be denied, unless we are willing to be damned with the world; for "the end of these things is death." These are the things that chain men to the world and to a life of sense, make us like the brutes, cause us to forget God, to neglect the salvation of our souls ; and " for these things' sake, cometh the wrath of God upon the children of disobedience." This ungodliness, and these world- ly lusts, must therefore be denied ; and this is that self-denial SERMON L. 535 which our Lord insists upon, and without which we cannot be his disciples. But this is not all. We are taught by the gospel how to live. We are to live " soberly, righteously, and godly ;" these three words tell us our duty as to ourselves, our neighbor, and our God, To live soberly, is not only to abstain from drunkenness, which is a damnable sin, but from all excess in eating, drink- ing, and other bodily indulgences. It is to be sober and mod- erate in our passions, our recreations, our speech, our dress, and whole behavior: it is to be temperate and moderate in all lawful things, using the world as not abusing it — using it as pilgrims and strangers ; not making it our rest or portion, but making all worldly comforts secondary things, subservient to the interests of our souls and the glory of our G-od. This is to live soberly. We are also to live righteously, that is, in respect of our neighbor ; to give every one his due ; to honor all men ; and do the duty of our stations, whether to our superiors, inferiors, or equals. The New Testament is full of excellent directions as to relative duties. The apostles largely teach us the duties of husbands and wives, parents and children, masters, ser- vants, and subjects. A true Christian will study his Bible with this view ; and in every relation of life, he will endeavor to conform himself to it; and he that pretends to religion without this, is a mere hypocrite. This is too little regarded by many professors of religion, as beneath their notice ; they would even deter ministers from enforcing the relative duties, by calling it " legal stuff, working for life, and Arminianism;" but these people know not what they say, and how much they disgrace the gospel of Christ, which our text declares is intended to teach us these things. It was a weighty saying of Mr. Whitefield, that " to be really holy, is to be relatively holy." All sincere believers think so, and act accordingly. But the gospel also requires us to live godly. Many igno- rant people think that if they live soberly and righteously it is enough. How many do we hear excusing themselves from 536 CHRISTIAN PRACTICE all regard to gospel religion, by pleading that they are sober and honest. And will these people call themselves Chris- tians? Moral heathens they may be. We deny they are Christians, for the Christian has a constant regard to God in Christ; he knows him, he believes in him, he fears him, he loves him, he prays to him, he converses with him, he lives to him. 0 the miserable blindness of many in this land of light! How many on a dying bed build all their hopes on their honesty, and having done no harm ; while they have lived all their days in neglect of the salvation of Christ, neg- lect of his Sabbath and worship, buried alive in the cares of the world ; sensual, worldly, covetous ; perhaps opposers of the gospel, and persecutors of the faithful. The Lord in his infinite mercy open the eyes of such mistaken persons, and preserve them from going out of the world with a lie in their right hand ! To live godly includes a great deal. We must know God by the teaching of his Spirit. We must believe on him as a God reconciled in Christ. We must love him as our heavenly Father. We shall then love his law, and gladly be governed by his commandments. His word will be precious to us; his Sabbath delightful ; his worship pleasant ; his ordinances sweet. In a word, we shall "walk humbly with our God ;" it will be our meat and drink to do his will ; and being no longer our own, but bought with a price, we shall glorify God in our bodies, and in our spirits, which are his. This is that kind of life which the gospel teaches us. This is its nature and extent. The gospel also shows us the absolute }iecessity of it. Many deceive themselves with vain words, and think there is no occasion to be so strict ; and they labor to render a life of holiness contemptible by calling it ill names, such as fanaticism and enthusiasm, and by ridiculing serious persons as methodists, hypocrites, and righteous over- much. But we abide by the Bible. We abide by our text. The God of truth has prescribed this as the way of life ; and has awfully declared that, without repentance, without faith, without holiness and godliness, no man shall see the Lord. SERMON L. 537 By this we are determined to abide, and let others look to themselves. But should any say, All this is very right and good, but who can come up to it ? By what means can we attain it ? I answer, the gospel that bringeth salvation teacheth us how to attain it, and this is the peculiar excellency of the gospel. The teachers of mere morality are like the taskmasters of Pharaoh, who required the Israelites to make brick without straw. They are always preaching that men should do this and that, but they tell them not their own inability, nor where their great strength lies. When we view a natural man wedded to the world, or tied and bound with the chains of his sin, or wallowing in the mire of sensual lusts, we are ready to say. Can the Ethiopian change his skin, or the leop- ard his spots? But nothing is too hard for the Lord. The gospel first directs the sinner to repair by faith to Christ, and to obtain the pardon of his sins through his precious blood. This is his first business : and if the sinner be enabled to be- lieve in Jesus, his faith will work by love, will purify his heart, and overcome his lusts. We are not, by our own power, first to reform our lives, and then, as gracious and good people, to trust in Christ for salvation ; but as soon as ever we discover our need of a Saviour, to fly to him without delay, just as we are. And he casts out none that come to him. Believing in him will give a new turn to our affections. We shall mourn for pardoned sin. We shall hate the mur- derers of our Lord. We shall be crucified to the world by the cross of Jesus ; and the ways of godliness will no longer be a burden and a task, but our pleasant and easy service. The love of Christ will constrain us, and we shall "judge that if one died for all, then were all dead ; and that he died for all, that they which live should henceforth not live to themselves, but unto him who died for them." Besides, whoever believes in Jesus is really united to him, in the same manner as the vine and its branches are united. All our fruitfulness in good works depends on this union. " Abide in me," said our Lord ; " thus shall ye bring 538 CHRISTIAN PRACTICE. forth much fruit ; for without me ye can do nothing." This is the true secret of godliness, the gospel mystery of sanctifi- cation, and the only way of becoming holy. In this way nothing is too hard to be accomplished ; and on this ground every believer may say with St. Paul, " I can do all things through Christ which strengtheneth me." We shall now conclude with some inferences and exhortations. 1. Is the gospel the grace of God ; the gift of his grace ; the revelation of his grace ; and the instrument of his grace ? Then take care to distinguish the gospel from all false doc- trine. Beware of " another gospel." Whatever does not bring to helpless sinners the good news of a free grace salvation is not the gospel. Reject it. And Oh, take care that " you receive not the grace of God in vain." 2 Cor. 6:1. The grace of God, as a divine prin- ciple in the heart, cannot be received in vain; but the gospel, which is also called the grace of God, is often received in vain. It is a great privilege to have the gospel preached to us, but a dreadful thing to have it prove "the savor of death unto death ;" for Christ has said it, " He that believeth not shall be damned." Mark 16 : 16. 2. Is the gospel the grace of God ? Prize it yourselves, and recommend it to others. Next to Christ himself, it is the greatest gift of God to a ruined world. What an inexpressi- ble privilege and honor is it, to be in any way instrumental in communicating this heavenly gift to others ! Let us invite our neighbors to hear it. Let us put gospel tracts into their hands. Let us speak of it to our relations and friends. Let us support and countenance the preaching of it at home and abroad ; and especially, let us recommend it to others by the holy effects it has produced on ourselves. Let us recommend it by our lives. 3. It appears from what has been said, that there is no ground for the reproach often cast on the gospel of grace, that it leads to licentiousness, or that the doctrine of faith and grace is hurtful to morality and good works. It is a foul and SERMON L. 539 groundless slander. Nothing is more false. Our text con- futes it at once. We have shown that the gospel is properly- called the grace of God ; it is the gospel that bringeth salva- tion by grace ; and this free-grace gospel teacheth us to live a holy life. What can be plainer ? And let it be noted, that nothing but the gospel of grace can truly teach or produce a holy life. This was, at first, the power of God to the salva- tion of bigoted Jews and beastly heathens. In every suc- ceeding age it has had the same blessed effects. And it is the same to this day. While moral preachers labor in vain, and many of them address their heathen lectures to sleepy hearers and empty pews, we know and are sure that the plain truths of the gospel are effectual to quicken dead sinners, to convert notorious rebels, and to produce in numberless persons " the fruits of good living." This is its proper tendency ; these its genuine fruits. And we adore the grace that renders the word powerful for these blessed purposes. 4. If any false professors of religion abuse the doctrines of grace for licentious practices, they have no countenance in so doing from the gospel, or the preachers of it. Our text will at once confront and confound such base hypocrites. It teaches them the nature, necessity, and method of attaining a holy life. Believers were " chosen in Christ, that they might be holy, and without blame before him in love." All the commands of God, both in the Old and New Testament, require it. It was an eminent branch of the design of Christ in dying for his people. It is necessary to the present peace and happiness of our souls, in this world of sin and vanity. This is the way in which God expects us to glorify him among men. And in this consists our meetness for " the in- heritance of the saints in light." May our holy God, who has favored us with his holy gos- pel, render it effectual by his Holy Spirit, to make us " holy in all manner of conversation and godliness;" and at the great day, " present us holy and unblamable and unreprovable in his sight." To Him be glory now and for ever. Amen. 540 NON-CONFORMITY TO THE WORLD. NON-CONFORMITY TO THE WORLD. SERMON LI. "AND BE NOT CONFORMED TO THIS WORLD." Rom. 12 : 2.* This is a general exhortation, adapted to a great variety of occasions. It affords an excellent rule for the Christian's conduct, which he may readily apply when tempted to follow the course of this world. It is easy to know what the world loves and pursues, and it is easy to remember that the Chris- tian must take a different course. The way of the world is the broad way to destruction ; the way of life is narrow, and trodden but by few. The text is a plain and direct prohibition against con- formity to the world. It is addressed to the people of God, and stands connected with an affectionate exhortation to be devoted to him. This chapter is wholly practical ; and fol- lows a large and excellent discourse upon the exceeding riches of divine grace to sinners, in their free and full justification through faith in Christ Jesus, and the most noble and glori- ous privileges to which they are called. " I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable-service." Thus are the doctrines of grace sweetly connected with a gracious walk and conversation. They are connected in the Bible, and they are connected in all those who are taught of God. May we happily know their sacred union by our own experience. In order to this complete devotedness to God, the apostle * As this sermon is designed to expose the sin and danger of cnrnal gavics aiid amusement a, especially in the professors of religion, it may be usefully read in holiday-seasons, at the time of a fair or wakes, or when theatrical aviusemcnts are introduced into a town. It may also be lent to a friend who is in danger of being tempted to sinful compliances upon such occasions. SERMON LI. 541 here advises believers " not to be conformed to this world ;" not to be moulded into the same fashion — not to comply with their temper and spirit — not to imitate their depraved customs and manners ; but, on the contrary, to " be transformed by the renewing of their minds ;" to be changed into a contrary, bet- ter, more glorious, and abiding form — in the daily renovation of their souls, yet more and more, by the Holy Spirit. The text therefore teaches us this great and useful doctrine, that Christians must not be conformed to this world. By " the world," we are certainly to understand, the men of the world, in opposition to true believers, or the people of God. That there is a real and essential distinction between the world and the church, is abundantly plain from the Scrip- tures. Jesus Christ saith of his disciples, " They are not oi the world, even as I am not of the world;" and St. John saith of believers, " We know we are of God, and the whole world lieth in wickedness." This important distinction pre- vails throughout the Bible. Everywhere God's people are represented as diJOfering from the world. Believers are called children of God ; others, the children of the devil, and the children of wrath : the one are friends, the other enemies ; the one far from God, the other are brought nigh to God. It was the design of Christ, in dying for his people, " to deliver them from this present evil world" — to save them " from the evil that is in the world " — to make an evident separation, and " to purify unto himself a j^eculiar people, zealous of good works ;" that is, to separate them from the wicked world for his own use, and for his own glory, as his precious and peculiar property, that they might be zealously affected towards him and his cause, in the performance of every good work. The gospel of Jesus Christ calls believers to this separa- tion, and is the instrument of effecting it. " Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you." 2 Cor. 6:17. There is much danger in the company of idolaters, and in connection with unbelievers ; there is danger of being in- 542 NON-CONFORMITY TO THE WORLD. fected and defiled ; therefore a proper distance must be kept. And the gospel of Christ becomes an occasion of this separa- tion ; it creates division, it causes disunion ; the believer is crucified to the world, and the world unto him. Thus faith, which is the bond of union with Christ, is the instrument of separation from the world. And how reasonable is it to ex- pect, that persons whose state and character now differ essen- tially from others, and who will be eternally separated as far as heaven is from hell, should now bear the visible marks of distinction, and not be conformed to this world. We may now proceed to inquire in what this non-con- formity consists, or in what degree it is required ; for a total separation is impossible, in the present state of things. There are family connections, which are not to be dissolved because some of the parties are gracious, and others remain in their sin. 1 Cor. 7 : 10. There are also civil connections, in the lawful affairs of this world, with which religion cannot inter- fere. If we would wholly avoid intercourse with the wicked, " we must needs go out of the world," for the world is full of them. 1 Cor. 5 : 10. Neither does religion require or coun- tenance a morose and sullen or uncivil behavior to the men of the world ; much less does it demand an entire exclusion from the affairs of life, and a solitary confinement in a mon- astery or nunnery. Christians are not, like the old Pharisees, to say to others, " Stand off; we are holier than you." On the contrary, believers are "the salt of the earth," and by their necessary and lawful connections with the world, are the happy means of preserving it from utter corruption ; they are " the lights of the world," and diffuse some genial rays of knowledge amidst the general darkness. And by their wise, holy, and prudent conduct among men, are to condemn the world, as to what is evil in it, and recommend the gospel they profess to the notice and approbation of others. But while they are thus engaged, they are not to be conformed to the world in the following respects. I. As to THE ERRORS of the world — their false and danger- ous sentiments in religion. The doctrines of the gospel are SERMON LI. 543 directly contrary to the generally received opinions of worldly men : they directly tend to humble the sinner, to exalt the Saviour, and to promote holiness ; while the notions of the world tend to make the sinner proud, with some fancied opin- ion of his goodness, works, and righteousness ; to diminish the glory of Jesus Christ as " the Lord our righteousness ;" and to make holiness in heart and life a needless, if not a con- temptible thing. It is the high privilege of God's people to be " taught of God ;" to have " the Spirit of truth, whom the world cannot receive;" to "know the truth," to be of the truth, to keep the truth, and to be sanctified by the truth. False teachers " are of the world, therefore they speak of the world, and the world heareth them ;" but he that is of God, and knoweth God, heartily embraces the truth of the gospel ; he heareth the voice of Christ the true Shepherd, but the voice of a stranger he will not follow. 1 John, 4:5, 6 ; John 10 : 16, 26, 27. This separation from the religious errors of the world is of the greatest importance ; and while we pay all civil respects to all men, and abhor persecution, we must give no countenance to error. St. John gives us this direc- tion : "If there come any unto you, and bring not this doc- trine," the doctrine of Christ, "receive him not into your house, neither bid him God speed ; for he that biddeth him God speed, is partaker of his evil deeds." 2 John, 10 : 11. II. We must not be conformed to the world in its sinful PRACTICES. " The lust of the flesh, the lust of the eye, and the pride of life," are called " the world's trinity," their god whom they worship and obey. The works of the flesh, and the fruits of the Spirit, are directly contrary to each other ; they who are in the flesh practise the one, they that are in the Spirit practise the other. " Now the works of the flesh are manifest, which are these : adultery, fornication, unclean- ness, lasciviousness, idolatry, wrath, strife, seditions, envyings, murders, drunkenness, revellings, and such like," the doers of which shall not inherit the kingdom of God. Gal. 5 : 19-21. But "if we walk in the Spirit, we shall not fulfil the lusts of the flesh ; and they that are Christ's have crucified the flesh 544 NON-CONFORMITY TO THE WORLD. with its affections and lusts." The Christian must therefore dissent from the world in its evil practices ; even " the ap- pearance of evil " must be carefully shunned. Pure religion and undefiled is to keep himself unspotted from the world — to behave in such a circumspect and holy manner as to keep clear of the pollutions of this evil and ensnaring world, that he may not bring a slur upon his conscience or his character. III. Christians must not be conformed to the spirit of the world. There is a certain disposition and taste which forms the true character of a man of the world, and which operates as a powerful ptinciple in the regulation of his whole conduct. There is also an opposite principle given to the people of G-od in their new birth, which gives a new taste to their minds, and a new bias to their affections. St. Paul, speaking of both these, saith, "Now we have received, not the spirit of the world, but the spirit which is of God." 1 Cor. 2:12. The spirit of the world must of course be a worldly spirit, or, in the language of Scripture, a "carnal mind;" it can be no other, for " that which is born of the flesh is flesh." So God himself declared of man before the flood, " My Spirit shall not always strive with man, for that he also is flesh,'^ Avholly fleshly and carnal, " sensual, not having the Spirit." The desires, the pursuits, the delights of natural men are only worldly. Their cry is, " AVho will show us any good ?" " What shall we eat, what shall we drink, and wherewithal shall we be clothed ?" The world, in some form or other, is their beloved object. But the people of God, redeemed from their vain conversation, have a nobler object in view. They are spiritual in their taste and pursuits ; they can no longer grovel in the dust, or feed on husks ; they are renewed in the spirit of their minds, and seek the things that are above. How poor and mean and low are the sordid objects of the world in their esteem ! Even the wisest and greatest among natural men are amusing themselves with the toys of chil- dren, the baubles of idiots, or the pranks of madmen, com- pared with the manly, solid, heavenly aims and employments of true believers. SERMON LI. 545 IV. The Christian must not be conformed to the company of the world. The men of the world are not his chosen com- panions. We have already observed, that converse with them cannot be wholly avoided. The lawful business of life will necessarily bring them together. But we speak of making them intimate friends, and the companions of leisure hours. But "how can two walk together, except they be agreed?" "What fellowship hath light with darkness? What concord hath Christ with Belial, or Christians with the sons of Belial? Either must the Christian conform himself to the light, vain, frothy, and often profane conversation of worldly men, or they must conform themselves to his spiritual views; and which of these is most likely to happen, it is not hard to tell. We become insensibly like our intimate friends, and naturally drink into their spirit; as therefore there is in general but little probability of doing good to carnal men by our com- pany, it is far wisest and safest for us to keep our distance. Intimate and habitual friendship with wicked men is consid- ered, in the Scripture, as opposition to God. St. James, addressing himself to conforming professors, saith, " Ye adul- terers and adulteresses, know ye not that the friendship of the world is enmity with God? whoever, therefore, will be a friend of the world, is the enemy of God." If our chief hap- piness be in the things of the world, and if we court the friendship of wicked men in order to procure them, we are at heart enemies to God ; and in persons of a religious char- acter, who profess to be betrothed unto Christ as their spirit- ual husband, this is heart-adultery. And if this occasional conformity to worldly persons be so blamable, what must we think of forming connections with them for life? How criminal, and how dangerous, to act directly contrary to the grand rule in this case — to marry " only in the Lord." 1 Cor. 7 : 39. V. Christians must not conform themselves to the world in their carnal amusements. The taste of men discovers itself in nothing more plainly than in their choice of amuse- ments. It is easy to know what these are, and what is Vjl. Ser. 35 546 NON-CONFORMITY TO THE WORLD. adapted to the corrupt taste of the carnal mind. "Worldly- men are never so much in their element as when ennfajred in them ; and to enjoy them, they will often sacrifice their most important interests. Among these the amusements of the theatre have the first place ; for these the world strongly pleads, and affects to place them on a level with divine ordinances, by saying they can learn as much from a good play as from a sermon. But it should be remembered that sermons, and means of grace, derive all their virtue from the authority of Christ who appointed them, and has promised to bless them; but the advocates of plays can never pretend that Christ has either ordained them, or engaged to put his blessing upon them. So far are plays from being useful to the cause of virtue, that they are one of the most successful engines of vice that Satan ever invented. Several of the heathen philosophers and lawgivers opposed them in the strongest terms. Plato banishes them from his commonwealth. Xenophon com- mends the Persians for not suflfering their youth to hear any thing amorous, thinking it dangerous to add any weight to the bias of nature. Seneca complains that by the stage vice made an insensible approach, and stole on the people in the disguise of pleasure. Tacitus says the German ladies pre- served their honor by having no playhouses among them. The Athenians would not suffer a judge to compose a comedy. The Lacedemonians would not endure the stage, under any kind of regulation. The Romans, in their better times, reck- oned the stage so disgraceful, that any Roman turning actor was degraded. And we may add, that the English laws, till very lately, denominated stage-players rogues, vagabonds, and sturdy beggars. The earliest Christians abhorred them. Tertullian, in the second century, says, " We," Christians, " have nothing to do with the frenzies of the race-ground, the playhouse, or the barbarities of the bear-garden." Some of the ancient councils ordained that players should be excommunicated, and that even the sons of clergymen must not be present at plays, " it SEKMON LI. 547 being always unlawful for Christians to come among blas- phemers." A good writer says, " Will you not avoid this seat of infection ? The very air suffers by their impurities, and they breathe the plague. What though the performance be entertaining; what though innocence and virtue shine in some parts of it ; it is not the custom to prepare poison un- palatably. No ; to make the mischief spread, they must oblige the sense, and make the dose pleasant. Thus the devil throws in a cordial drop to make the draught go down, and steals some ingredients from the dispensatory of heaven. Look upon all their fine sentences, their flights of fortitude, and their loftiness of style — as honey dropping from the bow- els of a toad, or the bag of a spider." " And admitting," says another, " that some good may be learned at the playhouse — do people send their daughters to a house of ill-fame to learn discipline ? Do gentlemen educate their sons under highway- men to teach them courage ? Or will any man venture on board a leaky vessel, that he may learn the art of shifting in a storm ?" Besides, if plays have such a moral tendency, how is it that the players are generally the most immoral people in the world, and the neighborhood of playhouses the very sink of filthiness ? Archbishop Tillotson thought plays " a mighty reproach to Britain, and not fit to be tolerated in a civilized, much less in a Christian nation." He calls the playhouse " the devil's chapel, the school and nursery of vice and lewdness." And one of the judges well said, " One playhouse ruins more souls than fifty churches can save." The dancing of both sexes, and especially in public places, is another species of amusement highly pleasing to the world, but extremely dangerous to good morals. The gayety it in- spires, the company into which it leads, and various evils connected with it, render it every way unbecoming the Chris- tian, who has the utmost need to cultivate seriousness and gravity, and to live and act as a pilgrim and a stranger. There is scarcely any thing, not absolutely and notoriously wicked, in which conformity to the world consists more than 548 NON-CONFORMITY TO THE WORLD. the amusement of the ballroom. Not a few have been called out of it into eternity ; but where is the person who would wish, when summoned to the bar of God, to be found so em- ployed ? Playing at cards is another favorite diversion with the world. The express purpose of this amusement is a sufficient argument against it — it is to kill time. Alas, our time is short enough, and will die of itself; we need not hasten its exit. Our days are as a handbreadth, and our age is as nothing. We complain of the shortness of life, and yet labor to reduce its narrow span. It may justly be doubted whether any game be lawful which depends upon casting a lot; for dealing the cards is of that nature, and is therefore a kind of appeal to God for the success of our play, for " the lot is cast into the lap, but the whole disposing thereof is of the Lord." But, not to insist upon this, it is really a childish business. It is a poor employment for rational and immortal beings to spend many hours of precious time in throwing about bits of spotted paper. The conversation that accompanies it is gen- erally frivolous and foolish. The passions of avarice and anger are frequently excited, and the tragical consequences of gaming are so perfectly opposite to the Christian character, that a good man ought to reject the amusement altogether. There are other diversions, as horseraces, cock-fighting, buU-baiting, etc., as well as conformity to the world in gay, indecent, or to oexpensive fashions of dress, upon which we have not room to comment particularly. There is one grand rule applicable to them all, and which may afford a pretty good test of their propriety or impropriety. You will find this apostolic direction in Col. 3 : 17 : "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." Now, can we see a play, dance, or play at cards, " in the name of the Lord Jesus, and to the glory of God ?" Can you pray for the Lord's pres- ence and blessing on these engagements ? A good man once convinced a company of the folly of these things, by offering to say grace before cards, or to pray for a blessing on them SERMON LI. • 549 The company felt the impropriety, and asked him what he was going to do ? The good man replied, " God forbid I should do any thing on which I cannot ask his blessing." Common-sense forbids you to say, *' Lord, go with me to the playhouse, and bless the good instruction I go to receive !" or, " Lord, give me a good hand at cards !" Such petitions would be justly reckoned impious ; but the impropriety clearly shows that what cannot be done with prayer, cannot be done with a good conscience, cannot be done to the glory of God, and therefore ought not to be done at all. In all these things the consistent Christian must remember the text: "Be not conformed to this world." From what has been said, it is surely evident that it is the duty of Christians not to be conformed to this world. It is plain that God's people are a distinct people, and ought to be a separate people. There is a holy singularity, though not an affected singularity, which well becomes them. This indeed requires courage. In certain situations, where persons have been closely connected with the carnal and the gay, and especially with the great, it will not be very easy to come out from among them, and avow that they belong to Christ. Yet, let none despair. The Scripture shows us how it may be done : " Whosoever is horn of God, overcometh the world ; and this is the victory that overcometh the world, even our FAITH." 1 John, 5:4. By the new nature which the Chris- tian receives, he gets above the terrors and allurements of the men and things of this world, so as not to be driven away by the one, or drawn aside by the other, from his duty to God. And this noble conquest is obtained, not by our own power, but by the strength we derive from Christ, through faith in him. Faith realizes eternal things, and shows us how vain and mean are the pursuits of the world. Faith also realizes the presence of God, and judges his approbation to be infi- nitely superior to the friendship of men. Thus Moses, the man of God, triumphed over the world. " When come to years, he refused to be called the son of Pha- 550 NOX-CONFORMITY TO THE WORLD. raoh's daughter ; choosing rather to suffer affliction With the people of God, than to enjoy the pleasures of sin for a season : esteeming the reproach of Christ greater riches than the treas- ures in Egypt." Heb. 11 : 24. It was hij faith that Mo.ses did this. Faith showed him the vanity and danger of a court-life, of riches and grandeur and sensual pleasure. Faith also showed him " the recompense of reward :" the glories of the eternal w^orld, which he should continue to enjoy when all human pomp is buried in the dust. He therefore wisely chose the better part, though attended with poverty and shame. "With the crown of glory in view, he was willing to take up the cross, and even to glory in it. He determined to unite himself with God's people, and suffer reproach and affliction with them, rather than be conformed to this sinful and perishing world. This subject shows us the necessity of the new birth. If we would not be conformed to this world, it is necessary for us to be transformed hij the renewing of our mind, as the apos- tle adds immediately after our text. Be ye transformed — changed into a better form — from being "earthly, sensual, and devilish," to become heavenly, spiritual, angelical ; and this is done "by the renewing of our minds." The Holy Spirit begins this renewing work in regeneration ; it is grad- ually carried on in sanctification — in dying more and more to sin and the world, until the blessed work be perfected in everlasting glory. Thus shall we "prove what is that good and acceptable and perfect will of God." The will of God, as revealed in his word, for our direction in this particular, and in every other branch of duty, is good — good in itself, and good for us ; conformity to it is acceptable and well-pleasing in his sight, through Jesus Christ; and it is perfect — it is sufficient to make a finished Christian, " thoroughly furnished to every good work." 0 that divine grace may so transform our hearts that we may prove, and prove by our own expe- rience— for nothing else can teach it — how happy a thing it is to be wholly devoted to God, and to be governed in every respect by his sacred will. SERMON LII. 551 PREPARATION FOR DEATH. SERMON LII. "THEREFORE BE YE ALSO READY." Matt. 24:4-t.* Death is a most serious thing. It is impossible to ex- press in words what a most serious thing death is. Those who have thought and said the most about it in the time of their health, have found dying to be a far more serious matter than they could before conceive. " The living know that they must die;" and yet, how few lay it to heart I How few there are who " so number their days as to apply their hearts unto wisdom !" In small country villages, where death seldom comes, the people scarcely think of it; and "their inward thought seems to be, that their houses shall continue for ever, and their dwelling-places to all genera- tions :" and in large cities where the bell tolls every day, and people constantly see coffins and funerals, the commonness of death takes away the solemnity of it. In some places, it is shocking to reflect how little seriousness attends a funeral, and that by excessive eating, drinking, and unseasonable mirth, the house of mourning is turned into the house of feasting. All this shows that the heart of man is filled with criminal vanity, and how far it is from that constant serious- ness which becomes mortals living on the borders of eternity. Yet, when death comes into our houses or our neighborhood, we should be particularly thoughtful. When it pleases God to remove a relation, a friend, or a neighbor, we should con- sider him as speaking to us — speaking the solemn language of the text, " Be ye also ready." It is as if he said, " Thought- Tess mortals, remember your latter end. Consider this provi- * This sermon may bo poculiarly seasonable when the providence of God has removed a relation, a friend, or a neighbor. 552 PREPARATION FOR DEATH. dence. Your fellow-creature is dead : he speaks no more, he moves no more, he breathes no more : he has done with all the businesses, all the pleasures, all the relations of life : he is stripped of his former raiment, and wrapped in a shroud : he walks no more at large, but is confined to the narrow limits of the coffin ; he mixes in human society no more : he is now the companion of worms : he has forsaken all his former pos- sessions, and retains nothing but a little spot of earth, with which he will shortly mingle, so as not to be distinguished from it. This is the end of man. This will shortly be your end. Prepare for it — prepare to die — prepare to meet your God." Such is the language of Providence. He that hath an ear to hear, let him hear it. The words of our text were spoken by Jesus Christ to his disciples, with respect to the destruction of Jerusalem, and also with respect to the end of the world. The destruction of Jerusalem was a " coming of the Son of man," to execute terrible judgments on the unbelieving Jews. The Son of man will also come to judge the world at the last day. But the particular time of the first event was kept secret ; " the day and the hour was known to no man." The same may be said of the day of judgment. Our Saviour uses this as an argument with his disciples to be always ready. " Watch, therefore," saith he, " for ye know not what hour your Lord doth come." And this he enforces by two comparisons taken from the common prudence of men. If any housekeeper was told that some time or another in the night his house would be attacked by thieves, he would be sure to watch, at every hour, till the danger was over. And if a servant is ordered to sit up for his master, but knows not whether he will come home at twelve o'clock, at two, or at three, he ought to be watching, that whenever he comes he may be ready to open the door ; so, " be ye also ready, for ye know not what hour your Lord doth come." The hour of death is the hour of the Lord's coming to us. He comes to put a period to that life which his power had constantly supported. He comes to separate the immortal SERMON LII. 553 spirit from the mortal body. He comes to call the soul to his tribunal, and fix its state in endless bliss or woe. And al- though his coming will not be visible, attended with angels in the clouds of heaven, as his last grand coming shall be, yet it is equally important and solemn in its consequences to each individual. Jesus has "the keys of death;" he has a right to close our lives when he pleases ; and he has " the keys of the unseen world," to open the doors of heaven to his people, and to open the doors of hell to the wicked. But the time of his coming is a profound secret ; " of that day and of that hour knoweth no man." There is, indeed, an appointed time to man upon the earth ; his days are de- termined; "the number of his months are with God," who has fixed " bounds which he cannot pass." But ivhere the bounds are fixed, or how many the years and months and days, who can tell ? It is not fit for us to know. If wicked men certainly knew they should yet live many years, their hearts would be fully set in them to do evil ; they would be more presumptuously wicked than they are. And if weakly and timorous people knew the time of their death, they would thereby be made unfit for any of the enjoyments or duties of life. It is therefore best as it is. Thus we are kept depend- ent on the God of our lives ; and if truly wise, we are kept always watchful — always desiring and endeavoring, accord- ing to our Saviour's advice in the text, to be ready, which is the subject of the present discourse. We therefore observe, I. To be ALWAYS READY FOR DEATH, sliould bc the first, the grand business of our lives. No man remaining in his natural state of sin, is, or can be ready for death. " The wages of sin is death," and he who dies in his sins must receive the wages of them. " The wicked is driven away in his wickedness," "chased out of the world," forced away in anger, and against his will, like a malefactor to the dungeon, or a criminal to the gibbet. The natural man cleaves to the dust ; his head and heart are full of worldly schemes and projects of happiness ; but death unexpectedly arrives, and stops him short. " In that very 554 PREPARATION FOR DEATH. day his thoughts perish ;" and while he saith, " Peace and safety, sudden destruction cometh upon him, as travail upon a woman with cliild, and he shall not escape." He is per- haps saying to himself, " Soul, thou hast much goods laid up for many years ; take thine ease, eat, drink, and be merry :'' but God saith unto him, " Thou fool, this night thy soul shall be required of thee." It is unspeakably awful for a person to die in his sins ; his guilt unpardoned ; his heart unrenewed ; under the power of that carnal mind which is enmity against God. " Guilt," says one, " is a bad companion in life, but how terrible will it be in death ! It lies now, perhaps, like cold brimstone on their benumbed consciences ; but when death opens the way for the sparks of divine vengeance to fall upon it, it will make dreadful flames in the conscience, in which the soul will be wrapt up for ever." Vain are the hopes of ungodly men with respect to death. They do not like to think of dying; but when they do, they flatter themselves in their iniquity, and hope they shall do very well at last; they think they have good hearts, or that their good deeds will make amends for their bad ones ; or that they shall have time to repent and make their peace with God, receive the sacrament, and so get the priest's passport to heaven. 0 A^ain and delusive hope ! Such men generally die as they live; and "what is the hope of the hypocrite, though he hath gained, when God taketh away his soul ?" These foolish hopes, not being founded on the word of God, are like a house built upon the sand ; and when the rain shall descend, the floods come, and the winds blow, and beat upon the house, down it must fall, and great will be the fall of it. Only "the pure in heart shall see God." How can the profane man, who blasphemes his Maker every day, and with almost every breath calls for damnation, expect to meet God with safety ? How can the unclean, the whoremonger, the adulterer, or the lascivious, expect to be admitted into the presence of a pure and holy God ? How can the Sabbath- breaker imagine he shall be permitted to keep perpetual Sab- SERMON LII. 555 bath ill heaven, who could not endure the work of a short Sabbath once a week on earth ? Shall the wilfully ignorant dream of a share in the inheritance of the saints in light ; the dishonest man think to rank with the righteous ; the self- righteous with those who have washed their robes in the blood of the Lamb? Alas, all such hopes will be disap- pointed : " their hope shall be cut off, and their trust shall be as a spider's web." II. What then is it to be ready for death ? In what does a real preparation for it consist ? 1. The foundation of the whole is, an interest in Christ. " Blessed are the dead who die in the Lord.'''' Sin and death came by Adam ; righteousness and life come by Christ. " By one man sin entered into the world, and death by sin ; and so death hath passed upon all men, for that all have sinned." " Through the offence of one many are dead ;" yea, " by the offence of one, judgment came upon all men to condemna- tion." Now, as our being in Adam is the cause of death, being in Christ is the cause of life. Our union with the first man has subjected us to sin, misery, death, and hell ; union with the second can alone afford us righteousness, happiness, life, and glory. " I am," said Jesus, " the life. I am come that they may have life : and he that believeth in me, though he were dead, yet shall he live ; and whosoever liveth, and believeth in me, shall never die." There is no security against the fatal consequences of death, but by believing in Jesus. The soul that is truly convinced of sin, that sees its danger, that is sensible of its helplessness, that is enlightened in the knowledge of Christ, will fly for refuge to him, will trust alone in his perfect right- eousness ; and in doing so is secure. " The name of the Lord is a strong tower ; the righteous runneth into it, and is safe." This, therefore, was the summit of St. Paul's wish : " that I may he found in liim f that is, as he explains it, not having on his own righteousness, but the righteousness of Christ by faith. Phil. 3:9. He saw that his own righteousness was insufficient. In the days of his ignorance he trusted to it ; 556 PREPARATION FOR DEATH. but being taught of God, he discarded it ; he despised it, as to the thought of appearing in it, or being justified by it. He now longs to be found in Christ, that is, in his right- eousness— to be found in it as a safe refuge, in which the avenger of blood cannot reach him — to be found in it as the wedding-garment, in which the master of the feast would accept him. There is no living happily, nor dying safely, but as we are in Christ; and some who have vainly trusted in their own works in the secure hour of prosperity, have wisely thought better of it when they came to die, and confessed " it was safer to trust to the righteousness of Christ." If we are united to Christ, and are interested in his right- eousness, death cannot hurt us ; it is like a serpent that has lost its sting. So the apostle beautifully speaks: " The sting of death is sin, and the strength of sin is the laiv ; but thanks be to God, who giveth us the victory, through our Lord Jesus Christ." 1 Cor. 15 : 56. Death is compared to a venomous serpent, that pierces and poisons. Sin is the sting of this deadly serpent. It is sin that makes death so terrible to nature ; were it not for sin, death would be of little conse- quence, considering what a vain and vexatious world this is. And the strength of sin is the latu. That which gives such a formidable power to sin, whereby it subjects us to the death of the body, and to everlasting misery, is the holy and right- eous law of God, armed with its fearful curse, and binding the sinner under the guilt of his sin to the destruction of both body and soul. But thanks be to God, Jesus Christ has taken away the sins of his people by the sacrifice of himself; re- deemed us from the curse of the law, by becoming a curse for us ; and thus he hath deprived death of its sting. " Death shot its sting into our Saviour's side ; there left it ; there lost it." This is the true and only foundation of our preparation for death. It is sin that makes death terrible ; but Christ hath taken away sin, and so taken away the sting of death. If, therefore, we believe in him, death cannot hurt us ; for " there is no condenuiation to them that are in Christ Jesus," the gospel having freed them from the law of sin and death. SERMON LII. 55T " He that hath the Son hath life ;" he shall never perish, hut shall have everlasting life. How much to he pitied are those poor ignorant creatures, who, in the prospect of death, comfort themselves with the thoughts of having done no harm ; having paid every one his own ; having been good livers ; having kept church and sac- rament ; and having been good to the poor, and so on. All these are refuges of lies, and will leave the sinner exposed to the curse of the law, and to the sting of death. As no man can keep the law, no man can be saved by the law. Only Christ our surety could keep the law perfectly : he did so ; and by so doing has brought in " everlasting righteousness," which is to all and upon all who believe. Blessed then are they, and they only, who die in the Lord. To be in Christ, then, is the groundwork of our readiness for death ; to have Christ in us, by his Spirit sanctifying our nature, is equally necessary ; and these blessings are always connected. " He that is joined to the Lord is one spirit ;" for " if any man have not the Spirit of Christ, he is none of his." 2. We cannot be prepared for death unless we are pre- pared for heaven ; and no man is prepared for heaven but by the Holy Ghost. Our Lord has most solemnly declared that " except a man be born again, he cannot see the kingdom of God." Natural men think little of heaven ; they have little other notion of it than that it is not hell. But if they had any just conception of that holy and happy state, their reason would convince them that without an inward change they could never attain or enjoy it. Heaven would be a burden to a graceless soul. As well might a swine that wallows in filthy mire be delighted with the splendors of a palace, or a stupid ass be enchanted with the harmony of a concert, as a sensual carnal man be satisfied with the joys of the heavenly world. There must be a new heart, a new nature, and new affections, or there can be no relish for a better world. The more any thing, or person, on earth, is like heaven, the more the sinner hates it ; and the more resemblance it bears to hell, the more he loves it. His carnality of soul, his love of sen- 558 PREPARATION FOR DEATH. sual pleasures, \vitli all the wicked passions of his mind, are daily fitting hiin for another place, and another sort of com- pany. He is treasuring up food for the worm that never dies, and fuel for the fire that shall never he quenched. But by regenerating grace, the believer is formed for glory. God has given a new bias to his affections. He sees the evil of sin, and sincerely hates it. He sees the beauty of holiness, and ardently desires it. He sees the excellency of the dear Kedeemer, and cordially loves him. He delights in the law of the Lord, after the inward man. He loves the truth, the day, the ordinances, the people of God. He sees the vanity of the world, and is, in some degree, weaned from it. He has a glimpse of the glory that shall be revealed, and longs to behold it; and in this experience he enjoys a foretaste of heaven. He is not altogether a stranger to the joys of that celestial place. "He who hath wrought us for the selfsame thing is God ;" and this experience is a blessed earnest of the future possession. The believer's title to heaven is in the righteousness of Christ alone ; but his fitness for it is by these gracious operations of the Holy Spirit ; and he who enjoys them in the greatest degree, is the person best prepared for the great change. In these blessed dispositions consists the believer's habit- ual readiness for death ; but it is usual also to speak of his actual readiness. Our Lord has illustrated the difference be- tween habitual and actual preparation, by the similes em- ployed in the context. " A housekeeper is habitually ready for the thief, when he has taken all proper measures to secure his habitation by doors and bars and bolts ; but he is actually ready when he stands armed to oppose his entrance. So the faithful servant is habitually ready to serve his master at any hour of the day, in any work to which he may be called : he is actually ready for his lord's return when he keeps waking, with the light in his hand." The believer is actually ready for death when the graces of the Spirit in his soul are in their lively exercise. When faith is strong, triumphing over doubt and uncertainty ; when SERMON LII. 559 hope is firm, subduing painful fears; when love to God, and Christ, and heavenly things, is ardent; when he is actually employed in performing the proper duties of his station, or when calmly submitting to the afflicting hand of God ; when he is guarding against excessive cares, or undue indulgence of the flesh ; and especially when the thoughts of death be- come familiar and pleasant, and the views of glory bright and enchanting — then, with the world under his feet, heaven in his eye, and Christ in his arms, he may say with pious Simeon, " Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation." How important is readiness for death ! Hemember, death will come at its appointed hour, whether you are ready or not ; and Oh, how often at an unexpected hour ! Not seldom, death comes suddenly. How often do we hear of sudden deaths ! How many go to bed well, and never rise more ; or go out from home well, and never return ! Some are snatched away in the midst of their amusements, and others while engaged in their callings. How necessary then to be always ready, to be ready 7ioiv. Delay in this case is dangerous indeed. Almost all men talk of preparing at some future time : when sickness shakes them over the grave, or when the Lord re- moves a relation or a neighbor by some alarming stroke, they promise themselves they will repent and reform ; but the im- pression soon dies away ; the world, like the returning tide, fills their hearts with its cares and pleasures, and the writing on the sand is all erased. " So dies in human hearts the thoughts of death." But Oh, consider the unspeakably dreadful consequence of dying unprepared. We can die but once ; and if we die in our sins, we are lost — lost for ever. There is no repentance in the grave, no pardon in the grave, no regeneration in the grave. Now then is the time ; it may be the only time ; cer- tainly the best time. It may be, now or never. How happy is the life of that man who has " a good hope through grace;" "the full assurance of hope;" a solid, scrip- 560 PREPARATION FOR DEATH. tural persuasion of his interest in Christ. He truly enjoys life ; and he may smile at death. He may say with St. Paul, " for to me to live is Christ, and to die is gain." "While I live here, Christ is with me ; when I die, I shall he with Christ. How contented and cheerful may he he in the humblest lot, who knows that he is an heir of God, and a joint-heir with Christ. 0 happy, happy, happy man ! Do not you wish to he like him ? But what is your present course ? If you are living in sin, gratifying the lusts of the flesh, and departing from the living God, you cannot have this assurance. If any man be in Christ, he is a new creature ; and he walks not according to the flesh, but according to the Spirit. If you are living in sin, you cannot be happy. You know you are not. You try to be happy by forgetting death; but you cannot forget it. The tolling of the bell, the sight of a funeral, or the news of another's decease, will force the recollection of it, and it makes you miserable. You are like the man at the banquet, with a drawn sword hung over his head by a hair. You cannot enjoy life, for fear of death. 0 that you were wise, for relig- ion is true wisdom. Forsake the foolish and live. Let the wicked forsake his way, and turn unto the Lord. Let him cry to God for the help of his Holy Spirit, without which no efforts of nature to get rid of sin will prove effectual ; but with which the strongest corruptions may be subdued, and the sinner prepared for death and heaven. Let Christians remember their Lord's advice : "Be ye also ready ; for ye know not the hour when your Lord cometh." Remember even the "wise virgins" slumbered and slept. Guard against this slothful temper. Cannot ye watch one hour? Be sober; be vigilant. The judge is at the door. Be diligent, believer in Jesus, and like your Master, " work while it is called to-day ; the night cometh, in which no man can work." Many have, on a dying-bed, repented of their negligence — none of their diligence. Now is the time for activity ; th^re will be rest enough in the grave. And Oh, daily guard against every obstruction to actual readiness. SERMON LII, 561 Conform not to the world in its levities and vanities. Be much alone — be much with God. Make conscience of re- deeming precious time, and employing all your talents for the glory of God, the welfare of your family, the church, and the world. In a word, die daily. When God removes any one who is dear to us, what cor- dial consolation does it afford, if we have reason to believe he was ready for death. We must not sorrow as men without hope. The change is his great advantage. It would be self- ish to wish him out of heaven, to reside again in this vale of tears. " We should scarcely dare to weep," said one, " if Christ had evidently taken the body along with the soul of our friend to heaven;" and why weep now? Absent from the body, he is present with the Lord ; and though the body must see corruption, it shall not always be the prisoner of the grave. Jesus has engaged to raise it up at the last day, and to fashion it like his own glorious body. 0 let us prepare to follow our pious friends, favored with an earlier call to glory : while we remain below, let us be active for God ; and soon shall we join our kindred spirits before the throne, unite in the song of the redeemed, and " so be for ever with the Lord." M^ DATE DUE MAR J 1 n CAVLORO > 1 ;' V'\M i\" \)\ : ) / i y Y;- T '..■ 4 \:) I •% ) .. ^ ,, ; -^ : -., , , ,; 'v > ■/ .li:.ii:li:i:i:li:iIill....;;ihil::h:lil:ilUi;uil,:Ilij:aiiul!im.:i.,,....l:;iii:iiiiiIuiiiil!!ill!iLu^