LIBRARY 
 
 PRINCETON, N. J. 
 
 No. Case,_ ^^ 
 No. Shelf, oec 
 Nq. Book, 
 
 The Jolin 1*1, Birelis 1>onatioii. 
 
 J 
 
 SC(L 
 3653 
 
■J- 
 
SERMONS, 
 
 CHIEFLY DESIGNED 
 
 FOR FAMILY READING 
 
 VILLAGE WORSHIP 
 
 BY J. BURNS, 
 
 MINISTER OF .i;NON CHAPEL, ST. MAYLEBONE ; 
 
 AUTHOR OF " FOUR HUNDRED SKETCHES AND SKELETONS O F 
 SERMONS ;'* " THE CHRISTIAN'S DAILY PORTION ;" " THE 
 YOUTHFUL CHRISTIAN;" &C., &C., &C. 
 
 LONDON : 
 HOULSTON AND STONEMAN. 
 
 1S42. 
 
J. H. STAP.IE, PRINTER, 166, HIGH HOLBOilN. 
 
PREFACE 
 
 It was the original intention of the Author to 
 have presented these Sermons to the pubUc in 
 the more extended form in which they were 
 deUvered to his own Congregation, but having 
 for several years employed his pen in works of a 
 condensed character, he found himself so com- 
 mitted to that style of writing,* that he felt under 
 a kind of necessity to add rather to the number 
 than to the length of the Sermons. 
 
 With many he is aware that long Sermons are 
 far from being acceptable, so that he hopes these 
 very much abbreviated discourses may be con- 
 sidered adapted for family or private edification, 
 or to assist those who read sermons to village 
 congregations. 
 
 * " Sketches and Skeletons of Four Hundred Sermons ;" 
 " Sketches on Types and Metaphors ;" " Sketches for Special 
 Occasions," &c., &c. 
 
IV. PREFACE. 
 
 It will be seen that to secure these ends, the 
 Author has used great plainness of speech, and 
 he trusts the sentiments of the Volume will be 
 found in strict accordance with the great evan- 
 gelical doctrines of the Gospel. 
 
 To those kind Friends who have so greatly 
 exerted themselves in obtaining Subscribers, and 
 to all who have in any way favoured the Publica- 
 tion of the Volume, he tenders his respectful 
 acknowledgments and sincere thanks. 
 
 That ,God may bless their perusal to the 
 spiritual profit of the reader, is the earnest 
 prayer and fervent desire of the Author. 
 
 3, St. John's Wood Grove, 
 August 3lst, 1842. 
 
^^^Jn^^SfJ-J^J^: 
 
 ^r^ Pi^OPERT} 
 
 CONTENTS. 
 
 SERMON I. 
 
 THE PRECIOUS SAVIOUR. 
 
 *♦ Uuto you therefore which believe, he is precious."— 1 Peter ii--7. 9 
 
 SERMON II. 
 EJACULATORY PRAYER. 
 
 " So I prayed to the God of heaven." — Nehe. ii--4. .. .. 2i 
 
 SERMON III. 
 
 THE TRIUMPHANT CHRISTIAN. I 
 
 " Gad, a troop shall overcome him, but he shall overcome at the ;, 
 
 last." Gen. xlix— 19. ... ... .. •• ■• 38 |; 
 
 SERMON IV. || 
 
 MARY AT THE SEPULCHRE. j 
 
 «' But Mary stood without at the Sepulchre, weeping ; and as she Jj 
 
 wept, she stooped down and looked into the Sepulchre," &c. &c. 
 &c.— John xx— 11. .- 49 
 
 SERMON V. 
 
 WHAT TO DO WITH CARE. 
 
 " Casting all your care upon him, for he careth for you."— 1 Pet. v— 7 63 
 
 SERMON VI. 
 THE BEATITUDES. 
 THE POOR IN SPIRIT. 
 " Blessed are the poor in spirit, for their's is the kingdom of heaven." 
 
 Matt. v. — 3. .• •• • ... /3 
 
VI. 
 
 CONTENTS. 
 
 SERMON VII. 
 THE HAPPY MOURNER. 
 
 " Blessed are they that mourn, for they shall be comforted." Mat. v. 4 86 
 
 SERMON VIII. 
 MEEKNESS AND ITS REWARD. 
 
 ** Blessed are the meek, for they shall inherit the earth." — Mat. v — 5 97 
 
 SERMON IX. 
 
 THE HUNGERING AND THIRSTING FILLED. 
 
 " Blessed are they that hunger and thirst after righteousness, for they 
 
 shall be filled."— Matt. V— 6 ... ... ... ...110 
 
 SERMON X. 
 
 MERCY THE PORTION OF THE MERCIFUL. 
 
 " Blessed are the merciful, for they shall obtain mercy." — Matt, v — 7 122 
 
 SERMON XI. 
 
 THE PURE IN HEART, AND THE VISION OF GOD. 
 
 '* Blessed are the pure in heart, for they shall see God." — Matt, v — 8 135 
 
 SERMON XII. 
 
 PEACE-MAKING AND ITS BLESSEDNESS. 
 
 '* Blessed are the peace-makers, for they shall be called the children 
 
 of God."— Matt. V— 9 ... .. ... ... 151 
 
 SERMON XIII. 
 
 THE REWARD OF THE PERSECUTED. 
 
 ** Blessed are they which are persecuted for righteousness sake," &c. 
 
 Matt, v— 10, 12 ... ... ... ... ... 163 
 
 SERMON XIV. 
 THE CONTENTED SHUNAMITE. 
 
 " I dwell among mine own people." — 2 Kings iv— 13 ... 178 
 
 SERMON XV. 
 
 THE PRESENT AND FUTURE CONDITION OF THE 
 
 CHILDREN OF GOD. 
 
 " Beloved, now are we the sons of God, and it doth not yet appear 
 
 what we shall be." — 1 John iii — 2. ... ... * ... 192 
 
CONTENTS. 
 
 SERMON XVI. 
 
 THE SYROPHENICIAN WOMAN. 
 
 Then Jesus went thence, and departed into the coasts of Tyre and 
 Sidon, and behold a woman of Canaan came out of the same 
 coasts, and cried unto him, saying, have mercy on me, O Lord 
 thou Son of David, my daughter is grievously vexed with a 
 devil," &c.— Matt. XV.— 2 i to 28 
 
 SERMON XVII. 
 THE DOUBTS OF CHRISTIANS. 
 
 But some doubted," — Matt, xxviii — 17 
 
 SERMON XVIII. 
 
 LIVING AND DYING TO THE LORD. 
 
 ' For none of us liveth to himself, and no man dieth to himself. For 
 whether we live, we live unto the Lord, and whether we die, 
 we die unto the Lord, whether we live therefore or die, we are 
 the Lord's." — Rom. xii — 7,8. ... 
 
 Vll. 
 
 209 
 
 222 
 
 23l 
 
 SERMON XIX. 
 
 CHURCH PROSPERITY. 
 O Lord I beseech thee, send now prosperity."— Psalm cxviii— 25 250 
 
 SERMON XX. 
 THE MEANS OF SECURING CHURCH PROSPERITY. 
 
 O Lord I beseech thee, send now prosperity."— Psalm cxviii— 25 259 
 
 . 271 
 
 SERMON XXI. 
 RELIGIOUS FERVOUR. 
 
 " Fervent in spirit." — Rom. xiii — 11. 
 
 SERMON XXII. 
 THE KINGDOM OF CHRIST. 
 " Thou sawest till that a stone was cut out without hands, which 
 smote the image upon his feet that were of iron, and clay, and 
 brake them to pieces," &c. — Dan.!!— 34, 5. ... •• 2 
 
 82 
 
 SERMON XXIII. 
 
 THE GOSPEL MIRROR. 
 
 But we all with open face, beholding as in a glass, the glory of the 
 Lord, are changed into the same image from glory to glory, even 
 as by the spin: of the Lord." — 2 Cor. iii — 18. 
 
 297 
 
Vlll. 
 
 CONTENTS. 
 
 SERMON XXIV. 
 
 FELIX AND PROCRASTINATION. 
 
 And as he reasoned of righteousness, temperance, and judgment 
 to come, Felix trembled and answered, go thy way for this time 
 when I have a convenient season I will call for thee." 
 Acts xxiv — 25. ... ... ... ... ... 306 
 
 SERMON XXV. 
 PRESUMPTION. 
 
 And all the people shall hear and fear, and do no more 
 
 presumptuously." — Deut. xvii — 13. 
 
 SERMON XXVI. 
 
 DESPAIR. 
 
 There is no hope," — Jer. ii — 25 
 
 317 
 
 328 
 
 SERMON XXVII. 
 THE GREAT END OF THE CHRISTIAN MINISTRY. 
 
 That they may be saved." — 1 CoR. x. 33 .. ... 337 
 
 List of Subscribers 
 
 347 
 

 l^^QQ^O^^r, / 
 
 
 SERMON I. 
 
 THE PRECIOUS SAVIOUR. 
 
 " Vnto you therefore ivhich believe, he is preciousr 
 1 Peter it. 7. 
 
 In looking over the records of inspiration, we meet 
 with many things which are presented to our attention, 
 as being precious. For instance, the Psahnist refers 
 to the loving-kindness of the Lord as being precious, 
 and exclaims, '' How excellent is thy loving-kindness, 
 O God! Therefore the children of men put their 
 trust under the shadow of thy wings." The redemp- 
 tion of the soul he also describes as precious.—" For 
 the redemption of the soul is precious, and it ccaseth 
 for ever/' The tlioughts of God toward his people are 
 precious. " How precious also are thy thoughts unto | 
 me, O God! how great is the sum of them." Tlie | 
 word of God is also represented as precious. " The i 
 word of the Lord," says the sacred historian, "is 
 precious." Again, the death of Christians is ])rccious. 
 '* Precious in the sight of the Lord is the death of 
 his Saints." The Saints themselves r.re described as 
 being precious. Hence they are called the " precious 
 sonsVzion," comparable to fine gold. We also read in 
 
10 
 
 SERMON 
 
 the New Testament of ^' precious promises," " precious 
 faith/' and of " the precious blood of Christ." Our text 
 brings before us the preciousness of the Redeemer. 
 " Unto you that beUeve, He is precious." And Christ 
 is pre-eminently precious. That the text clearly refers 
 to Jesus is manifest from the preceding verse, " Behold 
 I lay in Zion, a chief corner stone, elect, precious, 
 and he that believeth on him shall not be confounded.' 
 And then follows " Unto you therefore which believe, 
 he is precious." There are two things to which we 
 desire your attention to be directed. 
 
 I. TuE CiiARAcrEPs, and these we small 
 
 DEFINE. 
 
 IT. The Declauatiox, and this we shall en- 
 deavour TO illustrate and establish. Notice, 
 
 I. The Characters, those who " relieve." Here 
 we remark that faith, or believing is, 
 
 1. That alone by ivhich Christ is received. 
 
 C'hrist can only be received in the exercise of faith. 
 We come to Christ by faith. We receive Clirist into 
 our hearts by faitli. Faith is the hand that lays hold of 
 Jesus — the finger tliat touches the hem of his gar- 
 ment, and obtains the healing ciiicacy of his precious 
 blood. In the fourth ^•erse it is written, — '' To v/lioin 
 coming as unto a living stone, disrJlowed indei'd of 
 men, but chosen of God, and precious, &c." Here you 
 see how faith is represented as coming to Christ and 
 building upon liim. — " To ^vhoiii coniing as ituto a 
 living stone." In our natural cojidition, we are far 
 from Christ — the Gospel calls us near. Faith acts in 
 obedience to the Gospel. It hears and receives tlie 
 
THE PRECIOUS SAVIOUR. 
 
 11 
 
 Gospel invitation, and by coming to the Redeemer, 
 allies the soul to Christ, and builds upon him as the 
 sui'e and only foundation. Faith rests all its hope and 
 confidence on the work he has effected on behalf of 
 a lost and perishing world. And then notice, 
 
 2. Faith also extracts the henejifs of Christ, 
 
 No gracious blessing ever goes out of Christ to the 
 soul, except through the medium of Faith. Unbelief 
 refuses Jesus Christ. Unbelief shuts the only door of 
 hope by which we can obtain salvation. It puts from 
 us the benefits of Christ. Faith brings these benefits 
 out of Jesus and makes us partakers of them all. 
 Christ says to Faifh at all times and in every case, " be 
 it unto thee even as thou wilt." lie it according to thy 
 Faith ! The Saviour refuses nothing wlicn Faitli is 
 exercised. All things arc ])Ossiblc unto him wlio 
 believeth. We observe, 
 
 3. That Faith alone retains the blessings of Christ. 
 
 As the love and favour of God in the soul are first 
 obtained by Faith, so we continue to enjoy these bles- 
 sings by the exercise of living Faith in him. As wo 
 began to live by Faith, so by Faith spiritual life is sus- 
 tained. We only live spiritually and enjoy the benefits 
 of Jesus so long as Faith is exercised and cherished. If 
 Faith be lost, then we become withered brandies. *• If 
 any man draw back," says .Jehovah, " my soul shall 
 have no pleasure in him." The Apostle says, " I live 
 by t]ic Faitli of the Son of God." Th(> blessed He- 
 deemcr in the sixth chapter of John gives us a very ample 
 illustration of this very important subject. Com- 
 mencing at the 47th verse. *' Verily, verily, I say unto 
 
12 
 
 SERMON I. 
 
 you^ He that believe th on me hath everlasting life. I 
 am that bread of life. Your fiithers did eat manna in 
 the Tvilderness, and are dead. Tlijs is the bread which 
 Cometh down from heaven that a man may eat thereof 
 and not die." And again, at the 53rd verse, '^ llien 
 Jesus said unto them, verily, verily, I say unto you, 
 except ye eat the flesh of the son of man and drink his 
 blood, ye have no life in you." This is a very simple, 
 yet powerful illustration. Christ is compared to the 
 staff of life, and this Hfe cannot be sustained by merely 
 attending to ceremonies, or by having communion with 
 saints — by regularly observing di\ine worship, or by only 
 perusing the Scriptures of Truth ; l3ut it is essential 
 that there be a constant living Faith, which receives 
 strength and grace through Jesus Christ. These three 
 observations, to some extent, show the nature and impor- 
 tance of Faith in Christ Jesus. 
 II. We have the declaration 
 
 ESTABLISH AND ILLUSTRATE. 
 
 " To you therefore who believe He is precious.^' 
 may view the word precious in two lights. 1 
 speak of a thing being precious when it is rare. 2 
 speak of things being precious, as they are intrinsically 
 excellent in themselves. Christ is precious in both 
 these respects, 
 
 1. Because He is the only Mediator. 
 
 There is only one Mediator between God and man — 
 the man Christ Jesus. He is indeed compared to a star ; 
 but then he shines as the one morning star. He is com- 
 pared to the sun ; and in this we see a very striking re- 
 presentation of the Saviour. The natural sun appears 
 
 WHICH WE MUST 
 
 We 
 We 
 We 
 
THE PRECIOUS SAVIOUR. 
 
 13 
 
 as the grand centre of tlie solar system ; we see unnum- 
 bered stars, but only one sun. So it is with Christ. 
 There are many holy, dignified, and happy beings as 
 Angels, Archangels, Seraphim and Cherubim ; and 
 there are a countless number of glorified spirits in 
 heaven, and distinguished and illustrious men on earth, 
 celebrated for wisdom, piety, devotion, goodness, purity, 
 and prayer ; but there is only one Saviour for our lost 
 world, one sun in the spiritual hemisphere, the source of 
 all light, beauty, life, and fehcity. There is no other 
 name in the whole universe of God essentially impor- 
 tant to the sinner, and by which he can obtain everlast- 
 ing Ufe, but the name of Jesus. He is the one great 
 and true fountain of blessedness to all his intelligent 
 and responsible creatures. 
 
 f?. Jesus Christ is precious, on account of his intrinsic 
 excellency. 
 
 Let us glance at several particulars in which Christ 
 is precious. 1. Look at the preciousness of his titles. 
 His divine titles. That all important essential title — 
 •'• Inmianuel ;" God with us ; God in our flesli ; in our 
 nature. Mysteriously united to us in our form. As 
 the Apostle states — '•' God manifest in the flesh." 
 Tabernacling in it as the dwelling place of his glory. 
 How numerous are the divine titles given to Christ in 
 the Scriptures — such as the **' true God /' " wise God ;" 
 " only Go<l,'* &c. " God over all, blessed for evermore." 
 Then let us look at his regal titlrs. He is oftentimes re- 
 presented as possessing regal honours and glory. He is 
 " the King of Zion." The " Prince of the kings of the 
 earth." '*' The King of kings," and '■' Lord of lords." 
 
14 SERMON I. 
 
 Then look at his Sacerdotal titles. He is the '' priest of 
 God." The ^' Great high-priest of our profession." " A 
 priest for ever after the order of Melchisedec." Ob- 
 serve also his prophetical titles. The " Apostle of our 
 profession." " A teacher sent from God." *^ The Great 
 Prophet," of whom Moses was a type. "The blessed 
 teacher who hath revealed the Father, and brought life 
 and immortality to light by the Gospel." His martial 
 titles. He is the " Ensign" of his church. He goes 
 before, making the way for his people as the " breaker ;" 
 for the introduction and establishment of his kingdom. 
 He is the " Captain" and " Leader" of the Lord's host. 
 He is the " Captain of our Salvation." He is the 
 " Most Mighty" nding forth with majesty and glory, 
 because of meekness, truth, and righteousness — his ene- 
 mies falling under him. He is the " Bozra Conqueror." 
 " Mighty to save." We might add yet many more to 
 this resplendent train of titles given to Jesus in the 
 word of God, but we will confine our attention to two 
 more only. His rural titles. He is the ** Shepherd of 
 Israel ;" the '' great Shepherd of the sheep ;" the 
 " good Shepherd who lays down his life for the sheep." 
 His relative titles. He is the " everlasting Father," or 
 rather " the Father of the age to come," or " the Father 
 of the eternal age" — the age associated with his spiri- 
 tual kingdom and his universal empire. Then He is 
 the " Bridegroom" who purchased his church with his 
 own blood. The "elder brother," our neatest kinsman 
 and Redeemer, and the unchanging '^^ friend" ot his believ- 
 ing people. Yet all these titles are but a small selection, 
 when compared with the whole which adorn the horizon 
 
'J'HIC PRLCIOUS SAVIOUR. 
 
 15 
 
 of the Scriptures — the milky way of the celestial hea- 
 vens, and which illumine with overwhelming magni- 
 iicence the Word of God. We notice, 
 
 2. Christ is precious in his offices. 
 
 Let us see the suitahility of these as applied to our con- 
 dition. Man is poor, ignorant, benighted, and out of the 
 way ; sitting in the regions of sin and shadow of death. 
 Christ is the light of the world, that saving light which 
 illuminates the soul of man, brings him out of darkness 
 into the marvellous light of day, out of ignorance into a 
 state of knowledge — from the very shadow of death to the 
 holy brightness of salvation. Look again, — Man is 
 guilty and condemned, polluted, and under sentence 
 of death ; Christ is both the substitutionary victim and 
 the priest who presents it to God. As the sacrifice for 
 man's transgression, he offered his life ; presented him- 
 self to make atonement for sin; to obtain pardon for 
 the guilty and open a way from pollution to holiness, 
 and from wrath to everlasting Ufe. Then look again, — 
 Man is enslaved by sin, under the dominion of the devil, 
 the vassal of the power of darkness, enfettered by liis 
 depravity and his wicked propensities, and the miserable 
 victim of his destroyer. And what is Christ ? lie is 
 the almighty King, the blessed Potentate, who, by 
 his Omnipotent truth, touches the sinner's chains, 
 breaks his fetters, and makes him free. He also, as our 
 king, reigns in and over the soul, which cheerfully obeys 
 his authoritv, and is constrained into v»iilini^ obedience 
 by his all-subduing love. 
 
 3. The Saviour is also precioi's in his bencfifs. 
 
 And the benefits Christ confers, can be procured 
 
16 
 
 SERMON I. 
 
 iiowliere else. There is not another being in the universe 
 who can impart forgwencss to sinners. He alone has 
 authority to say, — " Thy sins are forgiven thee ?" And 
 until He speaks, the soul must remain under the power 
 of guilt. It is by receiving him that we become the sons 
 of God. and we can only be regenerated and adopted 
 into the Divine family through faith in his name. He 
 I came not only to save us from our sins, but also to 
 restore to us holy internal peace,— peace which passeth 
 all und'^rstanding. Hence he says, — " JVIy peace I give 
 unto you, not as the world giveth, give I unto you." 
 The heart of man often resembles the amtated Lake of 
 Galilee, when the disciples were exposed to the fury of 
 the storm ; and as Christ arose and said, " Peace be 
 still ! " and the tempest was hushed, so He imparts true 
 peace and abiding consolation in all the storms of life to 
 his trusting people. 
 
 He also gives the Holy Spirit. This great gift Jesus 
 obtained and promised his disciples. " When I go 
 away, I Avill send the Comforter, even the spirit of 
 truth, and he shall guide you into all truth." The 
 blessed Spirit is called the Spirit of Christ, as procured 
 and sent by him, and as he is employed in revealing 
 Christ more fully to the soul, and carrying on the work 
 of his grace within us. Not only do all these benefits 
 come by Christ, but all the precious promises of his 
 word. All the promises are yea and amen '^ in Christ," 
 to them that believe. It has been very properly said, 
 " All the promises were made by the Father to Christ, 
 not so much to men as to Christ." Christ has made 
 all these over to us in the work of redemption, so that | 
 
THE PliEClOUS SAVIOUH. 
 
 17 
 
 all who believe in Christ p:irticipate of them, and ont of 
 his fulness receive every blessin*^ they need. Wc have 
 our title to glory through Christ. Ho Avrites the names 
 of his people in his own record of love, which is called 
 the ^' Lamb's Book of Life." No man has a title to 
 heaven, whose name is not written there. When liis 
 disciples were astonished at the power they possessed in 
 being able to perform miracles, and were in peril by 
 glorying in it, he said to tliem, '^ llejoice not in this, 
 that the devils are subject to you ; but rather rejoice that 
 your names are written in heaven." And then in 
 Christ only, are all the blessings of eternal life. In 
 Christ, during our earthly sojourn, we have tlie con- 
 tinual exercise of mercy — a constant supply of heavenly 
 gi-ace — all the comforts of the divine life — and all the 
 joys of a present salvation. ]]ut eternal life also, is tlie 
 gift of God, " through Jesus Clnist our Lord." Tlic 
 apostle states, that God hath given unto us eternal life, 
 and this life is in his Son," and '^ whoso hath the Son, 
 hath hfe." How delightfully true then it is, that Christ 
 is precious in his benefits. But we add, Christ is 
 
 4. Pre-eminently and essentially precious. 
 
 There are many things important and valuable, and 
 which render men blessings to their fellow-creatures, and 
 which enable them to a great extent to enjoy life them- 
 selves. In these we may include riches ; and happy is 
 the man who knows how to improve them, and employ 
 them to the glory of God and the extension of religion. 
 But Christ is more precious than all riches. 
 
 " Jewels to him are gaudy toys, 
 And gold is sordid dust." 
 
18 SERMON I. 
 
 Christ is the peerless pearl for which the universe could 
 not make compensation. Liglit is precious. It is a 
 pleasant thing to behold the light of the sun. But 
 Christ is the light of the soul, the light of hfe, the light 
 of earth, and the light of heaven. Raiment is impor- 
 tant, but Christ is the soul's richest and best robe ; 
 clothed in him, his people are beauteous ; like the king's 
 daughter, all glorious within. Food is precious. Man 
 soon dies without it. But Christ is the bread of life. 
 Those who fed even upon manna sent down from 
 heaven ultimately died ; but the man who feasts upon 
 this bread, shall never die. Health is precious ; but it is 
 not essential to happiness. Many persons who have been 
 confined to their rooms by sickness, have, nevertheless, 
 been happy. Christ can make the afflicted (Christian 
 full of joy and hope. But Christ is the health of 
 the soul, ne is the good Physician, and his blood 
 is the true balm of Gilead, which makes the wounded 
 sin-sick spirit whole. Life is most precious. Of all 
 temporal blessings, life is the chief. " All that a 
 man hath, will he give for his life." To preserve life, 
 the mariner throws overboard, first, the least valu- 
 able part of his cargo, and then the most precious, 
 and afterwards, if necessary, deserts the vessel to 
 save his life. Christ is the life of the soul. There is no 
 life but in Christ. We live in Him, and from Him, and 
 through Him. Our life commences by the knowledge 
 and enjoyment of Him, and is thus continued not only 
 in this world but through all the ages of eternity. But 
 Christ is 2)articularly and pre-eminently precious, because 
 everything else is evanescent, and Christ alone is unchanging. 
 

 
 
 THE 
 
 PRECIOUS 
 
 SAVMOUR. 
 
 
 19 
 
 All 
 
 enrtlilv 
 
 gijod is evanescent. 
 
 niches 
 
 make 
 
 to them- 
 
 sclv 
 
 OS 
 
 win^L 
 
 ,s and fly 
 
 away ; but Christ 
 
 in his 
 
 character 
 
 and work, and othces, and benefits, is permanent and 
 abiding. The immutability of Christ is that which ren- 
 ders him so unspeakably and inconceivably precious. 
 " The same yesterday, to day, and for ever." Oh yes ! 
 it is said that Christ is a sun, but as a sun, he never sets. 
 He remains fixed in the heavens, and around him is 
 everlasting noon, and meridian, endless day. It is said 
 of Christ he is a star, but as a star he always shines. 
 We speak of Christ as a basis or foundation, and as a 
 foundation he is secure ; he cannot be shaken ; he 
 abidetli for ever and ever. The unchangeableness of 
 Chris I is associated with his eternity, and in these the 
 believing sinner may repose everlasting trust. lie is the 
 Jehovah of Israel who changes not. And then finally, 
 Christ is precious to all his saints in every circumstance and 
 condition in lohich thet/ can he placed. He is precious to 
 the young Christian. They are the lambs of the Ixe- 
 deemer's fold. Hear tlie declaration of the prophet. 
 *' Ho shall carry the lambs in his bosom." Christ to the 
 young Christian is " the fairest among ten thousand, and 
 the altogether lovely." Christ is also precious to tlic 
 weak Christian — the Christian who is rcadv to faint by 
 the Avay. Chiist preserves liim from falling and for- 
 saking the paths of religion, He does " not break the 
 bruised reed, nor quench the smoking flax." He is also 
 prv'clous to the mature Christian. It is C'hrist that sup- 
 ports him and strengthens him, and makes him ready for 
 every good work. He is precious to the a.(jed Clnistian, 
 wlio has stood fast for vears, and who has borne the bur- 
 
20 
 
 SLRMON 1. 
 
 den and lieat of the day. " He casts them not off in 
 the time of okl age, nor forsakes them when their 
 strength faileth." He is precious to the man of holy 
 enterprise. Hear what tlie Apostle sa^^s, *^ I can do all 
 
 thinsrs. 
 
 But 
 
 how 
 
 ^'Through Christ, who strength- 
 
 eneth me." The trials and toils of life would dispirit the 
 most heroic Christian — his arm would be unnerved and 
 his very heart die within him, but for the grace of Christ. 
 He is precious to the tempted. Look at the tempted 
 Christian, surrounded by the stratagems of Satan, who 
 often sifts him as wheat ; but Christ says, " I have 
 prayed for thee, that thy faith fail not.'' Look at the 
 afflicted Christian, who has to pass through deep waters 
 and heavy aiHictions. " When they go through the 
 waters they shall not overflow them ;" and when they 
 pass through the furnace, though it should be heated 
 seven times hotter than usual, yet like the three Hebrew 
 Worthies they shall be preserved ; for it was said of 
 them that one like unto the Son of God was present 
 with them. They shall leave the furnace without the 
 smell of burning upon them. Look at the dying Chris- 
 tian, whose physical system is decaying, whose pilgri- 
 mage is ended, whose journey of life is over; and per- 
 haps it niay be also his mental powers in some degree 
 impaired (for there is a most mysterious union between 
 the physical and mental parts of man ; — in these 
 circumstances Christ is peculiarly precious to his people, 
 so much so, that sometimes the men of the world have \ 
 been filled with astonishment, being ignorant of the source 
 of their felicity, and being perfect strangers to the spirit 
 that actuated them. Often their rapture has been thought 
 
Tlir, PRFXIOUS SAVIOUR. 
 
 21 
 
 to have been dollrimn, or perhaps the exciting effects 
 of medicine. No ; it is not dcHrium, it is not the result 
 of medicine ; it is the influence of the Saviour's grace in 
 the heart. How often have we seen the debihtated 
 system, wasted by disease, filled with the greatest cheer- 
 fulness and hope. With a sense of death immediately 
 before them, the disciples of Jesus have been filled with 
 unutterable joy. How many have triumphed and died, 
 exclaiming, " Death shall not separate me from the 
 love of God!" *^ O, death! where is thy sting? O, 
 grave ! where is thy victory ?" Thanks be unto God, 
 who hath given me " the victory through our Lord 
 Jesus Christ." 0,yes ! thousands when they have come 
 to die, have felt the words of the text in a sense which 
 I am sure, we cannot fully feel on this occasion. Oh ! 
 may Ave each, above all things, experience Christ to 
 be precious to us when dying. We notice, finally, 
 Christ will be eternally precious to you in the heavenly 
 temple, when you join all the beatified spirits of the just, 
 who are without spot or stain. All these spirits are 
 from the church militant. But, look ! the attention of 
 the happy host is fixed in one direction. They look 
 upon one object. Are they gazing upon the cherubim ? 
 upon the bright sons of Ood ? or upon patriarchs and 
 apostles ? No, they are looking upon the Saviour. Pure 
 in heart, they see God. Behold all the saints in heaven 
 are prostrate ! But it is before one throne ! The throne 
 of God and the Lamb. H irk ! All the voices of heaven 
 are engaged in singing. But what is the song of glory ? 
 " Worthy is the Lamb that was slain to receive power, 
 and riches, and wisdom, and strength and honour, and 
 c 
 
9Q 
 
 SERMON I. 
 
 glory, and blessing.'* "Salvation to our God which 
 sitteth upon the throne, and unto the Lamb." In 
 heaven, all the happy spirits partake of the tree of life. 
 That tree of life is Jesus, who is in the midst of the 
 paradise of God. Before we conclude, allow me to point 
 out some evidences by which we may ascertain for our- 
 selves, if we are personally interested in this subject. We 
 have endeavoured to define how Christ is precious to 
 believers ; but we now ask if Christ is precious to you ? 
 There is not a soul here but may be interested 
 in this precious Christ, and there is not one here but 
 may enjoy a sense of that preciousness. We will give 
 you then, a few evidences by which you may ascertain 
 whether Christ is precious to you or not. In the first 
 place^ if Christ is precious, you must know it. If you 
 were asked in reference to any of the things of this life, 
 whether they were precious, you would be able imme- 
 diately to give an answer. So it must be in reference to 
 true religion. If Christ is precious, you must know 
 and feel liim to be so. To know Christ spiritually, is to 
 feel that he is precious. 
 
 And then if Christ is precious, you will revere his testi- 
 mony and reverence his name. His word will be your 
 delight, your peculiar treasure. His name will be music 
 to your ear, and melody to your soul. And if Christ is 
 precious, you will not be ashamed of Christ, or of his 
 religion, or people. Then if Christ is precious, you will 
 keep his commandments. You will labour to folloAv in his 
 footsteps. If Christ is precious, you will deny your- 
 selves for him. Who is not wilhng to make sacrifices 
 for that which is precious to them ? If Christ is essen- 
 
THE PRECIOUS SAVIOUR. 
 
 23 
 
 tially precious, what would we not do for him, or what 
 would we not lose rather than lose Christ ! Ask, what 
 have you sacrificed for Christ ? 
 
 Then if Christ is precious, you feel a great desire to 
 Jionoiw him and exalt him before men. You will speak 
 well of his name, and daily show forth his praise. Then 
 again, if Christ is precious, you will be anxious that all 
 around you should be interested in his jjrecious salvation. 
 Having experienced his grace, 
 
 " Then will you tell to sinners round 
 \Miat a dear Saviour you have found." 
 
 Then if Christ is precious, allow me to add that he 
 will, and ought to be, increasingly so. More precious 
 each succeeding Lord's day. He will also be particularly 
 precious to you in the closet, and in the public means of 
 grace. 
 
 Such as do not feel Christ to be precious, wc invite 
 to contemplate his character, and examine the claims he 
 has upon their hearts and lives. Oh ! then, (kaw near ; 
 contemplate Christ as exhibited in the Gospel. Exer- 
 cise faith in liim, and you shall know him as the pre- 
 cious Saviour of your souls. For to all, in every age, 
 or country, or condition, " who believe. He is precious." 
 
24: 
 
 SERMON TI. 
 
 EJACULATORY PRAYER. 
 
 " So Iprai/ed to the God of heaven." — Nehkm. ii. 4, 
 
 Among the Old Testament worthies, Nehemiah holds a 
 very distinguished and prominent place. He was not 
 exalted by official greatness, for he was neither prophet, 
 priest, nor king ; but he was justly celebrated for per- 
 sonal piety, for having an eminent degree of the fear of 
 God. He was a wise and good man. His soul also 
 glowed with the highest emotions of patriotism, and an 
 untiring zeal in the cause of God and truth. When 
 many of the Jewish captives returned from Babylon to 
 their own land, Nehemiah still remained and occupied a 
 very high place of honour in the Palace of the Persian 
 King,— he was, in fact, the king's cup-bearer. If we 
 direct our attention to the third verse of the first chap- 
 ter of this book, it appears some messengers came to 
 him and said, " The remnant that are left of the cap- 
 tivity there in the province are in great afiliction and 
 reproach ; the wall of Jerusalem also is broken down, 
 and the gates thereof burned with fire." And Nehe- 
 miah says of liis own feelings on this occasion, " I sat 
 down and wept and mourned certain days, and fasted 
 and prayed before the God of heaven." His mind was 
 deeply afilicted at the ruined state of the ancient metro- 
 
EJACULATORY PRAYER. 
 
 polis of the Holy Land. Though in circumstances of 
 prosperity he couUl not he liappy, so long as the race of 
 his forefathers were involved in such adversity and sor- 
 row. Shortly after, he was called upon in the course of 
 his office to appear in the presence of the king, and 
 when he stood before him the king observed sadness 
 depicted on his countenance, for he remarks in the lan- 
 guage of beautiful simplicity, (in the first verse) that he 
 had never been sad in the presence of the king, but had 
 always fulfilled his office with cheerfulness of spirit. 
 When the king saw the sadness of his countenance he 
 said unto him, " Why is thy countenance sad, seeing thou 
 art not sick ? This is nothing else but sorrow of heart." 
 Thy personal appearance indicates health of body, there 
 must be some inward cause for this apparent depression of 
 thy spirits ! Nehemiah replied and said to the king, " I^et 
 the king live for ever : why should not my countenance 
 be sad, when the city, the place of my father's sepulture 
 lieth waste, and the gates thereof are consumed with fire." 
 Here, in one sentence, he very simply yet beautifully 
 interprets the cause of his grief, and the source of his 
 sorrow. The king- with verv crreat condescension and 
 
 o Jo 
 
 kindness said unto him, " For what dost thou make re- 
 quest ?" What is the desire of thy heart ? How can tliis 
 sorrow be removed ? And then follows the beautiful and 
 simple language of the text; this was a very critical 
 time for Nehcmiali ; he knew not what to do, — sur- 
 rounded by the great men of the land, and in the 
 presence of the king, he was afraid lest he should commit 
 himself or speak unadvisedly, and thus lose this obvious 
 opening of Divine Providence, so he says, " I prayed unto 
 
 J 
 
26 
 
 SERMON II. 
 
 the God of heave/i." He lifted up his heart and soul to 
 that Being in whose hands are the hearts of all men, and 
 who changes them at his will. The prayer which Nehe- 
 miah presented, was a short ejaculation of the heart — 
 brief expression of the desires of his soul to God for di- 
 rection and help. " So I prayed unto the God of heaven". 
 We desire this morning to direct your attention to the 
 subject so obviously placed before us in the text, that is, 
 the subject of ejaculatory prayer. That kind which is 
 distinguished from all other modes of prayer presented to 
 us in the Divine Word. But it may be necessary here to 
 mention the diversified forms of prayer exhibited to us. 
 In the Holy Scriptures we have extended supplications. 
 Such was the prayer of Solomon at the consecration of 
 the Temple, and when the disciples met together at Jeru- 
 salem, and continued in social prayer and supplication. 
 Another kind of prayer presented to us, is that of fervent 
 petition, and pleading, as in the case of Jacob, when he 
 wrestled with the angel of the Lord, and did not let liim 
 go until he had obtained his blessing. And also Elijah, 
 who prayed so earnestly that the fleecy heavens became 
 as brass, and who again prayed, and the hard heavens 
 melted, so that the copious showers descended, and the 
 earth gave its increase. On other occasions, we see 
 beautiful instances of domestic prayer associated with the 
 family circle. This was the case under the ancient dis- 
 pensation, previous to the Mosaic, when the Patriarchs 
 met together and united in one circle around the rural 
 altar to gi\e homage to God, and bless him for his mani- 
 fold mercies. We have also many delightful instances of 
 ^cret prayer. The case of Daniel, who even after the 
 
EJACULAIORY PRAYER. 
 
 27 
 
 edict was passed forbiddliig prayer to the true God, retired 
 to his chamber and there three times a day interceded for 
 the help and interposition of the God of Israel. But the 
 subject of the text is a different description of prayer, and 
 which is often incidentally presented to us in the oracles 
 of truth. It may be necessary to explain what we mean 
 by ejaculatory prayer. The word signifies, to throw out, 
 — to shoot forth something suddenly. It is the instant 
 transition of a person's thoughts, — the embodymcnt of the 
 feelings of the heart in short sentences, or the inward 
 groanings of the spirit in the presence of God. This 
 prayer, Nehemiah presented. He did not retire to his 
 family, or his closet, but standing in the presence of his 
 monarch and the other courtly attendants, without the 
 exercise of his voice *' he prayed to the God of heaven." 
 Let us consider, 
 
 I. The times and seasons to which ejaculatory 
 
 PRAYER IS PARTICULARLY SUITED. 
 
 II. Some of the sckiptukal examples brought 
 
 BEFORE us. And, 
 
 III. Its necessity, and the advantages of which it 
 is productive. 
 
 I. Some of the seasons and times to which this 
 exeucise is especially SUlTEi:. 
 
 Ejaculatory prayer is more particularly adapted to 
 those times and seasons, when more extended su])plica- I 
 tions could not be carried out. "We do not mAi to place i 
 it in the stead of family, social, or public prayer. Much I 
 less is it intended to render those kinds of prayer unne- 
 cessary, but it is designed to supply the place when more 
 lengthened intercessions could not be presented to God. I 
 
28 
 
 SERMON II. 
 
 "We remark, 
 
 1. Ejacidatory iwayer has this advantage, it may he asso- 
 ciated ivith the actual discharge of the duties of life. 
 
 The mechanic at his bench, when lie has not time to 
 offer up any lengthened prayer to Deity, yet by ejacu- 
 lation can pour out his soul and thus pray unto the God of 
 heaven. The labourer in the field while he is toiling 
 hard, and fulfilling the curse which doomed him by the 
 sweat of his brow to earn his bread, and while surrounded 
 by the silent beauties of nature, can thus pray to the 
 God of heaven. The merchant at the exchange can 
 carry out the practice of Nehemiah, and in the very 
 midst of the bustle of business may direct his though ts 
 upwards and pray to the God of heaven. The traveller, 
 while passing through different countries, may lift up his 
 desires to the everlasting hills and carry out the purpose 
 and practice of ejaculatory prayer. The sailor, while 
 watching on deck, and even at the mast-head, surrounded 
 by the foaming billows of the ocean, can send his fervent 
 aspirations to the throne of the Eternal, and so pray to 
 the God of heaven. The soldier in the field of battle 
 in the midst of carnage and death may implore the help 
 of the Most High, and utter his ejaculatory supplications 
 to the God of heaven. The physician, while attending 
 his patient and administering the potions designed for 
 the restoration of health and life, may sanctify his 
 onerous duties and render his visits doubly important by 
 praying to the God of heaven. The poor afflicted indi- 
 vidual who cannot place himself in the accustomed atti- 
 tude of devotion, prostrate on the bed of languishing, yet 
 can draw near to the hope of the afflicted, and thus pray 
 
F.JALULAIOIIY PRAYER. 
 
 29 
 
 to the God of heaven. This is the beauty of ojaculatory 
 prayer, — it can be regarded under all circumstances and 
 seasons of life without interrupting any of the lawful 
 avocations in which we may be engaged. Notice. 
 
 2. Ejaculatorij prayer is not coiifiiied to any posture of 
 body or form of words. 
 
 The Christian can thus pray standing or walking, 
 sitting, or lying on his bed. When we are engaged in 
 public prayer, or family prayer, it is essential that we 
 have a suitable position of body. It is highly desirable, 
 that due respect should be paid to the exercise in which 
 the mind is engaged. Ejaculatory prayer is independent 
 of all positions of the body. In whatever situation 
 placed, we can so pray to the God of heaven. And with 
 regard to tlip form of words, it is very important that 
 in public prayer we pay due respect to the phraseology 
 in Avhich prayer is uttered. That our desires be reve- 
 vereutly and appropriately expressed, and that we ap- 
 proach Deity in such a manner, that those who surround 
 us may not be offended by any impropriety of speech, 
 while solemnly addressing the blessed God. But ejacu- 
 lation is the instant utterance of the heart for some 
 desired blessing. It may be embodied in such a sentence 
 as this : " Lord help me !" or, " O Lord, lift upon me the 
 light of thy countenance !" or, '• O Lord, undertake for 
 me." '' Teach me thy ways," or hi ten thousand other 
 modes of similiir expression, may our ejaculations ascend 
 to the God of heaven. 
 
 2. Ejaculatory prayer is j)articyla,hj suited to certain 
 seasons. 
 
 (1) How necessary to the minister on ascending the 
 
30 SERMON II. 
 
 pulpit, and the hearer on entering the sanctuary. What 
 season more suitable for ejaculatory prayer, than before we 
 enter on the solemn service of God's house. How desir- 
 able that we should pray that our ears and under- 
 standings should be opened, that we may know and 
 receive the truth, and live thereby. Or before engaging 
 in public prayer, what so proper as this petition : '^ Lord 
 teach us how to pray ! " And when we retire from the 
 House of God after having heard the living oracles of 
 truth, and the joyful tidings of salvation proclaimed, — 
 and having been engaged in holy and spiritual worship, 
 and thus been introduced into the very presence of the 
 eternal, — how proper it is that the soul should engage 
 in ejaculatory prayer, that what we have -heard may be 
 rendered a permanent and everlasting blessing to our 
 souls. 
 
 (2.) Particularly when attacked by powerful tempta- 
 tions, or in the midst of imminent peril. The mind 'is 
 often suddenly confused and excited by temptation, — at 
 other times dejected and overclouded, and it may happen 
 that we have no opportunity to letire and meditate in our 
 closet, or to read the life-giving word of salvation. No 
 opportunity of collecting the Elders of the Church, that 
 they might counsel or pray to God for us. But there 
 cannot be a situation of temptation or peril where we 
 may not by our ejaculatory desires, pray to the God of 
 heaven. O yes, in seasons most critically perilous, we 
 may fully, entirely, and most effectually carry out the 
 spirit of Nehemiah, and so pray to the God of heaven. 
 
 (3.) When prostrate on a bed of sickness, ejaculation 
 is the only kind of prayer which can be addressed to 
 
E.TACULATOllY PRAYER. 
 
 31 
 
 Deity. Have ^vo not often kno\vn in sickness -where 
 tlie body has been so weakened by affliction, and the 
 frame so debilitated, and the individual so reduced, 
 as to be unable to move, or to be placed in a praying 
 posture, even if the salvation of the soul had depen- 
 ded upon it. Under tliese circumstances, when the 
 whole system is broken down, so long as conscious- 
 ness and reason remain they may exercise their souls in 
 holy ejaculations, and so pray to the God of heaven. O 
 yes ! how suitable, how interesting, and how delightful is 
 ejaculatory prayer to the room of sickness, and the bed 
 of languishing and death. We proceed to notice, 
 
 II. Some of the examples brought before us of 
 ejaculatory prayer as prfsented in the divlne 
 Word. 
 
 A brief selection can only be made, and we therefore 
 must confine ourselves to two or three instances. Tliere 
 is a very beautiful exhibition of this kind in the case of 
 Abraham's servant, recorded in the book of Genesis 
 (xxiv. 12), where transacting business for his master of 
 the greatest importance, he first prayed that God would 
 bless him and cause his blessing to rest also upon his 
 undertaking. There is also a striking instance of this in 
 the case of Sampson, where after having been blinded and 
 bound to the pillars of the house of the god of the Phi- 
 listines by his enemies, just before the last expenditure 
 of his energies in the cause of Israel, he presented an 
 ejaculatory prayer for strength to accomplish this mighty 
 undertaking. Our text contains another peculiarly in- 
 structive instance of this kind. While surrounded by all 
 the splendour of royalty in the presence of an Eastern 
 
0.4 SERMON II. 
 
 monarcli, amidst all the magniUceiice of a palace, yet 
 knowing the importance of Divine direction, Nehemiah 
 " so prayed to the God of heaven." If we direct our 
 attention to the New Testament, we find that our Divine 
 model, the blessed exemplar, who hath left us an exam- 
 ple that we should tread in his steps, often used ejacula- 
 tory prayer. This mode of prayer was presented by him 
 when he was baptized, as he stood in the waters of 
 Jordan. It was as he prayed that the heavens were 
 opened and the Holy Ghost came down upon him. It 
 is very evident this was not a lengthened intercession, 
 but an ejaculation of the heart of the Son of God. It 
 is worthy too of notice that some of his most astounding 
 miracles were effected in connexion with this kind of 
 prayer. When ho raised Lazarus to life, it is said that 
 while he stood by the grave he " groaned in his spirit ;" 
 his soul sent its fervent supplications to his heavenly 
 Father, that the Father might be glorified in the miracle 
 he was about to work, and so he prayed to the God of 
 heaven. And know you not that when he died upon the 
 cross, when his hands were transfixed to that fatal tree, 
 when the last moment of his life had arrived, he finished 
 his work by ejaculatory prayer. " Into thy hands, O Father, 
 I commend my spirit." Another beautiful instance re- 
 corded in the New Testament is the case of the first 
 martyr, the dying Stephen, who, full of the Holy Ghost, 
 as he sank beneath the shower of stones, exclaimed in 
 the language of ejaculatory prayer, '' Lord Jesus, receive 
 m.y spirit." We proceed to notice, 
 
 IK. Its Necessity, and the advantages of which 
 
 IT IS PRODUCTIVE. 
 
EJACULATORY PRAYER. 36 
 
 1. For the neglect of this hind of prayer there can be no 
 excuse. 
 
 It requires neither learning, nor talent, nor confidence. 
 It is merely tlie utterance of the desires of the heart to 
 your heavenly Father. It is that -SYhich no human being 
 therefore, need neglect. Many persons distress themselves 
 on the subject of gifts and talents, and do not engage in 
 public prayer on account of their timidity. Some have 
 been dejected for years, because they could not discharge 
 this duty to their own satisfaction in the public means of 
 grace. But no such objection can apply to ejaculatory 
 prayer. At all times vrith humble boldness they may 
 thus pray to the God of heaven. 
 
 2. This kind of prayer is eminently adapted to keep up a 
 devotional frame of mind. 
 
 It brings the soul especially near to God. All fervent 
 prayer brings the creature in immediate contact with 
 Deity, approaching the very throne of God, and coming 
 into his sacred presence. But this not only brings us to 
 God, but causes us to abide near to him — so that the Most 
 High becomes our dwelling place. By it the channels of 
 communication are kept open, and a pious and devotional 
 frame of mind is produced and sustained, and feelings 
 excited which are peculiarly heavenly and divine. 
 
 3. It is evidently often the sidrject of scriptural exhorta- 
 tion. 
 
 When the Apostle says we are to be instant in prayer, 
 " to pray always with all prayer," he assuredly means 
 ejaculatory prayer ; and also when he says, " pray 
 without ceasing," he cannot mean in any other way than 
 by ejaculating our desires incessantly to God. All the 
 
 D 
 
34 
 
 SERMON II. 
 
 passages in the divine Vv'ord which exhort us to instant 
 and unceasing prayer, must have a reference to that kind 
 of prayer of which we are now speaking. 
 
 4. Such prayer must ensure the enjoyment of many 
 gracious blessings. 
 
 God hears and Hstens to every expression of prayer. 
 He is always attentive, and ready to bestow his favour 
 on those who ask him. We are assured that it is the 
 will of God, that we should liiivc communion with 
 Him, not only occasionally — once a day, or at periodical 
 times, but that this communion should never be inter- 
 rupted, never cease, — that we should have constant 
 fellowship with Him, — that we should ever be ascending 
 that mystical ladder which connects earth with heaven, 
 — the creature with God, — and time with a blissful eter- 
 nity. Thus we shall have a supply of mercies constantly 
 descending into our hearts. But this can only be realized 
 by a regard to cjaculatory prayer. It is this kind of 
 prayer which keeps the shower descending, and the stream 
 of everlasting bliss flowing into the souls and spirits of 
 his people. IJut let us notice two or three important 
 directions with respect to this kind of prayer. 
 
 (I ) We cannot expect to excel in cjaculatory prayer, 
 uules.'^ tlie mind be avcII stored with devotional senti- 
 ments. If you ask how are we to obtain these sentiments 
 and where they may be found, we reply in God's blessed 
 ^vord — especially in the Psalms of David. It is impos- 
 sible to read these divine and hallowed compositions in a 
 spiritual manner, without a devotional frame of mind 
 being produced. Here you will find a sufficient store to 
 enricli the mind, and enable you in every variety of ex- 
 
EJACULATORY I'llAYER. 
 
 35 
 
 pression so to pray to the God of heaven. And as in 
 preaching, so in prayer, there can he no words so excel- 
 lent in themselves or so pleasing- to God as those pre- 
 sented to us in the Holy Scriptures. In using these we 
 feel assured that we are asking in accordance with the 
 Divine will, so that we may pray with all imaginahle con- 
 fidence, knowing that God will respect the petitions his 
 own spirit has inspired. 
 
 (2) We must he especially intimate with the Divine 
 promises. These are styled " exceeding great and precious." 
 The word of God does not rescmhlc the sterile desert, 
 where we only see a tree here and a flower there ; but 
 like Paradise of old, it is full of all trees and flowers to 
 please the eye and satisfy the desires of man. In num- 
 ber and brightness the promises may be likened to the 
 stars of the firmament of heaven ; but rich and precious, 
 and suited as they are to our circumstances, it is essential 
 that we be intimately conversant with them. They are 
 designed to encourage and direct us in our requests, and 
 are indispensable to the profitable exercise of ejaculatory 
 prayer. 
 
 (3) We must also seek the gracious aid of the Holy 
 Spirit. It is promised that the Spirit himself shall help 
 our infirmities with groanings which cannot bo uttered. 
 To pray earnestly, and Avitli power, we must pray in the 
 Holy Ghost. And Christ has taught us, if we being 
 evil know how to give good gifts to our children and 
 delight to do so, how mucli more shall our Father who is 
 in heaven give his Holy Spirit to them who ask him. 
 
 In conclusion : 
 
 Our present assembly may bo divided into three 
 
36 
 
 SERMON I] 
 
 classes. (1st) Those who never pray at all. There 
 is not in the world a more practical exhibition of Atheism, 
 than living without prayer. There is nothing so reason- 
 able and proper, or supported by so many motives, as 
 that a dependant creature, every moment in peril, whose 
 breath, life, and eternal salvation depend upon the bless- 
 ing of God, should live in the exercise of constant prayer. 
 A prayerless state is one of wretchedness and imminent 
 danger — it is to live without God and without hope in 
 the world. AYe invite every such prayerless sinner to 
 neglect this momentous exercise no longer ; but now by 
 fervent ejaculation to pray to the God of heaven. We 
 refer, (2) To those who merely use forms of prayer. 
 Who utter prayers without feeling them. How often 
 do parents instruct their children to say their prayers ; 
 but prayerful expressions, and a praying spirit, are not 
 essentially connected. Saying prayers, and praying, are 
 as different as speaking of food and partaking of it. 
 Saying prayers merely, may obtain the chaff; pray- 
 ing brings into our possession the golden grain. One 
 is the sound only, the other the substance. Prayer must 
 be the utterance of the heart : or however beautiful the 
 words, or appropriate the expressions, it will be unac- 
 ceptable to God. As the poet beautifully sings, 
 
 " Prayer is the soul's sincere desire, 
 Uttered or unexpressed." 
 
 But though we condemn formal prayer, yet we do not ! 
 censure the occasional use of appropriate forms and helps I 
 to this exercise. To heads of families who do not possess | 
 the confidence necessary to extemporaneous prayer we say, 
 select suitable forms to aid you at the family altar ; but 
 
rjACULATORY PRAYER. 
 
 37 
 
 do not merely read, hut pray them ; let your souls and 
 hearts unite with the words you utter ; and so pray 
 to the God of heaven. We refer (3) To those who 
 live in the practice of devotional duties. To such we 
 say, pray more and more ; more constantly, more ear- 
 nestly, more believingly, and thus you will assuredly 
 pray more successfully. Remember, prayer gives tone 
 and vigour to the inward man, health and power 
 to the spiritual system, beauty to the graces, matu- 
 rity to the virtues, and is the true solace of the soul 
 in trouble. Pray with all kinds of prayer ; but espe- 
 cially be frequent in the exercise of holy ejaculations, 
 and thus pray to the God of heaven. The God of 
 heaven ! How sublime the expression ! The God who 
 dwells in heaven — whose gracious throne is there — but 
 whose eyes are over the righteous, and whose ears are 
 ever open to their prayers. Heaven ! the source of 
 our supplies— the residence of the faithful — the home 
 of the beatified. O think of that place, often meditate 
 on its glories ; live in the expectation of dwelling there 
 for ever, and forget it not, that nothing brings you 
 so near to it, or is so favourable to a meetness for its 
 holy enjoyments, as prayer ; then so " pray to the God of 
 heaven." 
 
SERMON Tir, 
 
 THE TRIUMPHANT CHRISTIAN. 
 
 Gad, a troop shall overcome him, but he shall overcome at laH^ 
 Genesis, xlix. 19. 
 
 We are called in this chapter to witness the dying 
 moments of the venerable and godly Jacob, We perceive 
 previously to this, that Joseph having received infor- 
 mation that Jacob was near to death, took with him 
 his two sons to receive theii' grandfather's dying blessing. 
 With nplifted hands the venerable servant of God 
 exclaimed — " The angel of the covenant who redeemed 
 me from all evil, bless the lads." Having blessed them he 
 called his own sons the twelve Patriarchs, the fathers and 
 fomiders of the tribes of Israel, that they might receive 
 his dying commands, but more especially hear from 
 the spirit of prophecy which rested upon him, what was 
 to happen to their posterity iu future ages. The 
 chapter begins in this beautiful and affecting manner — 
 " and Jacob called unto his sons and said, gather your- 
 selves together, that I may tell you that which shall 
 befall you in the last days. Gather yourselves together 
 •and hear ye sons of Jacob, and hearken unto Israel 
 your father." Then he commences with the eldest and 
 deliveTS a minute and striking prediction respecting him. 
 Some of the prophecies which he delivered on this 
 
THE TRIUMPHANT CHKISTIAN, 
 
 39 
 
 occasion, clearly hnd respect to the Messiah; for when 
 he speaks of Judah in one part of his predictions he 
 says — " The sceptre shall not depart from Judah, nor a 
 lawgiver from hetween his feet until Shiloh come." 
 Passing hy the other sons, we come to the text which 
 was spoken in reference to the tribe of Gad. The tribe of 
 Gad afterwai-ds occupied that part of the holy land very 
 near to the country of the Ammonites, Moabites,&c. so that 
 they were constantly exposed to the attacks of thejse 
 warlike nations. If you look however at 1st. (Chronicles 
 chap. xii. v. 8. you will there perceive a very striking 
 account, given with respect to the Gadites some hundreds 
 of years after this prediction of J acob had been delivered. 
 " And of the Gadites, there separated themselves unto 
 David, into the hold hi the wilderness, men of might, and 
 men of war and lit for the battle, that could handle shield 
 and buckler, whose faces were like the faces of lions, 
 and were as swift as the roe upon the mountains." 
 
 And though they had often been defeated and spoiled, 
 yet they came off victorious in the end ; and thus the 
 prediction was literally fulhlled, that " Gad, a troop 
 should overcome him, but he should overcome at last." 
 It is our purpose to accommodate the text to the conflicts 
 and triumphs of the christian warfare. We shall, 
 
 I. Cons:di:r it as puesenting to us the Chhis- 
 
 TIAN IN HIS CONFLICTS. 
 
 II. The Christian in ins TEMPoPtAUY ueeeats, 
 and 
 
 III. The Chhistian in his final tkiu.mpiis. 
 " Gad, a troop shall overcome him ; but he shall over- 
 come at last." We shall consider the text then. 
 
40 
 
 SERMON III. 
 
 I. As PRESENTING TO US THE CHRISTIAN IN HIS 
 CONFLICTS. 
 
 The very language of the text is martialj every 
 phrase is military^ so also the Christian is represented 
 as heing engaged in the conflicts of war. This is sus- 
 tained throughout the whole of the Divine word. The 
 Christian is called to forsake the world. He is to 
 live in a state of opposition to it. He cannot be at 
 peace with the world. Surrounded by difficulties, he 
 is to fight his way through its evils and perils to the 
 mansions ot eternal glory. As a soldier, he is to fight 
 under the sacred banners of the cross ; and under Jesus, 
 the Captain of his Salvation. As to this /conflict, we 
 make three observations. 
 
 1. The Christian has his enemies. 
 
 Against him are arrayed the fallen, unholy angels, 
 who kept not their first estate ; but who rebelled and 
 waged war against the dominion and authority of God, 
 and who are opposed to all that is holy, benevolent, and 
 happy in the universe. These fallen spirits are con- 
 stantly striving to influence the human heart, and 
 involve it in misery and despair. We do not directly 
 and precisely understand how they influence the 
 mind, yet we can see no difficulty in allowing that spirits 
 can have access to spirits ; and thus that evil spirits may 
 influence those with whom they come in contact from 
 time to time. One poet has said with respCct to the 
 number of these enemies. 
 
 That they throng the air, 
 
 And darken heaven, 
 
 And crowd this lower world. 
 
THE TRIUMPHANT CHRISTIAN. 
 
 41 
 
 It is highly probable, that we are constantly surrounded 
 by thousands of tliese invisible beings. Now these are 
 anions: the chief enemies of the children of God. But in 
 connexion with lost angels there is a powerful ally — the 
 world, which is in direct opposition to all the interests of 
 piety. The world is in a state of hostility to the church. 
 Satan is the God of this world ; for it is exten- 
 sively under his power, and governed by his authority 
 and will. Now a man cannot be a christian and be at 
 peace with the world. A man cannot be a friend of 
 the world and a friend of God. It is impossible ! If 
 a man will be Christ's disciple, these are the conditions. 
 He must take up his cross and forsake the world. 
 Besides these there is his own partially sanctified nature ; 
 a nature which retains much that is evil, and much that is 
 opposed to all that is divine. The christian then has to 
 strive against his own wicked nature, to crucify the 
 flesh ; to mortify the deeds of the body that he may live. 
 He must guard against its propensities, and subject it to 
 the dominion of grace, that he may be made meet for 
 the inheritance of the saints in light. Notice, 
 
 2. His enemies are trained and united in military vrder. 
 
 The christian has not to contend with enemies who 
 may perchance wander across his path, but they present 
 themselves to him under all the advantage of military 
 tactics, guided, managed, and directed by the prince of 
 darkness ; — the devil, — that Apollyon the destroyer. 
 They are represented as using the most dangerous wea- 
 pons, the most deadly missiles ; such as fiery darts and a 
 thousand stratagems of evil. Our text speaks of Gad's 
 enemies as " a troop" in military array— not divided. 
 
42 
 
 SERMON III 
 
 but all under the command of Satan ; a warlike, perse- 
 vering, and untiving commander, possessing the greatest 
 hatred to God and his saints. He is described as a 
 roaring lion seeking whom he may devour. He directs 
 the influence of the world against the Christian. He 
 stirs up the evil principles of the heart against the Chris- 
 tian, and on all possible occasions, directs these to their 
 spiritual irijury. He assails him by temptation, and 
 seeks to instil into his soid, pride, envy, malevolence, 
 and all the other evil principles which are opposed to 
 the growth of Christian piety, and which endanger 
 eternal salvation. And then we may remark with re- 
 spect to this conflict, 
 
 o. That there is no such thing as being exempt from it. 
 
 We cannot be Christians unless we fight and be per- 
 sonally engaged in this warfare. AVe can have no substi- 
 tute to act for us in this matter. A person who would be a 
 Christian must be a soldier, and he must bear the cross 
 upon his own shoulders. His heart and hands 
 must be devoted to this moral struggle, until the 
 victory is gained and he receives the glorious reward. 
 Contemplate, 
 
 n. The Christian in his temporary defeats. 
 
 " Gad, a troop shall overcome him." He shall not 
 always vanquish and triumph over his enemies. He 
 shall not always rejoice over his foes. He shall suffer 
 temporary defeats. His enemies shall prevail for a short 
 period, and under certain circumstances. And my 
 friends, is not this true of the spiritual warrior? This 
 is true of all Christians more or less. Every one has at 
 some time experienced these defeats. There is not a 
 
THE TlUUMl'HANT CIIllIS'lIAN. 
 
 43 
 
 believer so elevated and successful -who has not to 
 lament that he has sometimes been vanquished and 
 overcome. How often has the Christian been overcome 
 bv a troop of temptations. It is because of this we are 
 commanded to be vigilant. To be upon our watch- 
 tower ; and that having been worsted in the conflict, we 
 take care, if possible, never more to be defeated. And 
 then the Christian is not only sometimes overcome 
 by a troop of tt^nptations, but sometimes by a troop 
 of doiihts and fears. Not only enemies without, but 
 says the Apostle, " fears within." Fears within are 
 as destructive in their effects as enemies without. Chris- 
 tians are to be of good courage ; to be strong in hope ; 
 to be strong in the Lord and in the power of his might. 
 If he gives "svay to fears and to doubts he ensures cer- 
 tain success to the enemy. These are like the mists of 
 darkness upon the soul, and by these the enemy may 
 triumph. How often have fears struck a panic into a 
 victorious army, and the tide of glory has been turned 
 into the opposite scale. So the Christian in his spiritual 
 conflict, if he fears and doubts, the enemy triumphs, and 
 he renders himself incapable of successful action, thus he 
 turns his back upon the foe and loses all that power in 
 the conflict wliich arises from trust in God, which is 
 ever necessary to success. How many Christians have 
 been overcome by a troop of doubts and fears. I^'cn the 
 best who ever adorned the church of God have been 
 overcome in this way. Abraham, the friend of God, by 
 his doubts and fears involved himself in tlie sin of dis- 
 sembling. Elijah, who stood with all imaginary firm- 
 ness upon the top of the mountain in the inidst of the 
 
u 
 
 SERMON III. 
 
 false prophets, yet retires to a cave and desires to die. 
 The disciples who had been with Christ in his reproaches 
 and sufferings, when they became the subjects of this 
 fear all forsook him and fled. Even Peter, who declared 
 he would go with him to death, yet when accused of 
 belonging to him, denied his Master with oaths and 
 curses. 
 I Notice again. The Christian is often overcome by a 
 I troop of trials and troubles. Sanctified afflictions are 
 I the greatest blessings in life. Troubles are often of 
 the highest importance to the Christian. How many 
 have been snatched from ruin, and have been ren- 
 dered useful Christians by the severest afflictions. 
 Thousands will have to bless God for ever that they were 
 afflicted. How often after having been in the furnace, 
 we have looked back and wondered at our own igno- 
 rance and short sightedness. God has led us by his own 
 path : it may have been a circuitous, a desert 
 path, yet it has been a right way. Trials and troubles 
 are designed to lead us to full confidence in him. 
 Yet there is a great difference between reading and 
 hearing about confidence and hope in God, and exer- 
 cising them. It is very interesting to read beautiful 
 passages in the Bible about standing fast, and being 
 patient and resigned, and submissive, and composed. It 
 is very easy to admire the history and trials of pious 
 devoted servants of God, who have calmly and patiently 
 submitted to the will of God. It is very instructive to 
 read of the resignation and confidence of Job, wlio 
 could lift up his head in the thickest darkness and say, 
 " I know that my Redeemer liveth,." &c. It is very 
 
THE TRlUMniANT CHRISTIAN. 
 
 45 
 
 deli^litful to bo so interested wliile thinking on these 
 
 things as to say, 
 
 ** When I can read my title clear, 
 
 To mansions i\ the skies ; 
 I'll bid farewell to every fear, 
 
 And wipe my weeping eyes." 
 
 ]jut then, there's the practical exemplification ; the 
 personal experimental application. Alas ! how often 
 have we been impatient and fretful. 'What little fortitude 
 have we often displayed. What little submission and 
 subjection to God's authority, and yet we know if our 
 religion does not support us in these trials, it is of 
 very little worth. If it cannot impart to ns the spirit of 
 patience while in the fire, or make our spirits more 
 submissive, what advantage have we over men of the 
 world. And yet how often has it been so. How unlike 
 the Hebrew worthies, who came out of the furnace witli- 
 out even the smell of fire upon their clothes. Alas ! we 
 have repeatedly been brouglit out of the fire, saved only 
 from beinsT burned bv the skin of our teeth. But have 
 we not been defeated oftentimes by a troop of sins. It 
 would be in vain to attempt to deny this. The Apostle, 
 felt fully convinced of this, when he said, " If we say, 
 that we have no sin, we deceive ourselves, and the 
 truth is not in us," — that if a man claims for himself 
 sinless perfection, he is greatly deceived — knowing very 
 little of what sin is, and of the deceitfulness of his own 
 heart. How often have a troop of sins overcome us. 
 How frequently liave we sinned in our words, and culti- 
 vated sinful desires and thoughts. How many times 
 have we forgotten God — and liave wandered fimn the 
 paths of devoted piety and bhss. Have they not been 
 
 E 
 
46 
 
 SERMON III. 
 
 numerous as a troop. Well have we exclaimed, " O 
 wretched man that I am, who shall deliver me from this 
 body of sin and death ?" Though no man can be essen- 
 tially perfect, yet all persons may possess that progressive 
 holiness which the grace of God is intended to pro- 
 duce — that piety which enjoys the light of God's coun- 
 tenance and the tokens of his approbation. '* Gad, a 
 troop shall overcome him ;" and as it was with Gad, so 
 it has been with respect to our spiritual state. The text 
 is not only true of Gad, but also of ourselves. How 
 often have we turned our backs upon the enemy. How 
 often has a troop of sins discomfited us when we ought 
 to have been fearless soldiers of the cross. This subject 
 should indeed humble us, and lead us vigilantly and 
 earnestly to seek the graces of the Spirit, that we, with 
 Gad, may overcome at last. Consider, 
 
 HI. The Chuistian in his final triumphs. 
 
 " He shall overcome at last.-' He shall triumph, 
 finally, over all his enemies. He shall not always be 
 beaten, but shall at length conquer and prevail. Though 
 he may suffer temporary defeats, yet shall he overcome 
 at last. We may ask here. How he shall overcome at 
 last ? And then look at the certainty of this. 
 
 1. Hoio does he overcome at last ? 
 
 Let us not deceive ourselves upon this momentous 
 subject. Do not imagine he does so by yielding to the 
 enemy, or by being indifferent to his safety; by deserting 
 Christ's cause, or by giving himself up to despair. No ! 
 but after his defeats, he overcomes by prostrating him- 
 self before Jehovah and humbling himself at his feet, 
 and presenting himself before his God. Whenever he 
 
THE TRIU^IPHANT CHRISTIAN. 
 
 47 
 
 is overcome, he must be made sensible of his weakness 
 to dread the consequences, and with penitence to con- 
 fess his sins. He exhibits a contrite heart which God 
 will not despise, — a renewing faith in the Lord Jesus, and 
 an invigorating hope in the efficacy of his cross. Thus 
 it is necessary every day to seek pardon from the Lord 
 and obtain the cleansing influence of his precious blood. 
 He is led to supplicate the aids of divine grace ; and 
 this restores joy and peace to his soul. This will enable 
 him to be more watchful and vigilant, more anxious for 
 spiritual blessings, and imbue him with a spirit of pru- 
 dence, wisdom, and perseverance in well doing — labour- 
 ing in all things to please God. AVe now pass on to notice, 
 2. The certainty of this. 
 
 Now there can be no certainty at all, except upon the 
 grounds we have laid down. On these grounds, and 
 on these alone can we say in the language of the text — 
 " He shall overcome at last." He is not to trust to 
 eternal decrees, and conclude, that though he sins, 
 grace will abound. His temporary defeats are not to ren- 
 der him careless, but will drive him to a throne of grace. 
 No! It is there that he can take up the text and 
 encourage his soul, that notwithstanding all yet, " he 
 shall overcome at last." For God will assist him. He 
 will not allow his enemies to prevail. He has promised 
 that he will save and deliver his people. His promises 
 on this subject are presented to us in the strongest 
 terms imaginable. He most expressly asserts that he 
 will not forsake his people ; that he will not leave them. 
 That when heart and flesh fail he will be their strength 
 and portion for ever. 
 
48 
 
 SERMON III. 
 
 The Deity too, has given a solemn pledge in his own 
 spirit, witnessing with our spirits and assuring us, that 
 finally we shall have the happiness and felicity of eter- 
 nal triumph, and that we shall enjoy the noon -day 
 radiant sunshine of eternity — glory that shall never fade 
 away. Hear the Apostle's reasoning, " If children then 
 heirs, heirs of God, and joint heirs of Christ ; if so be, 
 we suffer with Him that we may also he glorified to- 
 gether." " Beloved, now are we the sons of God, and 
 it does not yet appear what we shall be, but, when He 
 shall appear we shall be like Him, for we shall see Him 
 as He is." We remark. 
 
 Finally, 
 
 We are not half so anxious to triumph over our ene- 
 mies as Jesus is that our victory should be complete. 
 It is the right and prerogative of God's son, completely to 
 put his enemies and those of liis people under his feet. 
 This is expressed in that prayer — that solemn and inte- 
 resting prayer — " Father, I will, that they also whom 
 thou hast given me be with me where I am ; that they 
 may behold my glory which thou hast given me." And 
 as Christ has vanquished every enemy so shall they also 
 triumph in him, and by him to the honour of his grace 
 for ever and ever.' In conclusion, 
 
 1. We see the true character of the Christian. 
 
 He is to be a warrior. He is engaged in a spiritual 
 conflict. He is to fight on the Lord's side. His war- 
 fare is a holy one — against sin, and Satan, and the world. 
 
 2. We see the importance of perseverance. 
 
 The Christian is called to hold fast his profession, and 
 to persevere unto death when he shall receive the victor's 
 
MARY AT THE SEPULCHRE. 
 
 49 
 
 crown. It may sometimes appear as if tlic enemy would 
 conquer ; but no — " the soldier of Christ sliall overcome 
 at last." Often when there seems the least hope, 
 scarcely a prospect of success, and when apparently fall- 
 ing by the power of the enemy, even then shall he 
 overcome. Tlie blessed Redeemer appeared con- 
 quered on the cross ; but it was then he secured the 
 victory. It was Avhen lie died he overcame, exclaiming 
 — " It is finished ;" and breathed out his soul into the 
 hands of his Father. So shall it be with the Christian 
 warrior, as the last scene of this w^orld passes before his 
 eyes, when he feels nature is dissolving ; he shall triumph 
 and shout with rapture— " O death where is thy sting ! 
 O 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 giveth me the victory through our Lord 
 Jesus Christ.' " 
 
 SERMON IV. 
 
 MARY AT THE SEPULCHRE. 
 
 ** But Mary stood without at the sepulchre, weep'inr/ ; and as 
 she wepty she stooped down and looked mto the sejmlchre," ^'c , 
 ^c. — John xx. 11. 
 
 One of the great events connected with the stupendous 
 work of human redemption, was that of the death of the 
 Son of God. It was essentially requisite, that one j 
 should die for the people— that blood sliuuld be spilt — j 
 that an atonement might thus be nuide for transgi'cssors. | 
 
50 
 
 SERMON IV. 
 
 It was also requisite^ that the sacrifice thus slain, should 
 possess infinite virtue and efhcacy in itself. Such a sa- 
 crifice was the Son of God. God so loved the world that 
 he provided his own Son to he both the Sacrifice and 
 the Priest. In course of time, according to prophecy 
 and promise, as the Mediator He came forth, made of 
 a woman, made under the law, that he might redeem 
 them who were under the law, that by faith in liim, they 
 might obtain the adoption of sons. A considerable por- 
 tion of his time and sojourn on earth, was spent as a 
 Teacher, a revealer of his Father's will, in making 
 known the mysteries of his kingdom. He also, in many 
 instances exerted his great power in performing the most 
 stupendous miracles, thus exhibiting and establishing his 
 claim to the Messiahship. He finally humbled himself 
 and became obedient even imto the death of the Cross ; 
 He died the just for the unjust, that he might bring 
 sinners to G od. This great event became the key-stone 
 of the work of Redemption. Another great event inti- 
 mately and essentially connected with this, was the 
 resurrection of Christ from the dead, as it behoved him 
 to suffer, so it was necessary that he should rise again. 
 It had been both typified and predicted, and often dur- 
 ing his discourses with his disciples, he had reminded 
 them that he must be put to death and that he should 
 rise again. On one occasion, while viewing that splen- 
 did building, the temple, he exclaimed, '^ Destroy this 
 temple, and in three days I will raise it up again ;" 
 referring, however, to that temple as being the symbol 
 or type of his own body. It is not our intention in this 
 discourse, to place before you the evidences of the resur- 
 
MARY AT THE SEPULCHRE. 
 
 51 
 
 rertion of Christ ; but we desire to lead you this moru- 
 iug to consider some of those incidents, which we are oiten 
 in danger of passing by and scarcely noticing. We wish 
 your minds to contemplate some of those minute events 
 which distinguished and followed the resurrection of our 
 Saviour from the dead. And we invite your attention, 
 
 I. To THE PERIOD WHEN THESE INCIDENTS OCCURRED. 
 
 You will perceive by the first verse of the chapter, as 
 well as by the testimony of the other Evangelists, that 
 it was the Jirst day of the week ; a day which has been 
 perpetuated for Christian worship from that period to the 
 present. On the Friday, Jesus had been crucified 
 — and on the evening of that day he was taken 
 down and sepulchred ; during the whole of Saturday, 
 he remained in the confines of the tomb, and very early 
 on the morning of the third day (the Lord's day) his 
 resurrection took place with power, and triumph, and 
 great glory. There is something very interesting in 
 contemplating the Christian Sabbath as the Lord's day, 
 the day of ihe Saviour's triumph. Have you not often been 
 struck with that beautiful passage in the Psalms, which 
 appears to have immediate reference to the Lord's 
 resurrection, where the Psalmist exclaims — " This is 
 the day the Lord hath made ; in it we will rejoice and 
 be glad." As it was on the first day of the week tliat 
 Christ's resurrection was effected, so it was on the first 
 day of the week, as we are informed in the Acts, that 
 the disciples came together to break bread, xind from 
 that period, we have historical evidence that the first 
 day of the week has been the day consecrated especially, 
 to the public service of the Lord Jesus Christ. Every 
 
52 SERMON IV. 
 
 Lord's day should remind us of the resurrection of Jesus, 
 and ought to impress upon our minds the momentous 
 victory which the Son of God obtained. And would 
 it not be well for us to inquire, if this day should 
 not hold a very high place in our affections, and greatly 
 influence our hearts and conduct. Ought not this day to 
 be a day of especial rejoicing to the Christian, who, 
 through the week has been exposed to temptations, 
 trials, and sorrows, and often been bowed down, and 
 his soul disquieted within him. On this day, it is 
 his privilege to rejoice ; to lift up his heart and voice 
 in celebrating the triumphs of Jesus. In the beautiful 
 language of the poet, he may sing : 
 
 " To-day he rose and left the dead, 
 
 And Satan's empire fell : 
 To-day his saints his triumphs spread, 
 
 And all his wonders tell." 
 
 And, I am sure, the Christian cannot be better em- 
 ployed than in telling the wonders of Christ ; this must 
 be profitable, it must be consolatory. A word or two 
 more respecting this day, the first day of the week. 
 Ought we not entirely to consecrate it to hallowed 
 purposes ? I do not mean ought we not as a matter of 
 duty—we leave duty, if you think proper, entirely out of 
 the question — but ought we not, as a matter of the 
 greatest privilege. If we wish to enjoy true happiness, 
 if we desire that our souls may prosper, ought not that 
 day to be entirely sanctified. If we are anxious 
 that our souls should be in a right frame and be 
 prepared for religious exercises, we must be entirely 
 devoted to the service of Jesus. I am afraid that most 
 of us, in this respect, will have cause to be ashamed. 
 
.AIARY AT THE SEPULCIIKE. 
 
 53 
 
 This clay is the Lord's ; and slioiild, therefore, he the 
 longest day in tlie week, and not the shortest. I can 
 easily conceive of a person breaking the Sabbath with- 
 out selling or buying on this day, without trafficking 
 or receiving worldly visits, and exercising physical 
 labour ; God cannot possibly be pleased, when the 
 day is not spiritually consecrated to the honour of 
 Jesus Christ. It was so with the early Christians, i 
 On the first Lord's day on w^hich the sun of heaven ever 
 shone, this devoted Christian heroine, while it was yet 
 dark, before the dawning of the morning, anticipated 
 the coming day. Before the sun gilded the hoiizon, 
 very early in the morning, she came to visit the 
 sepulchre of her Saviour. From the day let me direct 
 
 you, 
 
 II. To THE PLACE PRESENTED TO US IN OUR TEXT. 
 
 And that place w^as the sepulchre, the burial place of 
 the Messiah. And it is not wise to forget that there are 
 such places as sepulchres ; a visit to tombs and graves, 
 to places set apart for the reception of the remains of 
 human beings is admirably fitted for religious contempla- 
 tion, and very profitable for devotional exercises. The 
 gi'eatest, the most illustrious sepulchre which our world 
 ever possessed, was that of the Son of God. Tliat 
 sepulchre, we remark, had been provided by a rich 
 man for his own house — it was a family sepulchre ; and 
 it is not wise in families to forget the house appointed 
 for all living. 
 
 Joseph, of Arimathea, most cheerfully gave it to hold 
 the Saviour's precious body — the sacred remains of the 
 Prince of the kings of the earth. This sepulchre, the 
 
 J 
 
54 sEiaioN lY, 
 
 burial place of Jesus, had been the subject of a beautiful 
 prediction, in the 5ord chapter of Isaiah there is an 
 incidental reference to it — it is said that he should make 
 his grave with the rich, though his death should be with 
 the wicked. It was not an uncommon thing for the 
 bodies of those put to death to have no burial at all, or to 
 be thrown into common places, set apart for the reception 
 of malefactors. Yet in this case the providence of God — 
 the finger of Jehovah, took care to preserve from insult 
 the remains of his beloved Son. And though that body 
 had been mangled upon the cross, and insulted by blas- 
 pheming Sceptics and Jcavs, yet, no sooner was it taken 
 down, than divine providence took care that an individual 
 whose heart and life was interested in the cause of 
 the Saviour, should at once provide for it an honourable 
 burial, in a Sepulchre, in which no human being was 
 ever laid. 
 
 When the blessed Redeemer, made his entry into our 
 world, he was poor. It is a fact worthy of remembrance 
 that Jesus never had anything pertaining to property or 
 riches in our world. And though he was the lawful 
 Lord of the world, yet, he never claimed a single foot of 
 ground or any of its property. He was beholden to the 
 beasts of the field, for the place in which he was first 
 cradled. The animal creation, furnished him with the 
 first house in which he commenced his sojourn on 
 earth, and when h^ died he was so poor, that he had no 
 burial place, no sepulchre, but was beholden to a rich 
 man, for the place wherein his body was deposited. And 
 then, in reference to this subject, observe, there is a 
 simple incident which the Evangelist has just briefly 
 
MAKY AT THE SEPULCHRE. 
 
 55 
 
 mentioned, but which is of great importance. It is said, 
 He was laid in a neio sepulchre in which no man had 
 ever been laid. This was of the utmost importance, there 
 was a necessity for this, for mark you, if Christ had been 
 laid in a sepulchre where the remains of many other per- 
 sons had been deposited, the Jews might have cavilled 
 to this day, and said, " Well, suppose a person did rise 
 from the dead, you must prove it was the person who 
 called himself the Christ. It might be some other 
 indi\-idual who had been buried there." It was essential 
 that the body of Christ should be laid in a sepulchre 
 where no human body had ever been laid. Observe, 
 III. The person brought prominlistly before 
 
 us IN OUR text. 
 
 This person was Mary Magdalene. A woman, out of 
 whom Christ had cast seven devils ; yet, a woman whose 
 character and identity has been confounded, most impro- 
 perly, with the woman who was described as a sinner, 
 who bathed the feet of Jesus with her tears. It has 
 been supposed, without the least degree of evidence, 
 that she was that notorious sinner. This woman had 
 most unhappily been possessed by seven devils, from 
 whose influence and power, Jesus had rescued her. It is 
 very probable that Mary Magdalene was a woman of con- 
 siderable influence and respectability. It is also evident, 
 she was a distinguished, devoted and ardent disciple of 
 Jesus ; and a sincere, afl'ectionate confessor of the 
 Saviour. There are many points in her history, which 
 are worthy of our attention. 
 
 (1.) She ivas an heroic faithful disciple. 
 
 She did not visit Jesus by night as Nicodcmus, nor 
 
56 
 
 SERMON IV. 
 
 keep her discipleship private, as Joseph of Arimethea. 
 Neither did she stand at a distance from that hallowed 
 scene — the cross. You do not find her absent in the 
 Redeemer's last extremity. She was his stedfast, avowed, 
 and public disciple to the last. 
 
 Not like Judas, who perfidiously betrayed and sold 
 him. Nor like presumptuous and self-confident Peter, 
 who denied him. Nor like those, who seized with sud- 
 den panic, deserted their Master. Nor yet like the rest 
 of his disciples, who concealed themselves for fear of the 
 Jews. She was one of that noble consecrated host who 
 stood around the cross, and froTn which, not all the rude- 
 ness of the soldiery, not all the blasphemies of the Jews, 
 nor all the horrid scenes connected with the execution 
 
 could remove her. And as she v/as a fiiithful disciple 
 so, 
 
 (2.) She was most ardent and affectionate. 
 
 This was the spring of all her heroism and fidelity. 
 It was this that prompted her to make a public profession 
 of Christ. It was this that kept her from being intimi- 
 dated, and courting secrecy or retirement. She loved 
 much, and she acted under the influence of ardent affec- 
 tion to the Saviour. There is not in all the narratives 
 of Scripture, a more beautiful passage than that in the 
 19th of John, and the 25th verse, which will remain a 
 striking monument of female piety and affection, and 
 fidelity, as long as the world shall stand ; ^' Now there 
 stood by the cross of Jesus, his mother, and his mother's 
 sister, Mary the wife of Cleophas, and Mary Magdalene." 
 Of course, Mary Magdalene had some design in visiting 
 the grave of the Redeemer at so early a period. For 
 
MARY AT THE SEPULCHRE. 
 
 57 
 
 though last at the cross yet she was first at the 
 sepulchre. 
 
 Tliose persons who engage most in religious exercises, 
 feel most their need of them. The more they possess, 
 the more they desire. The more a man drinks of the 
 spiritual water, the more doth he thirst. The same 
 heroism, the same fidelity, the same attachment to 
 Christ which fixed her near the cross, brought her first 
 to the sepulchre. It is said she went to the sepulchre 
 on the first day of the week. Jeremy Taylor has a 
 beautiful observation on Mary's conduct. He says, 
 she did not visit the sepulchre on the seventh day, the 
 authority of the mosaic law demanded her obedience — 
 and in not visiting the sepulchre on that day she was 
 only acting in obedience to God, as a believer in the 
 Jewish faith and an observer of the Jewish Sabbath. 
 As she could not leave her dwelling until the Sabbath 
 was Dver, yet so soon as its hours had passed away and 
 she had manifested her obedience to the Old Testament 
 ritual, she then displayed iier fidelity and attachment to 
 the Lord of the New Testament dispensation, by visiting 
 His sepulchre early on the first day of the week. And 
 now let us notice, 
 
 IV. The dilemma in which she was placed when 
 
 SHE CAME TO THE SEPULCHRE. 
 
 Of course she expected to see the stone at the mouth 
 of the sepulchre and the guard watching the entombed 
 body of the Saviour. How surprised must she have 
 been when she found the guard had fled ; that every 
 soldier had abandoned his duty, though it was death for 
 a Roman soldier to forsake his post or to be asleep on 
 
 F 
 
58 
 
 SERMON IV. 
 
 guard, especially in a matter of great and peculiar 
 moment. She saw the garden deserted, the stone 
 removed from the mouth of the sepulchre, and the hody 
 of Jesus was not to be found. It is said of Peter and 
 some other disciples, who were with Mary Magdalene 
 on this occasion, that having looked into the sepulchre 
 and not finding the body of Jesus -they returned home 
 again. "Then the disciples went away again unto 
 their own home, but Mary stood without, weeping, 
 &c." Mary lingered around the spot, not willing to 
 leave until she had received some information and some 
 satisfaction as to the body of her Lord and Saviour, 
 whom she so much loved. " She stood without, weep- 
 ing." Observe here, that to the true Christian an 
 absent Saviour is the greatest possible affliction. A 
 Christian may be happy in the absence of wealth, in the 
 absence of many of the comforts of life. A (christian 
 may be happy, and thousands are so at this moment 
 in tlie absence even of health of body, but no Chris- 
 tian can be happy in the absence of the Saviour. And 
 as it was with Mary Magdalene so will it be with the 
 sincere Christian. She came to seek Jesus, and when 
 she found him not her heart was overwhelmed with 
 sorrow and distress. Sorrow for an absent Saviour is a 
 true sign of grace. And the individual who manifests 
 no sorrow or no regret on this occasion is yet in a 
 carnal state of mind. But where there is this sorrow, 
 where there is this distress of mind when the Saviour 
 is not with us, it is a sign that our love is ardent and 
 sincere. 
 
 To the true Christian nothing can compensate for an 
 
MARY AT THE SEPULCHRE. 
 
 59 
 
 absent Saviour. Not riches, nor lionours ; not dignity, 
 nor all of these together. Mary Magdalene had with 
 her Peter and some of the other disciples, hut they could 
 not supply the place of the Saviour. She sought not 
 the disciples, but the Master. So though the Christian 
 may have fellowship with the highest and brightest 
 saints, and though they may be joined in the holiest 
 exercises, though all the Christians on earth were asso- 
 ciated together in communion of the sweetest kind, all 
 this would not compensate for an absent Saviour. INIary 
 Magdalene had also the presence of angels, but they 
 could not compensate for an absent Saviour. There is 
 not a bright angel in heaven the most dignified of all the 
 hierarchy of glory that can compensate for an absent 
 Saviour. There is not an angel in heaven that could 
 give us the least hope of a bright and blessed immor- 
 tality. Now we ask of what use will be the Gospel 
 unless we have Christ ; of what use is a profession of 
 religion unless we have Christ. All Christian exercises 
 will be useless if Christ is not present ; nothing, we 
 again affirm, can compensate for an absent Saviour. 
 
 Notice, 
 
 V. Jesus will surely manifest himself to His 
 
 DISCONSOLATE DISGIPLES. 
 
 Mary was seeking Jesus, and she was weeping while 
 lingering round the sepulchre ; she knew it not, but 
 the eye of the Saviour was upon her. He had witnessed 
 her intenseness in seeking him. He had witnessed the 
 depth of her affection and the strength of her attach- 
 ment : he saw every heaving of her lieart, and watched 
 every falling tear ; he saw her distressed, and he deter- 
 
60 
 
 SERMON IV. 
 
 mined to manifest himself to her disconsolate spirit. 
 Mary at length hears the very kind interrogation — " Why 
 weepest thou ?" She replies, supposing him to be the gar- 
 dener, " Because they have taken away my Lord, &c." 
 Observe, she did not know it was Jesus. No doubt, as in 
 the case of the disciples going to Emmaus, her eyes were 
 holden, and thus her vision distinguished not his identity. 
 But this was not of long continuance. When the hour 
 had arrived when Jesus was to reveal himself, sorrow 
 gave way to joy, and distress to perfect peace. Jesus at 
 length said " Mary !" and that one word dispelled all her 
 care, and restored her vision to its original perfection. 
 When she merely heard her name pronounced it filled 
 her soul with ecstacy and delight, and she recognized her 
 Master and her Lord. So filled with joy, she would 
 have held him by the feet and worshipped him ; but 
 he said, " Touch me not !" these expressions of affec- 
 tion were very proper once, but they are not so now, for 
 " I am not yet ascended to my Father and to thy Father, 
 to my God and to thy G od." 
 
 This very interesting incident where a single word was 
 sufficient to satisfy and fill with delight the soul of this 
 disciple of Jesus, brings to our minds the saying of our 
 Saviour when discoursing of himself as the Good Shep- 
 herd — ^* He goeth before them, and the sheep follow him 
 for they know Ids voice. ''^ Never was there a more beautiful 
 and striking illustration of that discourse of Christ than in 
 this instance, when having uttered the name of that dis- 
 ciple, the pronunciation of it was enough, for she ex- 
 claimed with ecstatic joy, '« Rabboni," which is to say, 
 ^'master.'' In conclusion. 
 
MART AT THE SErULCIlPE. 
 
 61 
 
 1 . JFe ohsei've that a risen Saviour is the hope of the 
 world. 
 
 To guilty coudemncd sinners there is no hope — not one 
 radiant beam of mercy which comes not through the 
 finished work of the Saviour. As it was necessary that 
 Christ should die upon the tree and be presented a sacri- 
 fice to God, so there was a reason why he should rise 
 again, for a risen Saviour is the hope of a fallen world. 
 We notice, 
 
 2. A riseit Saviour is the especial joy of the Church. 
 The Christian can say, " Christ hath loved me and given 
 
 himself for me." We may go to the cross ; but the 
 cross alone will give no real consolation. We shall still 
 be exposed to doubt and gloom unless we proceed from 
 the cross to the sepulchre and find a risen Saviour. We 
 must have a living Saviour — living in us and for us. We 
 must have a living Saviour to intercede for us; a 
 living Saviour on whom to rest, to worship and 
 adore. A living Saviour is the joy of the church. W^e 
 notice, 
 
 3. A visit to the tomb of the Saviour is admirably 
 adapted to disarm death and the yravc of their terrors. 
 
 Christ has opened a way through the grave. He has 
 triumphed over death. Death has always been accounted 
 the enemy of mankind. There is something in it which 
 all natiu-e abhors, and something to inspire every one 
 with dread ; and sometimes even pious Christians from 
 a nervous temperament of body or other causes have 
 through fear of death been kept in bondage. The best 
 means to triumph over this fear, and whereby gloom may 
 be dispelled and this anguish and sorrow removed, is to 
 
62 SERMON IV. 
 
 visit the tomb of Christ. Visit that tomb in the exercise 
 of faith and meditation, and you will find yourself com- 
 forted. The Jews, at least a great many of them, asso- 
 ciated something terrific with places of interment — they 
 imagined all burial places were haunted by spectres ; but 
 visit the sepulchre of Christ and you will find nothing 
 to terrify, you will find no spectres or demons^ nothing to 
 fill with alarm, there is nothing to disgust, even the burial 
 clothes of Jesus are in perfect and beautiful order. 
 
 Observe. (4.) By the resurrection, Christ became the 
 first fruits of them that slept. Before Christ's resurrec- 
 tion all men knew there was a way into the grave, but 
 none ever knew there was one out ; the resurrection has 
 proved that the sepulchre is but a passage — a free pas- 
 sage to a bright and glorious immortahty. Then let this 
 comfort and cheer you — you have a risen Saviour, 
 one who not only died upon the cross but also rose 
 again for you. Let me entreat those who have not em- 
 braced the Saviour to do so now. He died for you, and 
 he is ready to receive you. May God grant that you 
 may possess those joys, arising from a reception of a 
 risen Saviour, and may you have them now by coming 
 in faith unto him, who alone has the words and blessings 
 of eternal life. Amen. 
 
6S 
 
 SERMON V. 
 
 WHAT TO DO WITH CARE. 
 
 '* Casting all your care upon Mm, for he careth for yoiiV 
 1 Peter v. — 7. 
 
 Several things are indispensable to real solid happiness 
 in this life. One of these is, the enjoyment of God's 
 favour, and the light of his revealed countenance. This 
 is the joy and life of the soul. A good hope is also a pre- 
 requisite of happiness. A hope that can look across the 
 stream of death, and fix its expectations on a better 
 world. The third essential of true happiness, is a con- 
 tented state of mind. Without the first, there is the 
 presence of guilt and fear, ^\dthout the second, there is 
 despondency and gloom, and without the last, fretfuhiess 
 and distracting care. Our text relates to this evil, and 
 suggests what believers are to do respecting it, how they 
 are to be freed from it. " Casting all your care upon 
 him, for he careth for you." — Consider then, 
 
 I. The EVIL TO which our text refers. 
 
 II. The method of disposing of tt recommended. 
 
 III. The reason assigned for our doing so. 
 I. The evil to which our text refers. 
 
 That is " care." Yet it cannot be all kinds of care 
 that are to be cast aside. The intense care of the soul is 
 the one thing needful, and this must ever be clierislied. 
 With this we cannot be too deeply imbued. This ought 
 
64 
 
 SERMON V. 
 
 to be the one prevailing feeling of our hearts and minds, 
 that we give diligence to make our calling and elec- 
 tion sure. 
 
 Care for the well-being of others is not only allowable, 
 but required by the Christian law of love. No one is to 
 be so absorbed in his own spiritual concerns as to be in- 
 different to the real welfare of those around him. The 
 Apostle felt much of this in reference to the churches 
 which devolved upon his ministerial superintendance. 
 He speaks feelingly when he refers to the " care of all 
 the churches." Now every good man as far as his influ- 
 ence is concerned, is his brother's keeper, and is solemnly 
 obligated to labour to secure his eternal salvation. 
 Ministers and Parents, especially, should be full of this 
 spiritual compassion and care for those immediately 
 committed to their charge. 
 
 To care for the things of Jesus Christ, is also required 
 of all who love him. Constrained by his love, they will 
 not live to themselves, but labour to extend his kingdom 
 and diffuse his glory in the world. This will ever be 
 the result where there is indwelling zeal, burning on the 
 consecrated altar of the christian's heart. 
 
 A due regard to the things of this Ufe is not forbidden. 
 To labour honestly before all men. To provide for our 
 households and dependants. To be diligent in our law- 
 ful avocations. Prudently to arrange for the contin- 
 gencies of future life. All these may be maintained and 
 exhibited without impeding the progress of grace in the 
 heart, or involving our souls in sinful and pernicious 
 care. But that care which occupies the mind on the 
 minor matters of this world, that distrusts Divine provi- 
 
WHAT TO DO WITH CARE. 
 
 65 
 
 dence, that is ever foreboding evil, that magnifies the 
 trials of life, and is fretful and impatient in troiihlc, 
 is forbidden by God, and is that which is the burden of 
 the soul. With this state of mind there are often many 
 fears, many doubts regarding spiritual things which 
 perplex the mind, and rob it both of spiritual quiet 
 and enjoyment. 
 
 This evil is produced by a variety of causes. 
 Much domestic responsibility, blighted i)rospects, dis- 
 tressing bereavements, or repeated afflictions. Often, 
 however, it takes its rise in imaginary evils, either sup- 
 posed to be present or feared in the future. 
 
 It is an evil to which some persons are pecu- 
 liarly liable. It is often the result of physical weakness, 
 mental depression, nervous irritability, and with some 
 temperaments it is clearly a besetting sin. Doubtless it 
 was so with Martha, of Bethany, and with Thomas, 
 with whom unbelief seemed so greatly to preponderate. 
 
 It is an evil utterly subversive of spiritual com- 
 fort and happiness. 
 
 It is the blight of moral vegetation, and every plant 
 of righteousness and flower of loveliness withers before it. 
 It is the moth which eats the garment of holiness. The 
 rust which corrodes and wears away the vital power 
 of piety and the principle of true enjoyment. It is the 
 branch which when thrown into the waters of existence, 
 makes them bitter as wormwood. It is the cloud that 
 darkens the spiritual horizon of the soul, and interrupts 
 the light of God's smiling countenance. It is the secret 
 disease of the heart which undermines its energies, robs 
 it of its power, and brings upon it dc])ility, decline, and 
 
66 SERMON V. 
 
 death. It often acts so forcibly, that though seated deep 
 within, its Knes and wrinkles occupy the face before old 
 age can perform its office. 
 
 It is entirely useless as to ourselves. Read the 
 philosophy of this subject in the great lessons taught by 
 him, who knew what was in man and who never erred. 
 " Therefore I say unto you, take no thought for your 
 life, what ye shall eat, or what ye shall drink ; nor yet 
 for your body what ye shall put on. Is not the life more 
 than meat, and the body than raiment ? Behold the 
 fowls of the air ! for they sow not, neither do they reap 
 nor gather into barns ; yet your heavenly Father feedeth 
 them. Are ye not much better than they ? Which of 
 you by taking thought can add one cubit unto his 
 stature ? And why take ye thought for raiment ? Con- 
 sider the liUes of the field, how they grow — they toil not, 
 neither do they spin. And yet I say unto you, that 
 even Solomon in all his glory was not arrayed like one 
 of ehese. "Wherefore, if God so clothe the grass of the 
 field, which to day is, and to morrow is cast into the 
 oven, shall he not much more clothe you, O ye of little 
 faith ? Therefore take no thought, saying, what shall 
 we eat, or what shall we drink, or wherewithal shall we 
 be clothed ? For after all these things do the Gentiles 
 seek, for your heavenly Father knoweth that ye have 
 need of all these things. But seek ye first the kingdom 
 of God and his righteousness, and all these things shall 
 be added unto you. Take therefore no thought for the 
 morrow ; for the morrow shall take thought for the 
 things of itself; sufficient unto the day is the evil 
 thereof." Matt. vi. 25—34. 
 
WHAT TO DO WITH CARE. 
 
 6" 
 
 But it is directly sinful towards God. It would 
 assume the government and take the rule and dominion 
 out of His hands. It reflects upon His equity, as if 
 He might be unjust; on His wisdom, as if He were 
 fallible ; on His goodness, as if it Avere inconstant ; on 
 His fidelity, as if he could fiiil or change ; on His truth, 
 as if His words were not inviolable and sure. It has in 
 it the element of sinful fear. The principle of distrust, 
 unbelief, and doubt. It is an evil which limits God's 
 bounty, stays his wonder-working arm, circumscribes his 
 merciful acts, and rebels against his dispensations and 
 ways. And yet how extensively it prevails : how few 
 are entirely divested of it. Who has not to mourn over 
 it, to pray against it. 
 Then let us ascertain, 
 
 II. The METHOD OF DISPOSING OF IT RECOMMENDED. 
 
 " Casting all your care upon him." Various are the 
 methods adopted with respect to care. By some it is 
 cherished, and thus it grows and increases, and becomes 
 the bane of the soul, the plague spot of the mind. Others 
 divide it with their friends. Many seek the sympathy 
 of those around them. Obtain the help of the people of 
 God. And this is not a forbidden path. We are called 
 to christian sympathy and mutual care and help. We 
 are to bear one another's burdens, and so tulfil the law 
 of Christ ; but this at best will but lighten the load, the 
 burden is not removed. And those who come to our aid 
 in seasons of anxiety, will require a return of christian 
 love and kindness, in the midst of their trials and 
 sorrows. So that dividing, is merely exchanging a por- 
 tion of our own grief for that of others. 
 
bo SERMON Y. 
 
 Some persons endeavour to drown care in the inebria- 
 ting cup, or to forget care, by rushing into scenes of 
 frivolity and mirth. Others would sing dull care away, 
 and design hilarity and song to act as the charm of music 
 on the deadly serpent, and delivers them from its poison- 
 ous sting. But alas, this is delusive, all delusive. These 
 are vain refuges. Empirical nostrums, physicians of no 
 value. Cisterns that can hold no water. These methods 
 are never lastingly successful, but add to the misery 
 they are intended to remove. 
 
 Our text recommends, that we "cast all our care 
 upon God." That we trust to his wisdom, goodness, and 
 bounty. That we commit ail our concerns into his hands. 
 That we roll ail the burden at his feet, and place im- 
 plicit reliance on his constancy, power, fidelity and love. 
 
 And this we must do, 
 
 By earnest prayer. — " Be careful for nothing ; but 
 in everything by prayer and supplication, with thanks- 
 giving, let your requests be made known unto God." 
 Phil, iv.— 6 
 
 By the exercise of confiding trust. — " Trust in 
 the Lord and do good, so shalt thou dwell in the land, 
 and verily, thou shalt be fed. Delight thyself also in 
 the Lord, and he shall give thee the desires of thine heart. 
 Commit thy way unto the Lord ; trust also in Him ; 
 and he shall bring it to pass. And he shall bring 
 forth thy righteousness as the light, and thy judgment 
 as the noon-day. Thus we shall be able to appropriate 
 the pastoral language of David to ourselves. " The Lord 
 is my shepherd, I shall not want." He maketh me 
 to lie down in green pastures ; he leadeth me beside 
 
WHAT TO DO WITH CARE. 
 
 69 
 
 the still waters. He restoreth my soul ; he leaclcth me 
 in the paths of righteousness for his name's sake. Yea, 
 though 1 walk through the valley of the shadow of 
 death I will fear no evil, for thou art with me ; thy rod 
 and thy staff they comfort me. Thou preparest a table 
 before me in the presence of mine enemies ; thou 
 anointest my head with oil ; my cup runneth over. Surely 
 goodness and mercy shall follow me all the days of my 
 life ; and I Avill dwell in the house of the Lord for ever. 
 Psalm xxiii. 
 
 III. The reason assigned for our doing so. 
 
 " For he careth for you." He cares for all his works, 
 his providence is as minute as it is comprehensive — as 
 particular as it is general. He numbcrcth the stars, and 
 directs and upholds all the worlds his hands have formed. 
 His power is illimitable ; his wondrous ways are past 
 finding out. He clothes the earth with verdure. He 
 causes the fields to produce their waving golden grain. 
 He beautifies all nature ; and gives every herb and plant 
 its odour, and every flower its peculiar form and hue. 
 He cares for the inferior creatures. He hears the roar- 
 ing of the young lion, and sends him food ; he attends 
 to the cry of the raven and all the fowls of the air, and 
 feedeth them. He watches the falling of the sparrow, 
 and his bountiful providence regards the wants of every 
 livinj? thinjT. 
 
 He cares for wicked men. His sun shineth and his 
 rain descendeth on the evil and on the good, on the just 
 and on the unjust. A world in rebellion against him 
 enjoys incessantly a profusion of blessings, so that the 
 whole earth is absolutely full of his goodness. To the 
 
 G 
 
70 
 
 SERMON V 
 
 wicked he imparts health and vigour of body, food to 
 eat, raiment to wear, and a plenitude of the good 
 things of the present life. He also exercises towards 
 them his rich mercy, his sparing goodness, and his great 
 long smTering, that they may have space, and means for 
 repentance. To these also the overtures of grace are 
 sent, and amnesty and peace proclaimed. He delights 
 not in their misery, and takes no pleasure in their death. 
 If then Deity displays his care to the inanimate works 
 of his hands, to the inferior creatures, and to wicked 
 men, will he not especially care for his people ? O yesy 
 it is a blessed truth, 
 
 ** That saints are lovely in his sight, 
 He views his people with delight ; 
 He sees their hope, he knows their fear, 
 And looks and loves his image there." 
 
 The great evidence of God's love to us, has been 
 given in the person of the Saviour, for " if God spared 
 not his own Son, but delivered him up for us all, 
 how shall he not with him freely give us all things." 
 
 They have a place in his heart. His love is set 
 upon them, and he delights over them to do them good. 
 They are as the apple of his eye, and he takes pleasure 
 in them and regards them with complacency at all times. 
 They are the people of his care, and the sheep of his 
 pasture. His affection surpasseth that of the devoted 
 mother to her sucking child. And he has engaged to 
 spare them as a father spareth his only son. 
 
 All their interests are in his hands. He holdeth 
 them in his hands, so that none can pluck them 
 thence. All their affairs are under his express manage- 
 ment, for he ordereth all their ways. He guards their 
 
WHAT TO DO WITH CARE. 
 
 71 
 
 sleep, supplies their wants, preserves their souls, subdues 
 their enemies, and gives them strength and gi-acc ac- 
 cording to their day. He gives every needful [blessing, 
 and never withholds any real good from them that walk 
 uprightly. O, yes ! it is a consoling delightful truth, 
 that God careth for you. He cares for your bodies : 
 and has said, "Your bread shall be given, and your 
 water shall be sure." He cares for your health: and 
 has promised that he will keep you from the fearful 
 pestilence, from the smiting of the sun by day and the 
 moon by night. He cares for your reputation : and 
 will vindicate your cause, and wipe off every reproach of 
 your enemies. He cares for your dwellings : and has 
 engaged that no evil shall come nigh them, and that 
 he will keep the habitations of his people in peace. 
 He cares for your families : and the seed and kindred 
 of the pious are often blessed with peculiar mercies 
 from the Lord. He cares for you when in temptation : 
 and has promised when the enemy comes in like a 
 flood, that his Holy Spirit shall lift up a standard 
 against him. He cares for his people in sickness : and 
 has promised to give comfort to his children on the bed 
 of languishing, and to sanctify all their trials. 
 
 He cares for them when they die. " For precious in 
 the sight of the Lord is the death of his saints." The 
 dust of their mouldering bodies he will not forget, but 
 will raise it up at the last day. He cares for them in all 
 that concerns them, whether in life or death in this 
 world or that which is to come. The very hairs of their 
 head are all numbered. 
 
 Application. Learn, 
 
72 SERMON V. 
 
 1. The insufficiency of earthly good. Be not anxious 
 about these things ; but seek ye first that which is spiri- 
 tual and divine, and all needful blessings shall be assu- 
 redly added. Pray that your souls may be raised above 
 the earth and all earthly things. The things of 
 time are all shadows — uncertain and unsatisfying. The 
 highest enjoyments of this life, like its fashions, pass 
 away. 
 
 2. Anxious care for that which is temporal and those 
 things which are eternal, are always incompatible with 
 each other. We cannot fix our hearts' anxieties, both on 
 earth and heaven. Our affections cannot be placed 
 on the things of time, which the eye sees — and on the 
 realities of eternity, which are only the objects of faith. 
 We cannot walk both by faith and by sight. We are 
 children of the earth, earthly, — or children born from 
 above, and therefore heavenly. 
 
 3. Let the spirit of our text be fully carried out. 
 " Casting all your care." Every particular part of it, 
 and the whole of it. He waits to remove all your bur- 
 dens, and to alleviate all your distresses. " Happy 
 then are the people who are in such a case ; yea, happy 
 is that people whose God is the Lord." That soul 
 should indeed be free from care that can say — " The 
 Lord is the portion of my soul," and who is allowed in 
 all things to " hope in Him." 
 
7 it 
 o 
 
 SERMON VI. 
 THE BEATITUDES. 
 
 THE POOR IN SPIRIT. 
 
 ^'Blessed are the poor in spirit^ for theirs is the kingdom of 
 heaven." — Matt. v. 3. 
 
 It has been conjectured, that this was the first extended 
 Sermon the blessed Redeemer ever dehvercd. If so, 
 it may be said to form the basis of those doctrinal truths, 
 which, as the great prophet of his church, he came to 
 establish in our world. In reading the account of this 
 sermon, we are forcibly reminded of the striking remark 
 of the apostle John, that " the law was given by Moses, 
 but grace and truth came by Jesus Christ." How very 
 remarkable is the contrast throughout between the giving 
 of the moral law, and the declarations of grace, as 
 presented in this beautiful and interesting sermon by 
 Jesus Christ. In the one case, we have the dreary 
 desert; the rough and highly elevated mountain of 
 Sinai, on the top of which rested the awful cloud of the 
 Divine presence. With the revelation of the law, we 
 have the earthquake ; the lightnings and thunderings ; 
 the sound of trumpets ; all connected with the sublime 
 words which proceeded from the moutli of Deity. So 
 terrific was this scene, that the Israelites were afraid 
 lest they should be consumed, though standing at a 
 
74 
 
 SERMON VI. 
 
 considerable distance at the foot of the mountain ; and 
 even Moses, the holy servant of the Lord, was so aiFected 
 that he exclaimed, "I exceedingly fear and quake." 
 Such w^ere the circumstances connected with the procla- 
 mation of the moral law. How strikingly different the 
 events connected with the publication of the doctrines 
 of the gospel, when Jesus Christ came to set up his 
 gracious kingdom in our world. We have before us the 
 Messiah, yet clothed in a garb of humble plainness. 
 Nothing striking in his appearance. No earthly atten- 
 dants grace his train. No thunderings announce his 
 presence, no earthquake indicates his approach. You 
 behold him ascending a mountain, sitting down sur- 
 rounded by his disciples and a multitude of others. He 
 commences by proclaiming the hallowed truths of love 
 and mercy ; you hear him pronounce no curse ; no 
 threatenings of wrath. His words are full of grace and 
 tenderness ; blessing only falls from his lips. It was 
 manifest to all, that he came not to condemn the w^orld ; 
 but that the world through him might be saved. His 
 discourse commences with the words of our text : — 
 " Happy or blessed are the poor ia spirit, for theirs is the 
 kingdom of heaven." We shall, 
 
 I. Endeavour to define the characters pre- 
 sented TO our notice. 
 
 " Poor in spirit." Then, 
 
 II. Illustrate the declaration and promise 
 
 MADE 
 
 That 
 
 kingdom of heaven.' 
 
 such are blessed i" and that " theirs is the 
 
 I. We shall endeavour to define the cha- 
 
THE rOOR IN SPIRIT. 
 
 75 
 
 RACTERS PRESENTED TO OUR NOTICE. *' Poor ill 
 
 spirit." 
 
 Great diversity of opinion has been entertained re- 
 specting the term, " Poor in spirit." It has been supposed 
 that the Saviour meant the poor in worklly condition ; 
 the poor in contra-distinction to the rich. This idea has 
 been thought somewhat estabUshed from the parallel 
 passage in the gospel by Luke (vi. 20,) where Jesus says, 
 " Blessed be ye poor, for yours is the kingdom of 
 heaven." It is a very delightful truth, that the Great 
 Teacher dispensed most freely the blessings of his grace 
 to the poor. He was, particularly, the Minister of 
 Mercy to the poor. Seldom 'do we find him addressing 
 and conferring his favours on the rich. His disciples 
 were chiefly poor. He rejoiced, himself, in tliis ; that 
 not only diseases were healed and devils expelled, but 
 that the Gospel was preached to the poor. It is also 
 a great truth, that the poor have fewer difficulties to 
 contend with in the attainment of salvation. And how- 
 ever desirable riches and earthly distinctions may be 
 as things of this life, they are not favourable to simple, 
 genuine piety, — to true religion. The Saviour de- 
 clares, " How hard is it for a rich man to enter into 
 the kingdom of heaven." Yet we cannot think from 
 the declaration in the text, that Christ meant that all 
 involved in indigence and poverty, whether through the 
 arrangements of Providence, or by their own neglect 
 and indolence, should be blessed. How often arc per- 
 sons poor as it regards temporal things, and what is 
 infinitely worse, poor in things spiritual and divine ; 
 who are not only in circumstances of adversity as it 
 
76 
 
 SERMON VI. 
 
 respects this life, but also strangers to all the conso- 
 lations of religion. It cannot be thought, that the 
 Divine Teacher intended that the imprudent, profligate, 
 sceptical, unbelieving poor, were blessed. 
 
 Another interpretation put upon these words is, 
 " Blessed are those who adopt voluntary poverty," and on 
 this basis the chief monasteries and convents were origi- 
 nally founded. Our text, was the scripture generally 
 quoted by persons for renouncing the world, and shutting 
 themselves up in solitude. Hence followed the custom 
 of wearing horse-hair garments, living upon mean fare, and 
 flagellating their persons ; and that thus having attained 
 superior piety, and been eminent saints on earth, they 
 might be numbered among the most glorified, and also 
 among the most distinguished saints in heaven. Such 
 a system is repugnant to the first principles of common 
 sense and contrary to the whole tenor of the Bible. There 
 never can be any excellence in indolence. The Apostles 
 did not establish the Redeemer's kingdom by excluding 
 themselves from the world. How foolish and wicked 
 the thought, that we can please God, or merit heaven, 
 by such a course of conduct ! The great principle the 
 Gospel recognizes, is usefulness in the world, and Chris- 
 tians are to be its lights. The wealthy are not 
 commanded to throw away their property, but to be 
 rich in good works, and to distribute them abundantly, 
 and thus glorify God and honour the Gospel of His Son. 
 Poverty of spirit we conceive, consists, 
 
 1. In a lowly contrite state of mind. 
 
 Man's spirit is naturally proud — the heart in its 
 unrenewed state, is lifted up against God. Arrogance 
 
THE POOR IN SPIRIT. 
 
 77 
 
 and self-exaltation in some degree influence all carnal 
 men. The first magic temptation was, " Ye shall be as 
 Gods." And the spell of that temptation has held 
 mmumbered myriads in the greatest bondage from the 
 first transgression to the present moment. Poverty of 
 spirit, is a state of mind the very reverse of this ; 
 the consequence of a personal spiritual perception of 
 the Divine Majesty — a proper sense of the Holiness of 
 God — a correct apprehension of the extreme evil of sin, 
 and a conscious impression of our own deserts. Thus 
 the mind becomes prostrate before God and humbled 
 in His presence. This is the very germ of that poverty 
 of spirit to which the blessing in our text is attached. 
 It is worthy of note, that some of the most devoted saints 
 have been most distinguished for this poverty of spirit. 
 When Abraham took upon himself to intreat for Sodom 
 and Gomorrah, over-awed with a sense of the Divine 
 greatness and magnificence, he said, '^ Behold, npw T 
 have taken upon me to speak unto the Lord, which am 
 but dust and ashes.'* And when the holy Job obtained 
 a proper view of the Divine purity, he exclaimed, *^ I 
 have heard of thee by the hearing of the ear, but now 
 mine eye seeth thee ; wherefore I abhor myself, and 
 repent in dust and ashes." When the EvangeHcal Pro- 
 phet beheld the glory of the Lord, in the splendid visions 
 of the celestial temple, he cried out \vith an over-awed 
 sense of his own unworthiness, " 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 unclean lips ; for mine eyes 
 have seen the King, the Lord of Hosts." And when 
 Paul, the great Apostle of the Gentiles, became the 
 
78 SERMON VI. 
 
 subject of the converting and sanctifying grace of God, 
 he exclaimed, " Unto me who am less than the least of 
 all saints, is this grace given, that I should preach 
 among the Gentiles the unsearchable riches of Christ." 
 To be poor in spirit, is to have a lowly, contrite, state of 
 mind — prostrated on account of having broken the Di- 
 vine law, and from a sense of our own sinfulness and 
 unworthiness before God. 
 
 2. Those who are poor in spirit trust in God through the 
 Mediator for all things. 
 
 In this, poverty certainly has the advantage. The poor 
 know and feel their entire dependance upon God. A 
 person in the midst of affluence and surrounded by 
 plenty can scarcely ever earnestly repeat that sentence — 
 " Give us this day our daily bread." But the poor have 
 to confide in their heavenly Father for all things. Those 
 who are poor in spirit know God and depend upon him for 
 every necessary, temporal, and spiritual blessing. They 
 depend for daily mercy and strength for daily comfort, 
 for daily illumination and daily supplies of grace to make 
 them increasingly holy. Now this entire and constant 
 reliance on God is a confession of their poverty — a feel- 
 ing sense, and expression, that all their springs are in 
 the Lord, that all their treasure and supplies are from 
 above. In all their intercourse with God they realize 
 what the Poet has expressed : — 
 
 " Nothing in my hand I bring, 
 Simply to thy cross I cling ; 
 Naked come to thee for di-ess, 
 Helpless look to thee for grace ; 
 Black I to the fountain fly — 
 Wash me Saviour or I die." 
 
THE POOR IN SPIRIT. 
 
 79 
 
 3. TIiosc 7cho possess poverty of spirit tcill bless God, 
 and give him the glory in every thing. 
 
 The Christian desires in all things that he may glorify 
 God. Self is annihilated. Christ is every thing in the 
 saint's estimation^ and the creatnrc nothing. Where- 
 ever true poverty of spirit exists there will be no exalta- 
 tion of self. The man of God, under the influence of 
 poverty of spirit, will not allow one ray of glory to settle 
 on his own head. He knows his own unworthiness, he 
 feels his own dependance, and gives the entire and un- 
 divided glory to Christ his living head. The poor in 
 spirit will he sincerely thankful. He will gratefully ask 
 every morning, " What shall I render unto the Lord for 
 all his benefits towards me ?" And he concludes every 
 day exclaiming, '^ Bless the Lord, O my soul, and all 
 that is within me, bless and magnify his holy name. 
 
 4. Poverty of spirit is evinced hy a modest demeanour 
 and courtesy toicards our fellow-men. 
 
 How very much the blessed E-edeemer insisted upon 
 this. His own disciples often evinced the influence of 
 pride, and sought to exalt themselves above their 
 brethren. The mother of the sons of Zebedee came to 
 Christ and earnestly entreated that her sons might have 
 the chief places in his kingdom, and that one might sit 
 on his right hand and the oth^r on his left. Jesus said, 
 " Whosoever Avill be great among you let him be your 
 minister." Matt. xx. 26. The poor in spirit seek the 
 very lowest place, and reckon every Christian better and 
 worthier than themselves. If we are humble in religious 
 matters before God we shall be so towards our fellow- 
 men. The principle in both is the same. If we are 
 
80 SERMON VI. 
 
 proud and haughty towards our fellow-ii)en we cannot 
 be humble before God. This spirit of poverty is the 
 opposite of pride. How instructive that interesting 
 scene when Jesus after supper called for a towel, and 
 having girt himself about, and water being brought to 
 him, he knelt down and washed the feet of every one of 
 his disciples ; and when Peter, who would fain have 
 avoided the humiliation to which his Lord and Master 
 subjected himself, said, "Thou shalt never wash my 
 feet :" the Saviour answered, " Unless I wash thee, thou 
 hast no part with me." When he had finished this 
 exhibition of amazing lowHness, what was the appli- 
 cation ? He said, " If I, your Lord and Master, have 
 washed your feet, ought ye not to wash one another's 
 feet?" "He that would be great in the kingdom of 
 heaven, let him be your Servant — your Minister." All 
 roughness and haughtiness of speech towards the poorest 
 of our fellow-creatures, is incompatible with the cha- 
 racter described in our text. 
 
 n. Illustrate the declaration and promise 
 MADE. " Blessed are the poor in spirit," &c. 
 
 1. To he poor in spirit is a blessed state. 
 
 That state of mind must be truly blessed which is 
 pleasing to God ; on which the eye of Deity can rest 
 with delight. And here let me refer you to that most 
 sublime of all Divine passages in the ancient prophets. 
 " Thus saith the High and lofty One that inhabiteth 
 eternity, whose name is holy, I dwell in the 
 high and holy place, with liim, also that is of a 
 contrite and humble spirit, to revive the spirit of the 
 humble, and to revive the hearts of the contrite ones." 
 
HIE rooii IN sriRiT. 
 
 81 
 
 Isaiah Ivii. 15. Wliat a stupendous instance of the 
 Divine condescension. He dwells in the " high and 
 lofty place ;" the place which no human eye in this 
 distant world can possihly sec — the highest place in 
 this great universe of wonder and glory. He inhabits 
 eternity. Unmeasured dui-ation is filled by him; the 
 whole round of past, present, and future. And yet He 
 says, *' I dwell with that man who is of a humble spirit 
 and contrite heart." But the proud spirit, '' God ab- 
 horreth." 
 
 2. Poverty of spirit produces divine tranquillity and 
 holy peace. 
 
 We are so constituted, that in aspiring after any 
 particular object, it matters not what it may be, there 
 is always produced a seiise of uneasiiiess, and distracted 
 feelings of mind and spirit in proportion to the difficulty 
 of attaining the object. I say nothing now of the 
 possibility there is of being sometimes woefully dis- 
 appointed and cast down into the depths of self-mor- 
 tification. There is always feverish restlessness and 
 anxiety with its withering influences, to render truly 
 miserable those who seek the dignities of the present 
 world. Blessed be God, the individual who is poor 
 in spirit, escapes all this. He dwells in the vale of 
 humble piety, and he has delightful tranquillity and 
 peace, of Avhich tlie ambitious children of this world 
 know nothing. Contentment is his home ; and the 
 rich, yet quiet valley of humility, the sphere of his 
 action and the scene of his ciioice. 
 
 3. The poor in spirit are Messed^ because it is a state 
 of delightful conformity to the blessed Jesus. 
 
82 
 
 SERMON VI. 
 
 To be poor in spirit^ is to be like Christ. In this, 
 we walk in the path of our great Exemplar, w^ho hath 
 left us an example that we should tread in his steps. 
 He said, ** Come unto me all ye that labour and are 
 heavy laden, and I will give you rest." But, then, 
 mark ! He also required that tliey should take His 
 yoke upon them, and learn of Him who was "meek 
 and lowly in heart ;" and thus they should find rest 
 unto their souls. Now any degree of conformity to 
 Christ's example and spirit, must be identified with true 
 and real blessedness. But, 
 
 4. The?^e are many precious promises made specifi- 
 cally to this state of mind. 
 
 But as there can be no promise superior to the 
 one in the text, we pass on to consider that which Jesus 
 has associated with the poor in spirit — ''for theirs is the 
 kingdom of heaven." By the kingdom of heaven in our 
 text, may be understood either the kingdom of grace 
 or the kingdom of glory, for both are called the 
 "kingdom of heaven." But the promise, doubtless, 
 included both. If we understand it of the first, then, 
 " blessed are the poor in spirit, for theirs is the kingdom 
 of grace." In this spirit only can the kingdom of grace 
 be received. " Except ye be converted and become as 
 little children, ye cannot enter into the kingdom of 
 heaven." Whoever receives Christ's kingdom, must 
 receive it as a little child. This was the reason so 
 many of the priests and pharisees, and lawyers, and 
 scribes, did not receive Christ. They could net do so, 
 I because they had not a right state of mind. They were 
 I not poor in spirit. Christ did not appear with that out- 
 
THE POOR IN SPIRIT. 
 
 83 
 
 ward splendour they expected and desired. Hence tlicy 
 said, " Can any good thing come out of Nazareth ?" " Is 
 this the Messiah?" '^ Arc these fishermen the apostles 
 of the New Dispensation?" And thus it was that in a 
 proud, self-righteous state of mind,they could not receive 
 the kingdom of heaven. Here, too, we hehold the reason 
 that so many profligate, abandoned persons, who were 
 considered the refuse of society, harlots and publicans, 
 and thieves, entered into the kingdom of heaven, while 
 scribes and pharisees were shut out. When the Syro- 
 phonecian woman intreated Christ's compassion, the 
 Saviour, in trying her faith, represented her condition as 
 that of a dog ; yet her poverty of spirit freely brooked 
 the comparison, and she said, "Truth, Lord; yet the 
 dogs eat of the crumbs which fall from their Master's 
 table," in this state of mind she obtained her suit, 
 and received the kingdom of heaven. 
 With respect to the kingdom of glory, 
 
 1. The evidence of our title to it, is,iiovertrj of spirit. 
 What is the great assurance of our being the children of 
 
 God? That we have the spirit of God. Unless we 
 possess the holy spirit, we have no right to conclude that 
 we are the sons of God ; for all his children have his 
 spirit testifying to their adoption and acceptance of him. 
 " But if we are children then are we heirs, heirs of God 
 and joint heirs Avith Christ. If we suffer with him, we 
 shall also be glorified togetlier." But poverty of spirit, 
 
 2. Is one of the most important features of mectnessfor 
 this cjlorious kingdom. 
 
 Without poverty of spirit we could not enjoy the peace 
 of God here. If God bestowed grace we should not value 
 
84 
 
 SETxMON VI. 
 
 or delight in it. The full soul loatheth the " sweet and 
 delicious honeycomb, but to the hungry soul," the poor 
 soul — " every bitter thing is sweet." As it is with divine 
 grace ; the poor and humble in spirit only enjoy it — so 
 this spirit forms a chief pre-requisite for that bliss which 
 the saints shall possess through the ages of eternity. 
 There is not one of the glorified Hosts, who is not 
 arrayed in the garment of lowliness, who does not retain 
 even there, poverty and humility of spirit. A spirit of 
 self-exaltation, could it rise in that holy world, would rob 
 Christ of the reward of his humiliation, sufferings and 
 death, and create confusion among the praises of the 
 Redeemed. But there, Jesus in the most pre-eminent 
 sense is all and in all. All the ranks and orders of 
 glorified Saints, 
 
 " To him all Majesty ascribe, 
 And crown him Lord of all." 
 
 And then w^3 remark, this poverty of spirit in its in- 
 fluences and effects is the very earnest of heaven. 
 
 With this, we have a measure of the calm and serene 
 rays of the sunshine of the divine love and complacency; 
 the commencement of the divine life of which in heaven 
 we shall have the infinite — the unbounded consummation. 
 Then, who does not desire to have this title- these im- 
 portant features of meetness and this earnest of the 
 celestial inheritance. I think there is not one who has 
 ever read the striking and sublime descriptions of the 
 heavenly state, especially in the visions of the Apocalypse 
 but must have been deeply impressed by the distinguished 
 humility of the heavenly worshippers. Cherubim and 
 Seraphim, angel and arch -angel, who are as perfect as 
 
THE rOOR IN SPIRIT. 
 
 85 
 
 when they first came from the hands of then- creator, 
 veil their faces with their wings vrhcn they bow before 
 Jehovah, and cry continually, " Holy, holy, holy, is the 
 Lord of Hosts ! !" And it is said of glorified Saints, " that 
 they fall down before the throne of the Lamb and give 
 all honour, and blessing, and riches, and power, and 
 glory to him that sitteth upon the throne for ever and 
 ever." " Blessed then, are the poor in spirit for their's 
 is the kingdom of heaven." 
 
 In conclusion. We ask, 
 
 1 . Do we possess tins poverty of spirit ? 
 
 Let us try ourselves and perhaps after a due, serious, 
 and faitliful examination, most will have reason to pray 
 that the spirit of self-abasement may be given, and that 
 grace may be afforded us to walk in all lowliness before 
 the Loid. Perhaps it is too much to expect in this frail 
 world that we shall be entirely free from all feelings 
 of self-exaltation ; but let us continually remember that we 
 must strive against this dangerous element of evil. Our 
 own interest and comfort in this world, requu-e that every 
 day we should be anxious to descend in the valley of 
 hmnility, that we may rise higher and higher in the 
 divine life. Seek then constantly to increase in this 
 poverty of spirit. It is our comfort to know that this 
 spirit loillgroio by cultivation. Cherished by holy medita- 
 tion and fervent prr yer, we shall increase and prosper 
 in this essential grace. Gracious things, however, require 
 much attention. The stream of our own nature and the 
 spirit of the world are opposed to them, therefore we 
 must give the greater diligence to that which is so essen- 
 tial a preparative to the kingdom of heaven. Observe, 
 
86 
 
 SERMON YII. 
 
 2. How very different are the decisions of Christ and the 
 loorld. 
 
 Poor in spirit ! A worldly person looks with contempt 
 upon such a character. The world think that poverty 
 of spirit is degrading. That it is contemptible, to be 
 patient and bear the ridicule, and endure the sneer of all 
 men. Not to cherish sweet revenore under aoj^ravated in- 
 suit is in the estimation of such, mean and dastardly. 
 This is quite consistent with the God and principles of 
 this world. "NYe expect nothing better from men Avho 
 live under the influence of the proud Lucifer, the rebel 
 leader of apostate spirits. But this is directly contrary 
 to Christ and his kingdom. The principles of our re- 
 ligion make man lowly and humble, that they may 
 render him eternally illustrious, great^ and happy. 
 — Amen. 
 
 SERMON VII. 
 
 THE HAPPY MOURNER. 
 
 ''Blessed are they that mourn, for they shall he comforted y 
 Matt. v. 4. 
 
 This, like the preceding beatitude, must appear 
 paradoxical to the men of the world. They say, 
 " Blessed are the joyous, the men of pleasure, or the 
 men of mirth and gaiety; blessed are these, and 
 
THE IlArrY MOURNER. 
 
 87 
 
 ■wretched are the mournful, and sorrowful, and melan- 
 choly." But our Saviour has declared an important 
 truth, intended to come home directly to the souls of 
 the contrite ; a truth as much opposed to tlie principles 
 of the world, as the heavenly kingdom is opi)osite to the 
 kingdom of darkness. Let us then consider, 
 
 I. The character described. " They that mourn." 
 Yet it is necessary in understanding the passage, 
 that w'e should not suppose it to include every kind 
 of mourning. Many mourn, and yet are not hkssed. 
 A man may mourn, be dejected and miserable, and yet 
 go down at last into perdition. Our subject does not 
 include natural mourning — grief arising from worldly 
 sources — sorrow to which all men are subject. i\Ian, 
 who is born of a woman, is born unto trouble. What- 
 ever we are or are not heirs to, we are all heirs of 
 affliction and sorrow. Savages mourn when they are 
 enduring the calamities of life, when they are bereaved 
 of their children and friends. A moderate degree of 
 this mourning is not wrong, but highly proper. The 
 Saviour sanctified it at the grave of Lazarus. It is not, 
 however, to this kind of mourning, evidently, the great 
 Teacher directs our attention in the text. There is also 
 anxious sorrow. The mourning of those persons who do 
 not succeed in the world, and are involved in difficulties 
 because their temporal concerns do not prosper. This 
 kind of mourning, so far from being commendable and 
 associated with the blessing of God is exceedingly sinful in 
 itself, and is decidedly op])Osed to religion. This kind 
 of anxiety often arises from a covetous desire to increase 
 in riches ; and is, emphatically, the sorrow of the world 
 
SERMON VII. 
 
 which worketh death. Then, there is that sorrow which 
 attends despairing remorse. Such was that of Esau, 
 who after he had sold his birthright for a mess of pottage, 
 could not even with strong cries and tears obtain 
 the blessing. Such was the sorrow of Judas, who, when 
 he had sold his Lord and Master, filled with the keenest 
 remorse and driven to despair, exclaimed, " I have 
 sinned in that I have betrayed innocent blood." Then, 
 there is a sorrow also, on account of the consequences 
 arising from our sin. This kind of mourning, like the 
 preceding, does not come under that to which the 
 blessing is attached. The profligate who has squan- 
 dered away his living, ruined his constitution, and 
 beclouded his prospects in life — may repent solely on 
 account of the consequences of his sins. Yet all this 
 mourning is not that to which the blessing is promised. 
 We add, there is a kind of melancholy mourning- - 
 which views religion only through a gloomy medium, 
 contemplates Deity only in connection with terror and 
 wrath, and refuses all the consolations of the Gospel. 
 That state of melancholy, most improperly called reli- 
 gious, is a direct reflection upon the benevolent character 
 of Deity, and rejects the light of Gospel day. It refuses 
 to look at Gethsemane and the cross, to hear the glad 
 tidings of mercy, and willingly and wittingly hearkens 
 only to the thunderings of Sinai and denunciations of 
 woe. This kind of sorrow is often deadly in its results, 
 and is not that on which the blessing in the text is pro- 
 nounced. Sorrow which is blessed, is mourning on 
 account of sin, having a feeling sense of it in our own 
 souls. Mourning, because we have sinned against the 
 
THE HAPPY MOIRNER. 
 
 89 
 
 ■wisest and best of beings. It is a principle of tlie niiiid, 
 arising from correct views of the divine holiness, and the 
 claims God has upon us. In David's penitential Psalm, 
 we see the very essence and character of this kind of 
 mourning. " Plave mercy upon me, O God, accordmg 
 to thy loving kindness ; according unto the multitude of 
 thy tender mercies, blot out my transgressions." Here 
 is real godly sorrow, sincere repentance from a conviction 
 of sin, on account of having grieved God, and by our 
 innumerable iniquities and transgressions set Him at 
 nought, attacked the divine authority, and rebelled 
 against his government, and done despite to the divine 
 Spirit. AVe are to have a feeling sense of this, as 
 the Prodigal, when he returned to his Father's house 
 and said— " Father, 1 have sinned against heaven, and 
 before thee, and am not worthy to be called thy son, 
 make me as one of thine hired servants." It is to this 
 kind of mourning the blessing in the text is attached. 
 This subject had a place in ancient prophecy. The 
 Prophet Malachi predicted that they should look upon 
 him, " whom they had pierced, and mourn." Under the 
 Gospel dispensation we should never forget that we are 
 not only transgressing against a holy, benevolent God, 
 but also a God of redeeming mercy. Not only against 
 a God who has given us our being and preserved us, but 
 against a God who has given the Son of his bosom, the 
 Son of his delights, and allowed the undivided -wrath 
 incuiTed by our sins to settle upon his head — who did 
 this that he might save the souls of those who had 
 sinned. It was our guilt that the Saviour bore in his own 
 body on the tree. It was for this he wore the crown of 
 
90 SERMON VII. 
 
 thorns, and endured the insults and reproaches of guilty 
 men It was for this, he displayed so much of the spirit 
 of meekness when mocked, and spit upon, and for this 
 he exj^ired in overwhelming darkness on the tree. It 
 is this view of Christ that will produce a keen sense of 
 our sins, and lead to that contrition of heart and deep 
 humiliation of soul which brings us within the range 
 of the divine mercy, and among the subjects of the pro- 
 mise of our text. With respect to this kind of mourn- 
 ing, we remark that, 
 
 1. It will he deep. 
 
 Sorrow which will enter into every interstice of the mind 
 and affect every secret spring of the spirit, which works 
 upon every feeling of the heart, and to which all the 
 sympathies of the soul are subject. It is represented 
 as mourning like unto that of a family, who mourneth 
 for an only Son. We see something of this in the peni- 
 tent woman — the woman who loved much, because much 
 was forgiven. Oh ! how deep was her sorrow. What 
 a strong manifestation of contrition, she displayed. 
 She did not shed a few tears. Oh, no ! Her eyes be- 
 came a fountain, from which a stream flowed sufficient 
 to bathe the feet of her Master. And in this woman 
 you see a beautiful instance of that deep mourning and 
 sorrow which is pronounced blessed in the text. 
 
 Then it will not only be deep, but, 
 
 2. Prayerful. 
 
 There are times of distress, when the heart is almost 
 incapable of giving utterance— when prayer is almost 
 impossible, but the mourning to which the blessing is at- 
 taclied, will at length break out in earnest supplications 
 
THE HAPPY MOURNER. 
 
 91 
 
 for mercy. ^\licii the sinner feels a deep sense of the evil 
 of his own heart, and the mpst fearful danger to which he 
 is exposed — when he sees his peril as a transgressor, and 
 the fearful precipice before him, he will assuredly ex- 
 claim. " God be merciful to me a sinner." And of him, 
 as of converted Saul of Tarsus it will be said, " Behold 
 he prayeth." 
 
 3. It icill he accompanied by a change of life. 
 
 Indeed, this is the sign of a new and better state of 
 mind. We never loathe sin, until the truth has exerted 
 its power on the mind, and until the hammer of the word 
 has broken the heart in pieces. It w as thus when Peter 
 preached his first sermon to the Jews, and proclaimed 
 the truths of the Gospel of Jesus Christ, w^hich like so 
 many well directed arrows from the bow of a skilful Ar- 
 cher, took effect, and entered into their inmost souls, 
 and pricked their hearts, that under the influence 
 of truth, and seeing their awful state, they cried out, 
 as the heart of one man, — " Men and Brethren, w^hat 
 must we do," and the Apostle commanded them to re- 
 nounce their sins, and to be immersed into the Saviour, 
 and thus manifest a change of mind and heart — a change 
 which is seen in a new course of life and conversation. 
 
 Every one who comes to God by faith in the Gospel 
 '^'ill be blessed with a change of heart and life. As the 
 Prophet says " One shall say I am the Lord's, and 
 another shall call himself by the name of Jacob ; and 
 another shall subscribe with his hand unto the Lord, 
 and surname himself by the name of Israel." Observe, 
 
 II. The blessing promised. "Blessed are they that 
 mourn for thev shall be comforted." 
 
 .•! 
 
92 SERMON v:i. 
 
 I have often been struck with the promises of the Gos- 
 pel, how they meet the condition of those to whom they 
 were addressed. '^ Blessed are the poor in spirit, they 
 shall be rich in heaven." — " Blessed are they that mourn 
 for they shall be comforted." Anything else would be 
 useless. Anything in place of comfort to the mourn- 
 ing soul, to the broken-hearted penitent would be 
 of no avaih Nothing else would suit — nothing 
 else satisfy. They that mourn need comfort, real 
 comfort which binds up the broken hearted and heals 
 the wounded spirit. Our text declares, that the 
 penitent shall have his tears wiped away, and his 
 sorrow removed. Under these circumstances, the 
 best promise that could have been made, is, *' Blessed 
 are they who mourn, for they shall be comforted." 
 And we notice, 
 
 1. Thei/ shall be comforted hy the cause of their mourning 
 being taken away. 
 
 When the cause is removed, the effect must necessarily 
 cease. The cause of their mourning is sin, and therefore 
 they are comforted when sin is taken away. They mourn 
 because of their numerous iniquities against God, but he 
 speaks the gracious word,— *^ I will blot out thy sins as 
 a cloud, and thine iniquities as a thick cloud ;" and 
 their transgressions are entirely cancelled. In an instant 
 they are all blotted out, and there does not remain so 
 much as even a little cloud, though but the size of a man's 
 hand. He mourns because his countless sins are recor- 
 ded in God's book, one of which, unforgiven and 
 unpardoned, would be sufficient to sink him into the dark 
 abyss of woe and death. He is comforted, for God has 
 
THE HArrV MOURNER. 
 
 93 
 
 removed them from his book, and has entirely forgiven 
 the whole debt and discharged it from first to last. O 
 yes ! They mourn, because they feci within themselves 
 the poison of iniquity, that which corrodes and distracts ; 
 but they are comforted when the venom of the serpent 
 is extracted, and the leaven of iniquity is taken away. 
 They mourn, because they are enfettered in the chains 
 of the devil ; but they are comforted, when every fetter is 
 broken, every chain snapped. And when Christ speaks 
 as he did to Lazarus, when he was bound and encum- 
 bered by his burial clothes — '^ Loose him and let him 
 go," then he goes forth a free man ; his fetters are broken, 
 his guilty conscience is at peace, and he is enabled to ex- 
 claim, " I will praise thee, for though thou wast angry 
 with me, thine anger is turned away and behold now 
 thou comfortest me." 
 
 2. They have a sense of the divine favour. 
 
 God not only comforts mourning souls by taking away 
 the cause of their mourning, but also by giving them 
 something in its place. He becomes to them a fountain 
 of Hving waters, from whence streams of spiritual com- 
 fort flow into their .souls. He imparts unto them his 
 holy spirit, by which they have a blessed assurance that 
 they are his children — and thus they are enabled to cry 
 " Abba," that is, " Father." And then they are com- 
 forted, 
 
 3. By a personal interest in the precious promises. 
 
 Oh ! what a passage of comfort is that where the 
 Apostle remarks — '' There is therefore now no condem- 
 nation to them who are in Christ Jesus." No occaf^ion 
 of condemnation left — every dark cloud banished from 
 I 
 
94 
 
 SERMON V:i. 
 
 the mind ; nothing to disturb ; the darkness is gone ; the 
 night is passed ; and the morning of radiant beauty ad- 
 vances over the mourner's path. They are not now ex- 
 posed to the thunderings of Sinai and the curse of the 
 law, but have an interest in all the precious promises of 
 Zion and the Gospel. Promises which relate both to 
 this life and to that which is to come. Promises ratified 
 by oaths and blood. Promises so firm that nothing can 
 overturn them, — v,hich rest on the immutability ol 
 the divine character. There is a very delightful one 
 presented to us in the evangelical prophecies of Isaiah. 
 ^'^ The spirit of the Lord God is upon me, because the 
 Lord hath anointed me to preach good tidings unto the 
 meek ; he hath sent me to bind up the broken-hearted, 
 to proclaim liberty to the captives, and the opening of 
 the prison to them that are bound. To proclaim the 
 acceptable year of the Lord, and the day of vengeance 
 of our God. To comfort all that mourn ; to appoint unto 
 them that mourn in Zion ; to give unto them beauty for 
 ashes ; the oil of joy for mourning ; the garment of 
 praise for the spirit of heaviness, that they might be 
 called trees of righteousness ; the planting of the Lord 
 that he might be glorified. ' Isaiah Ix. 1, 3. The pro- 
 phet here presents an eminent Jew, keeping a solemn 
 and mournful fast. His very countenance is afilicted — 
 he is clothed in sackcloth. He scatters ashes on his head. 
 He is prostrate on the ground, and in anguish smites up- 
 on his breast. But he is called by the Messiah to rejoice 
 and cast away his sorrow. He receives the oil of joy for 
 mourning, and has radiant holy beauty for ashes — the 
 garment of praise and salvation — the best robe of triumph 
 
THE HAPPY MOURNER. 
 
 95 
 
 for the sackcloth, and the spirit of heaviness. How 
 complete the transformation ! how joyous ! Surely 
 " Blessed then are they that mourn, for they shall be 
 comforted." 
 
 Finally, They that mown si tall he blessed, because they 
 shall have a deliyhtful prospect of interminable felicity. 
 
 Perhaps you may inquire, if those persons who once 
 mourned and possessed godly sorrow on account of sin, 
 shall never mourn again ; or whether the days of their 
 mourning after that, are for ever ended ? O, no ! my 
 friends. The Christian is often called to grieve on 
 account of the same things for which he first mourned. 
 He will often mourn, because he cannot mourn more ; 
 because he does not feel sufficiently distressed for his 
 iniquities and sins. He often feels deep sorrow of heart 
 for those sins which cleave to him on account of his 
 repeated backslidings of heart and life. The Christian 
 has many causes for, and many seasons of mourning ; 
 but we wish you to keep in view the striking contrast 
 between the mourning of the Christian and the mourn- 
 ing of the sinner. The Christian is a child of the 
 day, and his path will grow brighter and brighter to 
 meridian noon. There may be many clouds crossing 
 the horizon, many interruptions ; but still he Ivnows the 
 eternal day to be before him, and advancing his course 
 is ever brightening. ]3ut the path of the wicked is 
 becoming more dreary and dark and fearful. He has 
 pleasures only arising from silly and contemptible mirth. 
 His candle will be put out, and the storms of the black- 
 ness of darkness, and divine wrath, will break upon 
 his head for ever. No ray of hope or joy will ever dart 
 
96 
 
 SERMON VII. 
 
 across his gloomy dwelling through all the ages of 
 eternity. How different then, the condition of the 
 righteous and the wicked. The enjoyments of heaven 
 are never interrupted by tears and sorrow : anxiety, 
 pain, trouble and death, are for ever done away. 
 These terms are only suited to this sinful world ; but in 
 a world of perfect purity, they have no meaning. 
 With respect to that state, all cause of distraction will be 
 taken away; and then will come to pass that which 
 is written, " The days of thy mourning shall be ended." 
 There all eyes will be free from tears. All hearts from 
 anguish. All spirits from depression, and all sin and 
 imperfection be for ever unknown. 
 
 *' There tears are wiped from every eye, 
 
 And none with anguish groan ; 
 Death lost in immortality ! 
 
 And former things unknown." 
 
 " Blessed" then, '' are they that mourn, for they shall 
 be comforted." 
 
 In conclusion, we ask. 
 
 Are you the characters mentioned in the text ? 
 
 Have you manifested this godly sorrow, and been 
 humbled before God ? Have you received the truth of 
 the Gospel ? Have you felt contrition of spirit, humility, 
 and abasement of mind before God; arid have you 
 mourned on account of the extreme evil of sin ? Have 
 you given yourselves as a willing and holy sacrifice in 
 body and soul to God? If you are the character, 
 doubtless you have obtained the blessing. But we are 
 not sure that all persons now in the presence of God, 
 enjoy this comfort. If not, let them seek it now, and 
 
MEEKNESS AND ITS IlKWARD. 97 
 
 give themselves to the Lord. Are any mournful, let 
 them believe the words of the text — " Blessed arc they 
 that mourn, for they shall be comforted." 
 
 AMEN. 
 
 SERMON VIII. 
 
 MEEKNESS AND ITS REWARD. 
 
 "Blessed are the meek, for they shall inherit the earth. — 
 Matt. v. .5. 
 
 Ol'r text is the third beatitude of the great and blessed 
 Teacher. In the first, he pronounces the poor in spirit 
 to be heirs of a kingdom. In the second, contrary to 
 the judgment and opinions of mankind, lie proclaims 
 the sorrowful and mourning to be happy ; and in this he 
 makes known that the meek and lowly shall be the tiue 
 inheritors of the cartli. In further illustration of the 
 text let us consider, 
 
 I. The spirit to which our text refers. ^' The 
 meek." 
 
 II. The means of its attainment. And, 
 
 III. The blessedness of its enjoyment. 
 
 I. The spirit to which our text refers. '« The 
 meek." 
 
 The spiiit of meekness must not be confounded with 
 mental torpor. Some persons possess a heavy dull tern- 
 
98 
 
 SERMON VIII. 
 
 perament, scarcely susceptible of any excitement. There 
 is no virtue in this, and it may exist without Christian 
 meekness. Neither must we confound meekness with a 
 servile spirit ; where for want of moral courage and 
 nobleness of mind they yield themselves without the 
 least magnanimity to the insults of every oppressor. 
 Moral courage and intrepidity of spirit are quite com- 
 patible with Christian meekness. Nor must we con- 
 found it wdth a spirit of sycophancy, where persons 
 speak as others do, and are flatterers of every one. With 
 some, this is mistaken for amiability and courtesy ; but 
 it is exceedingly sinful before God and truly despicable in 
 the estimation of all dignified minds. Nor are we to 
 suppose meekness is opposed to every kind of self-vindi- 
 cation. Men are not required to suffer reproach silently. 
 It may be proper sometimes for persons to vindicate 
 themselves — and though the blessed Saviour bore insult, 
 and contumely without replying again, there may be 
 cases in which self-vindication is essential to the com- 
 fort of the individual and to the honour and integrity of 
 his friends and the Church of Christ. Thus the Apostle 
 Peter was brought before the ruling authorities for 
 preaching the Gospel, who had power to take away his 
 life and the lives of his fellow-labourers, yet he vindi- 
 cated his character and conduct in the most open man- 
 ner, and ended his defence with the noble assertion — 
 *^ We ought to obey God rather than man." Thus Paul 
 also vindicated himself before both Felix and Agrippa. 
 Neither does meekness exclude every kind and degree of 
 anger. Generally speaking, meekness and anger are 
 opposed to each other, but yet it is possible to be angry 
 
MEEKNESS A^'D ITS REWARD. 
 
 9\) 
 
 and sin not. A good man is slow to anger. He is not 
 easily irritated. His anger does not rest within him. 
 
 The great Redeemer, in referring to this subject, says : 
 " Let not the sun go down upon your wrath." The 
 anger of a good man, if excited during the day, will not 
 be carried to his chamber ; it will have no place witli 
 him in his closet. Our Saviour also commands, that 
 under the influence of anger none should dare to present 
 an offering or sacrifice to the Holy One of Israel. ** If 
 thou bring thy gift to the altar, and there remem- 
 berest that thy brother hast aught against thee, leave 
 there thy gift before the altar and go thy way ; first 
 be reconciled to thy brother, and then come and offer 
 thy gift." Remember then, that no sacrifice is accept- 
 able to Deity, which comes from a perturbed angry state 
 of mind. Anger against sin, must be mingled with com- 
 passion for the sinner. We have this strikingly ex- 
 hibited in Moses, whose meekness surpassed that of 
 any other individual save that of ihe God-man, Jesus, 
 yet he was justly indignant and angry with the people of 
 Israel on account of their murmurings and transgres- 
 sions ; but in the midst of all the anger he felt towards 
 them, there was not a time when he was not ready 
 to step in between the deUnquents and the descending 
 sword of divine justice and intercede, that God would 
 have mercy upon them. We see the same in the life of 
 the blessed Redeemer. His holy soul was indignant 
 against sin. How often do we read of the manifes- 
 tations of his hatred against iniquity. Yet although he 
 was ever grieved with sin, he was always full of 
 compassion and mercy to sinners. We notice then, in 
 
 -i 
 
100 
 
 SERMON VIII. 
 
 reference to meekness, that the term as employed by the 
 Latins, is very significant. They make use of the word, 
 " mansuetus," a term taken from tame animals which 
 could be led gently by the hand, and are quiet and tract- 
 able. So that by meekness we understand self-pos- 
 session, equanimity, quietness of spirit, docility of mind, 
 and teachableness of disposition. This meekness will 
 be evinced both towards the blessed Deity, and our 
 fellow-men. It will be manifested, 
 1. Towards Deity. 
 
 (1) It will lead to a cheerful reception of the Divine 
 word. The apostle James exhorts, that we receive 
 with meekness the engrafted word which is able to 
 save the soul. The meek soul is willing to submit 
 humbly, and with all child-like simplicity and affection 
 to the instructions of the Great Teacher. Like Samuel, 
 it exclaims, " Speak, Lord, for thy servant heareth." 
 Like Mary, it sits at the feet of the blessed Redeemer, 
 hearing his hallowed vvords and listening to his heavenly 
 instructions. Like Lydia, it presents an open heart to 
 the word of the Lord ; and like Cornelius, it says : 
 " We are all here present before God, to hear ail things 
 commanded thee of God." Matthew Henry, when 
 treating on this subject, speaks of an individual distin- 
 guished by meekness, who used to say when going 
 to hear the word of God, " Let the word of the Lord 
 come fairly and fully ; and if I had six hundred necks, 
 I would bow them all to its authority." Tt puts down 
 every self-exalted thought ; it levels self to the ground, 
 and leads us to bow implicitly to the holy word of God. 
 (2.) Meekness will be manifested in acquiescence and 
 
MEEKNESS AND ITS REWARD. 
 
 101 
 
 resignation to the providence of God. It is necessary to 
 us in prosperity — to keep from self-elation — to keep from 
 pride, and to preserve the soul from forgetfulness of God. 
 A meek spirit is as necessary as a steady hand, to carry 
 a cup overflowing with divine mercies ; so that in pros- 
 perity, meekness cannot be dispensed with. But it is 
 particularly important in trying and afflictive dispensa- 
 tions. Meekness hears the rod and kisses the hand of 
 him who holds it. It is silent as Aaron was when under 
 distressing and awful bereavements : he held his peace. 
 Or like Eli, if it speaks at all, exclaims '' It is the Lord 
 let him do what seemeth him good." Or in the as- 
 tonishing language of Job, who when he saw every 
 temporal blessing a floating wreck said, '' The Lord 
 gave, and the Lord hath taken away, blessed be the 
 name of the Lord.'' Or as Hezekiah, who affords a beau- 
 tiful instance of this spirit though not often quoted, when 
 the mouth of the Prophet denounced terrific threaten- 
 ings against his family and nation, he replied, " Good is 
 the word of the Lord, which thou hast spoken." — They 
 may be terrific — they may be awful and distressing, but 
 I know they must be good ; " good is the word of the Lord 
 which thou hast spoken." For in the midst of thunder- 
 ings and tempests, God is ever good, and his word is 
 pure and good also, but this is not the spiiit which 
 wicked men display in affliction — when involved in 
 trouble and bereavements, they manifest a deep spirit of 
 murmuring and oftentimes blaspheme the name of God. 
 2. JLet us consider the spirit of meekness as it regards our 
 fellowmen. 
 
 (!•) 
 
 It will avoid haste or readiness to anger. 
 
 David 
 
10^ SERMON VIU. 
 
 once sinned against this grace, when he pronounced all 
 men liars, but this he did in his haste, and lived to see 
 and regret the folly of such a declaration. Christian 
 meekness will control the spirit of man, as a curb restrains 
 and acts upon a horse- -it is intended to keep the tongue 
 in subjection as with bit and bridle. And then, 
 
 (2.) It is not only to subject the tongue, but also to 
 keep the spirit from turbulence and wrath. It renders 
 the mind calm, and serene. So that we may well appro- 
 priate to it those quaHties which the Apostle Paul applies 
 to charity. ^' It is not easily provoked, thinketh no evil/' 
 It is not capable of taking offence at every little matter, 
 and does not cultivate resentment. But if provoked like 
 charity it is easy to be entreated. For where meekness 
 is possessed, there will not only be indisposition to be 
 offended, but there will also be a readiness to forgive. 
 Anger may for a moment becloud the minds of wise men 
 but it only lodges in the bosom of the ungodly. 
 
 (3.) It teaches us to bear insults with patience. — It 
 does not proudly stand up and say, in the language of 
 the ancient Jew. — " An eye for an eye, a tooth for a 
 tooth, cursing for cursing." It adopts and carries out 
 the commandments of Jesus. " I say unto you that ye 
 resist not evil, but whosoever shall smite thee on the 
 right cheek, turn to him the other also. And if any 
 man will sue thee at ]aw and take away thy coat, let him 
 have thy cloak also, and whosoever shall compel thee 
 to go a mile, go with him twain. Give to him that ask- 
 eth thee, and from him that would borrow of tliee, turn 
 not thou away." How beautiful is the practical applica- 
 tion of this part ot Christ's sermon. — " For if ye love 
 
MEEKNESS AND ITS REWARD. 
 
 103 
 
 them who love you, what reward have ye ? Do not even 
 the pubhcans the same." Pagans and Savages love their 
 friends, and those to whom they are related. "• And if 
 ye salute your brethren only, what do ye more tlian others. 
 Do not even the publicans so ? Be ye therefore perfect 
 even as your Father who is in heaven is perfect." There 
 is a beautiful exhibition of the same grace, presented to 
 us in the 12th of Romans, commencing with the 19th 
 verse. " Dearly beloved, avenge not yourselves, but 
 rather give place unto wrath, for it is written, vengeance 
 is mine, I will repay saith the Lord. Therefore if thine 
 enemy hunger, feed him ; if he thirst, give him drink, for 
 in so doing thou shalt heap coals of fire upon his head. 
 Be not overcome of evil, but overcome evil with good." 
 Tliis is the exemplification of meekness, as it regards our 
 fellow-men. Let us then direct your attention, 
 
 II. To SOME MEANS BY WHICH THIS SPIRIT MAY BE 
 ATTAINED. 
 
 And here allow me to observe, that in the attainment 
 of this spirit there is greater difficulty to some indivi- 
 duals than others. Constitutional sins were recognized 
 by the Apostle, when he says, '' Let us lay aside every 
 weight and the sin which doth so easily beset us." The 
 natural disposition and the temperament, and in fact, 
 the employment of some individuals is exceedingly un- 
 favourable to meekness and self-government, l^ut how- 
 ever difficult, it is attainable. We have read of Pagans 
 who never heard of the true God or saw the holy records 
 of inspiration, who overcame the greatest obstacles and 
 attained to considerable eminence in patience, docility, 
 and meekness of spirit. Thus Socrates, on liis trial, 
 
104 
 
 SERMON VITI. 
 
 while he heard the vilest and most infamous charges pre- 
 ferred against him falsely, had cultivated this spirit to 
 such a degree that he maintained his temper and shevs^ed 
 a meekness that would have heen creditable to the most 
 enlightened Christian. Where the heart was set upon 
 it, this meekness was not imattainable by a Heathen, 
 how much more easily may we then, under the influence 
 of God's good spirit and all-sufficient grace, cherish it in 
 our souls. To this important end, 
 
 1. We should make those Scriptural characters who were 
 distinguished for it our study. 
 
 Our minds will be brought greatly to resemble to re- 
 semble the characters our reading supplies. Let a man 
 read of battles, of victories, of conquests, arid his mind 
 will be influenced by these things. But let a man 
 go with Reynolds to the wretched dwellings of Bristol, 
 or with Howard and visit the prisons of Europe, or with 
 the blessed Jesus who went about doing good ; and will 
 he delight in the blood and groans of the dying on the 
 field of battle ? Certainly not ! The mind of a person 
 will be greatly influenced by the kind of reading which 
 he pursues. So that if we wish to cultivate this spirit 
 of meekness, we must study attentively those characters 
 presented to us in the Holy Scriptures, who were dis- 
 tinguished for it. We can only refer to one or two in- 
 stances at present. The first of these is Abraham. 
 On one occasion his servants and those of his nephew 
 were involved in strife. He might have exercised his 
 rightful authority on the ground of his age, and have 
 insisted upon such terms as Lot, under a proper spirit, 
 could not have resisted. 
 
T^IEEKNESS AND ITS REWARD. 
 
 105 
 
 But he chose rather to show the spirit of meekness and 
 said, " Let there be no strife, 1 pray thee, between me 
 and thee ; and between my herdsmen and thy herds- 
 men, for we be brethren. Is not the whole land before 
 thee ; separate thyself, I pray thee, from me : if thou 
 wilt take the left hand, then I will go to the right ; or 
 if thou depart to the right hand, then I will go to the 
 left." I am willing to take the worst part of the land, 
 only let there be no strife between thee and me, for we 
 are brethren. We find this also eminently displayed in 
 the life of Moses. He devoted his energies and powers, 
 of body and soul, in the service of God's people. He left 
 Pharaoh's palace, embarked his whole heart in their 
 cause, and endured every fatigue for their sakes; yet 
 they frequently charged him with ambition ; they spoke 
 of him in terms the most reproachful, and when he was 
 absent in the moimtain with the Lord, they broke out 
 into open idolatry. Yet how did he act ? Indeed on one 
 occasion he became angry, and spake unadvisedly with 
 his lips, a proof that human nature is but human nature 
 at best. Yet, on all other occasions, he never uttered a 
 murmuring expression ; and when God would have 
 destroyed the Israelites for their wickedness, Moses 
 intreated that rather than he should not have mercy upon 
 them, that he would blot his name out of the book 
 of life. David, while on a journey, was cursed by 
 Shimei with bitter curses, yet when his officers and 
 attendants rushed to punish the rebel, he interceded, 
 and calmly replied, " So let him curse. Let him alone." 
 He had both power and right to punish him ; but he 
 nobly subdued the passions of the natural mind, and 
 
 K 
 
106 
 
 SERMON VII] 
 
 exercised the spirit of meekness. But we especially call 
 your attention to the great Exemplar, our Divine 
 Model, who was a perfect example not only of meekness 
 but of every other virtue. Christ was pre-eminently 
 meek, and lowly of heart. He was symbolized as a 
 Lamb which was led to the slaughter, and opened not 
 its mouth. Of Him it is said, " He endured the con- 
 tradiction of sinners against himself." He patiently 
 bore the insults of his enemies, and on the Cross, while 
 the Jews were reviling and treating him as an impostor, 
 and declaring that God had forsaken him, he spent his 
 last breath ; — he employed his last words in that spirit in 
 which his whole life had been engaged, and prayed, 
 " Father, forgive them : they know not what they do." 
 But it is necessary, 
 3 . That this spirit should be earnestly sought of God in prayer. 
 
 Every good gift proceeds from on high, and is be- 
 stowed in answer to prayer. God has promised, that, 
 if we ask. He will bestow the holy spirit, who is 
 described as the spirit of meekness and love. The 
 spirit is not likened to the vulture which delights in 
 blood, or to the eagle which often soars aloft amid 
 thunderings and lightnings ; but to the meek and peace- 
 ful dove, which seeks the region of quietness for its 
 abode. It was in this form the Holy Ghost descended 
 and rested upon Christ at his baptism, and anointed 
 him for his great work. 
 
 4. Meekness must be put on and earnestly fiUoived. 
 
 It is by constant experience and practice that it 
 must grow and flourish, be fruitful, and influence our 
 character and lives. Let the necessity of meekness 
 
MEEKNESS AND ITS REWARD. 
 
 107 
 
 become the prevailing feeling- of the mind; let it be 
 treated as an essential part of true religion, and that 
 Avithout it there can be no acceptable piety. A deep 
 conviction of this, will lead to holy vigilance and care 
 respecting its cultivation, as one of those great concerns 
 which belong to our eternal peace. We must refer, 
 very briefly, 
 
 III. To THE HAPPINESS ARISING FROM ITS ENJOY- 
 MENT. *' Blessed are the meek," &c. 
 
 Now meekness is blessed, 
 
 On account of the numerous precious promises which 
 are made to it. 
 
 " God has said, that he will " beautify the meek 
 with salvation." They are declared as being peculiarly 
 precious in the sight of the Lord. It is said of such, 
 they shall possess great peace ; *' great peace have they 
 who love thy law, and nothing shall offend them," and 
 they shall "delight themselves in the abundance of 
 peace." There is a very striking promise in one of the 
 Psalms. " He that abides quietly, or meekly, under the 
 shadow of the Almighty, shall be delivered from the 
 snare of the fowler." Then again, it is said, " The 
 Lord lifteth up the meek ;" and as a paraphrase upon 
 that, in another passage it is said, "He that abases 
 himself shall be exalted ;" but the man who exalts him- 
 self, the Lord has declared he will abase. But there is 
 the express promise in the text, " Blessed are the 
 meek, for they shall inherit the earth." The same 
 declaration is given in Psalm xxxvii, 11, "But the 
 meek shall inherit the earth." So that the Saviour 
 simply added, blessed or happy to it. "Blessed are 
 
108 
 
 SERMON VIII. 
 
 the meek, for they shall inherit the earth.'* There are 
 many difficulties in giving the text a literal interpre- 
 tation, from the fact that in all ages the proud and 
 the ungodly have had the chief riches and povrer in the 
 world. They have had their palaces ; while the meek, 
 the lowly, and the poor, have been, generally speaking, 
 dwelling in tents and depending upon God for daily sus- 
 tenance. So that the Christian could often truly say — 
 
 ** No foot of land do I possess, 
 No cottage in this wilderness— 
 A poor way-faring man." 
 
 But if we substitute the word land, as has been re- 
 commended by several eminent commentators, for earth, 
 both in the psalms and in the text, then we understand 
 it as having reference to that heavenly Canaan — that 
 goodly promised land, of which the earthly Canaan was 
 a type. I am persuaded the terms in the text refer to 
 the possession of Canaan by the Jews, and which 
 shadowed forth the rest which remaineth for the people 
 of God. Viewing it in this light we see how many of 
 the Jews did not inherit the goodly land ; how many 
 perished by the sword and were consumed by fire, and 
 their carcases left to bleach in the wilderness. It was 
 only the meek and the obedient, and not the rebellious, 
 who were allowed to enter the promised land ; so the 
 meek alone shall inherit the land afar ojff— the kingdom 
 of eternal life. None but the obedient, the peaceful, 
 the meek, can become inhabitants of that city of joy, 
 and purity, and rest. But there is an application of the 
 text to this world which must not be lost sight of, 
 for in one very important sense they inherit the earth. 
 They may possess only a limited portion of it, yet they 
 
MEEKNESS AND ITS REWARD. 
 
 109 
 
 only, really enjoy what God in liis providence and good 
 pleasure gives them. The proud and haughty do not 
 enjoy w^hat they possess. They neither eat nor drink in 
 peace, but are continually craving for more ; aad are 
 like the unsatisfied ocean, crying, " Give ! give !" But 
 the Christian man, though he has few riches, though his 
 fare he mean, yet he enjoys w4iat he possesses, and says 
 with the Great Apostle, " I have learned in whatsoever 
 state I am, therewith to be content." Such a man is far 
 happier than he who possesses a kingdom — having the 
 spirit of true contentment, and in this is the very luxury 
 of life and enjoyment. In conclusion, learn, 
 
 1. Hmc essential and important is this spirit of meekness. 
 How very desirable it is that every individual in the 
 
 presence of God should examine and prove himself with 
 respect to the possession of this grace, for this spirit is 
 an essential and indispensable feature of the Christian 
 character. I think, on self-examination, every one wdll 
 have great reason to be abased and ashamed and hum- 
 bled before God. Then let us bow before a condescend- 
 ing Deity, and seek that mercy and grace which our 
 unw^orthiness requires, and pray that he would impart 
 unto us more and more of true meekness of spirit. 
 
 2. How beautiful is its form, and how attractive to those 
 who are without. 
 
 A man who possesses the grace of meekness is more 
 celebrated than he who takes a city. A man \\\\o can 
 govern his own spirit has achieved a greater conquest 
 and a more splendid victory than those emperors who have 
 extended their dominions and desolated kingdoms at the 
 sacrifice of human life, and who are celebrated as 
 
110 
 
 SERMON IX. 
 
 heroes in the pages of history. Surely our own peace, 
 and comfort and salvation, are sufficient motives to 
 induce us to pray that God would guide us by his Holy 
 Spirit into tranquil scenes of true enjoyment, and 
 impart unto us the inestimable grace of meekness and a 
 quiet spirit. Yet to these we add, that without it we 
 cannot be extensively useful in the world, nor ornament 
 the Gospel and church of our Lord and Saviour Jesus 
 Christ. 
 
 " Finally, Brethren, whatsoever things are true, what- 
 soever things are honest, whatsoever things are just, 
 whatsoever things are pure, whatsoever things are 
 lovely, whatsoever things are of good report, if there be 
 any virtue and if there be any praise think on these 
 things." Amen. 
 
 SERMON IX. 
 
 THE HUNGERING AND THIRSTING FILLED. 
 
 " Blessed are they that hunger and thirst after righteousness 
 for they shall be filled." — Matt. v. 6. 
 
 If we direct our attention for a moment to the three pre- 
 ceding beatitudes, we shall see how very closely and in- 
 separably they are connected. Poverty of spirit is the 
 very first essential and pre-requisite in the attainment 
 and enjoyment of true religion. We must first be poor 
 before w^e can be enriched with the blessings of divine 
 grace. A consciousness of our poverty must precede 
 
THE HUNGERING AND THIRSTING FILLED. 
 
 Ill 
 
 sorrow for sin, and that repentance Avhich needs not to 
 be repented of. Godly sorrow for sin and true mourn- 
 ing, on account of our unholy condition, will produce 
 meekness of spirit. Meekness of spirit is one of those 
 graces which God imparts, when he gives comfort to his 
 mourning people. And wherever there is meekness 
 there will also be a hungering and thirsting after 
 righteousness. When we have once tasted that the Lord 
 is gracious, we shall feel a strong desire for the blessings 
 of true holiness. The beatitude, then, to which we now 
 direct your attention, is that blessedness which the 
 Saviour pronounces upon all those who are in this de- 
 siring, hungering, and thirsting state after holiness. 
 " Blessed are they that hunger and thirst after righteous- 
 ness for they shall be filled." Consider, 
 
 I. The state of mind which our text describes, 
 and, 
 
 II. The blessedness which is annexed to it. 
 
 I. The state of mind which our text describes. 
 
 That is, hungering and thirsting after righteousness. 
 This state of mind involves the object of desire, and the 
 desire itself. 
 
 I . The object of desire— " Righteousness." 
 
 The word righteousness is of very comprehensive 
 import. It sometimes signifies justice, equity, or moral 
 rectitude in general. At other times conformity to 
 divine institutions. But it also very generally signifies 
 justification — a state of acceptance with God. - Again, 
 the word is scripturally used to signify a righteous state 
 of mind and heart. Let us look at these two latter 
 views of righteousness for a moment. 
 
ih 
 
 SERMON IX. 
 
 (1.) That righteousness icliich is connected with justijica- 
 tion. 
 
 To be justified and accepted of God in the language of 
 the Holy Spirit, is to be lighteous. It is to be pronounced 
 so by God, against whom we have transgressed. We do 
 not mean to say that those sins which we have com- 
 mitted, and those iniquities of which we have been 
 guilty are so cancelled^ as though we had ever been 
 holy and upright, and never sinned against God. It 
 is also a truth, that the least sin is exceedingly offensive 
 to God, and that our sins would justly have exposed us 
 to his eternal displeasure. But in justification, God 
 looks upon the believer through the righteousness and 
 work of Christ, and then treats him as a righteous 
 person, all his transgressions are blotted out, and he 
 obtains a full and perfect discharge from all condem- 
 nation. This is very strikingly presented to us by the 
 apostle Paul. " Is the law, then, against the promises 
 of God ? God forbid ! For if there had been a law- 
 giver which could have given life, verily righteousness 
 should have been by the law. But the Scriptures have 
 concluded all under sin, that the promise by Faith of 
 Jesus Christ might be given to them that believe;" 
 Gal. iii, 21, 22. So again, he says, " I do not frustrate 
 the grace of God ; for if righteousness came by the law, 
 then Christ is dead in vain :" chap, ii, 21. Now the 
 term righteousness in both these passages of Scripture, 
 means Justification, and should thus be read. This 
 Justification is the first great blessing we enjoy when 
 we believe in Christ Jesus. We cannot enjoy any 
 other blessino: without it : we cannot become the sub- 
 
THE HUNGERING AND THIRSTING FILLED. 
 
 113 
 
 ject of any spiritual privilege until first of all we have 
 been justified, our guilt cancelled, and we are pro- 
 nounced righteous before God. This subject was 
 preached by the apostle Paul to the Jews, in the fol- 
 lowing emphatic terms : " Be it known unto you there- 
 fore, men and brethren, that through this man is 
 preached unto you the forgiveness of sins ; and by him 
 all that believe are justified from all things, from 
 which ye could not be justified by the law of Moses :" 
 Acts xiii. 38. A believer, therefore, in Jesus Christ, is 
 accepted of God, and justified and brought into a state 
 of righteousness with him. Of such, it is said, " There 
 is no condemnation to them who are in Christ Jesus." 
 His transgressions are so totally erased, that though the 
 book of God's remembrance were searched minutely, 
 there could not be found one condemning charge re- 
 corded. Those thus accepted in the beloved, stand 
 upon the one great and blessed foundation : have no con- 
 fidence in themselves or in their own righteousness, but 
 rely entirely on Christ Jesus. With Paul they exclaim, 
 " Yea, doubtless, and I count all things but loss for 
 the excellency of the knowledge of Christ Jesus my 
 Lord, for whom I have suffered the loss of all things, 
 and count them but dung, that I may win Christ, 
 and be found in him, not having mine own righteous- 
 ness, but that which is of God by fiiith : that I may 
 know him and the power of his resurrection, and the 
 fellowship of his sufferings being made conformable 
 unto his death, if by any means I might attain unto the 
 resurrection of the dead." But then the text also 
 equally includes, 
 
114 SERMON IX. 
 
 2. Righteousness of nature. 
 
 We must not only be justified, but also sanctified 
 by the gtace and spirit of God. Justification does not 
 affect our nature, or change a single temper or desire. 
 It does not take away the love of sin, nor does it make 
 the least moral change in the spiritual state of the soul. 
 There requires therefore something more than justifica- 
 tion to destroy the love and dominion of sin. Before 
 we can become truly righteous, the heart of stone must 
 be taken away and the heart of flesh must b3 given. 
 The carnal mind must be changed. That which is 
 earthly must be destroyed, and that which is heavenly 
 must be imparted. We must be made holy, become 
 new creatures, and partakers of a Divine Nature. 
 Hence positive holiness is as necessary as justifica- 
 tion. Indeed, one is connected with the other. So that 
 when Christ said, " Blessed are they that hunger and 
 thirst after righteousness," it implies, the hungering 
 and thirsting after a new nature — a holy resemblance to 
 God, without which no man can see the Lord. But you 
 ask, " When persons are regenerated, passed from death 
 unto life, when old things are passed away, and all things 
 become new, are they still to hunger and thirst after this 
 kind of holiness ?" Oh, yes ! for this manifest reason, 
 because, the most elevated Christians have but imperfectly 
 developed the Divine features ; in distinguished Chris- 
 tians, the Divine character is but faintly traced. Besides, 
 there is within us, a principle of evil contending with a 
 principle of good — a principle of darkness contending 
 with a principle of light — a principle of sin contending 
 with the principle of holiness. Now the old man is 
 
THE HUNGERING AND THIRSTING FILLED. 
 
 115 
 
 crucified, but he expires by a lingering death. We must 
 continue to mortify the sinful remains of the carnal 
 heart, and must grow in all the graces until we attain 
 the stature of a perfect man in Christ Jesus. Until we 
 rise from children to youths, from 3'outlis to mature per- 
 sons, and from mature persons to Fathers in Christ; 
 until we are fitted by the influences of divine grace for 
 the enjoj-ment of God's glory, presence, and blessedness 
 in the world which is to come. The Apostle Paul thus 
 beautifully describes this gradual progress in holiness — 
 " But we all with open face beholding as in a glass the 
 glory of the Lord are changed into the same image from 
 glory to glory, even as by the spirit of the Lord." 
 2 Cor. iii. 18. In the Gospel mirror we behold the 
 image and the glory of God displayed in the person of 
 Christ, and this likeness is transferred to us. We 
 behold the purity of Jesus in the Gospel, until we 
 are made partakers of it. So that throughout our 
 history and experience in every step of our spiritual 
 pilgrimage, we are required to hunger and thirst after 
 righteousness. In connexion with this part of our 
 subject, notice, 
 
 2. The desire itself. 
 
 That is expressed by '^hungering and thirsting." 
 The soul has its desires as well as the body. 
 When we speak of these feelings as applied to 
 our physical nature, all persons know the mean- 
 ing and perfectly understand it. A man having 
 long refrained from food becomes excessively hungry, 
 a feeling [the most painful to which we can be 
 subject, unless it be the scorching influence of 
 
116 
 
 SERMON IX. 
 
 thirst The traveller who traverses the sandy desert, 
 is sometimes ready to die for water, and is in extreme 
 pain and distress. Our text represents this hungering 
 and thirsting as applied to righteousness ; hut when 
 this is asserted, it does not mean that this hungering 
 and thirsting after righteousness is natural to man. It 
 is a very painful and lamentable truth, that the great 
 mass of mankind feel no such desire. One class of 
 persons seek after pleasures, and go the round of 
 creation to obtain animal enjoyment ; they desire festi- 
 vity and amusement, and seek not the real and 
 substantial enjoyments of religion. Again, — There are 
 men of ambition, who wish to be exalted and distin- 
 guished by the honours of the world — those who wish 
 to hear their names eulogized, and receive the applause 
 of the multitude, but who do not think of or desire the 
 honour which comes from God. Then there are those 
 who seek after the accumulation of riches — who thirst 
 not after the true riches of righteousness, but after gold 
 which perisheth. It would be, therefore, untrue to say, 
 that mankind generally hunger and thirst after right- 
 eousness. The multitude care for none of these things. 
 This is the condemnation of mankind, that they are 
 mindful of every thing but the salvation of their souls. 
 Before this desire .'can be evinced, a supernatural 
 change of mind must be induced. No person hungers 
 and thirsts after righteousness, until he finds God's word 
 as a hammer breaking the rocky heart, or as fire burning 
 the stubble of his sins, until the truth comes home in all 
 its manifest power and efiicacy. But when the truth has 
 thus opened the eyes and alarmed the conscience, the 
 
THE HUNGERING AND THIRSTING FILLED. 
 
 11 
 
 awakened sinner exclaims, *^ How infatuated I liave 
 been ! Never till now did I know but that I was rich 
 and increased in goods, and had need of nothing. I 
 knew not but that I was going on in safety ; I slept, 
 and awoke, and transacted all the various duties of life, 
 and thought it was well wiih me, but I have now found 
 out that 1 am poor, and blind, and miserable and naked. 
 I now find out that T am guilty and condemned ; I 
 now find out that I have been pursuing a wicked course, 
 and that God might justly have condemned me to ever- 
 lasting punishment." And his soul hungers and thirsts 
 after righteousness. 
 
 With these feelings there will be associated anger 
 with himself for having sinned against God, a being so 
 blessed and good. When he beholds the dark recesses 
 of his heart filled with every kind of iniquity — when he 
 sees the chambers of his mind full of uncleanness, lost in 
 wonder and amazement at the enormity of his transgres- 
 sions, he exclaims with the Philippian Jailor, " What 
 shall 1 do to be saved ?" And like the Publican smiting 
 upon his breast, he prays, " God be merciful to me a 
 sinner." Jn this state the emotions of the soul will be 
 as painful as the keenest hunger, or as distressing as the 
 most burning thirst. We have a striking illustration of 
 this in the experience of the Psalmist. He says, " As 
 the hart pantcth after the water brooks, so panteth my 
 soul after thee, O Lord !" After tlie chase, the deer 
 which has been pursued, its tongue extended and dried 
 up with thirst, looks around, with all the sagacity which 
 a bountiful C.'reator has imparted to it, for water, not 
 only to drink, but to cool its wounds in tlic crystal 
 L 
 
118 
 
 SERMON IX. 
 
 stream. So every smitten sinner, conscious and sensible 
 of his guiit, repairs to the stream of mercy panting after 
 peace, saying, " Let me drink, or 1 perish and die," — he 
 drinks, and Hves. This state of mind produces an an- 
 xiety to procure that which is desirable. The sinner has 
 gone^to broken cisterns that can hold no water. He has 
 repaired to these cisterns long enough to be disappointed 
 with their emptyness ; he has been subject to thirst long 
 enough, and he now goes to the Supreme source of bliss 
 — the blessed God. He will go to Sion for there is a 
 river, the streams whereof make glad the City of God. 
 The thirsty soul repairs to these streams which run 
 through the sanctuary, and drinks and is made 
 happy. It goes to the wells, the deep Gospel wells, and 
 lets down tlie vessel of believing prayer and draws 
 water and drinks. The soul, ready to die through thirst, 
 hears of Christ and repairs to Him and finds in Him a 
 living fountain of water, out of whose fulness he receives, 
 until his joy is full. This hungering and thirsting after 
 righteousness, is ever connected with the use of those 
 means which the Gospel reveals. Observe, 
 
 II. The blessedness annexed to this state of 
 
 MIND. 
 
 " Blessed are they that hunger and thirst after right- 
 eousness, for they shall be filled." Observe, 
 
 1. That this state is Messed in itself. 
 
 If we could point out the state in v/liich the sinner 
 is blessed, it would be that when he is writing bitter 
 things against himself — w^hen he feels the painful 
 influence of an awakened conscionce, and is earnestly 
 desiring the water of hfe. " Why, ' you ask, "is that 
 
THE HUNGERING AND THIRSTING FILLED. 
 
 19 
 
 a blessed condition ? One which is full of sorrow and 
 distress ?" Oh, yes ! That is a blessed state and much 
 to be desired. This is taking the first step towards the 
 heavenly kingdom. Without this there will be no 
 prayer, no faith in Christ, no pardon, no justification, or 
 peace with God. These desires are evidences of the 
 spirit of grace having been communicated to us, the signs 
 of spiritual life, the motions of divine influences within 
 us. But such are blessed 
 
 2. With the graces of righteousness. 
 
 These graces are strikingly exhibited by the Apostle 
 Paul in his Epistle to the Galatians. The soul that 
 hungers and thirsts after righteousness will be filled 
 with the graces of the spirit ; which are these, " Love," 
 " Joy, " " Peace, " " Long-sufiering, " " Gentleness, " 
 "Goodness," "Faith," "Meekness," and "Temper- 
 ance." " Against such there is no law." How exalting 
 to the Christian character ! How beautiful to be thus 
 arrayed ! Surely such a state is indeed a blessed one ! 
 
 " Blessed are they that hunger and thirst after 
 righteousness for 
 
 3. They shall he filled with the consolations of righteous- 
 ness,''^ 
 
 And these consolations, my friends, are neither few 
 nor small. The Apostle Paul describes them thus, 
 " The peace of God which passeth all understanding, 
 shall keep your heart and mind through Christ Jesus." 
 And Peter says, *^ Ye rejoice" with joy unspeakable 
 and full of glory." One great reason why we should 
 seek after righteousness is, becauso tee shall be satisfied 
 in its ways ; and the mind is never satisfied with any 
 
120 
 
 SERMON IX. 
 
 thing else — it is always desiring something more. The 
 man of pleasure has never enough to make him happy. 
 The ambitious man is never sufficiently exalted. The 
 man of the world, however he prospers, ever craves for 
 more. Those who regard merely the forms of religion 
 can never be satisfied. What good would a hungry man 
 derive if he were seated at a table covered with rich pro- 
 vision, and yet did not partake of it ? Or could a thirsty 
 man be satisfied by looking at a crystal spring without 
 drinking of its waters ? So neither can men be satisfied 
 with' the mere external forms of religion ; but " Blessed 
 are they that hunger and thirst after righteousness for 
 they shall be ^ satisfied.' '* The hungry and thirsty soul 
 has prayed — " O God, satisfy us early with thy mercy;" 
 and he has answered their prayer, and they are fully 
 satisfied — not with themselves or with their attainments, 
 but with that portion which God has given them, that 
 for which a world would be a meagre exchange. Such 
 shall have as much as their souls can contain. There is 
 no limitation with Christ. He will not cease giving 
 until the Christian ceases desiring and praying. I know 
 of no figure nor description which would do justice to this, 
 except it be the case of the prophet's widow, who after 
 the death of her husband was in danger of perishing for 
 want. She was ordered to bring the only pot of oil she 
 had, to borrow other vessels of her neighbours and to 
 pour it out into them, and they were filled, it was not till 
 she had collected all the vessels she could, and they 
 were all overflowing, that the supply of oil stayed. 
 Thus it is with divine grace. As long as you ask you 
 shall receive. So long as you desire to receive the 
 
THE HUNGERING AND THIRSTING FILLED. 
 
 121 
 
 blessings, so long will they be given — and while you so 
 pray and believe, so long will the consecrated oil flow ; yea, 
 until you shall say, " It is enough ! it is enough !" But we 
 shall only be really and permanently satisfied when the 
 measure of our joy will be filled up with the purity and 
 blessedness of the heavenly world ; for after all, the en- 
 joyments which respect this life, are but the enjoyments of 
 time, and are fluctuating ; in heaven they are complete, 
 abiding, everlasting. Here, we have the enjoyments of 
 the fountain, in heaven, of the spring. There, at God's 
 right hand, we shall have fulness of joy and pleasures 
 for evermore. 
 
 Application. — In conclusion, we address, 
 
 1. Penitents who are seeking after righteousness. 
 Those who have been impressed with the necessity of a 
 
 change of heart, who are seeking happiness and peace in 
 Jesus Christ, we say to you — Persevere, continue ; ask 
 and ye shall receive'; seek and ye shall find ; earnestly 
 knock, and the doors shall be opened to you. Though 
 you are now mourning, yet every tear shall be wiped 
 away, and you shall be comforted. If you possess poverty 
 of spirit, you are sure of the kingdom ; and if you truly 
 hunger and thirst after righteousness, ye shall be filled. 
 We address those, 
 
 2. Who are indifferent to religion. 
 
 Know you not that the time must come when you 
 will have to die; and if reason keeps her seat, and if 
 you are in possession of your intellectual fiicultics, you 
 will find that righteousness — a righteous state and 
 nature betore God in that hour will be of more impor- 
 tance to you than all tlie world besides. Without 
 
122 
 
 SERMON X. 
 
 righteousness you cannot find peace in affliction or hope 
 in death. Without righteousness you must be excluded 
 from the presence ol God and from the glory of his 
 power. We address, 
 
 3.' Believers. 
 
 Is it well with you ? It is well with you, if you are 
 hungering and thirsting after righteousness. Follow 
 on to know righteousness, dihgently seek it, daily pray 
 for it. Be not satisfied without this eager, desiring, 
 state of mind. Remember, 
 
 " Whoever says he has enough, 
 Confesses he has none." 
 
 But whosoever hungers and thirsts after righteousness, 
 there is a sure and blessed promise that they shall be 
 filled. 
 
 SERMON X. 
 
 MERCY THE PORTION OF THE MERCIFUL. 
 
 ^* Blessed are the merciful for they shall obtain mercy." 
 Matt. V. 7. 
 
 The Christian religion, my friends, has one distin- 
 guishing feature which renders it quite distinct from 
 every kind of Paganism in the world. Tliis particular 
 feature is that of mercy. There is not in the whole 
 range of the multifarious rites of Heathen systems of 
 false religion, one distinguished for goodness and mercy. 
 They are all based on cruelty : many of them asso- 
 
MERCY THE PORTION OV THE ISIERCIFUL. 
 
 1:23 
 
 ciated with revenge ; and there is not in the -whole 
 hemisphere of Polytheism to be seen, the sweet and 
 bright star of mercy. The dark phices of the earth are full 
 of the habitations of cruelty. The rites which are asso- 
 ciated with many of the forms of Pagan worsliip are, in 
 the highest degree, cruel. Never yet, since the light of 
 heaven has shone upon our earth, has there been known 
 one Pagan system which enforced the principles of 
 mercy upon its devotees. This was reserved to be the 
 pre-eminent glory and distinguishing feature of Chris- 
 tianity. The religion of Jesus, from its base to the last 
 stone upon the superstructure, is adorned and distin- 
 guished by mercy. The very God we worship — the 
 very Being we adore ; whose praises we sing, whose 
 word we believe, and whose goodness we supphcate, 
 is distinguished above all as the God and Father of 
 mercy. He delighteth in mercy. His tender mercies 
 are over all his works. The book which he has written 
 concerning himself, and for the salvation of his creatures, 
 is a volume of mercy. The system of redemption is 
 altogether a system of mercy. The Divine Head 
 of the Christian religion — the great Teacher — the High 
 Priest of our profi^ssion, was an embody ment of mercy. 
 He dispensed mercies wherever he went. He was the 
 great attractor of misery, that it might be annihilated 
 by his rich and infinite mercy. Then may we assume, 
 that the followers of Christ cannot but be merciful. 
 We cannot suppose that a merciful God, avIio has 
 given us a merciful Saviour, should allow that un- 
 mercifulness should distinguish the character and spirit 
 of his disciples. It is mercy more than anything 
 
124 
 
 SERMON X. 
 
 else which distinguishes the Deity. It is the glory 
 and radiance of the whole scheme of redemption. 
 Mercy is written indelibly on the pages of the 
 hallowed volume^ and it is mercy which must distin- 
 guish the heart and life of all his people. There can he 
 no religion without mercy. Mercy is the very essence of 
 that religion of which Jesus Christ is the author and 
 the exemplar. We need not, therefore, be astonished 
 to read this beatitude, and find it in the connexion we 
 do. Let Ui endeavour, 
 
 I. To DESCRIBE THE NATURE OF CHRISTIAN MeRCY. 
 
 The term, mercy, is derived from the Latin word, 
 " misericordia," which signifies pain of heart and com- 
 passion of soul at the sight of misery. We must 
 not, however, confound or mistake this mercy with mere 
 natural tenderness and compassion. For there is a great 
 difference between Christian mercy, and mere softness of 
 feeling. There are many persons who are total strangers 
 to religion ; who know not God nor Jesus Christ, whom 
 he hath sent, and yet who are disposed to kindness, 
 benignity and pitifulness, and who are always ready to 
 distribute of their substance to relieve adversity and 
 distress. This disposition we admire and respect wher- 
 ever it is found. It is always honourable to its possessor. 
 Yet all this may exist without the individual being at all 
 experimentally acquainted with Christian mercy — the 
 mercy brought before us in the text. That kind of 
 humane feeling, in contradistinction to Christian mercy, 
 has mostly the following features connected with 
 it. 
 
 It is generally partial in its ohjects. 
 
MEKCY THE I'ORTlON OF THE MERCIFUL. 
 
 125 
 
 It may bo, that it enters the liousc of misery, and 
 prevailing scenes of deep adversity, and liberally 
 bestows help. When individnals are suddenly involved 
 in any unlooked for affliction, it is s peedy to give re- 
 lief ; and delights to remove or alleviate external 
 misery and wretchedness. But that is not suffi- 
 cient. The individual who has his mercy circum- 
 scribed within this range, is an utter stranger to the 
 mercy of the Gospel. Is there not such a thing as 
 mental misery — misery of the mind i* And is there 
 not such a thing as spiritual misery — the misery of 
 the soul? The compassion which is limited to that 
 which is brought before the eye, and through the 
 medium of the eye affects the heart, is not that dis- 
 tinguished feature to which Jesus appends the blessed- 
 ness of the text. We cannot expect worldly people to 
 cultivate any other feeling or be anxious for the moral 
 and spiritual improvement of individuals, while they are 
 indifferent to their own souls. We cannot expect them 
 to weep over the sins of others, when they mourn not 
 on account of their own. How can they be solici- 
 tous for the salvation of the souls of others, when 
 they have never felt its value themselves ? W'e 
 must not therefore confound mere tenderness and com- 
 passion of nature, although very good and amiable in it- 
 self, with Christian mercy. — Then again 
 
 2'his feeling of natural compassion is of ten times asso- 
 ciated with a Pharasaic spirit. 
 
 How lamentable it is to see persons thus acting that by 
 their merciful doings they may obtain God's i'avour and a 
 title to eternal life. How often is this feeling associated 
 
1-26 
 
 SERMON X. 
 
 too with a spirit of ostentation ! In our day it is not 
 very easy to discriminate between that liberality which is 
 merely ostentatious, and that which is the humble and 
 merciful movement of the heart. Many a man who is 
 anxious that his name should be attached to the list of 
 some benevolent institution, and who leaves a portion of his 
 substance to the poor, does so merely that he may attain 
 a sort of charitable celebrity, and obtain by this a kin4 of 
 respect which otherwise he had no right to calculate 
 upon. This, however beneficial to society, cannot be 
 pleasing to God. He will allow no flesh to glory 
 in his presence. How careful then we ought to be, not 
 to confound mere impulses, and the kind feelings of hu- 
 man nature, or ostentatious beneficence, with Christian 
 mercy. This is a spiritual principle, and as such be- 
 longs only to the new man. It is a principle which is 
 produced by the power of truth and grace upon the soul. 
 That which has been wrought within us by the mercy 
 of God. Just as we exercise love to mankind, when 
 the love of God is shed abroad in our hearts, so this 
 mercy is the result of God's great mercy to us. Chris- 
 tian mercy embraces, 
 
 1 . Tliose involved in temporal and physical distress. 
 
 There never was a period of greater need than the 
 present, or time of greater demand upon Christian libe- 
 rality. Christians, under a less favourable period than 
 that in which we live, were distinguished for their 
 extensive benevolence and liberality to the poor and the 
 ignorant. Our hospitals and infirmaries; our schools, 
 and most of our charitable institutions, were raised by the 
 munificence of the last generation. Surely spiritual re- 
 
MERCY THE PORTION OF THE 3IERCIFUL. 
 
 127 
 
 ligioii riglitly understood, and resting on the all-sufficient 
 foundation of a crucified Saviour, as set forth in the 
 Gospel, is not unfavourable to extensive liberality, and 
 the exercise of enlarged benevolence and mercy ! Our 
 claim to genuine piety is worthless, if we see our brother 
 in need and have not bowels of compassion towards him. 
 Who can see a fellow-creature in misery, and not admi- 
 nister to his relief ? Christian mercy wdll undoubtedly 
 contribute according to the means possessed, to assuage 
 and ameliorate the state of the afflicted and the distressed. 
 
 2. Christian mercy is anxious for the removal of mental 
 darkness. 
 
 The Christian contemplates the misery of the mind as 
 more dire and deplorable, than the misery of the body. 
 As such, he will have compassion on the ignorant, and 
 favour every Scriptural means for the education of the 
 young, and the diffusion of Divine knowledge in the 
 world. He will labor and pray that God may send out 
 his light and truth. He identifies ignorance with human 
 debasement, crime, and misery, and will seek to impart 
 true intelligence to his fellow men. 
 
 o. Christian mercy chiefly respects man, as a moral and 
 responsible heiny. 
 
 He considers man as a candidate for an eternal state 
 
 of existence. It is this which excites most deeply of all 
 
 I the compassion and mercy of the true Christian. Oh ! 
 
 j shall he be anxious about the house, and at the same 
 
 I time forget the deathless tenant that inhabits it ? Shall 
 
 he be solicitous about the casket, and care not for the 
 
 precious jewel it contains ? — so careful that the vessel 
 
 be not wrecked, and think nothing about the undy- 
 
128 
 
 SERMON X. 
 
 ing manner on board ? The Christian will exercise his 
 mercy, and compassion, and relief, cheerfully, to the 
 misery of the body ; but he will be most deeply anxious 
 to remove the misery of the soul, and labour for the 
 Spiritual well-being and eternal salvation of his fellow 
 men. The man who would be anxious to save a drown- 
 ing fellow creature from death, if he understood the value 
 of religion, would be still more anxious to snatch the 
 soul from the opening gulph of ruin. 
 
 Christian mercy includes, 
 
 4. Compassion and clemency to enemies. 
 
 Tliese, perhaps, are the most difficult acts of Christian 
 meroy. This spirit can only be attained by I^ivine 
 grace. There will be A^ery many conflicts in our own 
 mind before the dross of human nature can be so re- 
 moved, that clemency and compassion may reign 
 supremely within us. To bless in return for cursing — to 
 pray in return for railing — to do good in return for 
 injuries — to have tlie greatest dislike to sin, and yet the 
 deepest compassion for the sinner. This is the loveliest 
 exercise and most distinguished principle of the Chris- 
 tian religion. This was not only exemplified in the 
 person of the Saviour — in the life and death of Jesus, 
 but, has a^so been seen in many others. Stephen, when 
 giving up his life beneath the shower of stones, prayed that 
 mercy might be shown to his murderers. A; id the Apostle 
 Paul, who had been forsaken and persecuted, wished him- 
 self accursed, for his brethren's sake, and kinsmen after 
 the flesh. And in all the ages of the Christian dispen- 
 sation, there have been innumerable instances where men 
 naturally cruel and revengeful, have been so changed by 
 
MERCY THE PORTION OF THE MERCIFUL. 
 
 129 
 
 grace, and so transformed into the Divine life and image, 
 that they have been living ornaments to our heavenl} , 
 holy, and merciful Religion . Blessed indeed, are they 
 who can exercise this loveliest trait of Christian virtue, 
 for they shall surely obtain mercy. Let us 
 
 n. Endeavour to shew the Essentiality of Chris- 
 tian MERCY. 
 
 For we do not present this subject to you as one 
 which you can regard or dispense with at pleasure. 
 No ! It is an essential part of true religion. It is so impor- 
 tant to it, that even Faith itself is not more necessary than 
 the exercise of Christian mercy. There is no principle, 
 or duty of religion more connected with man's salva- 
 tion than this. Neither knowledge, nor tongues, nor 
 miraculous powers, nor the most exemplary life, are 
 so essential as the important feature of Christian love 
 and mercy. 1 Cor. xiii. 3, 4. 
 
 1. It is essential to our Sonship. 
 
 We have no evidence that we are the sons of 
 God without this. A reference to the chapter from 
 whence the text is taken may suffice, " Love your ene- 
 mies, bless them that curse you, do good to them that hate 
 you, and pray for them which despitefully use you, 
 and persecute you, that ye may be the children of your 
 Father who is in Heaven." And unless you do this 
 you can have no assurance that you are the children of 
 God. This is the obvious meaning, and you deceive 
 yourselves if you interpret God's holy word and give it 
 another signification. So that we are not the children 
 of the day and of the light, imlcss we rcsc^^ble the 
 Father of lights — the God of mercy, for the Lord 
 
 M 
 
130 
 
 SERMON X. 
 
 imparts His merciful nature and spirit to all His 
 children. 
 
 2. It is essential to the consistence/ of our Christian 
 profession. 
 
 The Apostle says, — " We have a merciful and faithful 
 High Priest." As Christians, we profess to reve- 
 rence and worship this great Priest, and as such we 
 must possess the features which distinguish him. This 
 is one of the prominent features of tlie elect of God, 
 that they have " bowels of mercy." How grossly incon- 
 sistent for the followers of the merciful Jesus to be 
 implacable, resentful, and unforgiving ! If we have 
 put on Christ, then we shall walk as he walked, and 
 exhibit that goodness, gentleness, and mercy which 
 shone so brightly in the person, teaching, and work of 
 our great Exemplar. Religion cannot be rightly pro- 
 fessed without the exercise of Christian mercy. 
 
 3. It is essential to the bestowmejit of God^s mercy 
 
 to us. 
 
 " Blessed are the merciful, for they shall obtain 
 
 mercy." We may apply this to our present state of 
 being. Those who shew the mercy to wliich the Sa- 
 viour in our text refers, shall have mercy. God will 
 exercise mercy to them — not for the merit of tlieir mercy, 
 for all God's mercy is for mercy's sake — not so much for 
 our mercy, as in connection with it. He will dispense 
 grace for grace's sake, and for the sake of grace only ; 
 but still that mercy will be dispensed only to those who 
 shew mercy to their fellow men. Look at the prayer 
 which Jesus taught his disciples, — " And forj^ive us our i 
 debts," or trespasses, or sins 
 
 .^ j 
 
 , " as we lorgive our debt- 
 
MERCY THE PORTION OF THE MERCIFUL. 
 
 131 
 
 ors." Matt. vi. 12. And if you direct your atten- 
 tion to the 14th and 15th verses of the same 
 chapter, the lledeemer returns to this part of his own 
 prayer and thus paraphrases it— " For if ye forgive 
 men tlieir trespasses, your Heavenly Father will also 
 torgive you. But if ye forgive not men their trespasses, 
 neither will your Father forgive your trespasses." 
 Illustration or argument are quite unnecessary here. 
 Nothing can be more clear— more decisive. If we 
 forgive, we shall be forgiven- -if we forgive not, neither 
 will God forgive us. Notice, 
 
 4. It is also essential to our finding mercy in the last day. 
 
 When the world is on fire, and when we shall be 
 summoned to appear before the tribunal of the blessed 
 God, every man will stand in need of mercy. No man 
 will be so holy as not to require it. No, not Abel, nor 
 Moses, nor Abraham, nor David, nor the Prophets, nor 
 the Apostle Paul, nor the most righteous men that have 
 ever lived. Every man shall stand ///. need of mercy — but 
 mark ! Tlie merciful only shall obtain it The immerciful 
 man shall have no place in God's favour, in the blessings 
 of heaven — in the joys of eternal life. This has been so 
 strikingly exhibited and presented to us in one of the 
 Redeemer's parables, that we should not do justice to 
 the subject, did we not give it entire. " Then came Peter 
 and said. Lord how oft shall my brother sin against me 
 and I forgive him .^ till seven times ? Jesus saith unto him, 
 I say not unto thee, until seven times, but until seventy 
 times seven. Therefore is the kingdom of licaven likened 
 unto a certain kin";, who would take an account of his ser- 
 
 vants 
 
 And when he had begun to reckon, one wa? 
 
132 
 
 SERMON X. 
 
 brousrht unto him, who o^Yed him ten thousand talents. 
 But forasmuch as he had not pay, his lord commanded 
 him to be sold, his wife and children, and all that he had 
 and payment to be made. The servant therefore fell 
 down and worshipped him, saying, Lord have patience 
 with me, and I will pay thee all. Then the Lord of that 
 servant was moved with compassion, and loosed him and 
 forsrave him the debt. But the same servant went out 
 and found one of his fellow-servants, who owed him an 
 hundred pence ; and he laid hands on him, and took him 
 by the throat, saying, pay me that thou owest. And his 
 fellow servant fell down at his feet and besought him 
 saying, have mercy with me and I will pay thee all. And 
 he would not ; but went and cast him into prison, till 
 he should pay the debt. So when his fellow-servants 
 saw what was done, they were very sorry, and came and 
 told unto their lord all that was done. Then his lord, 
 after that he had called him, said unto him, O thou 
 wicked servant, I forgave thee all that debt because thou 
 desiredst me ; shouldest not thou also have had compas- 
 sion on thy fellow-servant, even as I had pity on thee ? 
 And his lord was wroth and delivered him to the tor- 
 mentors, till he should pay all that was due unto him. 
 So likewise shall my heavenly Father, do also unto you, 
 if ye from your hearts forgive not every one his brother 
 their trespasses.'* — Matthew xviii. — 21 to 35. 
 
 It is also written, Jesus shall say to those on his left 
 hand — " I was an hungered and ye gave me no meat, I 
 was thirsty and ye gave me no drink, I was a stranger, 
 and ye took me not in, naked and ye clothed me not, 
 sick and in prison and ye visited me not. Then shall 
 
MERCY THE PORTION OF THE MERCIFUL. 
 
 133 
 
 they also answer him saying, Lord, when saw we thee an I 
 I hnn^ered, or a thirst, or a stranger, or naked, or sick I 
 and in prison and did not minister unto thee ? Then 
 shall he answer them, saying, verily I say nnto you, 
 inasmuch as ye did it not to one of the least of these, ye ■ 
 did it not to nic. And these shall go away into everlast- i 
 ing punishment, but the righteous into life eternal." — | 
 We briefly add a word or two on 
 
 III. Thc BLESSEDNESS OF CHRISTIAN MERCY. I 
 
 I 
 
 No person who has not exercised it can know the | 
 luxury of Christian mercy. His compassion re-acts upon , 
 himself and ha is the recipient of a pleasurable feeling, i 
 which no tongue can describe. Most individuals at one 
 time or other are involved in circumstances of suffering 
 and distress, but thc merciful man though confined to his 
 chamber and to thc bed of languishing, will be peculiarly 
 blessed. " Blessed is he that considereth the poor : the 
 Lord will deliver him in the time of trouble. The Lord 
 will preserve him, and keep him alive, and he shall be 
 blessed upon the earth, and thou wilt not deliver him 
 unto the will of his enemies. The I;Ord will strengthen 
 him upon the bed of languishing, thou wilt make all 
 his bed in his sickness." 
 
 And my friends, it is a fact, that while persons engaged 
 m commerce, or in literary or scientific pursuits, could not 
 venture with impunity into an enemy's country, the" phi- 
 lanthropic Howard," who had a heart and disposition 
 to relieve distress, could traverse the world with safety 
 as he went to alleviate suffering — to remove sorrow, aiul 
 to visit the wretched in prison. It is an admitted truth 
 that the merciful man, will generally receive mercy from 
 
 '\ . 
 
134 
 
 SERMON X. 
 
 his fellow-creatures. Let an individual offend against 
 mercy, and he will feel the greatest self-reproach, and in 
 most cases will not rest satisfied until confession has 
 been made. In sinning against mercy, we feel as if we 
 were committing again the sin of the Jews, who cruci- 
 fied their Saviour, the Lord of glory who prayed for them 
 as he expired on the cross. 
 
 " Blessed then are the merciful, for they shall obtain 
 m^rcy." 
 
 In conclusion, we learn from our text 
 
 1. The importance of this Christian grace. 
 
 This should be the leading trait of a renewed mind ; 
 for wherever there is the new nature, there must 
 be this feature in it. Wherever there is a new state of 
 mind, there will be this spirit. It is essentially con- 
 nected with it. Do not deceive yourselves, your faith 
 will be but an imaginary one if you do not possess this 
 grace — unless it is ever associated with Christian mercy. 
 
 2. Let us never forget under all circumstances, and at all 
 times that we stand in need of God's mercy. 
 
 As transgressors and sinners ; we stand in need of 
 God's mercy every day. We should continually pray 
 for it ; but let us not suppose that God will exercise 
 his mercy towards us, unless we exercise mercy to our 
 fellow-creatures. Theie is another important feature 
 of mercy which we have not yet noticed; that 
 is, mercy to the inferior creatures- A merciful man will 
 have respect to the feelings of his cattle. A righteous 
 man will regard the life of his beast. How infamous and 
 disgraceful it is to see animals driven so furiously along 
 our streets, and to behold the noblest creatures formed 
 
THE PURE IN HEART AND THE VISION OP GOD. l35 
 
 for the use of man treated in the most cruel manner. 
 I need not say, that such conduct not only disgraces the 
 individual as living under the Christian dispensation, 
 hut is an insult to the feelings of our common huma- 
 nity. How shameful that such conduct should occur in 
 a country where the Gos])el is preached, and which is 
 professedly a Christian nation. Forget not they are 
 made by the same God who created us, and have the 
 same origin with ourselves. But, finally. 
 
 Let me beseech those who h ave not had tncrcy upon 
 themselves to seek it now. 
 
 It must be great infatuation to regard the exercise of 
 mercy in respect to the animal creation, or even to our 
 fellow-creatures, and to neglect obtaining mercy for our 
 own souls, — which, as sinners, is essential to our present 
 happiness and eternal life. This should be the first and 
 main pursuit of every responsible immortal being — and 
 in the G ospel, God's rich mercy is freely proclaimed to 
 every creature. 
 
 SERMON XI. 
 
 THE PURE IN HEART AND THE VISION OF GOD. 
 
 "Blessed are the pure in heart for they shall see God." — 
 Matt. v. S. 
 
 For this purpose was the Son of God manifested, that 
 he might destroy the works of the Devil, and redeem 
 unto liimself a peculiar people, zealous of good works. 
 It was said that his name should be called Jesus, fur ]»(? 
 
136 
 
 SERMON XI. 
 
 should save his people from their sins. These great ends 
 of the Saviour's mission, w^ere fully declared in the 
 discourses w^hich he delivered to the Jews during the 
 days of his sojourn among them. He inculcated the 
 highest degree of moral purity. His precepts were par- 
 ticularly spiritual ; and then, in addition to these he 
 presented his own holy and spotless example as a model to 
 draw his people into the ways of purity, that they might 
 be partakers of his own gracious and divine nature. Je- 
 sus Christ died upon the Cross, not only that guilt might 
 be forgiven, but also that a fountain might be opened 
 for sin and uncleanness. Paul writing to the He- 
 brews, remarks, " For if the blood of bulls and goats, 
 and the ashes of an heifer sprinkling the unclean, sanc- 
 tifieth to the purifying of the flesh ; how much more 
 shall the blood of Christ, who through the eternal spirit 
 offered himself without spot to God, purge your con- 
 sciences from dead works to serve tlie living^God ?" As 
 if he had said, " Under the levitical dispensation, if 
 human beings received a kind of bodily sanctification, or 
 cleansing, through the blood of bulls and goats — if these 
 produced a ceremonial purification, then how much more 
 shall the blood of Christ purge your consciences from 
 guilt?" Such was the great end and design of the 
 mission of the Saviour, that the heart might be re- 
 newed, and that God might have a chosen people, freed ! 
 from all guilt and iniquity. How very wortliy of our re- 
 gard then, that the sublimest of all the Saviour's beatitudes, 
 should refer to holiness of heart, as connected with the 
 glorious vision of God, for '^ Blessed are the pure in 
 heart, for they shall see God." Let us notice, 
 
THE PURE IN HEART AND THE VISION OF GOD. 
 
 137 
 
 I. The Nature of the Purity referred to. 
 
 II. The blessedness connected with it: And 
 
 in. The means of its attainment. We shall en- 
 deavour, 
 
 I. To explain the purity referred to. 
 
 The origmal word for pure, in the text, is ge- 
 nerally rendered " clean. " So that were it thus 
 translated as in many other passages, it would read 
 " Blessed are they of clean heart," which I think, more 
 clearly and properly expresses the meaning of the Saviour 
 than the word " pure." Besides, when the term is thus 
 rendered, it directs our attention to one of the most 
 important doctrines of the Gospel of Jesus Christ, that 
 is, the natural depravity of the human heart. The clean 
 of heart are those who have been cleansed — whose hearts 
 have been changed and renovated. How fearfully 
 graphic are the terms applied to the heart in its natural 
 state ! It is represented as infected by the plague, — 
 " the plague of our own hearts." It is said to be a 
 " proud heart," a " double heart," a '' fro ward heart," 
 a " haughty heart,". — a heart " full of iniquity." 
 Here w^e have given you the phraseology of the word of 
 God, as to the nature of the human heart in its unsaved 
 and unchanged condition. The language of Jehovah, as 
 addressed to the Antideluvians, may be very properly 
 applied to the sinners of our own times — " And God saw 
 that the wickedness of man was great in the earth, and 
 that every imagination of the thoughts ot his heart was 
 only evil continually ;" that man was all evil ; his 
 imaginations, his thoughts, and that continually. Such 
 is the divdne disclosure with respect to the evil of the 
 
138 
 
 SERMON XI. 
 
 human heart in the history of the antediluvian world 
 — and such is its state now, and will ever be, while 
 uni'enewed and unsanctified. 
 
 The Saviour represents the human heart in its natural 
 state as a cage of unclean birds — a whited sepulclire 
 — as being the palace of the devil, and filled with all 
 uncleanness. Let us now briefly advert to the process 
 by which it must be changed, before we can understand 
 the term of our text. This process is a divine one — the 
 work of the holy spirit of God. It cannot be effected 
 by any resolutions or energies of our own. Nothing 
 that we can do irrespective of divine grace, can have the 
 least influence in changing the heart and bringing 
 it into a state of hohness. The di\ine method is 
 thus presented to us by the Apostle Paul, when writing 
 to Titus iii. 5 — " Not by works of righteousness which 
 we have done, but according to his mercy he saved us 
 by the washing of regeneration and renewing of the 
 Holy Ghost." 
 
 This passage, I presimie, mil materially assist us in 
 understanding what is meant in the text by pure or 
 clean in heart. But further, look at some of the direct 
 characteristics of the heart, which may be denominated 
 pure or clean. The heart signifies sometimes the entire 
 mind, at other times only the affections, but in the text 
 it means the whole mental and moral man. 
 
 1. Purity of heart is connectad with an enlightened 
 understanding. 
 
 The pure in haart have been spiritually enhghtened ; 
 and tliis is presented to us by the Apostle Paul in his 
 Epistle to the Ephesians — '' The eyes of your under- 
 
THE PURE IN HEART AND THE VISION OF GOD. 
 
 139 
 
 standing being enlightened." And again, " Ye were 
 once darkness, but now are ye light in the Lord." And 
 also, they are said to be " Translated from darkness into 
 marvellous light." And are described as " Children of 
 the light and of the day, and not children of night or of 
 darkness." God, as he once spake, when light broke 
 out of darkness, and when his spirit brooded over chaos, 
 " Let there be light, and there was light," so by 
 the Holy Ghost has he brooded over the mind with his 
 hallowing influences, and filled it with the hght and 
 glory of his own image. As light w^as the first 
 production of the Creator in the formation of the 
 natural world, so it is the first production of the divine 
 spirit, in the new world of the renewed man. 
 
 2. A clean heart supposes the judgment to be i?n- 
 mediately under the tnflueiice of truth. 
 
 When we receive any communication, it first addresses 
 the understanding. The understanding receives it, and 
 then the judgment decides upon it. Now the judgment 
 of the unjrenewed man is under the influence of error 
 — of thick and gross darkness — often of superstition, 
 passion, and feeling. But the pure in heart are under 
 the influence of divine trutli. They are directed by tlie 
 light and truth of God's holy word. They know the 
 truth, and the truth makes them free. Thus when the 
 understanding has received the Gospel record, and the 
 judgment has decided upon it as important and true, 
 then the hcnirt effectually receives it in all its saving 
 and purifydng power. 
 
 3. A pure heart implies the spirituaUfi/ of the aff.ctions. 
 The natural aftections of the heart are of the earth — 
 
140 
 
 SERMON XI. 
 
 earthy. Its desires cleave to the present world and to its 
 fleeting vanities. In the new man, the affections being 
 renewed, the desires are hallowed. The soul delights 
 not in things of earth, but fixes its supreme regards 
 upon the sublime realities of the heavenly state. The 
 very thoughts are sanctified, and dwell with sweetest 
 pleasure on heavenly and holy themes. The blessed 
 God is enthroned on the affections. The whole man is 
 purged and made new, and he is now become the palace 
 of the indwelling spirit of God. " Are ye not the 
 temples of the Holy Ghost — if so be the Holy Ghost 
 dwelleth in you ?" The soul will now exclaim — " O 
 God ! thou art my God, early will I seek thee ; my soul 
 thirsteth for thee ; my flesh longeth for thee in a dry and 
 thirsty land, where no water is." Psalm vi. 31. 
 
 4. In the clean or pure heart the conscience is pacified. 
 
 Alarm and distrust have a terrific influence upon the 
 sinner's feelings and fears. The affections and con- 
 science are often at direct variance ; and sometimes there 
 is an attempt to bribe or soothe the monitor within. 
 But it must not be forgotten, that so long as we 
 are under the influence of evil — of unbehef, so long as 
 we are the subjects of the prince of darkness, in no 
 case can the conscience be pronounced clear. A pacified 
 conscience is therefore one of the greatest blessings we 
 can enjoy. The Apostle says of believers, that they are 
 " Sprinkled from an evil conscience ;" that he laboured 
 to maintain a " conscience void of offence, both towards 
 God and man." This constitutes one of the essential 
 elements of true sanctity or purity of heart. This sub- 
 ject is specifically noticed in the inspired pages of the 
 
THE PURE IN HEART AND THE VISION OF GOD. 141 
 
 Holy Scriptures. Hence we read, that the mystery of 
 the faith is to he held in a ^' pure conscience." God is 
 only served acceptably with a pure conscience. And 
 this purity of conscience is effected by faith in the 
 atoning sacrifice of the Lord Jesus Clrrist. Heb. ix. 13, 
 14. It is pre-eniinently important to have the gracious 
 testimony of a good conscience. But this is not realized 
 where purity or cleanness of heart is not possessed. 
 
 5. A pure or clean heart is always associated with a 
 graciously subdued will to the divine authority. 
 
 The natural will is fro ward and rebellious. The 
 carnal mind is enmity against God. It is not subject 
 to his will ; it refuses to give allegiance, and will 
 not bow before the divine mandate. But when the 
 soul is renewed, then the mil delights to do God's 
 pleasure. This subjugation however is the result of 
 holy love and constraining truth. The will is not 
 broken, not bent by superior physical force — not crushed 
 — neither is the old will taken away and another given 
 in its place ; but it is graciously influenced and brought 
 into holy acquiescence and conformity to the will of 
 God. Hence we are told in one of David's Psalms, 
 that God's people shall be wilUng, or as it might be 
 rendered, " shall be volunteers in the day of his power." 
 Religion recognizes constraint, but not the constraint of 
 Almighty power, because, before that, evei^ thing must 
 fall. The Deity in all such cases must obtain the vic- 
 tor\% and prevail, Avhen Omnipotence is exerted upon that 
 which is finite. But thus, accountabihty would be 
 destroyed and responsibility impossible — for if I am 
 forced to be good there is no virtue in it, and if I am 
 
 N 
 
142 
 
 SERMON XI. 
 
 forced to be what I am, there is no vice in being wicked. 
 The constraint spoken of in the Scriptures is the con- 
 straint of divine love. There was no energy exerted 
 upon the Apostle, when he was translated from being a 
 fierce persecutor to an ardent disciple — except a view of 
 the Saviour, whom he had reviled ; and that powerful 
 appeal, " Saul, Saul, why persecutest thou me ?" Bowled 
 down by divine mercy and brought into a state of obe- 
 dience to God, we delight to serve him because we do it 
 on the principle of love ; for this " Is the love of God, 
 that we keep his commandments." These are the pre- 
 dominant characteristics of purity of heart, as regards the 
 faculties of the mind separately and distinctly ; but we 
 desire now to direct your attention to two or three general 
 features of purity of heart. For instance, there will be, 
 
 ( 1 . ) Singleness of a im . 
 
 Among the terms which are applied to the unre- 
 newed heart, we mentioned " a double heart," and 
 " a deceitful heart." Now a pure heart has singleness 
 of aim — one object of delight and desire; and that is, 
 the glory of God, seeking to glorify the Lord ; desiring 
 to be like God in all things, and to please God 
 always. This singleness of aim is indispensable, and 
 is an absolute essential characteristic of purity of heart. 
 There will be, 
 
 (2.) Sincerity of feeling. 
 
 Not mere form and outward profession ; but candour, 
 ingenuousness, and decision. Such will ever feel as they 
 appear to feel. In true religion, nothing will be merely 
 assumed or affected. The truly pious will not attempt 
 to display or profess what they are not. Even a pharisaic 
 
THE rURE IN HEART AND THE VISION OV GOD. 
 
 143 
 
 regulation of the countenance, whore the true and holy 
 emotion within is wanting, is extremely displeasing to 
 God. 
 
 (3.) Piu'itij of heart is always indispensably associated 
 with appropriateness of action. 
 
 The pure in heart desire to walk acceptably before the 
 Lord. They love his commandments, and run eagerly 
 to do his blessed will. They seek to do justly, love 
 mercy, and to walk humbly with their God. These are 
 essential attributes of purity of heart. It may be neces- 
 sary to notice, before we pass on to the second division of 
 our text, that the most devoted and conscientious Chris- 
 tians are always imperfect. We may say with truth, 
 that no human judgment, however enlightened, is 
 entirely free from every vestige of error. The human heart, 
 in its best estate, is never entirely without alloy. The 
 conscience even of the most decidedly pious, must, in 
 many things condemn him.; and on the ground of that 
 condemnation, there must of necessity be a renewal of 
 repentance, and f.iith in the blood of Christ, in order 
 to forgiveness. We do not expect in this wilderness of 
 frailty and sin, anything like absolute perfection, or 
 involving entire purity of heart. In the best, there 
 \vill be great spiritual deficiencies, infirmities, weak- 
 nesses, and sins, incident to human nature. But God's 
 children will endeavour in the strength of the Lord to go 
 on from one attainment of holiness to another — from one 
 degree of purity to another ; and by continuing to look 
 into the Gospel mirror with an eye of constant living 
 Faith, they will be changed by the Spirit of the Lord 
 from glory to glory, until they will be fully meet for 
 
144 
 
 SERMON XI. 
 
 the inheritance of the saints in light. Observe, then, 
 II. The blessedness connected with this purity 
 OF heart. 
 
 "Blessed are the pure in heart for they shall see 
 God." The pure in heart possess that which is in itself 
 blessed, for purity is blessedness. And that individual 
 who possesses even the least degree of purity, must, 
 of course possess the same degree of blessedness, and 
 they who have the highest degree of purity have neces- 
 sarily the highest degree of blessedness. Purity and 
 blessedness are synonymous. God is most blessed, 
 because he is absolutely pure. Angels are blessed, 
 because they possess His pure and holy image. Man's 
 original condition was a blessed condition, because he was 
 holy and created in the likeness of God. There is no 
 blessedness pertaining to an intellectual undying being, 
 but that blessedness which is founded upon purity. But 
 our text presents, in connexion with this blessedness, a 
 very sublime and glorious promise — " Blessed are the 
 pure in heart, for they shall see God." It does not 
 mean, that the most elevated Christian, in this world, 
 will ever have a complete vision of the Divine Essence ; 
 for he hath said, " No man can see my face and live." 
 And as a stroke of the sun produces in many cases 
 mental derangement, or instant death, so to see God in 
 his full magnificence and brightness, would be our 
 destruction. As it is impossible that the human eye 
 can look upon the glorious orb of day, so it is im- 
 possible to look upon the face of God — to behold His 
 glory and live. When Moses saw the glory of the Lord, 
 God hid him in the cleft of a rock, and as he passed by 
 
THE rUKE IN HEART AND THE VISION OF GOD. 
 
 145 
 
 proclaimed His name, " The Lord God, merciful and gra- 
 cious ;' and lie caused His goodness to pass before him, 
 but manifested not to Moses His essential glory. There 
 is such a thing as seeing the intellectual mind of an 
 artist in his works ; and in thus seeing the mind, we 
 may in one respect be said to see the being himself. In 
 this way, the pure in heart behold God in all things. 
 Everything teems with the all-pervading Jehovah. The 
 heavens repeat it — the earth declares it — the waves of 
 the ocean murmur it — the temple of nature is vocal with 
 it — and the pure in heart behold, rejoice, and praise 
 God in it. 
 
 But, we add further, 
 
 1. The pure in heart see him as a God of love. 
 
 They see him as he is not seen by other people. They 
 see him as a God of transcendant goodness, grace, and 
 mercy. I have no doubt there are thousands of elevated 
 intellectual persons in this metropolis who, it they were 
 asked about the grace and mercy of God, about the com- 
 passion of Deity, would be as utterly ignorant of them 
 as the rudest peasant of the learned languages. They 
 would understand nothing about them, however intellec- 
 tual in other things, because they have not spiritual dis- 
 cernment. They may be familiar with such subjects as the 
 beauty and nature of the powers of the human mind — 
 they may know much concerning books and literature, 
 but nothing about God's nature or spiritual things, as 
 he has revealed himself by the scheme of redemption 
 in the Holy Scriptures. Though believers have not 
 a natural vision of God, yet when they have become j 
 conversant with the holv mysteries of redeeming grace 
 
146 
 
 SERMON XI. 
 
 they are able to say with the Apostle John, " We have 
 beheld his glory — the glory as of the only begotten of 
 the Father, full of grace and truth." 
 
 2. The pure in heart see the truth and holiness of God 
 in his word. An ordinary reader may turn over the pages 
 of God's book without interest, without instruction, and 
 without profit ; but the man who is pure in heart sees 
 and discerns in every leaf the impress and work of a 
 Divine Being. He beholds the sublimest truths crowd- 
 ing the pages of the word of God. He sees there the 
 truth of God revealed and ratified, and his holiness 
 brought forth in the bright example of the Messiah 
 of Israel. The pure in heart see the kindness and 
 beauty of God in the sanctuary. What would an 
 unconverted person tliink if he heard a Christian after 
 engaging in public worship say — " I saw God to day. 
 I beheld him in his sanctuary. God manifested himself 
 to my soul this day in his holy place. I have seen more 
 of God than I have ever seen before." A person who 
 did not know the truth of Christianity would regard this 
 as the language of fanaticism — as something pertaining 
 to superstition or religious delirium. Yet such would 
 be the language of the spiritual man. The good man 
 when he hears the word of God read, when prayer 
 is presented, and when thanksgiving is offered, when 
 the soul is fixed upon God, he knows and feels it 
 is then that God manifests himself unto his people 
 as he does not unto the world. It was the prayer 
 of David, that he might dwell in the house of the Lord 
 for ever, to behold the beauty of the Lord. He exclaims 
 — " How amiable are thy tabernacles, O Lord of hosts. 
 
THE PURE IN HEART AND THE VISION OF GOD. 
 
 147 
 
 My soul longeth — yea, even fiiintetli for the courts of the 
 Lord ; my heart and my flesh crieth out for tlie living 
 God." And let me assure you, my friends, that the 
 word preached does not profit you, and the word read, 
 does not enhghtcn you, and the prayers offered, do not 
 benefit you, unless in the whole you recognize and glorify 
 God. 
 
 3. The pure in heart see God in his divine government. 
 The Christian behokls God every where in his works, but 
 the Infidel sees Him no where. He endeavours to 
 exclude God from his own world. He says in his heart 
 — "No God." The bright canopy of heaven, the 
 splendour of creation, the wonders of the universe, 
 which proclaim the greatness of the divine works, 
 never lead him up to God. The Infidel pliilosopher 
 while he contemplates nature is never led to the first 
 great source of all things. He merely traces them to 
 their second cause. He may be able to tell you of the 
 influence of this and of that. He may inform you 
 of the eflects of heat and light, of cold and darkness, 
 and discourse on the productions of the earth ; but he 
 sees not the finger of God in the whole. The Christian 
 philosopher never stops short, until he has traced 
 every thing up to their Creator and preserver. He 
 says, "My God formed and upholds all things." 
 The Christian sees the good hand of God in Lis 
 bountiful Providence in causins: the sun to shine, and rain 
 to descend upon the earili, that it may bring forth fruit 
 for every living thing. But the wicked receive their 
 portion, and yet stupidly, never think of God. So also 
 the ungodly, when adversity, when bereavements. 
 
148 
 
 SERMON XI. 
 
 come upon tliem, and afflict their families —and when 
 disease attacks their persons, and a thousand events of 
 sorrow surround them, yet acknowledge not God nor 
 seek his mercy. How very different is the conduct 
 of those who are pure in heart ! They see God in 
 every event ; — in the time of prosperity and sunshine, 
 in the time of joy and gladness, in the day of sick- 
 ness, adversity, and sorrow ; in the midst of all that is 
 cheering, bright, and interesting ; and in the tempest, 
 the earthquake, and the famine. They see God in 
 life and they recognize Him in death. They behold 
 Him in all things as a good God, a blessed God, as a 
 God of purity, and as a God to be praised and had in 
 reverence of all who know Him. They put all their trust 
 in the Lord, and sing in the pious strains of the poet, 
 
 " Good when He gives, supremely good, 
 
 Nor less when he denies ; 
 E'en crosses, from His Sovereign hand, 
 
 Are blessings in disguise." 
 
 Thus in reference even to this world, " Bkssed are the 
 pure in heart, for they shall see God." But observe 
 
 Finally. Theij shall see God in all His glory in the 
 heavenly state. 
 
 But this view is so entirely beyond human compre- 
 hension in our present imperfect condition, that we 
 cannot form any correct idea of so sublime a subject. 
 There are two or three passages of God's Holy word 
 however, which completely establish it. It is written, 
 " the righteous shall see the King in His beauty, and 
 dwell in the land which is afar off." I^oubtless it is 
 Jehovah — Jesus, who will be visible as the re'gning 
 glorious Monarch of Heaven, and who will receive the 
 
THE PURE IX HEART AND THE VISION OF GOD. 
 
 149 
 
 adoration of Angels and redeemed spirits for ever and 
 ever. In another passage, which represents Heaven as 
 a temple, it is said to be so bright as not requiring 
 the light of the sun, or of the moon, for God Himself 
 is the light of it, and the source of that glory Avhich 
 will burst upon the vision of beatified spirits in all 
 the meridian splendour of eternal noon. This sight 
 of God will be rapturous and holy, as the poet has 
 beautifully said, 
 
 " There we shall see His face, 
 
 And never, never sin ; 
 There from the rivers of His grace, 
 
 Drink endless pleasures in." 
 
 But we can proceed no farther, we must be disembodied 
 before we can rightly apprehend it. Let us consider 
 then in reference to this purity, very briefly, 
 
 ni. The means of its attainment. 
 
 A mere glance at the various means by which it can 
 be attained, must suffice. 
 
 1. A belief in the truth, is essential to jntrity of heart. 
 
 There cannot be any acceptable saving piety, without 
 a belief of the truth of the Gospel, — a cordial reception 
 of God's message of life and mercy. It is said that 
 this is the power of God to salvation. By this we are 
 quickened and born again, even by the incorruptible 
 seed of the Word of God. 
 
 2. A personal application and reliance on the Lord Jesus 
 Christ. 
 
 He is the way of purity. We cannot come to a 
 knowledge of God, or ourselves, except by a believing 
 reliance on the Lord Jesus. We have personal holiness 
 through the efficacious blood of Christ, wliich alone 
 
150 
 
 SERMON XI. 
 
 can cleanse from all sin. By His death the fountain 
 was opened for sin and uncleanness. Into this our 
 souls must be plunged, and thus will all our stains 
 be divinely effaced. 
 
 3. A reception of the Holy Spirit, 
 
 To those who obey the truth, and believingly receive 
 the Saviour, the Holy Spirit is given, who will impart 
 unto them all His gracious and transforming influences, 
 fitting them for the duties of the Divine life here, and 
 the glories of the vision of God for ever. Let our subject 
 then in conclusion, 
 
 1. Be, the test of examination. 
 
 Have we within us a clean, or pure heart ? Are we 
 new creatures in Christ ? Have old things passed 
 away, and have all things become new? Have we been 
 created anew unto good works ? Are we the Saviour's 
 enemies, or are we his loyal subjects ? Are we Spiritual 
 in our desires, or carnal ? Are we pure in heart, or are 
 we yet the servants of sin and Satan ? 
 
 2. Let this subject admonish the true Christian — he who 
 is pure of heart. 
 
 The very best, and most devoted of us know, that 
 we have but attained the very first elements, — the 
 very first principles of Christian experience, and 
 are as babes and children before God. We have as 
 yet only beheld the first streaks of the light of the 
 morning. Even that will be a matter of thanksgiving, — 
 eternal thanksgiving ; but the light must increase, for 
 the path of the just shineth brighter and blighter unto 
 the perfect day. How anxious then should we be to 
 increase in the knowledsre and love of God. 
 
PEACEMAKING AND ITS BLESSEDNESS. 
 
 151 
 
 Finally, hct the connection between •purity and blessed- 
 ness never be forgotten. 
 
 •In proportion as we arc pure, so in reality shall 
 we be blessed. There is an indissoluble, and an 
 eternal close connection between purity and blessedness, 
 this connection, the blessed God Himself, will never 
 sever. May God impress this truth upon our minds, and 
 make us Christians after His own heart, that we may be 
 thus pure, and see, and enjoy Him for ever and ever. 
 
 AMEN. 
 
 SERMON XII. 
 
 PEACEMAKING AND ITS BLESSEDNESS. 
 
 ** Blessed are the peacemakers, for tliey shall be called the 
 children of God." — Matt. v. 5, 9. 
 
 This beatitude has pre-eminent respect to the conduct 
 which v.e are to manifest towards our fellow-men. 
 There is a kind of Trinity of principle in religion. The 
 first is the j^^reat principle of love to God, associated 
 with a devotional spirit which bends tlie heart and life 
 to the authority of Jehovah. The second great principle 
 in religion is that of self-government. The healthy 
 regulation of the powers of the mind and (he passicms 
 of the heart. And then the third great princi])lo is 
 unfeigned love to our fellow-men, a compassionate 
 regard even to our enemies, and a pacific spirit towards 
 
153 
 
 SERMON XII. 
 
 all mankind. The subject of this beatitude is the last- 
 mentioned branch of true religion ; the cultivation of a 
 pacific spirit and temper which ranks its possessors 
 among the children of God. Before we enter immc» 
 diately upon the text, there are two or three prelimi- 
 nary observations which may be necessary. We ob- 
 serve, — 
 
 Before the fall, everything in the world was peaceful. 
 All relating to the first human family, was tranquil and 
 happy. There was no strife nor contention. Envy and 
 hatred were introduced in connexion with man's trans- 
 gression. Through the influence of the power of the 
 evil one, peace was disturbed, and quietness and tran- 
 quillity were exchanged for tumult, confusion, and 
 treachery and war. From that period to this, sin has 
 manifested its worst influences in producing strife, 
 cruelty, desolation, and blood. In reference to war, 
 it is very fearful to contemplate ; yet not the less true, 
 that, during the last four thousand years of our world's 
 history, not fewer than seven thousand millions of the 
 human race have perished by war, so that upon this 
 principle one hundred milHons of human beings, per 
 century, have been slain by their fellow-men. Even at 
 the present period countries are being levelled, nations 
 distressed, villages burnt, and the interesting scenes of 
 earth are polluted with the crimson die of human blood. 
 Were not the malevolence of man bounded and re- 
 strained by the almighty providence of the blessed God, 
 men would rage and devour until they had annihilated 
 the human race altogether. Yet the Christian religion 
 particularly denounces all hatred, revenge, and blood. 
 
PEACEMAKING AND ITS IJLESSEDNESS. 
 
 153 
 
 The ancient philosophers and legislators never thought 
 of suppressing war. They never considered it wrong for 
 nation to fight against nation, and in tliis way to take 
 away human life. But the principles of the Gospel are 
 as totally different and unlike these, as heaven is to 
 perdition. The gospel of the Son of God, is a gospel 
 of peace. It forbids all war ; whether' between one man 
 and another, or between one part of society and ano- 
 ther. And one ffreat desiorn of the manifestation of 
 the Son of God, is not only to establish universal purity, 
 but also universal peace. The anthem sung at the 
 advent of Christ into our world was, " Glory to 
 God in the highest, peace on earth, and good will 
 towards men." And whenever the gospel shall be vmi- 
 versally received, there shall no longer be anything 
 that can hurt in our earth, and all war shall come 
 to a perpetual end. Now Christians have something to 
 do in the promotion of this peace. There are Christian 
 men and philanthropists in our day associated together 
 to promote national peace, and we believe the God 
 of peace will smile upon their efforts ; as an association 
 intimately connected with the hallowed purposes of the 
 Gospel, we are bound to pray for its success. But if 
 you wish bloodshed to cease, and all tliat is horrid and 
 violent, and devastating, to be banished from the world, 
 it must not be merely by associating for the putting 
 down of national warfare, but by individual example. 
 Just as universal purity could not be realized by 
 associations especially for that purpose, without being 
 diffused from heart to heart, from soul to soul, and 
 from conscience to conscience, until all men are holy; 
 o 
 
154 SERMON XII. 
 
 SO universal peace on earth must be produced by the 
 disciples of the Prince of peace, being themselves pre- 
 eminent for it, exemplifying the reality of this beatitude, 
 " Blessed are the peacemakers, for they shall be called 
 the children of God." Let us consider, 
 
 I. What is implied and necessary in being peace- 
 makers. 
 
 II. The blessedness of such a character and life. 
 Consider then, 
 
 I. What is implied and necessary in being peace- 
 makers. We remark, 
 
 1. It is essentially requisite that ice should possess a 
 'pacific spirit ourselves. 
 
 AVhile we are recommending peace to others, we must 
 be distinguished for the possession of a peaceful spirit. 
 It is necessary that a man who enlightens others must 
 first himself be enlightened. So also a peacemaker 
 must have a pacific state of mind. He must possess 
 the principles of peace, and his own heart must be filled 
 with the spirit of goodness and love. 
 
 2. It is necessary if loe would he peacemakers to avoid 
 those things which tend to strife. 
 
 There are two evils we should guard against in par- 
 ticular, wh'ch, above all things in the world, have 
 been associated with envy and strife, and yet which are 
 very extensively overlooked. They are whispering 
 and talebearing ! In consulting the divine word, the pas- 
 sages on this subject are numerous and striking. It is 
 written in one of the mosaic commands — '' Thou shalt 
 not go up and down as a talebearer among thy people." 
 Levit. xix. 16. " The words of a talebearer aie as 
 
PEACEMAKING AND ITS BLE.^SEDNESS. 
 
 155 
 
 wounds." Prov. xviii. 8. " He who mcddlcth with 
 strife is as a mad man, who castcth firebrands, arrows, 
 and death. Where no wood is there the fire goeth out ; 
 so when there is no talebearer there strife ceaseth." 
 Prov. XX vi. 18. The same subject is presented in 
 numerous passages in the New Testament. The Apostle 
 Paul associates the talebearer with the vilest of the 
 human race, with the grossest offenders among mankind. 
 The talebearer would feel greatly insulted if placed in the 
 same order with murderers ; but in the hallowed pages 
 of God's book he is placed with that class. The 
 Apostle remarks — " For I fear lest when I come I shall not 
 find you such as I would, and that I shall be found unto 
 you such as ye would not — lest there be debates, envy- 
 ings, wraths, strifes, backbiting, whisperings, swellings, 
 tumults." 2 Cor. xii. 20. This association should make 
 us abhor and avoid talebearing with all our souls. But 
 we should not only hate these things and guard against 
 them ourselves, but entirely discountenance them in 
 others. In the EngUsh law the receiver is considered 
 equally guilty with the thief, for if there were no 
 receivers then would there be no purloiners. So it is 
 with the divine law. The man who encourages this is 
 equally guilty with the talebearer. If a person did not 
 appear interested in the communication, the talebearer 
 would soon find out his utter insignificance and worth- 
 lessness ; and if every man and woman in the Christian 
 church were to set themselves conscientiously against it, 
 talebearing and whispering would wither away. 
 Nothing is more desirable or more necessary than that 
 this foul spirit should be excluded the church of Jesus 
 
156 
 
 SERMON XII. 
 
 Christ. It is not enough for peacemakers to act the 
 negative part, 
 
 3. But it is essential that this principle should be posi- 
 tively/ and distinctly carried out. 
 
 If we wish peace to become universal, we must be 
 charitable in our conversation. "Let all/' says the 
 Apostle Paul, " be done with charity" — done with some 
 measure of aifection. Charity in thinking, speaking, 
 and in feeling. To avoid all guilty surmisings. 
 Charity thinketh no evil, but always thinketh the best 
 and puts the kindest construction on all things. It 
 cannot seek to detract from another. It abounds with 
 the candid, kind, and amiable. This is of the greatest 
 importance in conversation; for Christians often let 
 sentiments escape which are not strictly charitable, and 
 thus offend against their brethren. Now this is not con- 
 versation that tendeth to peace, and which is of the 
 greatest importance in promoting love and harmony 
 among mankind. With this, there should also be 
 kindness of manner, in the language of an inspired 
 Apostle we should be courteous. We should not be 
 guilty of duplicity or act deceitfully, but with Christian 
 fidelity we should manifest kindness and affability. This 
 courtesy should extend towards all men. The believer 
 is to love and honour all men — but more particularly his 
 Christian brethren. With a courteous manner should 
 be united ingenuousness of spirit. Individuals some- 
 times take advantage and speak of the character and 
 conduct of others in their absence, of which they would 
 be truly ashamed in their presence. Now this is 
 not common honesty, — not what is expected from 
 
rEACEMAKlNG AND ITS BLESSEDNESS. 
 
 157 
 
 persons bearing the Christian name. The Christian's 
 coarse should be straightforward, and ever distinguished 
 by candour and uprightness. Duphcity is the mother of 
 whispering. All whisperers and talebearers are under 
 the influence of that old serpent — the devil. Satan 
 introduced sin into the world by whispering, when 
 tempting and persuading the woman to take and eat of 
 the fruit of disobedience and woe. In order to peace, 
 
 4. We must often, suffer and deny ourselves. 
 
 It is far better to suffer unjustly, than to retaliate 
 and have strife. It is far better to bear reproach and be 
 the subject of calumny and envy, than possess the spirit 
 of revenge. Those who thus act, should bo the subjects 
 of our compassion, and the objects of our prayers. It 
 is not desirable that we should continue under the 
 influence of injustice, and give up our right to that 
 which we lawfully possess ; but this must often be done 
 if we wish extensive peace to prevail among our fellow 
 men. The pious have often been called to surrender 
 their equitable claims and rights. But do not mis- 
 understand me; all things must not be sacrificed for 
 peace. Truth and principle must never be yielded, 
 and it you cannot purchase peace except at their price, 
 you must part with it. Let us have peace, if we 
 can have it without risking truth and principle. But 
 when peace is opposed to the interests of truth — though 
 in itself one of heaven's greatest blessings, it must be 
 rehnquished. Tliis is illustrated in tlie Life of the 
 blessed Redeemer. V»liile on earth He could have 
 had peace, if He had sacrificed truth. It was only 
 because He condemned the chief Priests and Scribes, 
 
158 
 
 SERMON XII. 
 
 and because He denounced an unholy peace, that 
 they put Him to death. Though the great Apostle 
 of peace. He became the subject of malignity, — was 
 persecuted^ and at length was crucified for the sake 
 of the truth he Hved and testified. Peace, we say, 
 shoukl be bought at any price except that of truth 
 and principle ; but truth must never be sold to obtain 
 peace. Finally, 
 
 Ifii:ie are peacemakers, it is of the utmost imj)ortance that 
 we pray for the peaceful influences of the Holy Ghost. 
 
 We can do nothing in peacemaking, without the 
 operations of the Holy Ghost. We should pray that 
 these influences may be richly shed upon us. Nothing 
 but the grace of God will make us truly peaceable in 
 spirit, tongue, and life. Let us then seek these pacific, 
 tranquillizing blessings, so that we may, as far as 
 possible, live peaceably with all men, and the peace 
 of God shall keep our hearts and minds through 
 Christ Jesus. Thus we shall obtain the victory over 
 the Devil, and be saved from the unfruitful works of 
 darkness. To exemplify this character, let us ever 
 strive for the things which pertain to peace. In the 
 domestic circle, in the Church, and in our intercourse 
 with the world, let our motto be " peace. " Let us also 
 labour to unite those who are at variance ; to mediate 
 between the wrathful and malevolent, and ever to pour 
 the holy, peaceful oil on the agitated waves of human 
 passion. The savour of the Christian's character, should 
 every where, and on all occasions be that of peace. The 
 untamed creatures may devour each other — vile spirits 
 may revel, even in cruelty — wicked men may be haters 
 
PEACEMAKING AND ITS BLESSEDNESS. 
 
 159 
 
 of one another, but the Christian emblem is the peaceful 
 Lamb, and the quiet Dove ; and it is an essential 
 part of his life, to exhibit the peaceful Spirit of the Lord 
 Jesus Christ. The Kingdom of God is righteousness, 
 peace, and joy, in the Holy Ghost. Let us proceed 
 to notice, 
 
 II. The BLESSEDNESS OF THIS CHARACTER. 
 
 " Blessed are the peacemakers, for they shall be called 
 the children of God." We observe, 
 
 1. A peacemaker is always blessed with much sjnritnal 
 comfort. 
 
 Indeed, peace and comfort, are almost synonymous. 
 I know not how a man can be a peaceable man, and not 
 have comfort. Peace is an essential requisite to 
 comfort. A good man feels this. Peace is the chief 
 element of happiness. It is only second in importance 
 and preciousness, to the love of God shed abroad in the 
 heart by the holy spirit given unto us. 
 
 2. A spirit of peacemaking is essential to great 
 spiritual prosperity. 
 
 Peace is indispensable to the improvement of our 
 souls in Divine things. If we wish to grow in grace, 
 we must cherish a spirit of peace. It is impossible that 
 the soul can advance in heavenly-mindedness, where 
 there is a spirit of contention and strife. You would 
 not think of placing a tender plant upon the moun- 
 tain top, exposed to every chilling wind that blows, 
 but rather in a more secluded place, and in a more 
 genial and tranquil atmosphere. Just so is it with 
 the human heart. The atmosphere of peace is indispen- 
 sable to the fruitfulness of every grace of the Holy Spirit. 
 
160 
 
 SERMON XTI. 
 
 If we wish to attain great spirituality, and true pros- 
 perity of soul, we must not dwell in the tempestuous 
 atmosphere of contention, but in the humble vale of 
 peacefulness and love. 
 
 3. A spirit of peacefulness will greatly tend to our 
 usefulness. 
 
 Let a man once have a character for bickering, 
 contention and strife, and he cannot accomplish much 
 good ii) the world. The peaceable and quiet portion of 
 the community will avoid him, as they would a fierce, 
 untamed animal. But the man of a pacific spirit, and 
 amiable disposition, will be respected by all, and will 
 possess great religious influence ; he will be revered 
 and loved as a peacemaker, and his means of usefulness 
 will be enlarged and numerous. His society will be 
 courted — his addresses listened to with pleasure, and his 
 influence will tell every where. Even men of wrath 
 will respect him, men of war and violence will yield 
 him homage. But our text states, that peacemakers 
 shall be called " Children of God," that is, they shall be 
 the children of God — they shall be both known to be 
 such and called so. 
 
 When men see a peacemaker, they shall say, that man 
 is a child of God. But why are peacemakers the chil- 
 dren of God ? Because God, the Christian's Father, is 
 the God of peace. The Christian's elder brother, is the 
 Prince of peace. He is our Peace, and our Peacemaker. 
 He came from heaven to earth to bring peace. He came 
 to remove those things which distracted the human 
 heart. He came to establish an empire of peace, and 
 his last legacy to his disciples was his own peace. 
 
PEACEMAKING AND ITS BLESSEDNESS. 
 
 161 
 
 "Peace I leave with you; my peace I give unto 
 thee ; not as the world giveth give I unto thee." As 
 children of God, they have a present portion in God's 
 fiimily, and are heirs of the heavenly inheritance." 
 The lot of God's people in the world is often persecution 
 and reproach, and sorrow. But in heaven they shall 
 inherit eternal peace — the peace of God shall charac- 
 terize all their enjoyments in the celestial world. It 
 is written, " He shall enter into peace." There is 
 scarcely a title given to heaven, but what becomes 
 utterly valueless, if you take away the idea of peace. It 
 is a kingdom, but then it is a kingdom of universal 
 peace. It is a temple, but it is a temple of hallowed 
 peace. It is a family, but it is a family of harmony and 
 peace. If you take away peace from heaven, you take 
 away its chief attraction, and that which proves its most 
 radiant beauty. The Christian, then, shall enter into 
 the peace of heaven. Yes ! all in heaven will be peace. 
 No national distraction will exist there. None of that 
 narrow misnamed patriotism which confines its solici- 
 tudes to one's own country. The Christian^ country is 
 the world! The Christian should be at peace with 
 every human being. He will recognise every human 
 being as his brother. There mil be all classes of man- 
 kind ; all nations, and people, and tongues, shall dwell 
 together in peace. Heaven is a family ; but it will be a 
 peaceful one. In heaven, there will be no family jea- 
 lousies and strifes. Heaven is God's universal church, 
 and will be made up of all Christians who possess the 
 spirit of peace, and in heaven this peace will be uninter- 
 rupted and eternal. Thus, "Blessed are the peace- 
 
162 SERMON XII. 
 
 makers^ for tliey shall be called the children of God." 
 And an inheritance of peace shall be their bhssful portion 
 for ever and ever. 
 
 1. Let it be our desire to promote general peace. 
 
 This surely is worthy of the efforts of every Christian. 
 Should not this be the Christian's watchword — " I am 
 FOR PEACE !" Peace with mankind, that all Adam's 
 posterity may dwell together, as members of one flmiily 
 and honour their one Great Parent, by exhibiting a 
 pacific spirit towards one another. How delightful this 
 world will be when war shall be utterly abolished and 
 be known no more ; when all warlike weapons shall be 
 beaten into implements of husbandry, when men shall 
 dwell in amity and peace, and Jesus the Prince of the 
 kings of the earth shall rule over it as one great and 
 mighty empire cf harmony and love. 
 
 2. Seek to promote peace, especially with those who bear 
 the Christian name. 
 
 This is of the greatest importance, that Christians 
 should keep the unity of the spirit in the bonds of peace, 
 and cultivate love one to another. If this were done 
 how attractive would be the church of Christ, and what 
 spiritual prosperity would be produced. To one point 
 more, which is of pre-eminent importance, we refer, 
 
 3. The peace of the sinner with his justly offended God. 
 God is angry, according to his holy character, with 
 
 the wicked every day. He cannot approve of their acts, 
 and while they continue in that state they are not at peace 
 with Him. Such are therefore exposed to the divine ven- 
 geance, until brought into a state of reconciliation with 
 Him. I do not say to such, — make your peace with God, 
 
THE REWARD OF THE PERSECUTED. 
 
 163 
 
 you cannot do this, and neither is it necessary ; it is a 
 gi'cat error to direct the sinner to make peace between 
 God and liis own soul. Peace has been made. A peace- 
 maker has been appointed. He came into the world to 
 effect this. Everj difficulty is taken out of the way of 
 the sinner's salvation, and he has only to accept 
 the peace presented to him by God in the person and 
 Gospel of our liOrd Jesus Christ. The only way of 
 peace to a sinner's conscience, is by the simple exercise 
 of faith in the work and merits of Christ Jesus. 
 Finally, my brethren, in reference to this subject, suffer 
 the word of exhortation. Have peace one with another, 
 — be at peace among yourselves, — follow peace with all 
 men, — love peace and pursue it, — and may the peace of 
 God, which passeth all understanding, keep your hearts 
 and minds through Christ Jesus. 
 
 AMEN. 
 
 SERMON Xni. 
 
 THE REWARD OF THE PERSECUTED. 
 
 ^^ Blessed are they which are persecuted for righteousness' sake, 
 for theirs is the Idnydom of heaven, i^x. — Matt. v. 10, 12. 
 
 A WISE builder before he attempts the erection of a 
 structure sits down and counts the cost lest he should 
 not be able to finish. A wise king before he conmiences 
 a war, reckons the probable expense, lest he should 
 be hindered from prosecuting it, and be forced to 
 
164 
 
 SERMON XIII. 
 
 yield to very humiliating terms. In deciding on the 
 subject of personal religion, a similar course is necessary. 
 The blessed Saviour has taught how necessary it is that 
 the cost should be counted by all who set out towards 
 the kingdom of eternal life. Of all matters, that being 
 the most momentous, it requires the greatest and most 
 serious consideration. And in deciding on this subject 
 it should never be forgotten that all the holy pleasures, 
 advantages, and joys, which are presented in this life, 
 are connected with temptation, trials, and tribula- 
 tion. The Great Teacher was too candid, too holy, and 
 too faithful to deceive his followers ; and though he gave 
 them exceeding great and precious promises, and 
 announced unto them the most glorious distinctions and 
 rewards which they should share with him in his kingdom, 
 yet he told them that the way to the crown was through 
 sufferings and mockings, and perhaps persecutions unto 
 death itself. His followers must be content with the 
 unjust treatment of the world ; be willing to be despised, 
 and perhaps trodden under foot of men, in order to their 
 obtaining the unfailing pleasures of his celestial king- 
 dom. He never concealed the fact, that they were to 
 drink deep of the cup of anguish and sorrow tor his 
 name's sake. Religion is offered to every individual just 
 on the same terms now. There can be no acceptable 
 piety unless the cross be borne and tribulation endured, 
 and therefore the Saviour concludes the beatitudes with 
 this, in reference to persecution. He had pronounced 
 that the poor should inhabit heaven ; that the mournful 
 should be comforted ; that the meek should inherit the 
 earth; that those who hungered and thirsted after 
 
THE REWARD OF THE PERSECUTED. 
 
 1(35 
 
 riditcousness should be filled; and that the merciful 
 should obtain mercy. He had declared that the pure in 
 heart should have the beatific vision of Jehovah, and 
 that peace makers should be styled the children of God ; 
 and now he states, that the persecuted — those who are 
 reviled and falsely spoken of for righteousness' sake are 
 blessed, and that great shall be their reward in heaven. 
 
 There are three things in the text to which we invite 
 your attention, 
 
 I. To Persecution. 
 
 TI. To THE Spirit in which Persecution should 
 be borne, and 
 
 III. To THE blessings BY WHICH PERSECUTION SHALL 
 BE FOLLOWED. 
 
 We call upon you to consider, 
 
 I. Persecution. 
 
 The word, Persecute, signifies to pursue, to follow 
 after; and the idea is derived from an army being 
 pressed by the enemy who are trying to cut off their 
 retreat. Persecution, when applied to the godly, sig- 
 nifies that malevolent spirit to whose influence they aje 
 exposed on account of being the followers of Christ, and 
 by which their enemies desire, if possible, to cut them 
 off. With reference to persecution for righteousness' 
 sake, we remark, 
 
 1. It has been coeval with religion itself. 
 
 Persecution attended the very first account given of 
 pubhc worship. I refer to Abel, who expressed his faith 
 in the ^lessiah, and presented a sacrifice which had im- 
 mediate t}Tiical respect to the ofiering up of the Lamb 
 of God in the end of the world for the sins of men. AVe 
 p 
 
166 
 
 SERMON XIII. 
 
 perceive, in this first exhibition of public worship, how 
 the iadividual was persecuted even unto the death, and 
 slain by his own brother, Cain ! And wherefore was he 
 slain ? Because his offering was acceptable to God, and 
 because Jehovah had not respect unto the carnal offering 
 which Cain had presented. From that time to this, perse- 
 cution has always attended a public and decided profession 
 of religion before men. There has not been an age of the 
 world when to some extent it has not existed, and no 
 country has been free from the crimson blot of Per- 
 secution. All ages, and countries, and persons of every 
 grade in the church, have been exposed to it. 
 
 2. Persecution has generally set up false grounds in 
 defence of its spirit and practice. 
 
 In some cases, indeed. Christians have been perse- 
 cuted directly and immediately lor loving God and 
 serving him ; but this has not always been its character. 
 Persecution has generally been supported and defended 
 on other grounds. In the book of Esther, you will find 
 a perfect illustration of our meaning. When the wicked 
 Haman desired to persecute all the Jews to death, he 
 said to the king, " There is a certain people scattered 
 abroad, and dispersed among the people in all the 
 provinces of thy kingdom, and their laws are diverse 
 from all people, neither keep they the king's law, there- 
 fore it is not for the king's profit to suffer them." You 
 see here, that when he wanted to destroy the Jews, 
 he misrepresented their religion, and described them 
 as being opposed to the laws of the kingdom. It was 
 on this that he founded his plea, that the king should 
 not suffer them to live. This has often been the case. 
 
THE REWARD OF THE PERSECUTED. 167 
 
 It was SO with the Hebrew youtlis. It was true, it 
 appeared an act of disloyalty in refusing to worship the 
 idol ; but still the reason why they were cast into the 
 fiery furnace was stated to be this, that they would not 
 obey the king. The persecution of Godly people has 
 often been associated with politics. The church has been 
 represented as being opposed to the political powers 
 of the nation. This was preferred against the blessed 
 Savionr himself. And they began to excuse him, saying, 
 " We found this fellow perverting the nation, and for- 
 bidding to give tribute to Caesar, saying, that he himself 
 is Christ the King." Luke xxiii. 2. Thus you see even 
 Jesus falsely accused of this : yea, even the chief 
 charge brought against him was, that he perverted the 
 nation, and that he set himself up as a king. When 
 Pilate hesitated betw^een conscience and the clamour 
 of the Jews, they cried out, " If thou lettest this fellow 
 go, thou art no friend of Cassar's. In the reigns also 
 of Henry and Mary, and Charles and James, thousands 
 were imprisoned and put to death, and a great number 
 of these under the ostensible pretence of political offences, 
 under the shew that they were not the friends of the 
 established laws of the nation or civil order, though 
 really they were proscribed for conscience and Christ's 
 sake. At the present period, in Germany, some sections 
 of the church are not allowed to have meeting houses, or 
 places for public worship, on precisely the same plea. 
 This is one of the wiles and devices of the devil. One of 
 those schemes by which Satan employs political and 
 ecclesiastical power to the carrying out of his cruel and 
 iniquitous purposes. 
 
168 
 
 SERMON XIII. 
 
 S. Persecution has assumed a variety of forms. 
 
 We can only notice three of these. 
 
 There is that kind which we denominate violent ; 
 where the goods and liberty, and lives of Christians 
 are sacrificed for righteousness' sake. This was the 
 case for more than two hundred years after the ascension 
 of the blessed Jesus. The Apostles went forth and 
 established churches in streams of human blood. Ten 
 homd persecutions succeeded each other, as if the 
 rulers of the earth had combined to sweep away 
 Christianity from the face of the earth. This has 
 often been the case since that period. Our own country 
 has drank very deeply of the cup of persecution. 
 Great numbers have been put to death for Christ's sake. 
 In the language of the Apostle, they were " afflicted," 
 " destitute, " and " tormented. " Our streets and 
 squares were lit up with the flames of men and women 
 burnt for professing Christ Jesus. And it is a very 
 lamentable fact, that not only have Christians thus 
 been persecuted by Pagans, but that one form of religion 
 when associated with political power, has often perse- 
 cuted those who could not conform to their rites of 
 worship. The scarlet woman of Babylon has made all 
 nations drunk with her abominations. The cup of 
 the Church of Rome has been emphatically, — The cup of 
 blood ! It has been associated in every age, where power 
 and authority have been possessed with every thing 
 violent and coercive. It is a very dangerous experiment 
 to invest any form of religion with secular power. The 
 trial has been made over and over again, and the 
 very mildest form has not been wholly free from the 
 
TTIK REWARD OF THE rERSECUTED. 
 
 1G9 
 
 spirit of intolerance. Had the Apostles at one period, 
 been imbued ^vith power, they would have brought 
 fire from heaven to consume the unbelieving Samaritans. 
 
 Another form of }x?rsecution is what we may term 
 prohibitory. We now refer to laws by which (christians 
 have been refused the light of citizens, and have not 
 been allowed the common privileges of others, because 
 they w^ere exact and conscientious in the doctrines they 
 held, or the mode of worship they adopted. 
 
 The third kind of persecution is one, which is more 
 commonly adopted in our day than either of the former 
 — Ridicule! Slander, and personal invective, that which 
 consists in bitterness of speech. This is the distinguish- 
 inec conduct of the world towards those who fear the 
 Lord. How often is it the case, that in a worksliop, if 
 a man dare have a serious countenance, that he is 
 ridiculed by those around him ! How often in public 
 business, a man is laughed at, if he profess to have a j 
 conscience at all! How frequcntlv is the finger of I 
 scorn pointed at a man, if he is known to be a man 
 of prayer, and decided piety ! How often have brethren 
 and sisters persecuted one another if any of them have 
 manifested a desire to know something of the value of 
 the soul, and to make especial preparation for eternity ! 
 Women have thus persecuted their husbands, and 
 husbands their wives. Parents have persecuted their 
 children, and children their parents, and relatives have 
 persecuted relatives for righteousness' sake ; and so it is 
 yet, and may be expected. Light and darkness ; truth 
 and en-or ; holiness and sin ; heaven and hell, cannot 
 agree. It is not expected that they can be friendly one 
 
no 
 
 SERMON XIII. 
 
 with another. The world loves its own, but Christians 
 are not of the world. Persecution can be accounted for 
 on several grounds. 
 
 (1.) On the principle of the Satanic influence and 
 power exerted in this world. Satan is described as being 
 the god of this world. He is the devoted enemy of every 
 Christian, and he seeks to turn every believer from the 
 right path ; and therefore, so long as Satan retains his 
 power, and goes about as a ferocious lion, so long will 
 the spirit of Satan influence the minds of those who are 
 his children, and persecution will exist of course. We 
 may account for it, 
 
 (2.) On the principle of the enmity of the human 
 heart. It is represented as being hostile to God. The 
 heart of man is enmity towards God, and of course will 
 be so to all that is like God. The reason the sinner's 
 heart is enmity against the Lord, is because He is a 
 holy and pure being. And if it is enmity agiinst a holy 
 God, it will be enmity against all holiness wherever it 
 is seen. And then it can be accounted for 
 
 (3.) On the principle of envy. Ungodly and wordly 
 people are condemned by the conduct of Christians. If 
 the Christian had only a name, and in conduct, conver- 
 sation, and everything else acted as others, then they 
 would have no persecution. This is the reason why card- 
 playing Christians, pleasure -taking Christians, and 
 drinking Christians escape persecution. The people of 
 the world will not persecute you, if you act as they do. 
 They may be surprised and astonished at such gross in- 
 consistency ; and they cannot have much respect for you 
 — but as they are not condemned by your uprightness 
 
THE REWARD OF THE PERSECUTED. 
 
 171 
 
 they will not persecute you. The chief reason why they 
 persecute the godly, is, that the Christian's conduct re- 
 flects on the ways of those who are not Christians. The 
 man who prays, condemns the conduct of the man who 
 does not pray. The man who worships God, condemns 
 the man who docs not give homage to Deity. The Chris- 
 tian condemns the world by his own conduct, and the world 
 throws out its hatred by persecution. So it was with the 
 blessed Saviour. If purity of example could have exerted 
 any influence upon man, every heart would have been 
 overcome and submitted to his authority. He was lowly. 
 He despised human greatness. He sought not to exalt 
 himself. In this way however he condemned the proud 
 hypocritical Pharisees and haughty Scribes and Sadducees 
 and they persecuted him unto death. We may expect 
 in proportion to decision of character, purity of conversa- 
 tion, and propriety of conduct, to be persecuted by an 
 ungodly and by a gainsaying generation. 
 
 We call your attention, 
 
 II. To THE Spirit in which Persecution must be 
 
 BORNE. 
 
 We must not seek Persecution. 
 
 To do this would be to outrun divine Providence; and 
 would rather ars^ue an unsound state of mind. I mean 
 an unsound state of mind as it ^respects God. Something 
 like this, I confess is presented by the Apostle, where 
 he says, ** And others not accepting deliverance." Ihit 
 surely the Apostle means, that they had a dcliveraiu e 
 offered them, to induce them to give up their Christian 
 profession : that they endured these tortures even unto 
 death, rather than give up their Christian calling, 
 
172 
 
 SERMON XIII. 
 
 and lose their interest in tlie first and blessed resur- 
 rection. 
 
 2. We must 7iot shrink from it. 
 
 We must not compromise our profession, and yet there 
 is great danger of doing this. Some persons are so con- 
 stituted, that the pointed finger of scorn produces a 
 great degree of mental suff'ering ; but it is of the ut- 
 most importance, that conscience be not violated, and 
 that no portion of the truth be given up, even under the 
 severest kind of temporal persecution to which we can be 
 exposed. We should not give way to a spirit of secresy 
 or night fellowship, like that of Nicodemus. This is al- 
 ways dishonourable. I do not say that all persons acting 
 thus will be excluded from heaven, but I affirm there is 
 great danger attending it, and the risk is too fearftd to 
 be made. We have one case exactly to the purpose. 
 " When Daniel knew that the writing was signed," 
 and when signed it was irrevocable — even the king 
 himself had not power to revoke it — " When Daniel 
 knew that the writing was signed, he went into his house 
 and his window being open," he had not opened it, 
 still, by closing it, he might have rendered his devo- 
 tions invisible to all but the eye of Deity. But his 
 windoAV being opened, his conscience would not allow 
 him to shut it, and " He kneeled on his knees three 
 times a day and prayed, and gave thanks before 
 his God, as he did aforetime." So that, though we 
 must not seek persecution, yet when it does come, we 
 must not seek to escape from it, for in doing this, we are 
 trying to escape from that which God designs to be one 
 part of the portion of his people. Observe again. 
 
THE REWARD OF THE PERSECUTED. 
 
 173 
 
 We must not deserve it. 
 
 ^' Blessed are ye when men shall persecute you falsely 
 for my sake." AVe must not suffer as evil-doers, for un- 
 less we suffer wrongfully, we have no share in the bless- 
 ing of the text. We must suffer falsely, not as enemies 
 to civil authority — not as disturbers of the order of 
 civihzed society, or as troublers of mankind. With respect 
 to all things evil, we are to suffer falsely so as not to de- 
 serve the character given us by our enemies. In 
 reference to the spirit in which persecution must be 
 borne. 
 
 We are to suffer patiently. 
 
 Patience is a Christian grace, which would never 
 require to be exercised were it not for suffering. Pa- 
 tience is, emphatically, to be perfected by trouble. 
 There are many reasons for patience under persecu- 
 tion ; one is, that if we continue stedfast, suffer- 
 ings cannot really injure us. They may distract and 
 cause us pain and anguish, but they can never really 
 injure us. Another reason is, that in suffering patiently 
 we are conformed to the mind of the blessed Saviour. 
 When we become Christians, we take Christ's portion 
 as our portion ; but unless we suffer witli Ilim, we 
 cannot be conformed to him. If all men speak well of 
 us, we have no fellowship with Christ. Tlie promise 
 is, " ^we suffer with him, then, shall we also reign with 
 him.' If we partake of his sorrows here, then shall we 
 partake of his joys in heaven. Should not this conside- 
 ration induce us to suffer patiently \ There is also a 
 cogent reason given in the text : " For so persecuted 
 they the prophets before you." As if the Saviour had 
 
174 
 
 SERMON Xlir. 
 
 said, " Prophets were persecuted in like manner before 
 you. Are you therefore better than they?" The pro- 
 phets, those holy men of God, inspired to reveal his will 
 to mankind, were most of them persecuted to death. 
 It is said, that the evangelical Isaiah was sawn asunder. 
 David, a man after God's own heart, was the subject of 
 such numerous persecutions, that he was a striking 
 type of the suffering Jesus. But the time would fail to 
 tell of Jeremiah, of Ezekiel, and of others, some of whom 
 were slain, others stoned and burned, of whom the world 
 was not worthy. 
 
 It is believed that not one of the Apostles, except 
 John, escaped a violent death. Some of them were 
 beheaded, others stoned, flayed alive, crucified or 
 devoured by wild beasts. If the apostles, the magna- 
 nimous followers of Christ, endured such fiery perse- 
 cution, ought we not to bear with patience the smaller 
 degree to which we are called. But we are not only to 
 sufler patiently, but we are to suffer joyfully. We are 
 commanded in the text to '^ rejoice and be exceeding 
 glad." To endure persecutions and sufferings in this 
 life, is an honourable distinction. The soldier, who has 
 gone through many battles, shows his scars as the signs 
 of his heroism and renown. And the Christian, when 
 he arrives at his journey's end, after having endured all 
 kinds of persecution, will look back with pleasure upon 
 the toils and dangers through which he has come, and 
 will recount them among the chief honours and distinc- 
 tions of his probationary life. The persecuted child of 
 God has an especial portion ; for, as he suffers with the 
 Saviour, so will he be a partaker of that glory which 
 
THE REWAIID OP THE PEHSECl'TED. 
 
 175 
 
 God has coiifciTcd on his helovcd Son. Wo should 
 rejoice Hkewise, hecause we never suffer in proportion to 
 our unworthiness and sins. Besides, all our sufferings 
 here will he followed by everlasting glory. The apostle 
 says, " These light afflictions which are hut for a mo- 
 ment, shall work out for us a far more exceeding and 
 eternal weight of glory." And when he was a prisoner, 
 and had all the horrors of an ignominious decapitation 
 before his eyes, yet he could say, " The sufferings of the 
 present time are not worthy to be compared with the 
 glory that shall be revealed in us." Notice, 
 
 III. The BLESSINGS BY WHICH PERSECUTION WILL 
 BE FOLLOWED. 
 
 Among the blessings connected with persecution is 
 that of a peaceful conscience. How was it that men, and 
 even women and children, endured the greatest possible 
 torment without any sign of distress ? They were 
 supported by the testimony of a good conscience. They 
 had the peace of Christ witliin their souls, and thus they 
 cared not for the raging stormy atmosplicre without. It 
 was the grace of God that enabled them to bear up and 
 to suffer that, which would otherwise have been beyond 
 the power of flesh and blood to endure. 
 
 But the text refers to one particular blessing, which 
 will follow persecution — " Great is your reward in 
 heaven." The persecuted shall have a reward — a re- 
 compense. Their work of fiiith aud patience, of hope, 
 and their labour of love, shall not go without a reward. 
 This reward shall be " in heaven." The sufferings of 
 the children of God here shall be compensated, by a 
 reward in a better world. One of the martvrs is said to 
 
176 
 
 SERMON XIII. 
 
 have exclaimed — " The flames may burn me, but they 
 only bring me nearer my home." If we suffer with 
 Christ on earth, we shall reign with him in heaven. If 
 we suffer for Christ's sake here, we shall sit with the 
 Saviour on the throne of his glory for ever and ever. 
 Oh ! think of heaven's bliss— heaven's society — heaven's 
 glories — of the riches of heaven — the enjoyments and 
 blessedness of heaven, with eternity stamped upon every 
 pleasure. Then, it is said, the reward of the persecuted 
 shall be great — " For great is your reward in heaven." 
 God never gives us in exact proportion. He never gives 
 just measure for measure. He gives us an exceeding 
 weight of everlasting glory, in reward for our light tran- 
 sitory persecutions. In one of the beautiful chapters of the 
 Apocalypse we read, that those who suffered martyrdom 
 are clad in robes of snow-white purity, having crowns 
 of gold upon their heads, for these it is said have come 
 out of great tribulation, and washed their robes and 
 made them white in the blood of the Lamb. Great in- 
 deed will be the reward. Great beyond all our expecta- 
 tion or conception. " Blessed then are ye when men 
 shall revile you, and persecute you, and shall say all 
 manner of evil against you falsely for my sake. Rejoice 
 and be exceeding glad for great is your reward in heaven 
 for so persecuted they the prophets who were before you." 
 In conclusion, should not our subject, 
 1. Lead Christians to expect Persecution. . 
 Ought they to be surprised at persecution ? If you are 
 well versed in this world, you cannot be astonished that 
 the world should hate you. You cannot read your 
 Bibles without seeing that persecution and religion are 
 
THE REWARD OF THE PERSECUTED. 
 
 177 
 
 inseparably connected. We arc plainly instructed, that 
 in this life we shall have to contend with enemies and 
 suffer reproach. The Saviour said, " If any man will 
 be my disciple, let him take up his cross and follow me." 
 And what is the cross often but persecution ? 
 
 2. Let God's people seek the divine glory in all things. 
 
 Not our own glory — not to exalt ourselves, but Christ. 
 Those who are anxious to render themselves conspicu- 
 ous, instead of glorifying Christ, act dishonourably, and 
 injure the cause of Religion. We also add, do not tem- 
 porize and be ashamed of Christ ; for whoever shall be 
 ashamed of him before men, he has said of such, he 
 will be ashamed before his father and his holy Angels. 
 
 o. We must labour for the henejit and salvation of out 
 persecutors. 
 
 On some occasions in the early ages of the Church, 
 when various kinds of tortures were applied to Chris- 
 tians, the persecutors stood aghast and thunderstruck at 
 the sufferings they so patiently endured. They wondered 
 to see them led as sheep to the slaughter, and sometimes 
 their dying testimony was the means of converting 
 those who were the witnesses of their courage and pious 
 heroism, who were often led to exclaim, " Surely the 
 Nazarene they worship was the Messiah, and these are 
 men of God !" The spirit in which we bear persecution, 
 may do much for the eternal benefit of those who 
 witness it. 
 
 Finally. Let us avoid a persecuting spirit towards 
 others. 
 
 A great deal of this exists in our dav among the 
 various sections of the Christian Church. There is 
 
178 
 
 SERMON XIII. 
 
 much keen denominational spirit, and much bitter party 
 feehng. This is truly deplorable and injurious to our 
 holy cause. The Christian character should be free 
 from every vestige of that spirit Avhi:*h is evidently from 
 beneath. Let the truth be maintained in love ; for 
 though a man may err in sentiment, or even in 
 Hfe, persecution is not adapted to set him right. So 
 far from doing this, it will be a means of strengthening 
 him in his error, and of perpetuating his delusion and 
 sin. Persecution is impolitic and useless, besides being 
 at total variance with the genius of our benevolent 
 religion. It never benefits society, never honours God, 
 and never extends truth. God has called us to the 
 exercise of charity, which suffereth all things ; which 
 is kind and easy to be entreated; thinketh no evil, 
 and which Christ himself exhibited so richly upon the 
 cross, when lie prayed Avith his last breath for the 
 salvation of his persecuting murderers. 
 
 SERMON XIY. 
 
 THE CONTENTED SHUNAMITE. 
 " I dwell among mine own people." — 2 Kings, iv. 13. 
 
 This passage is found in connexion with the exceed- 
 ingly interesting history of the woman of Shunam. By 
 reading the whole ©f the chapter, you will find tlie 
 
THE CONTENTED SHUNAMITE. 
 
 179 
 
 precise circumstances in which, by the providence of God, 
 this distinguished woman was placed. It is evident she 
 was possessed of considerabk^ affluence, and moved in 
 the liigher departments of Ufe ; hut she was as dis- 
 tinguished for her benevolence and goodness, as she was 
 for the abundance of her temporal means. Elisha, the 
 Prophet, was called in the course of his ministerial 
 duties and prophetical labours, often to pass by her 
 residence, a; id on several occasions she treated him 
 with the greatest kindness and hospitality. At 
 length, she addressed her husband on this subject, 
 and desired that some permanent provision might 
 be made for the Prophet. She said — "Behold now 
 I perceive that this is an holy man of God, which 
 passeth by us continually. Let us make a little 
 chamber, I pray thee, on the wall; and let us set 
 for him there a bed and a table, and a stool and a 
 candlestick, and it shall be when he cometh to us, that 
 he shall turn in thither." Accordingly this arrangement 
 w?.s made, and the Prophet Elisha, and his servant 
 Gehazi, often enjoyed the comforts which her goodness 
 had so considerately provided. Elisha, under the in- 
 fluence of gratitude, and having been fully convinced 
 of the reality of her piety and kindness, thus addressed 
 her. " Pehold thou hast been careful lor us with all 
 this care, what is to be done for thee ? Wouldest thou 
 be spoken for to the king, or to the captain of the host ?" 
 She replied, " I dwell among mine own people." We 
 know not which most to admire, the gratitude and kind- 
 ness of the Prophet, or the contented resigned spirit 
 of this distinguished woman. Tlie Prophet possessed 
 
180 
 
 SERMON XIV. 
 
 considerable influence at court, and he knew lie had 
 only to put that influence forth, and he could have raised 
 this worthy woman to enjoy the society of nobles, or to 
 move m the sphere of royalty itself. But she was contented 
 with the situation in which the providence of God had 
 placed her, and she felt no desire to leave her own country. 
 No doubt she appreciated the kindness of the Prophet, 
 but though she might have been considerably elevated 
 in regard to worldly things, yet she said to Elisha, in the 
 language of holy and pious contentment, ^' I dwell 
 among mine own people." The use we intend to make 
 of this subject, is, to impress upon the Christian part of 
 this assembly the necessity and importance of satisfaction 
 and contentment with their present lot. We cannot be 
 happy without the enjoyment of God's favour. Unless 
 we have the evidences of His love and approbation, in 
 His holy spirit, being shed abroad in our hearts. In order 
 to real happiness too, there is a necessity that we have 
 a clear hope of a blissful immortality. But often- 
 times, God's people are prone to murmur, and 
 evince a discontented spirit because of their lot, and 
 the sorrows to which they are exposed in this life. 
 Sometimes the most eminent Christians are tempted 
 to suppose that God has not favoured their con- 
 dition, and think their lot is considerably harder than 
 those around them. A spirit of entire resignation and con- 
 tentment is necessary to our real enjoyment of life, and to 
 our growing in meetness for another and a better world. 
 Acquiescence in God's will, resignation to God's laws, 
 and satisfaction with God's government, are absolutely 
 indispensable to our present felicity. In order that this 
 
THE CO^•TE^'TED SHUNAMITE. 
 
 181 
 
 spirit of contentment miiy bo ])vonioted in the hearts of 
 those who compose the Christian] part of this assembly, 
 we remark, 
 
 I. That Divine Providence has directly to do 
 wrin OUR lot and condition in the wor'^d. 
 
 I am not addressing a congregation wlio imagine the 
 affairs of this world are the resnlt of chance, the sport 
 of accident, and that there is no evidence of a Divine 
 government of the universe. We believe that God 
 controls all things, and that He governs all on principles 
 of wisdom, equity, and goodness. We believe His govern- 
 ment not only extends to the worlds which surround us 
 in the solar svstem, but that it resjards the most minute 
 object in our own ; that a sparrow falls not without the 
 Divine notice, and that the government of God so 
 regards his own people in particular and especially, 
 that the very hairs of their head are all numbered. 
 There are two or three passages in the Divine word 
 which show the influence of God's providence upon our ! 
 condition and lot in this life. In the Acts of the Apostles, j 
 chap. xvii. 26, we find the Apostle thus speaking to the i 
 Athenians. " And [God] hath made of one blood all I 
 nations for to dwell upon all the face of the earth, and j 
 hath determined the times before appointed, and the 
 bounds of their habitation." There is a very sublime 
 passage in the prophecies of Daniel, iv. 34. "And 
 at the end of the days, I, Nebuchadnezzar, lifted uj) 
 mine eyes unto heaven, and mine understanding re- j 
 turned unto mo, and I blessed the ]Most High, and ■ 
 I praised and honoured him that livetli for ever, i 
 
 wliose d 
 
 omnuon is an 
 
 everlastin'*: dominion, and 1 
 
 lis 
 
182 
 
 SERMON XIV. 
 
 kingdom is from generation to generation. And all the 
 inhabitants of the earth are reputed as nothing, and he 
 doeth according to his will in the army of heaven, and 
 among the inhabitants of the earth, and none can stay 
 his hand, or say unto him, what doest thou?" The 
 same subject is very beautifully brought before us in the 
 Redeemer's Sermon on the Mount, where he directs his 
 Disciples to the importance of placing their temporal 
 concerns with all confidence in the hands of God, and 
 being free from every distressing anxiety, " Take no 
 thought for your life, what ye shall eat, or what ye shall 
 drink, nor yet for your body what ye shall put on. Is 
 not the life more than meat, and the body, than 
 raiment?" In the 28th verse he refers them to the 
 lilies of the field — how they grow, and yet they toil not, 
 nor spin, but still are arrayed Avith peculiar glory. 
 
 It is clear therefore, the Providence of God has 
 intimately to do with our temporal condition in this 
 world. The knowledge of God extends to all things ; 
 he knows all our wants, and all our infirmities. All 
 the affairs of our hands, whether spiritual, or temporal, 
 are under the superintendence of infallible wisdom, 
 and of faithful, unchanging goodness. The assurance 
 of this ought to render us satisfied with that portion 
 which God has graciously conferred upon us. We 
 notice. This spirit of contentment should be produced 
 when Ave take into account, 
 
 II. That ouu happiness depends more uPvON the 
 
 STATE OF OUR MINDS, THAN UPON ANY EXTERNAL 
 CIRCUMSTANCE WHATEVER. 
 
 This almost self-evident truth is a subject which 
 
THE CONTENTED SHUNAMITE. 183 
 
 deserves our serious consideration. All situations in life 
 liave tlieir troubles and disquietudes. No class of man- 
 kind is exempt. Learning, titles, riches, and the 
 gaieties of life, do not exempt mankind from sorrow, 
 disappointment, and suffering. By exchanging situa- 
 tions, we should only be exchanging the sorrows and 
 trials of our condition for those of others. There is no 
 situation in life which exempts men from trouble. Solo- 
 mon has given us his own experience in this matter, in 
 the second chapter of the Book of Ecclesiastes. He tells 
 us he tried everything the world could recommend. He 
 went the whole round of gratification — he adopted all 
 kinds of pleasures, but after all, he had to exclaim in the 
 language of disappointment, " Vanity of vanities, all is 
 vanity." I feel persuaded there is not a gi-eater amount 
 of earthly happiness enjoyed, than by the pious poor ; 
 the contented Christian labourer, who has to depend 
 upon Divine Providence, for daily bread ; and it is not 
 too much to say, that the pious who have to toil hard, 
 generally enjoy life more, have better health, and a 
 greater flow of spirits. Such have a greater relish for 
 their food, more comfortable sleep, and they rise in the 
 morning more refreshed, although they return to fulfil that 
 portion of the curse, wherein man should earn his bread 
 by the sweat of his brow. From his toil the Cliristian 
 returns in the evening, and enjoys a privilege which kings 
 might well envy — which the great and distinguished 
 of the world might well desire to experience ;— he 
 communes with the illustrious inspired minds who 
 wrote the blessed Book of God. He has converse with 
 Prophets and Apostles — he enters into holy contcm- 
 
181 
 
 SERMON XIV. 
 
 plation with these, and finds himself interested, im- 
 proved, and blessed. Having perused his Bible, he 
 then presents his family and himself before the altar, 
 and having offered up thanks — given supplication, 
 and intercession, he retires to enjoy refreshing sleep, and 
 he is not disturbed by scaring and terrific dreams — by 
 horrid visions, and by dreadful forebodings of a fearful 
 eternity. His rest is calm — his conscience pacified. 
 Having been received into God's gracious kingdom, and 
 possessed of food and raiment, he has learnt therewith 
 to be content. The poor Christian who is deprived of 
 the world's pleasures, is also exempt from its snares. 
 Our real felicity depends not so much upon that which 
 is without, as it does upon that which is within. Our 
 happiness is not grounded so much upon external objects, 
 as upon the harmonious peaceful state of our minds. 
 The sanctifying graces and influences of the Spirit of 
 God, will support the truly pious in all their trials and 
 sorrows, by giving them a joyous prospect of entering 
 that glorious kingdom into which God will receive his 
 people for ever and ever. Notice, 
 
 III. The Christian in his lowest state, has 
 
 ABUNDANT REASONS FOR GRATITUDE AND JOY. 
 
 In the first place, he can look at those who do not 
 possess his spiritual portion. Though the Christian poor 
 cannot look around and say, '' Wealth is ours — 
 great earthly distinction is ours— the roimd of plea- 
 sure and dehght is ours, and the applause of our 
 fellow men is ours." Though the Christian cannot say 
 all this, yet he can say more than this. He can say, 
 " Christ is mine — the Bible is mine — the riches of 
 
THE CONTENTED SIIUNAMITE. 
 
 185 
 
 eternity are mine, and though I cannot say the pleasures 
 of tlie earth are mine, yet 1 know the Lord is the por- 
 tion of my soul, and in him is all my joy and delight." 
 Who would contrast earthly riches and pleasures with 
 these ? Who is so infatuated and careless of his host 
 interests as not to prefer the portion of the poor Chris- 
 tian, to that of the man of the world. The Christian 
 has a portion which alleviates the sorrows and trials of 
 life, which the man of the world has not, and having this 
 portion, he is content with what temporal mercies God has 
 given him. Again, the Christian not only can say " This 
 portion is mine," but he can add, " the blessed streams 
 of Divine love and mercy, are mine also — they are all 
 mine." He can say, " The bounties of Divine Providence 
 are all at my service if God deems it best ; yea, all things 
 are mine, I am Christ^s, and Christ is God*s." I am 
 interested in the government of the universe, for the 
 God who governs all things is my Heavenly Father, 
 and he has promised that he will withhold no good 
 thing from those who love him, and who walk uprightly. 
 Is not this consideration directly calculated to produce 
 contentment ! And then again, when the Christian 
 
 blessings 
 
 reflects upon his deserts, 
 right he has to the 
 too, will produce contentment, 
 life. How can we lay claim 
 sinners, and therefore, deserve 
 because of God's mercy that we are alive. Then as to 
 health, we have not merited the least enjoyment, or the 
 least favour, so far from this, if we had what we de- 
 serve, we should be the subjects of the Divine disappro- 
 
 and asks himself what 
 he possesses ; this 
 Let us begin with 
 to life? We are 
 to die, and it is 
 
lob SERMON XIV. 
 
 bation, and be excluded from God's favour and presence 
 for ever. If God has been so merciful as not to deal 
 with us according to our deserts^ ought we not to rejoice 
 in our portion, and to magnify our God and Saviour? 
 The Christian would not deliberately exchange situations 
 with the man of the world, however rich and great. I 
 know not what he might do in the hour of severe 
 temptation, but in the hour of calm consideration, the 
 true sincere believer sings in the language of the 
 poet, 
 
 *' I would not change my blest estate, 
 For all the world calls good or great." 
 
 The Christian in a right state of mind would not 
 change his condition for any thing, or all things con- 
 nected with the kingdoms of this world, or the glory 
 of them. He will not complain and be dissatisfied. 
 He may say '^ I am poor," but knows he is not the 
 poorest man in the whole church of God. He may 
 suffer disappointments and afflictions, but he will think 
 of many who are more severely afflicted and much more 
 tried. Some have been called to pass through the fiery 
 furnace, and through terrific floods to heaven. There is 
 also no situation however distressing in this world, but has 
 much of God's goodness mingled with it — and amidst 
 all our trials and distresses we have abundant cause for 
 thankfulness and rejoicing. A great deal of mercy and 
 goodness has been identified with them ; and we can 
 only say, that however adverse our situation has been it 
 might have been infinitely worse. And the remem- 
 brance of this, should produce contentment with our lot 
 and unfeigned gratitude to God. We observe, 
 
THE CONTENTED SIIUNA^riTE. 
 
 187 
 
 IV. The Christian only considers himself as a 
 
 STRANGER IN THIS WORLD. 
 
 This is not his home. He does not delight in its 
 amusements, pleasures, or enjoyments. He is hrought 
 out of the world into the church, and upon this very 
 principle he is not of the world. He only lives in it. He 
 is passing through it. His soul does not belong to a world 
 which is under the pcwcr of tlie prince of darkness. 
 He is merely travelling through it, and confesses that 
 he is a stranger, pilgrim, and sojourner, as his fathers 
 were. He uses the world as God's creature — keeping it 
 beneath his feet, and having a better world in prospect. 
 Then we ask you upon this principle, ought he not to 
 be satisfied with his portion and present condition ? A 
 traveller who takes a very long journey is obliged to put 
 up with disappointments, trials, and difficulties. He 
 does not expect to find every thing as if he were at home. 
 And so it is with the Clu'istian traveller. He must 
 not expect always sunshine and fair weather. He 
 must not always reckon upon felicity and joy while pass- 
 ing through a valley of tears. The man who under- 
 takes a long voyage calculates upon dangers, storms, 
 and tempests. He has to endure trials, and perhaps 
 considerable physical sufiering. He calculates upon 
 scenes of trial. So it is with the Christian mari- 
 ner. He is exposed" to the tempests and storms of life. 
 He must not always expect therefore to see the sea calm 
 I and the surface of the waters smooth. " No !" he says, 
 i ^^ this is not my rest — this is not my home. I am 
 j journeying homeward upon the sea of life, and 
 I must expect storms. I am like tlie tempest tossed 
 
188 
 
 SERMON XIV. 
 
 mariner, who still rejoices that he is sailing towards the 
 desired and long expected haven. 
 
 V. The Christian knows discontent is injurious 
 TO his best interests. 
 
 Discontent is not of the Holy Spirit hut is the 
 fruit of the flesh, and has a tendency to darken the 
 mind and alienate the heart from God. Every 
 Christian knows that it is sinful. Discontent interferes 
 with God's character and government. Discontent 
 renders its possessor wretched and miserable. It has a 
 painful, poisonous sting, and instead of alleviating his 
 sorrow and anguish, it renders them more deeply intense 
 and poignant. Discontent converts food into poison, 
 and makes every thing dark, dreary, and despairing. 
 If you wish to render yourselves fully miserable you can 
 at once do so, by cherishing a spirit of discontent with 
 God's arrangements, and dissatisfaction with his moral 
 government. I notice, 
 
 VI. The Christian is content when he takes 
 into account the blissful home which Christ has 
 prepared for him. 
 
 The disciples were very much disheartened when they 
 heard that their Lord was about to leave them. At this 
 we need not wonder. When Jesus saw sadness depicted 
 in their countenances he felt for them, and said — " Let 
 not your hearts be troubled ; ye believe in God, believe 
 also in me. In my Father's house are many mansions ; 
 if it were not so, I would have told you. I go to pre- 
 pare a place for you. And if I go and prepare a place 
 for you, I will come again and receive you unto myself, 
 that where I am, there ye may be also." This was the 
 
THE CONTENTED SHUN AMITE. 
 
 189 
 
 consolation, tlie holy balm which was poured into the 
 sorrowful hearts of the disciples of Christ — and arc we 
 less interested or less concerned in that future state of 
 blessedness which He has also prepared for us. Is it 
 not true that their Saviour is also ours, the same pros- 
 pect ours, and the same mansions of bliss ? Besides, our 
 troubles and sorrows will soon be over ; the last dis- 
 appointment will soon come ; the last trial will soon pass 
 away ; the last conflict will take place ; the last anxiety ; 
 the last agony. And perhaps, while we are arguing 
 over our troubles, while we are calculating upon our 
 trials, our earthly race may be about to be concluded. 
 The expectation of heaven, should '' constant joy 
 afford." The very prospect of a blissful immortality 
 should produce joy unspeakable, and full of glory. Are 
 the sorroAVS of this life to be compared with the glory of 
 heaven ? Oh no ! The sufferings of the present time 
 are not worthy to be compared with the glory that shall 
 be revealed in us. The Christian, by looking more at the 
 things which are not seen, and which are eternal, and less 
 at the things which are seen, and which are temporal, 
 would rejoice with vmutterable joy, giving constant 
 praise to God. This consideration is greatly calculated 
 to impress contentment upon our mind, to produce 
 holy satisfaction, and entire resignation to God's 
 appointments. How this was exhibited in the Shu- 
 namitish woman. When the prophet would have raised 
 her in society, exalted her to a higher sphere, and 
 to greater earthly distinctions and riches, she said to 
 him — '^ I dwell among mine own people." " I have 
 food and raiment, shall I not then be content. I have 
 
 R 
 
190 
 
 SERMON XIV. 
 
 my own circle of godly friends in which I move. The 
 Lord has given me health and strength, and I am per- 
 fectly happy in my present condition. No doubt were I 
 to accept your invitation, I might be placed in better 
 circumstances. I should be more elevated in rank, but 
 I could not expect to possess more tranquillity and con- 
 tentment.'' " I dwell among mine own people." Now 
 Christians should labour, under divine influence, to 
 cherish this spirit, by which they cannot fail to secure to 
 themselves more rich and elevated enjoyment. In con- 
 clusion we ask, 
 
 1. Have you the portion of God's people. 
 
 If you are Christians, we should conclude naturally 
 you would prefer the company and society of those who 
 are like-minded with you, and who seek the things of the 
 spirit. A Christian will not delight in the company of 
 worldly men. The Church of God will be your house. 
 You will seek to hold communion with God's saints — 
 "with the excellent of the earth — by goiog where they 
 go — by dwelling where they dwell — by lodging where 
 they lodge — saying, " This people shall be my people ; 
 and their God shall be my God." 
 
 If you have the Christian's portion, the kingdom of 
 God is within you, and you have the joyous hope of a 
 blissful eternity. Then ought you not to be happy and 
 content. Be faithful unto death, and heaven will be 
 your portion for ever. Surely you cannot murmur, ox 
 be anxious about earthly things. You are candidates 
 for a world of glory. Your names are written in the 
 records of eternal life, and you are destined for an immor- 
 tality of bliss. Ought you not to say, in the language 
 
THE CONTENTED SHUNAMITE. 
 
 191 
 
 of real contentment and happy enjoyment, Blessed be 
 God for my portion. Shall I not be satisfied with the 
 lot which the blessed God has appointed for me. Yet 
 we say to each Christian in the presence of God, you 
 are not to be contented with your present attainments. 
 Your knowledge may be much more increased. You 
 are called to grow in grace, you are to abound in hope, 
 and to be strong in faith ; growing daily in the life and 
 image of God. 
 
 2. Let us address those who have not this portion. 
 
 Who are still in their sins, without God, and without 
 hope in the world. Will you be satisfied with your lot, 
 and take the language of the text and say, '^ I dwell 
 among mine own people." Are you satisfied with your 
 portion, with your society and prospects. Are you con- 
 tented to live under the disapprobation of God, and to 
 have the Great Ruler of the universe for your enemy. 
 Are you contented to endure the sufierings, disappoint- 
 ments, and trials of this life — to drink of the cup of 
 sorrow, and have no sustaining or supporting hand to 
 help you. AVhen we think of a state like this, need we 
 wonder that the sorrow of the world worketh death. 
 This is what has driven ungodly men to despe- 
 ration — to commit suicide. Should you be contented 
 when there is nothing before you but a solemn death, an 
 awful tribunal, a terrible eternity, and a hell of ever- 
 lasting punishment originally prepared for the devil and 
 his angels. Let me intreat you to be devoutly anxious 
 concerning your lost condition ; for if you perish, it will 
 be more favourable for Sodom and Gomorrali in the day 
 of judgment than for you. Oh, flee for hope to the 
 
192 
 
 SERMON XV. 
 
 refuge set before you ! Place your trust and confidence 
 in the mercy of God through Faith in our Lord Jesus 
 Christ — rest not until you possess the one thing need- 
 ful — the better part, which shall not be taken from you. 
 
 AMEN. 
 
 SERMON XV. 
 
 THE PRESENT AND FUTURE CONDITION OF THE 
 CHILDREN OF GOD. 
 
 " Beloved, now are we the sons of God, and it doth not yet 
 appear what we shall be." — John iii. 2. 
 
 This part of the epistle commences with an expression 
 of surprise on the part of the inspired writer, who, in 
 the language of the verse preceding our text, exclaims : 
 ^ Behold what manner of love the Father hath bestowed 
 upon us, that we should be called the sons of God." It is 
 a matter indeed of great astonishment and wonder, that 
 Deity should fix his gracious regards on the children 
 of men, and that he should call them to become his 
 sons. Before the throne of the Eternal, Seraphim and 
 Cherubim glow with ardent love, worship with holy 
 awe, and render perfect obedience. In the temple of 
 the Most High, there were unnumbered hosts of angels 
 and archangels, holy and perfect spirits, whose very 
 pleasure it was to serve him, and who were always 
 on the wing to .execute his commands. If it had been 
 
THE CONDITION OF THE CHILDREN OF GOD. 
 
 1D3 
 
 requisite, ho could liavc formed another order of crea- 
 tures ; beings possessing his own image and reflecting 
 his own purity ; an order equal to the angels, de- 
 lighting to obey and serve him. How marvellous then, 
 that God sliould direct his mercy and compassion to 
 apostate, rebellious, polluted man — without merit, 
 without hope, or even a desire to be raised from 
 their ruined condition. Well might the apostle there- 
 fore exclaim. What manner of love is this ! Who shall 
 define it ? Who shall describe it ? Who shall analyse 
 such love as this — love so great, so comprehensive, so 
 expensive to the being who exercised it, and so unpa- 
 ralleled in the history of the universe : that God should 
 make creatures of the earth, sinful dust and ashes, so 
 distinguished as to become his children. This is one 
 of the great mysteries of revelation, the leading theme 
 of the gospel. The apostle then proceeds in the lan- 
 guage of the text, " Beloved, now are we the sons, 
 or the children of God, and it doth not yet appear 
 what we shall be." There are two things in the text 
 which demand our particular attention, 
 
 I. The present relationship of Christians to 
 Deity. " Children of God," and 
 
 II. The imperfect revelation of their future 
 destiny. " It doth not yet appear what we shall be." 
 
 1. The present relationship op Christians to 
 Deity. " Children of God." 
 
 This title is sometimes applied to angels : they arc 
 called, '^ Sons of God." When the foundations of 
 the earth were laid, the " morning stars sjnig together, 
 and all the sons of God shouted lor joy." But it is 
 
194 
 
 SERMON XV 
 
 to Christians the text refers : for the apostle^ Johiij 
 inchides himself and those to whom he wrote. Now 
 are we, — we believers ; — we, disciples of the Saviour ; 
 — we, who are followers of Jesus, now are we the sons 
 of God. We remark respecting this relationship, 
 1. It is founded in regeneration. 
 
 When we were in a natural state, unconverted 
 strangers to saving grace, we were not chiklren of God, 
 but of sin, — not of the holy one, but of the e^il one, — 
 having the nature and image of Satan. So that this 
 relationship is not natural to us, we are not born into 
 it, — we cannot be educated into it. It is a state into 
 which we can alone be brought by regeneration. In 
 the language of the Great Teacher we must be born 
 again, and become as little childi'en. " Mai-sel not," 
 said Jesus, " that I say unto you, ye must be born 
 again." " Except a man be born again he cannot enter 
 into the kingdom of God." Tliat which pertains to the 
 flesh, to the old man, must be renounced. We must be 
 dehvered from our evil nature, and be regenerated in 
 heart and changed in life, before we can become the 
 children of God. The Apostle Peter thus presents this 
 subject to us — " Blessed be the God and Father of our 
 Lord Jesus Christ, who, according to his abundant 
 mercy, hath begotten us again unto a lively hope, by 
 the resurrection of Jesus Christ from the dead, — to an 
 inheritance incorruptible, undefiled, and that fadeth 
 not away, — reserved in heaven for you, &c. 1 Pet. i. 3. 
 The same subject is clearly unfolded to us bj* the apostle 
 Paul. " For we ourselves also were sometimes foolish, 
 disobedient, deceived, serving divers lusts and pleasures. 
 
THE CONDITION OF THE CHILDREN OF GOD. 
 
 195 
 
 living ill malice and envy, and hating one another." 
 This was the original and natural condition of those 
 whom the apostle addressed. '•' But after that the kind- 
 ness and love of God, our Sa^-iour, toward man appeared. 
 Not by works of righteousness which we have done, but 
 according to his mercy he saved us by the washing of 
 regeneration and renewing of the Holy Ghost, which he 
 shed on us abundantly through Jesus Christ our Saviour, 
 that being justified by his grace we should be made heirs 
 according to the hope of eternal life." Titus iii. o. This is 
 the scriptural analysis of the subject of regeneration, that 
 change of heart which is the foundation of the relationship 
 to Deity in which we become the children of God. 
 
 2. Til is relationship is represented in Scripture under the 
 idea of adoption. 
 
 It was an ancient custom, both among the Jews and 
 Romans, for childless famihes to adopt the children of 
 other persons, and invest them with the name and im- 
 munities of the adopter, and a right to possess the family 
 inheritance. In Scripture, the translation of the 
 believer from the family of Satan, to the Idngdom of 
 Christ, is often described as adoption. God found them 
 in the family of the wicked one, — afar oft', wretched and 
 poor, — blind, miserable, and naked ; and by his grace 
 he hrouijht them into the household of faith. As his 
 adopted children he i^'ives them his own name, — invests 
 them with all the pri^'ilcges, and blessings of the family, 
 and confers on them a title to all the riches and honours 
 of the eternal inheritance. Notice, 
 
 3. Those who possess this relationship, have the nature 
 and spirit of God. 
 
196 
 
 SERMON XV. 
 
 One of the most sublime representations of the Chris- 
 tian character, is that in which they are said to be 
 " Partakers of the Divine nature, — the sinner by the 
 grace of God, made a partaker of God's nature,— a par- 
 taker of that which is heavenly, spiritual, and divine. 
 As the child partakes of the nature of his parents, and 
 bears their image, so the Christian is a partaker of God's 
 nature, — as his child he possesses his holy likeness, and 
 is called to reflect its divine features to the world. This 
 state is represented in Scripture, as that of the new 
 man, in opposition to the old man. The believer puts 
 off that which is earthly, and puts on that which is 
 heavenly. He is delivered from the spirit of sin, and 
 becomes a partaker of the spirit of grace and holiness. 
 This is the realization of what God made known 
 through the Prophet Ezekiel, where he says, " A new 
 heart also, will I give you, and a new spirit will I put 
 within you, and I will take away the stony heart out of 
 your flesh, and I will give you a heart of flesh." 
 
 We just observe here, before we pass on to the next 
 part of our subject, that there are three distinct evidences 
 of this relationship. First, we have stated, that we are 
 the children of God by regeneration. What is the 
 evidence of that ? If we are born of God, then are we 
 spiritually alive — then are we no longer dead, but have 
 the life of God in our souls. We shall be conscious of 
 the change, and feel that God has imparted to us the 
 breath of life. Just as Deity breathed into the nostrils 
 of the first man, and he possessed a living soul, so in 
 regeneration we have the breath of life within us ; and 
 this is shewn in the breathings of prayer, and in the 
 
THE CONDITION OF THE CHILDREN OF GOD. 
 
 19' 
 
 exercises of devotion towards God. If we are born 
 again, it will be manifest in tlie movement ot the heart. 
 As the movement of the heart is essential to natural life, 
 it being the chief organ of life, and through which the 
 vital fluid flows, — so in reference to spiritual life ; if we 
 are born again, we shall be moved by heavenly in- 
 fluences, and our hearts will rise towards God, and 
 ascend in holy aftection and desire to those things which 
 are above. 
 
 So also we stated we are his children by adoption. If 
 so, the evidence is presented to us by the Apostle Paul, 
 Rom. viii. — 15. " For ye have not received the spirit of 
 bondage again to fear, but ye have received the spirit of 
 adoption whereby we cry Abba, Father." This is there- 
 fore the grand evidence of our adoption, — having the 
 spirit of God which enables us to say Abba, Father. 
 The spirit of the unregenerated man is that of fear, but 
 by adoption we have the spirit of love to God. The same 
 subject is presented to our view, Gal. iv. — 6, " And be- 
 cause ye are sons, God hath sent forth the spirit of his 
 Son into your hearts crying Abba, Father." Let me ask 
 you before we proceed, have you this evidence of your 
 adoption ? Can you approach God with confidence ? 
 Do you thus feel fiUal love towards him ? Then again 
 we observe. 
 
 Those who are children have the nature and 
 spirit of God. The evidence of this will be in our 
 resemblance to him, and by which his grace will 
 be seen in our lives and conversation. AVe shall feel at 
 least to some extent as God feels. If we bear God's 
 image, we shall desire to do what God wills, — we shall 
 
198 
 
 SERMON XV. 
 
 cheerfully obey him. God's nature and sphit are holy, 
 if we are 2:>artakers of these, we too shall be holy. God's 
 nature is spiritual, if we have his nature, we shall be 
 spiritually minded. God is righteous, and if we are born 
 of God we also shall be righteous ; not to the same de- 
 gree, or extent, or to the same perfection of purity as 
 that which God possesses ; but the same in nature and 
 character. If you refer to the 7th and 8th verses of 
 the chapter from which tiie text is taken, you will see 
 the necessary evidences of our being the children of God 
 " Little children let no man deceive you, he that doeth 
 righteousness, is righteous, even as he is righteous." 
 And again in the 9th verse, " Whosoever is born of God 
 doth not commit sin, for his seed remaineth in him, and 
 he cannot sin because he is born of God." But then the 
 question very naturally arises, upon that principle there 
 cannot be any truly the children of God, as there is not 
 a just man on the earth who doeth good and sinneth not. 
 Besides the same apostle says, " If we say that we have 
 no sin, we deceive ourselves, and the truth is not in us." 
 We confess there is an apparent contradiction between 
 this statement, and that we have just read ; but yet it 
 is only apparent, and not real, and is one which will ad- 
 mit of an easy scriptural solution. For instance, we 
 know that the carnal mind is under the dominion of 
 the wicked one. Before divine grace is experienced, sin 
 is the habit, and natural practice of the life. That na- 
 ture must therefore be entirely changed before a man 
 can be made perfectly holy ; and as the natural man is 
 led to do evil, and evil only, so the renewed man is led 
 to delight in purity, and to serve God in righteousness, 
 
THE CONDITION OF THE CHIIiDREN OF GOD. 
 
 199 
 
 and holiness of life. But in the natural man, sin is the 
 pleasure — the choice, and the voluntary act of the mind, 
 while in the other case, the sin of the Christian is that 
 which he hates, that for which he condemns himself and 
 loathes, and abhors, he strives against it, for it is in 
 direct opposition to that which he chooses and approves. 
 In the case of the Christian, sin is his w^eakness — his 
 infirmity: he takes no delight, no pleasure in it, he 
 does not continue in sin, that grace may abound. 
 
 In reference to this relationship of the Christian 
 to God, we further add, 
 
 (1) That it is a present one. "Now" are we the 
 children of God. It is not a relationship which is 
 to be brought into existence when we are struggling 
 with' death — a relationship which requires a burning 
 universe to consummate — a relationship to be formed 
 in heaven — it is one existing now. " Beloved, now 
 are we the sons of God ;" for, says the apostle; " Ye 
 are all the children of God by faith." All who receive 
 the truth, and exercise faith in the atoning blood of 
 Christ, are now the children of God. This is associated 
 with our present experience and our present enjoyment. 
 
 (2) It is a relationship of the very highest dignity. 
 Everything in this puerile world is mere show, mere 
 tinsel — a state of vanity. How very pitiable that human 
 beings should pride themselves on elevation of rank, 
 and on possessing noble or royal blood. One would 
 think that the declaration of the apostle, would, in 
 all (Christian minds, at least, have put an end to such 
 foolish ideas. " God hath made of one blood all nations 
 that dwell upon the foce of the earth." A statement 
 
4\, 200 
 
 SERMON XV. 
 
 which destroys all difference between noble and ignoble, 
 royal and plebeian blood; for all men possess one 
 common nature. But as it regards the spiritual 
 relationship of men to Deity, here indeed is true dignity. 
 The Christian possesses another nature — he has expe- 
 rienced a second birth — he has been renewed by rege ae- 
 rating grace, and he has a dignity of character to which 
 the kings and princes of this earth, unless Christians, 
 are perfect strangers. Well may it be said in the lan- 
 guage of one of our celebrated writers, that, " A 
 Christian is the highest style of man." No honor so 
 glorious, permanent, and abiding, as that which grace 
 and holiness confer. 
 
 (o.) This relationship is connected with many 
 privileges. To have access to his Father, is one of the 
 common privileges of a child. So is it with the Chris- 
 tian, he dwells in the house of his Father, he has free 
 access to his table. He is allowed to approach Deity, 
 and to draw near to him at all times. To him belong 
 all the promises of the Divine word, and all the mercies 
 of the sure covenant. The Apostle in a few sentences, 
 has beautifully summed up the Christian's charter, 
 " All things are yoiu's, whether Paul, or ApoUos, or 
 Cephas, or the world, or life, or death, or things present, 
 or things to come ; all are yours, ye are Christ's and 
 Christ is God's. " 
 
 (4.) It is a relatiouship which admits of various de- 
 grees. This is very beautifully brought before us by the 
 Apostle, where he says, " I write unto you little child- 
 ren," " I write unto you young men," " I write unto you 
 Fathers." Little children are new converts, who have 
 
THE CONDITION OF THE CHILDREN OF GOD. 
 
 201 
 
 at present not made great advancement in Divine things. 
 Young men, are those who are growing up holy and 
 vigorous in the service of God. Otliers arc Fathers, who 
 have long been the disciples of Christ, and bear fruit in 
 their old age. There are also degrees in the spiritual 
 state, some are weak, and have but little strength ; 
 others are strong in the Lord, and in the power of his 
 might. Some are timid, and of Httle faith ; others are 
 courageous and valiant for the truth. Notice, 
 
 Finally. This is a relationship of great responsibility. 
 We are exhorted to " walk worthy of the high vocation 
 wherewith we are called." If we are the sons of God, 
 then ought we to honour God — to love him, and to 
 reverence him. Every child of God is zealous for his 
 glory. If we are children, we cannot be indifferent 
 either to his name, or to his day, his worship will be 
 dear and sacred to us. Such will also cultivate love, — 
 ardent love, to the Saviour, — our Elder Brother, who 
 became our kinsman, that he might redeem u? by the 
 price of his own blood. The children of God will be 
 watchful not to grieve the Holy Spirit. They will love 
 the whole family of God with pure hearts fervently, — 
 this is manifestly essential to our being his children. 
 Again, we shall take a deep interest in those around us, 
 that they should partake of our privileges, and become 
 co-heirs with us of the heavenly inheritance. We shall 
 be anxious that those who are now the vassals and 
 slaves of sin, should become the free-born children of 
 God ; and finally, we shall manifest great kindness, 
 mercy, and compassion, to our fellow creatures. The 
 blessed Saviour said, " Love your enemies, bless them 
 
202 
 
 SERMON Xy 
 
 that curse you, do good to them that hate you, and pray 
 for them which despitefuUy use you, and persecute you, 
 that ye may be the children of your Father who is in 
 heaven." Notice then, 
 
 II. The imperfect revelation of their future 
 DESTINY. '^ Beloved, now are we the sons of God, but 
 it doth not yet appear what we shall be." 
 
 The present state and dignity of the Christian is a 
 matter of experience. It is that of which they can 
 testify. But it doth not yet appear what they shall 
 be. These words are not inapplicable in one sense to 
 this world. Who can tell what the Christian shall be 
 in this present state. It is impossible to conceive the 
 growth of which the spiritual man is capable. To 
 say what he may be by grace. in this present world. 
 We cannot tell the heights of holiness and love to 
 which the believer may attain even on earth, and 
 how closely he may be raised to the resemblance of his 
 Heavenly Father. Enoch was so holy that he was said 
 " to walk with God," to enjoy uninterrupted felloAvship 
 with Him. Abraham was distinguished as " the friend 
 of God," as one with whom God conversed as a man 
 with his friend. David was so eminently pious, that 
 he was described as "a man after God's own heart." 
 Paul was so distinguished that he was allowed to 
 behold the visions of the celestial paradise, and was 
 transported with such unutterable ecstacy, that he knew 
 not for the time whether he was in or out of the body. 
 
 We may not inaptly refer to such men as Philip 
 Henry, who, through a long life, w^alked fully in 
 the light and beauties of the Divine Holiness ; and 
 
THE CONDITION OF THE CHILDREN OF GOD. 5303 
 
 Howe, who seemed to exemplify perpetually that temple 
 of which he so sweetly wrote ; and such men as Baxter 
 and Brainard, and Fletcher and Payson, who all ascended 
 the sublime heights of a piety and greatness of soul of 
 which they could not have previously conceived, or 
 scarcely hoped. Who can tell what may be attained by 
 perseverance, and diligence, and prayer, and faith. That 
 little shrub may become tall as one of Lebanon's cedars ; 
 — that little stream may become a mighty river, and 
 that little child may become a giant in holiness and 
 strength. Who shall " despise the day of small things?" 
 ^' It does not yet appear what we shall be." But my 
 friends, the text refers more especially to a future world, 
 — to heaven and eternity. It does not yet appear what 
 we shall be, 
 
 1. In our intellectual capacity. 
 
 Who can tell what man shall be in understanding, 
 and knowledge, or the astonishing power which his 
 intellectual faculties may possess ? Adam in innocency, 
 evidently reflected the image of God's knowledge. His 
 mind was as crystal, his ideas clear, his judgment 
 correct. Here, at best we know but little, but then, we 
 shall dwell in the region of intellectual light, and know 
 immediately, fully, and infallibly. Hence, says the 
 Apostle, " When I was a child, I spake as a child, I 
 understood as a child, I thought as a child ; but when I 
 became a man, I put aAvay childish things. For now 
 we see through a glass darkly ; but then f^ice to face ; 
 now I know in part ; but then shall I know even as I 
 am known." 1 Cor. xiii. 11, 12. Neither does it yet 
 appear what we shall be, 
 
204 
 
 SERMON XV. 
 
 2. As to the perfection of our moral natwe. 
 
 The most pious here, have often to exclaim, " My soul 
 cleaveth to the dust," arising from their partially sancti- 
 fied nature, and the chilling influence of the world in 
 which they live. Here, every Christian is subject to 
 frailties and infirmities; what then shall the soul be, 
 when every infirmity shall be left behind ! There is not 
 a faultless member in the whole Church of Christ on 
 earth, but before the throne they have neither spot, nor 
 wrinkle, nor any such thing. Then 
 
 ** Sin, our worst enemy before, 
 
 Shall vex our e) es and ears no more ; 
 Our inward foes shall all be slain. 
 
 Nor Satan break our peace again." 
 
 There we shall be perfectly holy, for into heaven sin 
 can never enter — temptations are never known — there 
 we shall feel nothing of human and earthly weaknesses. 
 Each will have arrived at the stature of a perfect man — 
 the soul will have the full image of God imprinted upon 
 it. All will possess a nature heavenly and divine. But 
 who can rightly conceive of such a state of moral 
 excellency and perfection ? It does not yet appear what 
 we shall be, 
 
 3. As to our employments. 
 
 In a future state, the employments will not be of an 
 earthly, but of a spiritual kind. Who knows but that 
 the spirits of the just may be associated with Angels ! 
 Angels are ministering spirits, employed by God to 
 wing their way on messages of holiness and mercy from 
 world to world, and from one part of God's universe to 
 another. And may not Christians be employed in 
 ministering and in executing God's commands ? In the 
 
THE CONDITION OF THE CHILDREN OF GOD. 
 
 205 
 
 Divine word, tliey arc represented as having thrones on 
 which they will be exalted to reign as priests and kings 
 for ever and ever. There is, I allow, at first sight, 
 something incomprehensible in all behevers being kings, 
 and ha\dng rule and authority, — possessing power, and 
 11 wearing shining crowns. But when we look, even 
 through the medium of the light which astronomy 
 affords, and see worlds upon worlds, countless in number, 
 and those probably, but a small portion of the Divine 
 universe, we marvel not that each Saint should have 
 glory and dominion for ever. It is evident that every 
 Saint may have a kingdom, and authority, and pov/er, 
 if it is the will of God. But eternity must reveal these 
 things. It does not yet appear what we shall be, 
 
 4. In reference to our bodies. 
 
 Jesus came to redeem both body and soul. The body 
 of the Christian is the temple of the Holy Ghost. Like 
 Solomon's temple, it will be taken dovrn and levelled 
 with the dust and mingle with its native element ; but 
 as that temple was reared again, so vrill the body be 
 raised from its sleeping earth — and as it was said of the 
 second temple of Jerusalem so shall it be truly said of 
 the body, that " The glory of the latter house shall be 
 greater than that of the former." The body of the 
 Christian will be raised a spiritual body, and resemble 
 mind and spirit much more than earthly matter, A 
 subject far above our present comprehension. The body 
 of the Redeemer evidently possessed totiilly different 
 qualities after its resurrection to those which it did 
 before. Christ came and stood in the midst of his dis- 
 ciples when they were met with tlie doors closed, and 
 
206 
 
 SERMON XV. 
 
 again vanished out of their sight. In the material 
 world we see several things, which may assist our minds 
 in the contemplation of the amazing glories which will 
 distinguish the body as well as the mind of the beatified 
 Christian. Look at that plant during sterile winter — 
 apparently dead, its foliage decayed, its leaves withered, 
 its fragrance and beauty all departed ; but see it in the 
 succeeding spring — how beautiful ! Who that had not 
 previously known, could have conjectured what it would 
 bec;ome. See that crawling, unsightly insect, passing to 
 its chrysalis state — then bursting into active life and 
 vigour, enjoying the sweet air of heaven, and with wings 
 exhibiting the varied colours of the rainbow, lighting on 
 every fragrant flower. How marvellous the change — 
 how wonderful the transition ! Thus the inspired Apos- 
 tle states, that the body of the Christian is sown a mate- 
 rial body, and shall be raised a spiritual body — sown in 
 corruption, but raised in incorruption— is now a body of 
 death, but shall be raised an immortal one — it shall 
 resemble the body of the Son of God — for ^^ He shall 
 change our vile bodies, and fashion them like unto his 
 own glorious body." But who can comprehend these 
 sublime mysteries ? We can proceed no further, and 
 are forced to exclaim in the language of the text — " It 
 doth not yet appear what we shall be." But the sub- 
 ject equally applies, 
 
 5. To the Jiature and degree of our future felicity . 
 
 Some persons very falsely and ignorantly imagine that 
 piety and melancholy are in this world wedded together, 
 and that a dejected state of mind is indispensable to 
 religion. What should make Christians melancholy .'' 
 
THE CONDITION OF THE CHILDREN OF GOD. 
 
 207 
 
 Are they to be sad, because they enjoy the love of God ? 
 Are tliey to be less happy, because the Prince of the 
 kings of the earth is their Saviour, or because they have 
 a good hope of eternal glory ? Are these things, I ask, 
 to make them sad and melancholy ? What a complete 
 delusion. But there is some truth in this implication 
 after all. The Christian's present joy is not uninter- 
 rupted — he is not always free from grief and sorrow. 
 He may sometimes have afflictive, distressing nights, 
 and dark cloudy seasons of trouble. But how changed 
 his state hereafter. AVith respect to the fehcity of 
 heaven, we know something of it from revelation. It 
 is certain that no cloud ever darkens the horizon of that 
 blessed world, and that its inhabitants shall drink for 
 ever of the rivers of pleasure. Here they have but the 
 twilight; there, wdll be the day — the bright day — the 
 magnificent meridian noontide splendour. All the joy 
 we feel here is communicated in small portions, suited to 
 our contracted hearts ; but there the enlarged soul will 
 be lost in the ocean of heavenly blessedness. Tliere 
 they shall possess fulness of joy. Not a little stream, 
 but a mighty river. Not a few rays of the sun, but all 
 the brightness of celestial noon. " Fulness of joy." 
 Joy in the whole man, in body and soul — there will be 
 pleasure for evermore ; that is, pleasure always increa- 
 sing, constantly enlarging, continually becoming more 
 sweet and more extensive ; pleasures w^ithout cessation 
 for evermore. 
 
 In conclusion. Though it does not yet appear 
 what we shall be, yet is it necessary that more 
 should be revealed to us ? I presume not. If God had 
 
208 
 
 SERMON XV. 
 
 disclosed the full glories of that happy state, it would 
 have unfitted the Christian for the duties of this life. 
 Due attention to earthly things would have been im- 
 possible. He would have been anxious only to be 
 disembodied — to leave this state of toil and sorrow, and 
 this restlessness and anxiety would have totally inca- 
 pacitated him for the duties and labours of the present 
 life. But though it does not yet appear what we shall 
 be, surely there is enough revealed to inspire us with 
 courage to strive for that heaven of joy, to cause us 
 to long and thirst for the waters of the living fountain, 
 to be the partakers of this bliss, to bask in the noonday 
 splendour and live in the unclouded light of glory, 
 that we should cheerfully carry out the Christian con- 
 iiict, and be faithful followers of Jesus Christ. Is there 
 not enough revealed to urge us, as Christians and 
 followers of Jesus, to unv^^earied diligence, that we may 
 not lose our final reward ; let us be always anxious 
 lest having put our hands to the gospel plough we 
 should look back, and by this means become unfit for 
 the kingdom. It should induce us to apply to ourselves 
 the warning of the apostle, to labour " that we may 
 enter into the heavenly rest, lest any of us should seem 
 to come short of it." And we ask again, Is there not 
 enough revealed to reconcile us to the tribulations and 
 troubles of this life ? Shall we quarrel with adversity, 
 with sorrow, and with affliction? Shall we sink into 
 despondency because of the losses, trials, and bereave- 
 ments of this fleeting, evanescent state? Oh, no! we 
 rather " reckon, that the sufferings of this present time 
 are not worthy to be compared with the glory that shall 
 
THE SYROniEMCIAN WOMAN. 
 
 209 
 
 be revealed in us." — Romans vlii. 18. Besides, it is 
 written in connexion witli our text, that we sliall see the 
 Saviour as "He is/' and that this vision of the Son 
 of God will be not only rapturous and ecstatic, but 
 also transforming; that we shall be like Him, co- 
 sharers with Him in dominion, exaltation, glory and 
 unutterable joy for ever and ever. 
 
 Is there not enough to influence each unregenerate 
 soul to resolve now to give himself to the Lord; now 
 to be solicitous for the enduring, inconceivable riches 
 of the heavenly state. We exhort you all, therefore, 
 earnestly and affectionately, to seek the privileges and 
 blessings of the children of God. 
 
 AMEX. 
 
 SERMON XYI. 
 
 THE SYROPHENICIAN WOMAN. 
 
 " Then Jesus went thence, and departed unto the coasts of 
 Tyre and Sidon, and behold a woman of Canaan came out of 
 the same coasts and cried unto him, saying. Have mercy on me, 
 O Lord, thou Son of David, my daughter is grievously vexed 
 with a devil, $t."— Matt. xv. 21, 28. 
 
 Of tlie great Redeemer it is beautifully said, that " He 
 went about doing good." He came from heaven to 
 earth to do our world good. He lived for this express 
 
210 SERMON XVI. 
 
 purpose. Wherever He went^ He was eyes to the blind. 
 He was ears to the deaf; He was speech to the dumb. 
 He was health to the sick, He was joy to the dis- 
 consolate ; He was salvation to the lost ; in one word, 
 He was everything to the wretched and miserable that they 
 could possibly need or desire. It is very evident at the 
 time of the Saviour's advent in the flesh, that Satan, 
 the great destroyer, exercised a more awful degree of 
 power than he has ever possessed since. It is very 
 manifest by reading the records of the four gospels, that 
 He not only possessed an influence over the minds and 
 souls of men, but also exerted a most terrific in- 
 fluence over the human body. Hence we scarcely ever 
 read of Cluist's proceeding on His gracious mission 
 withoat coming in contact with those who were 
 possessed by devils, in whom fallen spirits had taken 
 their abode, and over whom they exerted a most cruel 
 despotism. Our subject introduces to us a case of this 
 kind. We have an aflectionate mother addressing the 
 blessed Saviour, and presenting a most interesting and 
 affecting prayer on behalf of her daughter, who was 
 grievously vexed with a devil. The narrative concludes, 
 by presenting one of those striking and delightful 
 miraculous cures which Jesus so easily effected, for he 
 had but to speak and the work was done ; he had but 
 to exercise the volition of his own infinite mind, and 
 devils feared and trembled before him. 
 
 I^et us then consider from this instructive narrative, 
 
 I. The distressed sufferer. 
 . II. The Almighty Saviour. 
 
 III. The effectual intercessor ; and, 
 
THE SYROPHENICIAN WOiMAN. 
 
 211 
 
 IV. The gracious cure. We have presented to 
 
 us, 
 
 SUFFERER. One " grievously 
 
 I. The distressed 
 vexed witli a devil." 
 
 Tlie sufferer in the present case had not devoted a long 
 life to the service of the enemy. She had not grown 
 old in the practice of wickedness, or heen distinguished 
 on account of depraved acts and heinous transgressions. 
 She was a young person, probahly a chihl of tender 
 years, and yet under the fearful power of Satan, for the 
 prince of darkness exercised his despotic sway over both 
 her body and mind. She was under the direct influence 
 of that destroyer who is represented as a roaring lion, 
 seeking whom he may devour. What a concentration 
 of misery ! It is distressing enough when the body 
 is afflicted, but how much worse is it when the mind is 
 distracted, and when both are under satanic tyranny. It 
 is distressing when ths body is laid upon the bed of 
 languishing, but it is still more painful when both mind 
 and body are in the power of the evil one, and when the 
 prince of darkness has taken ])ossession of that which 
 was designed to be the palace of God, but which is now 
 a dwelling place for infernal spirits. Yet such was the 
 case of the young person presented to us in our text. 
 She was " grievously vexed with a devil." Our subject 
 introduces us however, 
 
 II. To the almighty Saviour. 
 
 Unto whom did the mother apply on this occasion ? It 
 is said, " Jesus went thence and came into the coasts of 
 Tyre and Sidon." Jesus, the meek, the lowly Saviour 
 of Avliom the lamb was a beautiful and striking symbol. 
 
212 SERMON XVT. 
 
 in whom gentleness, mercy, and compassion dwelt. Yet 
 we now behold him clothed with that Almighty strength 
 by which he came victoriously through every conflict, 
 by which he destroyed the works of darkness, and tram- 
 pled hellish powers under his feet. Behold him going 
 forward in his mission of compassion and mercy, bruising 
 the head of that old serpent, the devil. Influenced by 
 supreme love to man he went forth asserting his own 
 power over demons and expelling them. His appearance 
 was so majestic, that they were dispirited when his name 
 was pronounced and on one occasion exclaimed under 
 the terrific influence his presence excited, " What have 
 we to do with thee, Jesus of Nazareth, thou Son of the 
 Most High God ; art thou come to torment us before our 
 time." And in every miracle which had reference to the 
 expulsion of devils, you see them trembling before him, 
 and confessing him to be the Son of God. O yes ! Jesus 
 Christ came to be a deliverer. He came to snatch from 
 the jaws of the 3 ion — to burst the fetters of iniquity, and 
 to release captive spirits from the thraldom of demons and 
 the influence of depravity. But there were three things, 
 connected with this Almighty Saviour, of the utmost 
 importance, both to the sufferer and the pleader on this 
 occasion. 
 
 (1.) It was a delightful providence that the Saviour 
 was then living in thejicsh. This daughter of Canaan 
 might have lived many years before the promised Mes- 
 siah had come from heaven. But it was her joy, her 
 delightful providence to live at the very time the prophe- 
 cies were fulfiUed, and the Saviour came forth as it was 
 written, that he might destroy the works of Satan. She 
 
THE SYROPHENICIAN WOMAN. 
 
 213 
 
 lived just at the propitious time. In her day, the Lord 
 of Glory tabernacled in the flesh, and went forth in his 
 work of mercy, proclaiming salvation and joy to the 
 wretched children of men. In her day, the prophecies 
 had their accomplishment — the Redeemer had absolutely 
 made his appearance —the Angels had sung their song 
 of joy at his nativity - the wise men had visited and 
 worshipped him— the Baptist had gone forth telling the 
 people that God*s salvation had come, and that the 
 Kingdom of God was nigh at hand ; the Redeemer 
 himself had been baptized — the Holy Ghost had 
 descended upon him, all power had been committed to 
 him by the Father, and he was now going through the 
 land of Judea, as the Bozrah conqueror and the Captain 
 of our salvation ! 
 
 (2.) That the fame of Christ's miracles had reached 
 even the coasts ot Tyre and Sidon. He had gone forth 
 and had worked miracles in expelling devils, so that 
 it was impossible not to have been made acquainted 
 with them. His fame was not circumscribed to 
 Palestine, for it had reached the dwelling place of this 
 suffering daughter. They had doubtless heard the 
 delightful facts connected with his history. They had 
 heard that the Messiah had appeared in the flesh ; 
 that the Son of God was now alive, and could save 
 from the power of the evil one. Jesus had perfoimed 
 many miracles previous to this, he had cured the possessed 
 boy, an almost parallel case, whose father prayed " Have 
 mercy upon me !" and presented the child as grievously 
 tormented with a devil, who tore him and often threw him 
 into the fire and into the water ; and Jesus, on tliat occa- 
 
 T 
 
214 
 
 SERMON XVI. 
 
 sion, spake and commanded the unclean spirit to depart, 
 and it did so. Besides which, he had cast seven devils out 
 of Mary Magdalene, and a legion out of the demoniac. 
 The fame then of these extraordinary cures wrought hy 
 Christ, had reached the coasts of Tyre and Sidon. 
 Blessed were their ears, for they heard. Another favour- 
 able circumstance was, 
 
 (3.) That this Saviour was now in their coasts, very near 
 to the dwelling where this young person resided. Had 
 the Saviour confined his presence to Palestine, most 
 probably the means of the family would not have 
 allowed them to have gone to him, but according to 
 Divine Providence, the Saviour's mission included the 
 coasts of Tyre and Sidon. Then Jesus went thence, and 
 came into the coasts of " Tyre and Sidon." He had 
 wo^ k there to do, he had glory there to redound to him- 
 self, mercy there to communicate, and blessings there to 
 impart; therefore he went into the coasts of Tyre and 
 Sidon. It is v»ritten that Jesus wished to retire and 
 I be alone after the toils of the day, that he might spend 
 some hours privately ; but the multitude heard of him, 
 the news spread among the people, and reached the 
 house where this afPiicted child dwelt. One of the 
 evangelists states, that " He could not be hid." Now 
 then was the time of hope and opportunity, while Jesus 
 was near to them, and it proved the accepted time, and 
 the day of salvation. This golden opportunity was not 
 lo'st, for the mother came to the Saviour, and addressed 
 him, saying, '' Have mercy on me, O Lord, thou Son of 
 David, for my daughter is grievously vexed with a 
 devil." 
 
THE SYROPHENICIAN WOMAN. 
 
 215 
 
 Before we pass on, let us apply this part of the subject 
 to ourselves. 
 
 We have not indeed, Jesus, embodied ; we have not 
 the Son of God dwelling with us ; but have we not 
 the presence of Christ in his Holy Spirit ? Is not the 
 Saviour of the world in our congregations and in our 
 churches ? Is he not dwelling in the souls and in 
 the hearts of thousands and tens of thousands of be- 
 lievers? Has not the Saviour thousands in our 
 cities who can testify to his power to save? Has he 
 not released many afflicted consciences ? Has he not 
 opened the ears of the deaf, and loosed the tongues 
 of the dumb ? Has he not expelled evil spirits from 
 oiu' depraved nature ? Has he not raised those dead 
 in trespasses and sins ? And where is the person who 
 has not heard of the fame and celebrity of God's 
 Son, the Messiah. Is it not a comfort that he is so 
 near to us, yea, he is in the heart of every one that be- 
 lieveth ? We need not say, then, shall we ascend to 
 heaven to fetch Christ down, or descend into hades to 
 bring him up ? He is near to thee, O man ! He is 
 in thy soul, if thou repentest and believest. He is near 
 graciously to bless us, and to grant us a supply of our 
 spiritual wants. But we desire you to notice, 
 
 III. The effectual Intercessor. 
 
 The intercessor, on this occasion, was the motlier of 
 the afflicted child. No doubt she reasoned thus, " I have 
 tried all kinds of remedies for my daughter, but none have 
 been effectual. I will go to Christ, and it may be he 
 will condescend to grant me my request. I will be- 
 come the pleader — the intercessor. And oh ! wliat an 
 
216 
 
 SERMON XVI. 
 
 intercessor does she prove — what an eifectual pleader ! 
 Was not this pitiful and tender-hearted mother the best 
 and most effectual advocate on behalf of the suffering 
 child? Let us look at the narrative. She came to 
 Jesus, and addressed him in these reverend expressions : 
 " Have mercy on me, O Lord, thou Son of David." As 
 if she had said, " I believe thee to be the Son — the 
 offspring as well as the root of David — the Jewish 
 deliverer. I hail thee as such. Have mercy upon me, 
 O Lord, thou Son of David." Whilst the rulers and 
 priests of the Jews were disputing concerning Christ, 
 and denying his divinity, this heathen woman — this 
 Canaanitish woman, belonging to a nation which God 
 had commanded to be rooted out, at once embraced 
 Him as the promised Messiah. But she said, " O 
 Lord, thou Son of David, have mercy upon me !" 
 She seems here to be interceding for herself, and not for 
 her daughter. But she considered mercy exercised to 
 her daughter, as bestowed on herself. Relative affliction 
 is often more distressing than personal. It must have 
 been so in this case ; so that mercy granted to her child, 
 was, indeed, the truest compassion to herself. What 
 affectionate father would not take the place of his suffering 
 daughter, and what mother would not gladly transfer the 
 anguish of her dying son to herself. O, yes ! it is not the 
 less bitter because it is relative ; for are there not 
 housands of mothers who would rather feel than see the 
 anguish of infantile suffering, and who would, were it 
 possible, become the surety and step into its place. What 
 then could be more suitable than the prayer in the text, 
 " O Lord, thou Son of David, have mercy upon me." 
 
THE SYROPHENICIAN WOMAN. 
 
 :217 
 
 What did the Saviour now do .'' What did lie say to 
 this woman of Canaan ! How did tlic nievciful Redeemer 
 act ? Jesus on this occasion seemed to take no notice ; 
 He did not even answer her ; He did not deign to look on 
 her, as if she had not heen addressing Him. The disci- 
 ples then came to Christ and said, " Master, master, 
 send her away for she crietli after us." It is evident 
 they desired Jesus t^ grant llie woman her request, aiid 
 then send her away, for he said to tliem, " I am not 
 sent, save to the lost sheep of the house of Israel." " I 
 am sent to my own country, to my own people. As the 
 shepherd of Jsrael, I am sent to my own sheep." The 
 prayer of this afflicted woman is now repeated, her 
 petition is reiterated ; she is not cast down at the 
 avowal of Christ. She yet hopes that he may be pleased 
 to extend mercy towards her, and prostrating herself at 
 his feet, she worships him, gives him divine homage, 
 and pleads witli holy fervour, '' Lord help me." As if 
 she had said, " What ! canst thou not have mercy upon 
 one person — one poor woman — upon one afiiicted daugh- 
 ter of another seed and nation. Thy power is boundless, 
 canst thou not then help even me, a distressed mother, 
 stretch out thy compassion, extend thy mercy over me, — 
 O Lord help me." The Redeemer then answers that 
 prayer, by a declaration that seems to exclude all hope 
 and to shut out this afflicted woman from even tlie very 
 possibility of assistance. But he answered and said, 
 "'It is not meet to take the children's bread and give it 
 to the dogs." The Jews considered other nations as 
 dogs, as barbarians, and Gentile dogs, Avhilst they were 
 the children. Oli ! happy had it been for tliem if they 
 
218 
 
 SERMON XVI. 
 
 had been faithful children, and not rebelled against their 
 father and preserver. Jesus therefore says, " How 
 couldest thou expect my compassion to be extended to 
 thee ? How couldest thou expect that the blessings of 
 salvation should be given to the Gentiles ? That I 
 should take the bread of the children, the bread of God's 
 chosen people and give it to a woman of Canaan. A 
 woman belonging to a nation long since under the curse 
 of the Most High." I appeal to thee, " Is it meet that 
 thou shouldest expect the bread of the children ?" Surely 
 now this woman could have no hope. Surely now she 
 would return home again with a disconsolate heart. Oh 
 no ! If we read the conclusion of the narrative, it will 
 amply repay us. The Redeemer knew her faith. He 
 saw her determination, and thus spake, to bring out that 
 hidden confidence she reposed in him. She does not let 
 go her iiold, but still pleads, until Christ himself is sub- 
 dued and grants her all her requests. She said, " Truth 
 liOrd," I know that I am a Gentile dog, and that I am 
 not of the house of Israel. It is true that my people are 
 an execrated race. I plead nothing in self vindication. 
 I have nothing to say of the numerous ch^.rges of which 
 we are the subjects, but then, the dogs receive the 
 crumbs that fall from their master's table. It is not 
 allowed that they sit at table, that they have the 
 children's bread, but they have the refuse ; the crumbs 
 which otherwise would be wasted are given, by a kind 
 master, to his dogs. Now let me, a poor Gentile, have 
 the crumbs. I want not the children's privilege. I am 
 not worthy of that, but treat me as a kind master would 
 treat his dog. Let me have a crumb of mercy, and I 
 
THE SYROPHENICIAN WOMAN. 
 
 219 
 
 will receive it and be satisfied." Need we wonder that 
 Jesus tlicn should grant her all her heart's request, for then 
 was her prayer answered, and she had given to her not 
 the crumbs only, but the children's portion. O yes ! she 
 received more than she had even conceived of or imagined. 
 
 We now stay for a few moments to consider the 
 probable reasons why Jesus did not grant her request 
 in the first instance. By thus acting, he intended to 
 elicit more and more of the spirit of this woman and 
 what was in her heart. He intended to bring out the 
 virtue of her fiiith and her holy depen dance, and in order 
 that this might be done, he gave her such answers as 
 would seem to exclude the most faint exercise of hope. 
 He intended to shew her mighty faith, and thus give to 
 his disciples such an instance of persevering confidence as 
 they had never seen. For while many even of his disciples 
 were doubting and reasoning about Christ's temporal 
 kingdom, this woman received him at once as the Messiah, 
 the chosen of God 
 
 Besides, he did this doubtless, that the blessing might 
 be more valued when it was imparted. Day is never so 
 radiant as after night. A calm is never so welcome 
 as after a storm. And the reahzation of what you desire 
 is never so precious as after a time of great anxiety. 
 Christ, in the instance before us, then, acted in the man- 
 ner described, that the blessing, when imparted, might 
 be doubly valued by the afflicted mother. This brings 
 before us, 
 
 IV. The delightful cure which the Redeemer 
 
 EFFECTED. 
 
 Jesus said, "O woman, great is thy faith. ' There 
 
220 
 
 SERMON XVI. 
 
 were many otlier things great in this woman, besides 
 faith ; hut fciith was the grand secret of the whole. He 
 miglit have said, " O woman ! great is thy love for thy 
 child." " O woman ! great is thy fervour" — " great is 
 thy patience" — " great is thy perseverance" — " great is 
 thy magnanimity," and " great is thy eloquence." 
 " Thou a.t a mighty pleader, and great is thy skill/' but 
 then, faith was the grand principle of the whole ; as if he 
 had said, " Great is thy faith which brought tliee to 
 seek me ; that faith which ceased not until you had 
 found me ; that faith which made thee address me as 
 the Messiah, the hope of the world ; that faith which 
 sought mercy — which dared to expect it, and which when 
 repulsed, still persevered in its requests ; and that faith 
 which turned my words that seemed to repulse thee, into 
 an argument why my mercy should be bestowed upon 
 thee ; O woman ! great is thy faith." We com.e now, to the 
 cure which was effected. Jesus said, " Be it unto thee 
 even as thou wilt," " I cannot resist thee, ior thy faith 
 has extracted all the efficacy of my heart; I feel as 
 though I could not withstand thee. Have mercy, and 
 have it abundantly. Have all that thou desirest, and 
 take very largely, that thy soul may be full. My power 
 to save — my graciousness to bless, is all at thine own 
 disposal. Take all the virtue out of my divine person, 
 and use it as it pleaseth thee. Thy faith has made all 
 I have and am, thy own ; — and her daughter vras cured. 
 Jesus exercises his power, the Saviour wUh, and 
 the energy of His arm is exerted ; the demons feel it — 
 they tremble and flee ! That very hour the evil spirits 
 departed, and the daugliter was healed. 
 
THE SYROPHENICIAN "WOMAN. 
 
 221 
 
 We see from this subject, my friends, the efficacy 
 and power of foith. This woman exercised it, and how 
 wondrous the results. May we not do so too ? God 
 desires that we shouhl. What should prevent, or 
 hinder us from receiving the Saviour's richest blessing ? 
 God has promised that whatever we thus ask shall be 
 given. Oh ! happy those who feel and believe this. 
 It is faith alone which honours the Saviour, and which 
 brings every blessing into our hearts. He says to every 
 seeking sinner, " Be it unto thee even as thou wilt." 
 Let faith fix its eye on the Cross, and the pardoning 
 efficacy and purifying power of that Cross shall imme- 
 diately be felt. Let the hand of need be believingly 
 stretched out, and the gift unspeakable and di\ine, shall 
 be imparted. Open thy mouth wide, says Jehovah, and 
 I will fill it. A neglect of Christ leaves us the enthralled 
 ■victims of satanic power. Either the Prince of Peace, 
 or the Prince of the power of the air, will have dominion 
 over us. From the power of sin, Jesus alone can save 
 us. Believest thou this ? Oh ! then hasten to him ; 
 intreat His mercy, seek His gi'ace, plead His love, 
 trust in His ability, and verily thou shalt see His 
 salvation. Thy soul shalt be made whole in that very 
 hour. 
 
 AMEN. 
 
222 
 
 SERMON XVII. 
 
 THE DOUBTS OF CHRISTIANS. 
 
 *^But some doubted." — Matthew xxviii. 17. 
 
 Our text is connected with the resurrection of Christ 
 from the dead. The disciples, so far from being credu- 
 lous and easily imposed upon, were slow of heart and 
 greatly influenced by fear and unbelief. On the resur- 
 rection of the Saviour, rested all their hopes. Had he 
 not risen as he' had predicted, then all their expectations 
 had been cut off, and truly they would have been a 
 laughing stock to the sceptical and reviling Jews. Jesus 
 had, however, risen from the dead, the earthquake 
 had been heard, (he stone rolled away from the mouth of 
 the Sepulchre, the Angels in habiliments of celestial 
 brightness had been seen, and the astonished soldiers 
 had deserted their post. One of the Angels had 
 directed the women who came to the Sepulchre, saying, 
 '^ Go quickly and tell his disciples that he is risen 
 from the dead ; and behold he goeth before you into 
 Galilee : there shall you see him : lo ! I have told you. 
 And they departed quickly from the Sepulchre with fear 
 and great joy ; and did run to bring his disciples word." 
 The eleven disciples afterwards went to the mountain 
 appointed in Galilee, and there Jesus, as he had said, 
 appeared unto them, whom, when they saw, they 
 worshipped ; but our text adds, " some doubted." That 
 is, were not fully assured that it was Christ who stood 
 
THE DOUBTS OF CHRISTIANS. 
 
 223 
 
 before them. Tlie doubts of Christians in referonee 
 to spiritual things form the subject of our present 
 discourse. Let us^ then, endeavour to ascertain their 
 Nature ; — General Causes ; — Evil ; and the Remedy 
 which God has provided for them. Let us examine, 
 
 I. The nature of doubts in matters of re- 
 ligion. 
 
 To doubt is to be in uncertainty, to question or 
 suspect the truth or reality of what is presented to our 
 minds. It involves much of wliat is double mindedness ; 
 it is not direct unbelief, but rather a wavering in our con- 
 fidence or persuasion as to the verity of the subject con- 
 templated. A state of abiding, unclouded, unsuspect- 
 ing confidence in God, and in all the truths of religion, 
 is a consummation rarely attained. Yet to this are we 
 called. For this the most cogent reasons, and the most 
 infallible grounds are presented to our minds in God's 
 holy word. But to arrive at this elevated Christian 
 experience, is matter of great conflict and difficulty. 
 Most Christians know by an experience which is in 
 painful accordance with that of the disciples, how doubts 
 and fears often prevail, and obtain a distressing mastery 
 over them. These doubts sometimes have respect, 
 
 1 . To the love and mercy of God. 
 
 The divine being is chiefly contemplated by doubters 
 ia his more august and awful attributes. Their minds 
 dwell principally upon his inflexible justice, his spotless 
 righteousness, his unalterable truth, his overwhelming 
 anger, and his illimitable power. Thus fear alone 
 is produced, and a feeling of dread distracts the 
 soul^ and agitates the spirit. Such perso^is often too, dwell 
 
224 SERMON XVII. 
 
 with morbid pleasure, on the greatness of the Divine 
 wrath, as presented in the histories of revelation. They 
 visit not the peaceful bowers of Eden, but stand outside 
 the gates of Paradise and see the agony alid misery 
 attending the expulsion of the first transgressors. They 
 think not of the Divine forbearance waiting for one 
 hundred and twenty years, and giving the wicked Ante- 
 deluvians space for repentance, but they stand over- 
 whelmed with the records of the flood, and the 
 destruction of the whole race of man, with the exception 
 of Noah and his family who were alone preserved in the 
 Ark. Sodom, Gomorrah, Sinai, and the Desert strewed 
 with the remains of the unbelieving Jews, all attract 
 their especial attention ; while the fruitful Canaan, the 
 Hill of Zion, the songs of Bethlehem, and the ecstatic 
 sounds of Gospel mercy, are generally over-looked and 
 neglected. Thus the mind becomes familiar only with 
 the terrific, and God is not contemplated in that 
 character of infinite love and goodness which he claims 
 and so fully exhibits in his own word. Doubts often 
 arise, 
 
 2. As to the efficiency and merit of Christ* s person and 
 work. 
 
 Many persons fear that Christ has not died for them. 
 That they are not included in the number for whom his 
 blood atoned. That in the rich promises of mercy, they 
 have no part nor interest. In other cases the mind 
 dwells on its great iniquity, so as to conclude that however 
 able Christ may be to save others, yet in the language of 
 one who came to the Redeemer, they dare only say, " If 
 thou canst do any thing for us, have mercy upon us, and 
 
THE DOUBTS OF CHRISTIANS. 2)Zb 
 
 help US." In other cases the wiUingness of Christ is 
 doubted, and then the prayer presented is, " If thou 
 Tvilt, thou canst make me clean." All such doubts are 
 distressing to the mind, darken the horizon of the soul, 
 and rob it of that joy and peace which are so al)undantly 
 provided in the Gospel. Doubts sometimes arise, 
 
 3. As to the reality and genuineness of the work of grace 
 within them. 
 
 In dark and cloudy seasons, many doubt all that they 
 have seen and felt. They are ready to ascribe all to 
 impulse, to mere excited feeling and to superstition. 
 At other times, they question the experimental genuine- 
 ness of the work, and fear it is only superficial. Imagine 
 their grace to be counterfeit, their peace false, their 
 faith presumptuous, and their hopes delusive. Instead 
 of judging by their changed desires, their altered 
 pursuits, their opposite course of life ; they doubt 
 whether at best, there is more than a nominal profession, 
 and fear the root of the matter has no place within 
 them. Doubts frequently arise, 
 
 4. From the mysteriousness of Divine Providence. 
 Even superior minds elevated by a high order of piety, 
 
 have questioned the goodness of God, and their accept- 
 ance of him, because of the crosses and sorrows they 
 have been called to bear. Thus Asaph reasoned — " But 
 as for me my feet were almost gone ; my steps had well 
 nigh slipped. For I was envious at the foolish, when I saw 
 the prosperity of the wicked. For there are no bands in 
 their death ; but their strength is firm, they are not in 
 trouble as other men; neither are they plagued like 
 other men." Psalm Ixxiii. 2, to 5. — All this he beheld, 
 
 TJ 
 
226 SERMON XVII. 
 
 while he saw that God's people had a fidl cup of sorrow 
 
 wrung out to them. His inference almost overthrew his 
 
 piety — " Verily, I have cleansed my heart in vain, and 
 
 [ washed my hands in innocency." v. 13. But a visit to 
 
 [ the sanctuary delivered his soul from the snare, " When 
 
 [ I thought to know this, it was too painful for me. Until 
 
 I I went into the sanctuary of God ; then understood I 
 
 [ their end. Surely thou didst set them in slippery 
 
 j places ; thou castedst them down into destruction." 
 
 I verses 16, 17, 18. We often forget that medicine is 
 
 I sometimes as indispensable to us as food, chastening as 
 
 . necessary as consolation, sorrow as really useful as joy ; 
 
 i and that in this checquered scene we must have the 
 
 i mixture of bitter and sweet, sorrow and bliss, darkness 
 
 I and day, tempest ar>d calm ; but that all things work 
 
 together for good to them who love God, and who 
 
 are the called according to his purpose. Doubts are 
 
 often entertained, 
 
 5. As to their Jinal salvation. 
 
 The mind forebodes future evils, anticipates numerous 
 foes, repeated perils, distressing afflictions, and then, 
 after all, a terrific death, — the future swellings of 
 Jordan. " Ah ! " say doubting souls, " if we can only 
 live in the calm, how shall we weather out the tempest. 
 If we can scarcely contend with the footmen, how shall 
 we do with the horsemen and chariots. If, in the 
 period of health, we are only sufficient through Divine 
 grace, how shall we stand in the time of old age and 
 infirmity. Ah ! then we shall surely be worsted. Our 
 hopes will one day be blighted, our faith will fail, and our 
 souls, we fear, will perish after all. In all this, do 
 
THE DOUIJTS OF CHRISTIANS. 
 
 007 
 
 we not see how the engagements of Jehovah are for- 
 gotten. How the precious promises are overlooked. 
 How past experience is in operation. How the fuhiess 
 and efficacy of Divine grace is excluded from the reason- 
 ing of douht and unbelief. How the creature, in its weak- 
 ness, is supposed to go on a warfare at its own charges 
 and to stand exposed to all its perils, as if none above were 
 concerned or interested in its security. But let us inquire, 
 
 n. Into the general causes of such doubts. 
 
 Much may often be ascribed to physical sources. We 
 may justly refer, 
 
 1. To mental debility. 
 
 We do not clearly know the uncommonly close connex- 
 ion between body and mind, matter and spirit. If the body 
 be disordered, in many cases the nervous system becomes 
 affected, and the mind of course distressed and enfeebled. 
 If the instrument be out of tune, however excellent 
 in its materials and construction, the tones must cease 
 to be melodious. The great and pious Doctor Watts, 
 suffered much in this way. So have thousands of the 
 sincere and devoted disciples of Christ in all ages. To 
 such, restoring medicines, invigorating air, increased 
 exercise, careful regimen, pious cheerful society, and 
 friendly intercourse, in connexion with the Physician's 
 skill, are indispensable. Who can read the memoir of 
 the excellent Cowper, and not perceive in him a full 
 illustration of all that melancholy which is purely the 
 result of physical causes. We add, the minds of some 
 persons are naturally pre-disposed to gloom and dou])ting. 
 It is not improbable that the disciple Thomas, was of 
 this description. Another cause of doubt is often, 
 
22S SERMON XVII. 
 
 2. Unhallowed meddling with the mysteries of religion. 
 
 Some of the chief doctrines of the gospel are 
 enveloped in mystery of the highest order. The God- 
 head clothed in human flesh, that leading principle of 
 Christianity, is one of these. But the belief of mysteries 
 is quite compatible with our inability to know the nature 
 and manner of what is declared. We may believe the 
 Divinity of Jesus Christ, on the attestation of the Divine 
 Word, and from the evidences exhibited in his all 
 wondrous life. But how it was, and the nature of the 
 union between Deity and Flesh, is still a profound 
 subject which no created mind can possibly explain. 
 So also, how the freedom of the mind, the perfect exer- 
 cise of our own will, is capable of being harmonized 
 with the divine purposes and counsels, may greatly 
 perplex us. But both as the verities of infallible truth 
 may be admitted, while the wherefore of it may be past 
 explanation, so doubting persons should remember that 
 important declaration, " Secret things belong unto the 
 Lord," and revealed things only to us and our children. 
 How many persons are continually intermeddling with 
 the abstruse metaphysical questions involved in theology, 
 while the practical and experimental portions are almost 
 neglected. They would be anxious about decrees while 
 they are excluding the precepts and promises. They 
 would dig deep in inexplicable mines, but facts and 
 narratives are overlooked, blessings and mercies are 
 forgotten. 
 
 They would wish to be conversant with the glory of 
 remote systems, but the noon day splendour of their 
 own they overlook. Surely there is enough of the plain. 
 
THE DOUBTS OF CHRISTIANS. 
 
 229 
 
 the clear, and the rich in the gospel witliout having 
 recourse to the ambiguous and the dark. We refer, as a 
 cause of doubts, 
 
 3. To an undue dependance on impulses and feelings. 
 True rehgion is indeed a matter of conscious feeling. 
 
 Gladness is sown for the righteous, and joy for the 
 upright in heart. The kingdom of God is peace and joy 
 in the Holy Ghost. But these happy enjoyments are to 
 be considered as the effects of internal, spiritual piety, 
 and are liable to be heightened or depressed by a variety 
 of circumstances. The best of feelings are but feelings 
 at best. Our real safety, our interest in the regards of 
 di\4ne love, the foundation of our faith and hope vary 
 not with these, much less are they suspended on them. 
 Feelings may ebb and flow, wax and wane, rise and fall, 
 and will do so, from a thousand causes which we cannot 
 at all control. But the foundation of our hope is 
 ever abiding and immutably firm. The covenant is 
 ever sure. The promises the same. God's love to us, 
 and Christ's intercession for us unchanging. If we trust 
 to feelings, no wonder that we are often in a dark and 
 doubting state of mind. But we refer to one of the 
 most common causes of doubt, 
 
 4. The neglect of the devotional duties of religion. 
 Nearness to God and intimate regular communion with 
 
 him, are essential to a happy trusting state of mind. 
 Distance necessarily produces dullness;, gloom, and dis- 
 trust. Fears and doubts are more often traceable to this 
 source than to any other. We cannot enjoy the beauties 
 of the Divine countenance, the beamings of his love and 
 approbation if we follow him at a great distance, or live 
 
S30 SERMON XVII. 
 
 in the neglect of the hallowed exercises of private 
 devotion. Negligence here will bring its own punish- 
 ment in a wretched doubting state of mind. Of course 
 disobedience or indifference in any of the ways of God 
 must impair our confidence and joy in Him, and minister 
 fuel to the unbelief of our souls. Intense and ardent 
 cleaving to the Lord is seldom identified with doubts, 
 unless physical weakness and debiUty are the cause. 
 Let us consider, 
 
 HI. The evil of doubts in the concerns of 
 RELIGION. It is manifest that 
 
 1. They destroy our comfort. 
 
 The calm and tranquil mind becomes agitated and 
 confused. The clear sky is exchanged lor clouds and 
 mists. The sweet fruits of summer are now exchanged 
 for wormwood and gall. As doubts are in the ascendant, 
 wretchedness becomes the atmosphere of the soul. 
 Songs are exchanged for mourning, gladness for sighing, 
 and tears of bitterness become the portion of the spirit. 
 Happy indeed is it when these sensible results are ex- 
 perienced, otherwise doubts might engender hardness of 
 heart and produce utter apostacy of spirit. Such often 
 repeat 
 
 '* Where is the blessedness I knew 
 
 When first I sought the Lord ? 
 Where is the soul refreshing view 
 
 Of Jesus and his word ? 
 
 What peaceful hours I once enjoy'd, 
 
 How sweet their memory still ! 
 But they have left an aching void, 
 
 The world can never fill." 
 
 Doubts 
 
 2. Weaken our graces. 
 
THE DOUBTS OF CHRISTIANS. 
 
 231 
 
 Doubt strikes at the vitality of faith. Faith and doubt 
 are antagonistical, they are opposite principles. Strong 
 faith banishes doubt and dispels fear. "Be not afraid," 
 said Jesus, " oidy believe." When Peter doubted, lie 
 began to sink. So also doubts darken the hopeful pros- 
 pects of the soul. They obscure the Christian's vision, 
 so that he dimly beholds the future good the Lord hath 
 laid up for them that love him. As faith works by love, 
 so doubts produce fears and terrific thoughts of 
 deity. Indeed, not a grace can be fragrant and fruitful 
 in the region of doubts. As by a dreary blight, the 
 whole garden of the soul is rendered sterile where doubts 
 prevail. 
 
 S. They prevent our usefulness. 
 
 The Christian is not useful only by what he professes 
 and teaches, and recommends, but by the cheerfulness of 
 his countenance, and by the manifest liappiness which 
 he enjoys. Mankind all desire to be happy, the Chiistian 
 therefore, is to exhibit that true blessedness which is 
 found in God. A constant reflection of the joy of the 
 Lord, amid sorrows and afflictions, is an irrefragable 
 proof of the heavenly nature of our religion. The San, 
 as the orb of light and heat, is also a great source of 
 gladness and joy, to the whole solar system. The 
 Christian is to be a moral sun, shining in the sphere 
 where God's providence has placed him, and difl'using 
 all around, the light and beauties of holiness. A great 
 measure of this is therefore essential to our usefuhicss. 
 We are to shine as lights in tlie world ; but doubts 
 make us gloomy and melancholy, — the joy of the 
 Lord is our strength. 
 
2S2 
 
 SERMON XVII. 
 
 4. Doubts are highly displeasing to God. 
 
 They reflect on his truth and goodness. They cavil 
 with his oath, and even stumble at the cross, that greatest 
 evidence of his immeasurable love to man. They invade 
 the divine prohibitions, disobey the divine precepts and 
 confine the soul within a prison of darkness and oppres- 
 sion. Our doubts gratify evil spirits, strengthen the 
 corruptions of our hearts but grieve the holy Spirit of 
 Goil. They often form the seeds of great evils which 
 corrupt the whole moral man. Let doubters remember 
 that however pitiable may be their state, yet it is one 
 which God reprehends and with which he is justly dis- 
 pleased. We ask then in reference to these doubts, 
 
 IV. As TO THE REMEDY WHICH GoD HAS PROVIDED. 
 
 We refer, 
 
 1 . To a close acquaintance with his holy word. 
 
 The word of God is a revelation of his mind to man. 
 It contains the engagements which he has made with his 
 people through the Mediator, their covenant head. It is 
 full of statements, gracious declarations, and precious 
 promises. A firm persuasion of its truth and sufficiency, 
 followed by a daily perusal of its hallowed contents, 
 must invigorate, and prove a source of light and 
 consolation to the soul. As faith credits, and hope 
 expects, doubts will be dissipated, and fears removed. 
 This Word is to be the pilgrim's staff, and on this he is 
 to lean, on his way to a better land. It is the traveller's 
 prospective glass, and through this a better world is 
 brought near to his soul ; and as Jerusalem is clearly in 
 sight, the doubts of the mind must be effaced, and the 
 anxieties of the heart alleviated. Close intimacy 
 
THE DOUBTS OF CHRISTIANS. 
 
 233 
 
 will give 
 
 with the divine truth of the sacred volume, 
 tone and vigor to the spirit, and exalt it far above the 
 region of distressing doubts and fears. Confidence, 
 hope, and joy, are the delightful results of a constant 
 perusal of God's blessed word. We recommend, 
 
 2. Spiritual activity. 
 
 As exercise is essential to physical health and strength, 
 so, equally, is spiritual activity indispensable to the true 
 welfare and vigour of the soul. Activity prevents the 
 morbid action of the mind, through the thoughts being 
 absorbed only by the awful scenes of a terrified imagina- 
 tion. Activity produces life, and gives tone to the charac- 
 ter, and beauty to all the graces. Where there is full de- 
 votedness of heart and life to the Lord, the soul rises 
 superior to the chilling scenes of time and sense. 
 Besides, a fervent active mind honours God, and secures 
 his good pleasure, and the rich supplies of his heavenly 
 grace. It must be well with those who ever feel as 
 did our great Exemplar, that they " must ever be about 
 their Master's business." But for the removal of doubts, 
 we recommend especially, 
 
 3. Constant and persevering prayer . 
 
 In all things, by prayer and supplication, our requests 
 must be made known unto God. Neglect of prayer 
 must be attended with sterility. Prayer raises us to God, 
 and brings down the fulness of his favour into our souls. 
 They that seek the Lord, shall not want any good thing. 
 If we wait upon him, he will inspire us with courage 
 and strengthen our hearts, and in every peril be a refuge 
 for us. Prayer inspirits the souls, renews our strength, 
 and makes the weak valiant and stron"^. We cannot 
 
234 SERMON XVII. 
 
 long despond, if we pray with instant prayer. Doubts 
 must be dispelled, as our hands are stretched out 
 towards God's holy throne. Let those troubled with 
 doubtsj pray with all prayer, and God will surely 
 help them, and that right early. Well has the poet 
 said, in reference to the murmurings and complaints 
 of Christians, 
 
 " Were half the breath thus vainly spent, 
 
 To Heaven in supplication sent : 
 Your cheerful songs would often be, 
 
 ' Hear what the Lord has done for me 
 
 > n 
 
 Application. We would remind you, 
 
 1 . That God has given us the surest grounds of hope 
 and confidence in him. He has not withheld his own 
 Son. No other manifestation of his grace could have 
 been so signally marvellous as this. If we cannot 
 believe this proof of his love towards us, then even 
 the Infinite Deity has no other means of gaining our 
 belief and securing om* trust. Unbelieving doubts can- 
 not arise from want of promises on the part of God. 
 He has done all that is necessary to elicit our gratitude, 
 gain our afiections, and bring back to loyalty and 
 obedience his rebellious children. 
 
 2. With Faith in God our felidty is allied. 
 
 Our hearts need not be greatly troubled, if we believe 
 on God and in Jesus Christ whom he hath sent. Only 
 believe with that faith which is living, holy, and in- 
 fluential, and happiness must be enjoyed. Our soul's 
 rest is found, when we return to God who hath dealt 
 so bountifully with us. Let faith and trust in God 
 be cherished. Trust in the Lord Jehovah for ever, 
 for in the Lord Jehovah is everlasting strength. 
 
LIVING AND DYING TO THE LORD. 
 
 235 
 
 Forget not that doubts are sinful in the sight of God, 
 pernicious to the soul beclouded with them ; often the 
 presages of moral wretchedness ; and that it is the 
 Divine will that we should be delivered from them, and 
 walk in all the assurance and liberty of his children, 
 enjoying that perfect love which casteth out all fear. 
 
 AMEN. 
 
 SERMON XVIII. 
 
 LIVING AND DYING TO THE LORD. 
 
 " For none of us liveth to himself, and no man dieth to 
 himself. For whether we live ice live unto the Lord, and 
 whether we die we die unto the Lord ; whether we lice therefore 
 or die, we are the Lord's.'^ — Romans xii. 7, 8. 
 
 Our present subject leads us to contemplate one of the 
 loftiest principles of true piety. Indeed this is the great 
 end of all religion, and constitutes its essential reality, 
 living, yielding ourselves obediently to the service of 
 the Lord. The great design of Deity in the redemption 
 of our world was, that he might restore to allegiance his 
 rebellious and disobedient creatures, and that he might 
 elevate to holiness of heart and life, those wlio had 
 fallen by transgression, and become the subjects of 
 iniquity and sin. This, too, was the very end of Christ's 
 death, that he ni'ght redeem unto himself a peculiar 
 
2S6 SERMON XVIII, 
 
 people, zealous of good works. Where lioliness is pro- 
 duced, every thing desirable is secured ; for all that is 
 blessed and glorious is identified with holiness. Man 
 in his natural state is dead, dead to God and spiritual 
 things, but in regeneration he is raised to newness of 
 life. Where there is holiness there is a meetness, as 
 well as a title for another and a better world Our 
 subject therefore involves that which is the very germ of 
 all religion, that which is the basis of all acceptable 
 piety. No man can become a Christian, a disciple of 
 the blessed Saviour unless he has received the kingdom 
 of heaven into his soul, and who, whether he lives or 
 dies, lives and dies to the Lord. We enquire then 
 
 I. What is implied in living to the Lord. 
 
 IL What is implied in dying to the Lord. 
 
 I. What is implied in living to the Lord. 
 
 Need we premise that this part of our text is only 
 applicable to renewed persons, those who have been con- 
 verted by divine grace. The man who is in a carnal 
 unconverted state is already dead. The sinner is judici- 
 ally dead, being under the sentence of death, dead in 
 the eye of the divine law. He is also dead spiritually — 
 dead to God — dead while he liveth. But the Christian 
 is no longer dead, for he has been quickened and i-aised 
 to be a partaker of a new and heavenly nature — he has 
 been born again ; so that our text refers to spiritual 
 character, and means nothing when applied to the great 
 mkss of mankind who live without hope and without 
 God in the world. This passage of the Divine word 
 derives all its meaning, and all its importance, as it is 
 restricted in its application to the people of God. Would 
 
LIVING AND DYING TO THE LORD. 
 
 23T 
 
 it not be as sinful, as inappropriate, to use tliese words 
 as including those of whom it may be truly said — " God 
 is not in all their thoughts." To live to the Lord, 
 signifies, 
 
 1. That ICC live by the quickening and sustaining grace 
 of the Lord. 
 
 We do not live by our own power, we do not derive 
 spiritual life from ourselves. It is the same here as 
 with natural life ; no man could continue his animal 
 life for a moment unless it were the will of God. Our 
 natural life is derived from Deity, and continued by 
 his goodness. This is equally true as to our spiritual 
 life — the life of God in the soul. This life is com- 
 menced by the spiritual communications of Divine gTace. 
 The Apostle, Paul, has presented this subject in a very 
 striking passage, the whole of which appears at first 
 sight as paradoxical. He says, " I am crucified Avith 
 Christ," crucified persons necessarily die. But he adds, 
 '^ Nevertheless, / Zz'ye." I am crucified, notwith- 
 standing, I live; yet, in reality, not I— not mysslf, 
 ^' for the life that I live in the flesh, is a Hfe of faith 
 upon the Son of God." 
 
 The spiritual man derives all his vital influences and 
 sustenance from the Saviour. The nature of this life is 
 very strikingly presented to us in two of Christ's beau- 
 tiful and expressive similies. The one is that of the 
 vine, — "I am the vine," said the blessed Teacher, "and 
 ye are the branches." Now the branches cannot live 
 when severed from the trunk ; by being united to it 
 they derive sap and nourishment from its roots. So it 
 is with the Cliristian. He can only live by having vital 
 
 X 
 
238 SERMON XVIII. 
 
 and continued union with Christ. Severed from Christ 
 we wither and die ; for all our Hfe is in Him. The 
 other simile is that of the human body. The Christian 
 is a member of Christ's body, and as a natural member 
 becomes dead if separated from the animal body, or even 
 virtually so when paralyzed, so the Christian is a living 
 member of Christ's living body, Jesus is the head, 
 and his people are the members, and derive all their 
 vitality, power, strength, and vigour, from their union 
 with Him. And just as in the human body, any dead 
 member is totally incapable of service, so if a Christian 
 becomes a dead member, he is incapable of performing 
 any acceptable work, or of presenting any acceptable 
 offering to the living and the true God. This is a subject 
 which ought deeply to impress our minds ; for if we 
 live through Christ, and if we are sustained by His grace, 
 then self must be crucified and faith will be all important 
 as the bond of union. And if we live only in Christ, 
 then will Jesus be supremely precious — always precious 
 — the all and in all to the Christian. And thus a sen- 
 tence in the wTitings of the Apostle, will have a very sig- 
 nificant meaning, where he describes Christ as ^^ our life." 
 To live to the Lord implies, 
 
 2. That we live in hallowed conformity to his will. 
 
 The Christian lives according to divine direction, 
 agreeably to prescribed rules. He does not live accord- 
 ing to the desires and impulses of his own heart, 
 but comformably to the express will of God. The 
 Holy Spirit guides the Christian into the way of Hving 
 obedience, and says, — " This is the way, walk in it." 
 The Christian's course is revealed to us in God's word — 
 
LIVING AND DYING TO THE LORD. 
 
 2Si) 
 
 there tlie pathway from earth to heaven is placed promi- 
 nently, yet simply before us. It is described by the 
 Prophet Isaiah, as the highway of holiness, and is so 
 plain and distinct that a wayfaring man, though a fool, 
 need not err therein. TPfie Christian -will therefore, 
 make the Bible his directory; his secret directory, his 
 domestic directorv, and his public directory. His guide 
 and rule of action in all things. Every thing relative 
 to the will of God concerning us, is revealed in the 
 living oracles of eternal truth. It includes, 
 
 3. TTiat we live in the closest imitation of the Lord. 
 
 To live to an object implies that we keep it constantly 
 before us. Therefore to live in the Lord, signifies that 
 we set the Lord Jesus constantly before us ; that we 
 look unto him as the Author and Finisher of our Faith. 
 He hath left us an example, that we should follow^ his 
 steps. He is our forerunner, and has opened a way Cby 
 his obedience and the shedding of his precious blood) 
 into the holiest of all, in which we are to advance until 
 we appear perfect before God in the heavenly Zion. 
 As our Exemplar without spot or infirmity, we are to 
 imitate him in all things. He cannot mislead, for 
 he is infallible. So pure, that Angel and Archangel, 
 Seraphim and Cherubim, worship at his feet, and con- 
 stantly exclaim, " Holy, holy, holy, is the Lord of Hosts! " 
 He is tlie purest manifestation of holiness, the fountain 
 of all perfection and blessedness. When on earth, he 
 was holiness embodied. In all he did and spake, he 
 reflected the pure image of his Father. His bright 
 character must ever therefore be contemplated, if we Avould 
 live to the Lord. In all the circumstances of life, we 
 
240 
 
 SERMON XYTII. 
 
 should ask ourselves how would the Saviour have acted, 
 and it should be the prevaihng desire of our souls to be 
 daily increasing in conformity to his likeness. 
 
 Then if we live to him, we shall keep the eye of faith 
 fixed upon him — strive to speak as he spake — feel as he 
 felt — pray as he prayed — act as he acted. And though 
 we have numerous infinnities and weaknesses, yet aided 
 by Divine grace we shall in some measure be able 
 to walk as he walked. This is the great criterion 
 of the Christian character. " My sheep hear my 
 voice and follow me," and we have no good grounds 
 to call ourselves his people, unless it is the desire of 
 our hearts and the aim of our lives to follow him. If the 
 spirit which dwelt in Jesus, dwell also in us, then shall 
 we be likened unto him, and seek to w^alk unblameably 
 before him. We shall be assimilated to him in fervent 
 and persevering prayer, and in all lowliness and humility 
 of mind. In goodness, pity, kindness, and mercy, we 
 shall follow and imitate the Lord Jesus. Short of this, 
 we cannot be said to live to the Lord. — 
 
 Finally. By living to the Lor^d, it implies that we live 
 to honour God^ and to seek to extend his cause and kingdom 
 in the ivorld. 
 
 You would very easily know what we meant by 
 the language of the text, if we applied it in a mar- 
 tial sense. Were we to say that a soldier lived to his 
 General and his country ; or did we use the term politi- 
 cally, with respect to the premier of a state, and 
 say, that minister is living to the King or Queen 
 of the realm, or he is living to the Nation, or to 
 the affairs of the State. We should all understand 
 
LIVING AND DYING TO THE LOKD. 
 
 241 
 
 these things to moan, tliat the soldier 'svas valiant 
 and devoted, and that the afFairs of the realm ah- 
 sorhed the mind, and occupied the attention of the 
 statesman. The language rould mean nothing, if it 
 meant less than this. To live to the Lord then, implies 
 that we ever seek to honour Him. God is honoured by 
 all the obedience of his people. He is honoured in the 
 holy lives of Christians, and by the piety of those who 
 profess to fear him. God is exalted if you show forth 
 his glory in all you do. This is the important principle 
 involved in living to God, " That whether we eat or drink, 
 or whatever we do," we do not consult our own feelings, 
 the opinions or the maxims of the w^orld, or the customs 
 of society, but " do all to the glory of God." And then 
 connected with this, there will be an earnest desire to 
 promote his cause and kingdom in the world. 
 
 God has invested us with gifts and talents for this 
 express end, and will demand an account of our stew- 
 ardship. He will expect an exact return, how we have 
 spent our time, expended our w^ealth, and employed our 
 influence in the world. And no circumstances or difficul- 
 ties, will excuse us for living utterly and entirely indif- 
 ferent to all the high concerns of his kingdom ; and 
 the best and essential interests of our fellow creatures. 
 We are not to be content to seek our own good, but the 
 spiritual and eternal good of those around us. Our text 
 means that we are to live to promote religion — that 
 we are to live to diffuse truth — that we are to 
 live to extend the Saviour's cause, and thus accelerate 
 his second coming and glorious reign in our earth. The 
 success of Christianity in the Avorld, depends greatly on 
 
242 
 
 SERMON XVIII. 
 
 the individual exertions of Christians, and the man who 
 lives to God will feel most deeply the responsibility un- 
 der which he is laid to labour for this great end. His 
 wealth will be cheerfully laid on Christ's shrine. His 
 tongue will be ever ready to speak for God, and to show 
 forth his praise — his feet will be ever ready to run in the 
 way of duty, and to serve and honour Him will be the 
 joy and delight of his heart. With him the kingdom of 
 God will be the first thing, the last thing, and the chief 
 concern. Every earthly affair will be secondary. He 
 will pray with earnestness and sincerity — " Thy king- 
 dom come, thy w ill be done on earth as it is done in 
 heaven." And if we live to God, we shall not be satis- 
 fied with ourselves, unless to some extent w^e are useful 
 in His sacred cause. If our text means that we are thus 
 fully to devote ourselves to the Lord, then I fear con- 
 demnation is written upon most present. How few 
 labour and strive in this way to glorify God ! Have w^e 
 thus devoted our entire selves ? Have we ever earnestly 
 and assiduously laboured to promote in this manner, the 
 Saviour's cause ? Have we always maintained that con- 
 secratedness of spirit necessary to it .^ Have we felt 
 God's will to be as our meat and drink, and to promote 
 the prosperity of his kingdom, our highest delight ? Let 
 a faithful scrutiny and a deep searching of heart, be 
 now commenced by each one bearing the Saviour's name, 
 and who has visibly professed him before men. But 
 we ask, 
 
 11. What are vs^e to understand by dying to the 
 Lord ? 
 
 We conceive. 
 
LIVING AND DYING TO TIIK LORD. 
 
 243 
 
 1. This signifies that we leave all tilings connected tvith 
 dying to the loisdoni and goodness of the Lord. 
 
 The Apostle mentions the case of some persons, who 
 were all their life time, through fear of death, subject to 
 bondage. It is a very distressing thing for the mind to 
 be so harassed with the fears of death, as scarcely to 
 enjoy the blessings of existence. This is one of the 
 stratasrems of the devil. If he can enoaj^^e our attention 
 in any thing but present duty, then his end is extensively 
 answered. He tries to alarm the believer wdth gloomy 
 views of death, and thus to exclude present duties and 
 enjoyments from the mind. He distresses Christians by 
 scaring them with fearful forebodings of the agonies 
 attending the breaking up of nature — the terrific conflict 
 with the King of Terrors. We should commit all these 
 things entirely into God's hands. Even philosophy 
 would recommend this. Why distress yourselves with 
 terrible ideas of the pains of death, when it is very 
 possible that in an instant of time, the soul may be 
 separated from the body ! Why then be made unhappy 
 about that, of w^hich you are entirely and necessarily 
 ignorant. God has graciously promised to give grace 
 sufficient for the day of life, and he will not forsake in 
 the hour of death ; therefore, we should leave every 
 thing connected with death in God's hands. The sub- 
 ject is entirely beyond our reach. All that concerns 
 death and dying, are most efficiently arranged ])y a 
 living, growing, personal, and active piety. We may 
 thus commit all things into liis wise and blessed hands, 
 knowing that he is faitliful wlio has engaged, never, 
 either in life or death, to leave, or forsake us. 
 
2U 
 
 SERMON XVill. 
 
 Dying to the Lord implies, 
 
 2. That we should have respect to the glory of God, 
 I that ill our deaths religion may he honoured. 
 
 The conduct we manifest in death, is associated with 
 great responsihiUty. It is a time when we should 
 earnestly desire to glorify God, and recommend religion 
 to those around us. The expiring saint should exhihit 
 the supporting aids of Divine grace in his dying 
 experience, which will he a source of unspeakahle com- 
 fort and consolation to those who are left behind. 
 Though the death-bed is a solemn, tryiag scene, and 
 often peculiai^y painful, yet many Christians when 
 parsing through the dark and gloomy valley, have been 
 enabled to bear witness to the power of religion, and 
 to triumph over all things in Christ. When Doctor 
 Grovesnor attended the funeral of the celebrated Doctor 
 Watts, a friend ftsked him how he thought he should do 
 in tlie article of death ? He replied, — '* I will smile on 
 death, if Christ will smile on me." And countless hosts 
 of Christians have met death with firmness — with 
 heroism, and with holy intrepidity; and in a dying hour, 
 have borne testimony to the faithfulness of a covenanting 
 God — to the stability of the divine promises, and to the 
 supreme excellency of religion. Every one should be 
 anxious to die unto the Lord — to die full of hope, having 
 obtained the victory through Christ. Fervently should 
 we pra}', and piously desire to '•' die the death of the 
 righteous," that our " last end may be like unto his." 
 The Apostle Paul in his Epistle to the Hebrews, after 
 having given a splendid narration concerning the 
 ancient worthies, concludes in these words,— " All these 
 
LIVING AND DYING TO THE LORD. 
 
 J340 
 
 died ill faitli, not liaviii^j^ received tlie promises, but 
 having seen them atar oft'." Now, this is dying unto 
 the Lord — dying in the exercise of faith as it re- 
 gards God's gracious promises. Faith which fears 
 nothing, which phmges into the abyss of an unknown 
 workl, trusting in the eternal word, which is as firm as the 
 throne of God itself. Faith, expecting life in death, and 
 which, when the earthly house of this tabernacle is 
 dissolved, anticipates with unshaken confidence, a 
 " building of God — a house not made with hands, 
 eternal in the heavens. Faith, w^hich transforms the 
 gloomy sepulchre into a mansion of light, and with the 
 Patriarch Job, exclaims, — " I know that my Redeemer 
 liveth, and though worms destroy this body, yet in my 
 flesh I shall see God." Faith, looking into the tomb, 
 without alarm, seeing every thing there orderly, beautiful 
 and fragrant, as having been hallowed by the burial of 
 Christ. Faith, which not only sees a w^ay into the grave, 
 but a clear passage through, and satisfactorily resolves the 
 question, " If a man die shall he live again ?" And that 
 is assured, that though this tabernacle must mingle with 
 its mother dust, and become food for w^orms, it shall be 
 raised again, and adorned with beauty, life, and immor- 
 tality ; dwell in the temple of God, and enjoy the 
 beatified vision for ever and ever. It is dying in the 
 exercise of such a faith as this, which enables the Chris- 
 tian to exclaim, 
 
 " Fearless of hell and ghastly death, 
 
 I'd break through every foe ; 
 The wings of love and arms of faith, 
 
 Shall bear me conqueror through." 
 
 Dying to the Lord is, 
 
246 SERMON XVIII. 
 
 S. Dying in a state of meetness for a blessed im- 
 mortality/. 
 
 The Christian will not desire to die before his ser- 
 vitude is completed ; — his work finished. And this 
 should be a motive for diligence to finish the work 
 which God has committed to us. That when we die 
 we should have our work finished, and be able to 
 say, in the language of the blessed Redeemer, " I have 
 finished the work which thou hast given me to do." 
 We know that it is very imperfectly done at best, and 
 that we are in all things unprofitable servants; but we 
 should desire to be found like the Virgins, ready, 
 having our lamps burning, and oil in our vessels ; that 
 when the bridegroom cometh, we may enter into the 
 marriage supper of the Lamb. That we may be able 
 to say in the language of the Apostle, " I have fought 
 the good fight, I have finished my course, I have kept 
 the faith ; henceforth there is laid up for me a crown 
 of righteousness which the Lord, the righteous Judge, 
 shall give me at that day ; and not to me only, but unto 
 all them also that love his appearing." To die unto 
 the Lord is to be like a shock of corn, ripe and ready for 
 the garner of eternal life. In one word, that when we 
 come to die, we may have nothing to do but to die. 
 That after having lived unto the Lord on earth and 
 fulfilled his righteous pleasure, we may also be prepared 
 to commend with confidence and composure, our spirits 
 into his hands. So that whether we live or die, we 
 may be the Lord's. We add, there is a close connexion 
 between living and dying to the Lord. A connexion 
 
 Of order. 
 
LIVING AND DYING TO THE LORD. 
 
 5M7 
 
 If we would (He unto tlic Lord, we must live unto 
 him. I do not say that persons who have lived 
 all their life unbelievers, may not be brought to God 
 and be saved in a dying hour. I do not say that 
 such persons cannot become penitent, no doubt some 
 have been saved at the last extremity of life, at the 
 eleventh hour. But the instances are rare — the experi- 
 ment is fearful. During the course of my Christian 
 ministry, I have met with very few such cases. It is a very 
 difficult thing for such an one, when he finds the scenes of 
 death surrounding him, to judge rightly as to his p'-ospect 
 of heaven, and to carefully try his own heart. If we 
 would therefore die to the Lord, we must live to the 
 Lord. This is the rule, that living to the Lord, must 
 precede dying to the Lord. Every thing else is a fearful 
 risk to which no wise person would venture to trust. 
 But between living and dying to the Lord, there is, 
 
 A gracious connexion. 
 
 Our living to the Lord, would not merit our dying 
 happy. Our living to the Lord in its best state, is 
 so poor, so imperfect, so truly worthless in its most 
 exalted degree, that God is under no obligation to grant 
 that we should die to him. This connexion is a gracious 
 one. The promise reads — " The righteous shall have 
 hope in his death." This promise, you will see, is to 
 the righteous — to character. So that the man who 
 lives to the Lord, has a gracious right to expect that 
 he may die to him. And, blessed be God, this con- 
 nexion is often seen ; oftentimes those persons who 
 have agitated themselves most about it in life, have had 
 ample strength in the time of trial. There is, then. 
 
248 SERMON xyiii. 
 
 a blessed connexion between living and dying to the 
 Lord. 
 
 We now ask, if tliere are not 
 
 Many motives which should induce Christians, 
 whether living or dying, to seek to be the 
 Lord's? 
 
 We are God's creatures. In Him we live, breathe, 
 and move ; all our benefits come from Him. Who, 
 therefore, has a better right to us than Deity ? We are 
 the Lord's, for he has ransomed us with his precious 
 blood. This amazing subject is beyond all our com- 
 prehension ; so profound that angels desire to fathom 
 the mystery, but are not able. How great then is this 
 o])ligation, and how binding the duty of living and dying 
 to the Lord ! He has also a right grounded on our 
 Christian hope. We are expectants of a glorious im- 
 mortality — of a heavenly kingdom. But our hopes will 
 be disappointed, unless we live to the Lord. Living to 
 God is essential to the enjoyment of God's favour in this 
 world, and equally so to the vision of his glory in the 
 world which is to come. Are there not obligations 
 grounded too on our profession. Ought not the world 
 and the churcli to be the better both by our life and 
 death. Should we not show forth in our day and gene- 
 ration, the power of grace and the influences of the piety 
 we avow. We remark then, in conclusion, 
 
 L That the Christianas life is particularly a life unto 
 the Lord. 
 
 Some persons may think that we have exalted the 
 Christian standard too highly, and may be disposed 
 to ask, '' Who, then, can be saved ? " We reply, the 
 
LIVING AND DYING TO THE LORD. 
 
 249 
 
 claims of Deity are not more than we can bear. He 
 does not make requirements Avithout granting us grace 
 to meet them. He has promised, "According to your 
 day, so sliall your strength be." The Christian does not 
 depend upon mere impulse, or upon his own resources ; 
 but strength is promised to support him in his labours 
 and trials. We must use the means God has appointed, 
 and seek daily the aid of his Holy Spirit, keep eternity 
 in view, set the Saviour's example continually before 
 our eyes, and labour to follow and imitate Him. Thus 
 we sliall live and die to the Lord, and be the Lord's for 
 ever and ever. 
 
 2. Who will noic commence this life — tins spiritual life ? 
 Who will give themselves to Christ? Who will 
 accept of the great salvation ? Who will now lay them- 
 selves on the Saviour's altar ? Who will join them- 
 selves to his people, and unite with his Church ? And 
 who will live to his glory ? I am sure you will find 
 living to the Lord a happy life. You will find it a life 
 of peace, of hope, and of joy; yea, "joy unspeakable and 
 full of glory." 
 
 Finally. Remember, that if we do not live to tlie 
 Lord, we live to the enemy — we live to Satan, and shall 
 be partakers of his wretchedness, liis despair, his horror, 
 and his misery ; and the company of lost spirits 
 will be our portion for ever and ever. This is no 
 fable, in this there is no deception, these are 
 the words of truth and soberness. We say again, 
 if you do not live to God, you live to Satan — the 
 enemy, and think what sentence so awful as that 
 which God will pronounce upon sinners : " Take 
 
 Y 
 
250 
 
 SERMON XIX. 
 
 these men who would not have me to rule over them, 
 bind them hand and foot and cast them into outer dark- 
 ness, to have their portion for ever with the devil and 
 his angels." This fearful doom may be avoided by 
 devoting yourselves to the Lord. Who, then, will con- 
 secrate himself this day to the Lord ? 
 
 AMEN. 
 
 SEEMON XIX. 
 
 CHURCH PROSPERITY. 
 
 " Lord I beseech thee, send now prosperity." — 
 Psalm, cxviii. — 25. 
 
 We select the text on this occasion to express the desires 
 of God's people on behalf of his church and kingdom in 
 the world. Personal spiritual prosperity is a matter of 
 the highest moment, to grow in grace and in the know- 
 ledge of the Lord Jesus, to advance in Christian attain- 
 ments, and to bear much fruit to the honour and 
 glory of the Saviour's blessed name, should engage the 
 thoughts and solicitudes of every child of God. It is 
 the will of Christ that we be increasingly holy, and that 
 our souls should resemble a well watered garden. He 
 desires our entire sanctification even of body, soul, and 
 spirit. He is ready to fill us with all the fulness of 
 God, and from his exhaustless treasury, we may have 
 
CHURCH PROSPERITY. 
 
 ^251 
 
 grace upon grace. But while these objects ought to be 
 pre-eniinent, the Christian by the very nature of the 
 rcHgion which he professes — by the most solemn obliga- 
 tion of thirsting for the glory of God, and labouring for 
 the extension of true and undefiled religion in the 
 world, ought to feel next to this, the prosperity of the 
 church, the object dearest to his heart. In contem- 
 plating this subject, may we enter into the spirit of the 
 prayer of our text, — " O Lord I beseech thee, send now 
 prosperity." We enquire, 
 
 I. In what does the prosperity of the Chur( h 
 
 CONSIST. 
 
 II. How is it to be secured. 
 
 III. The motives which should influence us lo 
 
 SEEK ITS REALIZATION. 
 
 I. In what does the prosperity of the Church ' 
 
 i 
 consist. 1 
 
 We must not confound prosperity with external splen- [ 
 dour, with gorgecus ser^dces and imposing ceremonies. ! 
 Neither are we to identify it with magnificent edifices, a 
 costly priesthood or worldly aggrandisement. We must 
 not suppose it necessary to have mitred prelates, or that 
 its ministers should be decorated with flowing robes and 
 sacerdotal vestments. Nor is it requisite that its mem- 
 bers be of the world's nobility, or that its cofiers should 
 abound with the mammon of earth. Indeed all these 
 may be wajiting, and yet there may exist real and great 
 prosperity. 
 
 Worldly embellishment is generally destructive of 
 spiritual excellency, and often utterly subversive of 
 divine prosperity. Christ declared his kingdom was not 
 
252 
 
 SERMON XIX. 
 
 of this worlds and he designed it should never be 
 of the earthy earthly ; but of heaven, heavenly and 
 divine. Nor are we to deem numbers absolutely essen- 
 tial to prosperity. If so, the Church of Rome would 
 have vastly the ascendant over every form of the Pro- 
 testant religion. Until Christian influence be much 
 more extensively felt, it is not reasonable to suppose that 
 a religion which condemns the spirit, fashions, and 
 pleasures of the world, is likely to secure its friendship, 
 attendance, and patronage. Because it is heavenly and 
 spiritual in its nature ; worldly men will hate it, and refuse 
 to support it. Yet I fear many persons to this day look 
 for magnificent edifices, splendidly decorated places of 
 worship, a costly priesthood, great worldly attraction and 
 earthly glory, and these I fear are awfully confounded 
 with those spiritual matters which are as opposite as sin 
 to holiness, and hell to heaven. What then is the nature 
 of true Church prosperity. We must look, 
 
 1. For puritT/ in its principles. 
 
 That its doctrines. Laws and ordinances be scriptural. 
 The church is designed to be the depository of divine 
 truth. Of all truth, doctrinal, practical, and experi- 
 mental. Then we must expect that the fulness of 
 gospel truth be held and maintained ; that nothing be 
 yielded to human prejudice, or to the depravity and 
 weakness of the heart; that nothing be deteriorated 
 or amalgamated with the productions of human inge- 
 nuity; that nothing be abstracted from, or added to, 
 the constitutional laws of the Saviour's kingdom. A 
 Church of Divine formation, founded by the Lord Jesus, 
 and therefore infallibly arranged in every part, must 
 
CHURCH PROSrEUlTY. 
 
 263 
 
 suffer by liumaii iuterfevence. Tt must be iiijuieil by 
 any addition, detraction, or human admixture. Just 
 as in tlie creation, when Deity came forth, and at 
 his bidding the universe was brought into existence, 
 and He looked on everything He had made and pro- 
 nounced all very good, so, in the Christian Church, 
 everything reflects the wisdom and order of its Founder. 
 To adhere therefore to the pure principles with Avhich 
 Christ invested it, must be essential to its prosperity. 
 We must look, 
 
 2. Fo7' SpirifuaUty in its materials. 
 
 The kingdom of Jesus is a spiritual kingdom, and 
 must be composed of spiritual materials. Thousands 
 may be at its very gates, yet none but spiritual persons 
 can enter it ; we must be born into it, to inherit its 
 privileges — born of the Spirit and from above. The 
 Church is a family, and to be members we must be 
 children of the Father and head of it — the adopted sons 
 of God. It is a body of which Christ is the head, and 
 we must be members of it — vital portions enjoying 
 health, sustenance, and direction from the head. Christ 
 in his federal character, is a vine, his people are the 
 branches. This kingdom is likened to a building, of 
 which Christ is the one blessed, chosen, and precious 
 foundation ; and believers are to be living stones of the 
 structure, built up for a habitation of God through 
 the Spirit. Now each of these representations involve 
 this great truth, that spirituality is essential to the true 
 materials of Christ's Church. And here, allow me to 
 direct your attention to a very striking illustration 
 presented by the Apostle, when comparing tlie Church 
 
254: SERMON XIX. 
 
 to a building, " For other foundation can no man lay, 
 than is laid, which is Jesus Christ. Now if any man 
 build upon this foundation, gold, silver, precious stones, 
 wood, hay, stubble; every man's work shall be made 
 manifest, for the day shall declare it, because, it shall be 
 revealed by fire ; and the fire shall try every man's work 
 of what sort it is," 1 Cor. iii. 11. &c. That is, at the 
 great day, every builder, every Christian minister, who 
 has been the pastor of a Church, will have his building 
 proved by fire ; and if the materials are not spiritual, 
 the fire of the Judgment day will consume them. 
 Nothing will then stand which is not spiritual ; so 
 that worldly people, or mere formal characters who have 
 been brought into the visible Church will not be saved, 
 but be burnt with fire. This passage of the holy word, 
 has been supposed by some to refer to doctrines ; but it 
 clearly has reference to persons ; and the materials of 
 which the Church of God is to be composed, are to be 
 such as will stand the fiery ordeal of the Judgment day. 
 Let every man then, take care that what he builds is 
 spiritual, and let every minister aim at the conversion of 
 sinners, that his Church may be composed of spiritual 
 characters, who may abide this trial at the last day. 
 We look, 
 
 S. For fervour and diligent activity in its members. 
 
 Activity is one of the great )aws of the universe. It 
 is equally a leading law of the mind, and also as much 
 so a law of the Church of Christ. An indolent Church 
 cannot be prosperous, neither one that is torpid, formal, 
 and supine. To the Church much is committed, she has 
 much to do ; her responsibilities are momentous, but 
 
CHURCH PROSPERITY. 
 
 255 
 
 without activity and diligence, like the barren tree, she 
 will be merely a cumberer of the ground. Zeal too, 
 must be connected with diligent activity — zeal for the 
 glory of God, the honour of Christ, and the salvation of 
 souls. The Church is to hold forth the word of light, 
 and life, and to diffuse the healing streams of mercy to 
 all nations. Look at the objects which must be blessed 
 by the Church, or be unheeded and neglected. There is 
 a rising generation to instruct, and train up for God — 
 the wretched and dying to visit— an enlarged benevo- 
 lence to maintain, and an alienated world to convert. 
 Every Christian is to be a labourer in Christ's vineyard, 
 a soldier in Christ's army, and a witness for Christ in 
 the midst of a carnal and gainsaying generation. We 
 must look, 
 
 4. For peace in its borders. 
 
 Indeed, the word peace in its general signification, 
 includes prosperity. A nation involved in war, or a 
 family in discord, are the opposite of prosperous. Peace 
 must be within the walls, for prosperity to be within her 
 palaces. The spirit of the Gospel is emphatically that 
 of peace. It breathes and chants the song of the Angels 
 at Messiah's advent, " Peace on earth, and good will to 
 men." True religion, if it does any thing, makes its 
 subjects peaceable. It subdues the boisterous passions, 
 erases envy, roots out the distracting jealousies of the heart 
 and blesses men with the gentle spirit of peace. How 
 often is this referred to in the first Churches; thus 
 Paul says, " Be at peace among yourselves." " Follow 
 peace w^ith all men." " Now the Lord of peace give 
 you peace always." It is said " God hath called us to 
 
266 SERMON XIX. 
 
 peace." And it is written, "The peace of God that 
 passe th all understanding shall keep your hearts and 
 minds through Christ Jesus," and ^'^Now may the very 
 God of peace, fill you with all joy and peace through 
 believing." 
 
 In Church prosperity, we look, 
 
 5. For an increase to its mejnbers. 
 
 The progress of the Church is to be onward. It 
 prospers when the saved are added to it daily, when 
 there is an increase of those who are renewed in heart 
 and life, who believe the gospel, and find it to be 
 the power of God to their salvation. When the Lord 
 gives testimony to the word of his grace, — when the 
 word of the Lord has free course, and diffuses its 
 blessings, and is glorified, — when the seed falls upon 
 good ground and brings forth fruit, thirty, sixty, and 
 a hundred fold, — when men are caught in the gospel 
 net, and are brought to the saving knowledge of God. 
 For this, the Church is to labour and hope. God has 
 promised this ; it has often been realized, and the 
 Church only prospers when this is enjoyed. How 
 delightful when the young come, in the very flower of life, 
 and yield themselves to the service of Christ. When 
 parents and heads of families resolve with Joshua, 
 that, "As for me and my house, we will serve the 
 Lord." When the aged who have so long neglected 
 religion, and whose hairs have become grey in the 
 service of sin, lay hold of the skirts of the garments 
 of the pious, and say we wall go with you, for we 
 believe that God is with you. W^hen the formal become 
 anxious, and backsliders, those who have fallen in the 
 
CHURCH PROSPERITY. 
 
 257 
 
 (lark and cloudy day, arc retracing tlieir steps and 
 coming Avitli weeping and mourning again to the Shep- 
 herd and Bishop of their souls. AVlien the sanctuary 
 is crowded, and the Church of God exclaims with adoring 
 wonder, " Who hath begotten me these?" "Who are 
 these that fly as a cloud, and as doves to their win- 
 dows?" On the day of Pentecost, three thousand 
 believed and gave themselves publicly to the Lord, 
 and why should not we expect as great tilings now ? 
 Should not the gospel, like a mighty river, bear all 
 on its bosom, and carry a world by the impetuosity 
 of its mighty progress ? We must look, 
 
 6. For expanded benevolence in the cause of Christ. 
 
 The Apostle waiting to one of the first Churches, 
 says, ''None of us liveth to himself," &c. The early 
 Christians thought nothing their own which the poor, 
 or the Church ot Christ demanded; and wherever the 
 principle of love to Christ exists, it will show itself 
 in enlarged benevolence in the cause of the Redeemer. 
 The Macedonian Church is represented as abounding 
 in liberaUty in the very midst of their poverty and 
 adversity. In the introduction of the latter day glory, 
 unto Christ shall be given of the gold of Sheba, and 
 men shall count nothing so blessed as that which is 
 consecrated to the service of Immanuel. As the liberal 
 soul shall be made fat, so shall the liberal Church 
 be made prosperous. This expanded benevolence must 
 be general ; that of each, and all, and every one. That 
 of the minister, the deacons, the rich and the poor ; tliat 
 all, as God blesses and prospers them, will feel it their 
 true dehght to give unto him of his own. O, that tlie 
 
258 SERMON XIX. 
 
 Church would realize that beautiful prediction in the 
 110th Psalm, "Thy people shall be willing in the day 
 of thy power," willing to serve Christ, willing to spread 
 his cause by all means in their power. Love and want 
 of generosity are utterly incompatible. The man who loves 
 God dwells in love, and love and benevolence are almost 
 synonymous ; at least, love is the principle, and bene- 
 volence the exhibition of it. 
 
 In Church prosperity, we must look. 
 
 Finally. For an ina^easing resemblance between the 
 Church on earth and the Church in Iteaven. 
 
 An elevated and rising holiness. A heavenly minded- 
 ness. A celestial spirit of praise and love of the 
 worship of God, living as citizens of the heavenly 
 kingdom ; looking for it, seeking it, having our hearts 
 in it. As a vessel which has left a sterile shore, and 
 is bound for a rich and delightful land, and is daily 
 drawing nearer and nearer to the place of its desti- 
 nation. Religion is to lift the Church up. She is to 
 arise and shine. She is to become the glory of earth 
 and the reflection of heaven. A deep growing, pervading, 
 all absorbing piety is to be its grand characteristic. 
 This is prosperity. This is that for which we should 
 long and pray. " O Lord, I beseech thee, send now 
 prosperity." 
 
 Application. — 1. Do you sympathise with this 
 representation of the Church's prosperity. Is it that 
 in which you deeply feel. AVith which your affections 
 are allied, and which you identify as a matter nearest 
 of all things to your soul's longings and desires. 
 
 2. Are you ready to deny yourselves and labour for 
 
THK MEANS OF SECURING CHURCH PROSPERITY. 259 
 
 it. Are you ^villill^ to conform to God's holy arrange- 
 ments, to serve him in liis own ordinances and precepts, 
 to love his people. Do you adopt the means by which 
 prosperity alone is to be secured. O, let us labour 
 — labour every day of our lives — let this be our constant 
 prayer, and leading aim, and remember that it is written 
 that they Avho "love Zion shall prosper." Personal joy, 
 and Church prosperity are ever found associated with 
 each other. Be this then our earnest prayer, '^ I beseech 
 thee, O Lord, send now prosperity." 
 
 AMEN. 
 
 SERMON XX. 
 
 THE MEANS OF SECURING CHURCH PROSPERITY. 
 
 *' Lord we beseech thee, 7iow send prosperity ^ — 
 Psalm cxviii. — 25. 
 
 In the pre\'ious discourse we directed your attention to 
 some of those things which must not be confounded 
 with Church prosperity, and then noticed those signs 
 which will attend a really prosperous state of the church. 
 We remarked there must be purity in its principles, — 
 spirituality in its materials, — peace in its borders,— active 
 zeal in its members, — abounding benevolence and liber- 
 ality among its friends, — addition to its numbers, and 
 an increasing conformity to the C'hurch in heaven. We 
 now proceed to consider, 
 
 II. How THIS Prosperity is to he secured. 
 
260 THE MEANS OF SECURING CHURCH PROSPERITY. 
 
 Now observe the very prayer of the text pre-supposes 
 that full prosperity is not enjoyed, for if this were amply 
 possessed, then we should need only to thank God, aud 
 pray for its continuance. But here we pray for its com- 
 mencement, — that the church may prosper, thus shewing 
 that it does not prosper as it ought. If we take an ex- 
 tensive survey of the Christian Church, we shall see 
 every possible diversity as it regards spiritual vigour and 
 prosperity. In some cases every thing bears the aspect 
 of sterility. All is cold and barren. There may be 
 magnificent buildings, but they are thinly attended, 
 those who profess are formal and supine, few are drawn 
 heavenward, and souls are seldom converted to God. In 
 others there is more spirituality and holy life, more ac- 
 tivity and zeal, a greater evidence of vital piety and 
 occasional 'out-pourings of the Holy Spirit with some 
 additions of the saved to the Church. Some Churches 
 exhibit a still more gratifying spectacle. They have 
 crowded auditories, listening and deeply affected groups 
 of deathless beings, from whom the cry is fervently put 
 forth, " what must we do to be saved? " But even in the 
 most devoted and active Churches, the most spiritually 
 flourishing, the prosperity is not so extended as God de- 
 sires it to be, or that with which the ardent sovils of 
 devoted Christians should be satisfied. 
 
 Great and continued revivals of religion should be 
 expected, and they will be realized when God in truth 
 sends abundant prosperity. It is evident, that were the 
 Church to advance only as it is now doing, it would 
 take twenty or thirty thousand years to bring about the 
 time when the " kingdoms of this world, shall become 
 
THE INIEANS OF SECURING CHURCH PROSPERITY. 2G1 
 
 the kinoxloms of our God and of his anointed Christ." 
 So that even in the most prosperous spheres, — those hills 
 of Zion on which the more copious dews of heaven 
 have rested, and the fertilizing showers have descended, 
 yet know little of that prosperity which it is the will of 
 God the Church should enjoy. Then in order to secure 
 this prosperity it is necessary, 
 
 1. That we earnestly feel its importance and necessity. 
 
 And if this anxiety must be felt, it must be by the 
 li^ing members of the Saviour's spiritual kingdom. AYe 
 cannot expect the unbeliever, the worldly man, or the 
 mere formalist to be anxious about this matter, or to 
 manifest any care respecting it, it must be seen and felt 
 by those' only who constitute the living Church itself. 
 "Without such a feeling, the perishing soul never emerges 
 into the liberty of the children of God. Without this, 
 we are never induced to enter with all our hearts upon 
 any Christian undertaking. And just as the sinner is 
 never converted to God until he is brought to feel the 
 essential and supreme importance of that conversion, so 
 the church can never possess complete prosperity, until, 
 through all its extent, and among all its friends, 
 this is the pervading feeling, that prosperity is of the 
 utmost consequence. And how shall we describe the 
 importance of that in which the eternal interests of our 
 fellow men are involved. The prosperity of the Church 
 is the salvation of sinners, and is essentially identified 
 with the real welfare and spiritual fruitfuhiess of the 
 people of God. 
 
 2. We must he humbled and repent before God, on account 
 of having prevented and impeded the prosperity oftheChurch. 
 
262 
 
 SERMON XX. 
 
 I believe, tlie Church has suffered less on account of 
 its enemies, less on account of persecution, even all the 
 persecutions which have ever raged, than from the hin- 
 drances from within. Our sins have not only witiiholden 
 good things from our own souls, hut also impeded the 
 progress of Christ's kingdom. A slumheriug C/hurch 
 could not awaken souls asleep in sin. A Church like 
 the smoking flickering flax, could not enlighten a dark 
 and benighted neighbourhood. A (Jhurch with little of 
 the savour ol grace could not spread the savoury influen- 
 ces of Christianity around. Have we not neglected to 
 warn, to admonish, to exhort, to invite, *o persuade 
 men ? Have we not cared too nnu-li for our own things, 
 so that those of Christ have been overlooked I* Have we 
 not slumbered at our posts, and been at ease in Zion ? 
 Have not our talents been hidden, instead of being laid 
 out ! Has not the spirit of worldliness almost concealed the 
 beauties of holiness, which should have been seen upon 
 upon us ? In one vrord, have we not reflected but little 
 of Christ, niid displaj-ed little of high-toned piety ? 
 Our whole hearts have not been devoted to God ! Who 
 is i!ot guilty? Whom shall we except? Then these 
 tlsinp;s must be felt, confessed, av.d deplored ; we must 
 bow -down before God, and supplicate his mercy. We 
 hiWQ a striking case in point, in tlie history of the 
 Israelites . that will be worthy of our contem])lation. " And 
 ail Angel of tlie Lord came up from Gilgal to Bochim, 
 and said, I made you to go up out of Egypt, and have 
 brought you unto the land which I sware unto your i 
 fatlicrs ; and 1 said,' I will never break my covenant 
 with you. And ye shall make no league with the 
 
THE MEAN'S OF SECUltiNG CHURCH PllOSl'EKITY. 2()0 
 
 inhabitants of this land ; ye shall throw down tlioir i 
 altars : but yo have not obeyed my voice ; why ha\'e ye ; 
 done this ? Wherefore I also said, I will not drive | 
 them out from before you ; but they shall be as thorns 
 in your sides, and their gods shall be a snare unto you. 1 
 And it came to pass, when the Angel of the Lord L>[)ake ; 
 these Avords unto all the children of Israel, thar the I 
 people lifted up their voice, and we])l. And they called | 
 the name of that place, Bochim ; and they sacrificed 
 there unto the Lord." Judges, ii. — 1, 5. Thus also, I 
 should we mourn over our own apathy, and selfishness, 
 over our worldly-mindedness, and our want of elevated 
 religion, that our enemies may not obtain a conquest 
 over us. Our Churches should become Bochims, places 
 of weeping, and places of covenant between the people 
 and the Lord their God. 
 
 3. IVe must devoutli/ and fervently pray for it. 
 
 " O Lord, I beseech thee, «S:c." Prayer is not the 
 mere employment of words, but the expression of the 
 devout desires of the heart ; the utterance of the soul, 
 the longings of the mind, and the supplications of the 
 sjKrit. Our prayers must recognise this truth, tliat 
 prosperity must come from God; it cannot be devised, or 
 executed, by men or Angels. " It is not by miglitj nor i 
 by power, but by my Spirit, saith the Lord." M'ith \ 
 God, is all the influence by which his cause can be I 
 revived, and his kingdom extended. And it is necessary j 
 too, that we pray under a believing conviction tliat we ! 
 are seeking what is agreeable to God, and lliat we 
 recognise his willingness to send prosperity. That lie 
 desires it, and is always ready to bestow it. God desires 
 
264 SERMON XX. 
 
 to be tested, " Prove me now, " he said to Ancient 
 Israel, and he still urges the same on his Church, he is 
 not straitened, or weary, or unwilling. Oh no ! in this 
 he is ready to bestow the all-important blessing. 
 
 *' He is able, he is willing, 
 Doubt no more." 
 
 But our prayers must be fervent, and urgent. Jacob 
 wrestled, and persevered, until he prevailed. Moses 
 continued to plead until he succeeded. Elias exercised 
 effectual faith until his supplications were answered. 
 The Syrophenician woman would take no denial, and 
 she obtained her request. Prayer for Church prosperity, 
 should be fervent and believing. Importunate prayer is 
 not necessary to move Deity, but to stir up our own 
 souls to expect and appreciate the blessings for which 
 we supplicate. 
 
 4. We must connect individual effort with our pray e)s. 
 In rebuilding the walls of Jerusalem, the Israelites 
 prayed with their swords^ at their sides ; and it is also 
 said they had a " mind to work." The Christian must 
 associate unwearied diligence with earnest prayer. In 
 the church there is something for each member to do, 
 the fulfilling of which is essential to its prosperity. 
 God employs all his people as agents in his holy cause. 
 The young Christian and the grey-headed, the rich 
 the poor, the learned and the ilKterate, each as one 
 of the members of the human body has his own duties 
 to perform, the right discharging of which is essential to 
 the health and well-being of the whole body. Each as 
 a star in the hemisphere is to shine forth in his respective 
 orbit, and all ara to hold forth the word of life. 
 
THE MEANS OF SKCURING CHURCH rROSl'KIlITV. 205 
 
 Division, and jippropiiatioii of labour, is tlie i^roat 
 secret of success in commercial, scientific, or philoso- 
 phical pursuits ; indeed, in all tlie arrangements of life, 
 these are essential. Who then can tell wliat an ould he 
 effected by a Chur:h Avholly and fully tlius devoted : 
 each one earnestly enquirinf]^ of the Lord, " what woiild'st 
 thou have me to do ?" Crying, Lord, employ me. Lot 
 me be a hewer of wood, or a drawer of water, or any 
 thing-, if I can glorify thee, and bo useful to p(".ishing 
 souls. And tliese efforts should embrace every sphere 
 where the Church can attempt any tiling for God's 
 glory, and man's benefit ; and the youngest and 
 oldest, the richest and poorest, the most vigorous and the 
 most feeble, should all be devoted to the work. This 
 may be carried on too, in a diversity of v\'ays. ]3y 
 amiable Christian deportment among the worldly, and 
 those opposed to religion. By the kind liiiit, t!ie 
 friendly admonition, the affectionate invitation. Tlie 
 mother in the exemplification of her solicitudes for the 
 salvation of her children. The Father, in ordering his 
 household, and maintaining Christian disci [dine. Tlie 
 pious Christian in teUing of the love of Christ, and 
 speaking of the experimental joys of rehgion, these as 
 well as those more publicly engaged, are doing much to 
 secure prosperity. Withont labour, and constant effort 
 on our part, how must God regard our prayers, or on 
 what princi])le of consistency can we look for success- 
 Li Christ, our example, toil, and devotion, were insepa- 
 rably connected ; and though lie could work miracles by 
 the exercise of his omnific w^ord, yet, he said, " I must 
 work the works of him that sent me, while it is day, 
 
266 SERMON XX. 
 
 for the niglit cometh when no man can work." There 
 must be, 
 
 5. A supreme regard to the glory of God. 
 
 The glory of God, is that which is exhibited in all his 
 works, and that which is displayed with peculiar bright- 
 ness in the redemption of mankind. His glory is to be 
 reflected in all the graces and virtues of his people, 
 is to be kept prominently before the mind of the 
 Christian, and to be the great end of the Church in all 
 her efforts to extend his cause. God will not give or 
 share his glory with another. No flesh must glory 
 in his presence. Purity of motive, and singleness of eye 
 must characterise all our efforts ; we must not act from 
 sectarian spirit — from a desire of display, or to be 
 counted zealous before men ; this, like the worm at the 
 root of the gourd, would prevent all prosperity. Then if 
 there is success, it must all redound to the glory of God; 
 there must be no self-satisfaction, — no self exaltation, 
 so that neither Paul is any thing, nor Apollos, or 
 Cephas, but all the glory must be the Lord's. And of our 
 liberality, we must say, O Lord ! of thine own have we 
 given thee. After all our labours we should feel and 
 confess that we are unprofitable servants ; and though 
 when active and devoted it may be difficult to feel thus, 
 yet it is indispensable ; while success should make us 
 truly grateful, it should ever make us increasingly hum- 
 ble before the Lord. Let us consider, 
 
 III. The motives which should induce us to seek 
 ITS REALIZATION. We mention, 
 1 . Supreme love to God. 
 The greatest manifestation of Divine love, was the 
 
THE MEA^S OF SECURING CHURCH TROSrERITY. 
 
 ^67 
 
 gift of Christ to die 
 
 for the world. Herein Jehovah 
 exhibited the exceeding- greatness of His mercy and 
 grace. Nothing then can be the object of God's desire 
 more than the accomphshment of the end which he con- 
 templated in this gift, which is the salvation of souls, — 
 the deliverance of his creatures from pollution, guilt, and 
 death. We feel it not presumptuous to say that there is 
 nothing more desirable in God's own infoUible estimation 
 than the restoration of thinking, conscious, intelligent 
 spirits to his favour and image ; in this, God has more 
 joy than in the creation of worlds. 
 
 Then that which is most precious to Deity, supreme 
 love to him should influence us to seek, and in no way 
 can we so fully evidence this as by seeking the prosperity 
 of his church. In this he is pre-eminently exalted. In i 
 every additional convert, in every reclaimed backslider, 
 in every fruitful Christian, God is greatly glorified. 
 Then love to God should be a leading motive to pray, 
 " O Lord I beseech thee now send prosperity." I refer 
 
 2. To a profession of like^mindedness with Christ. 
 
 What is a Christian ? A man having the spirit of 
 Christ, " If any man have not the spirit of Christ he is 
 none of his !'* This is our Christianity, and if this spirit 
 dwells and reigns in our hearts, it will lead to actual con- 
 formity to Christ's example. He voluntarily engaged to 
 redeem mankind, that he might have a peculiar people 
 zealous of good works. He clothed himself in our flesh, 
 that he might take unto himself as his bride, a living, 
 holy, active Cluirch. His labours, toil, and sorrows, 
 were all endured in reference to the fruitfulness wliich 
 should be seen in his Church. Did he not die to 
 
268 
 
 SERMON XX. 
 
 purcliase a Church which should reflect his own love 
 and compassion to a lost world. When he imbued his 
 disciples Avith miraculous powers, and sent down the 
 Holy Spirit, it was that his Church should be holy, 
 powerful, and successful ; and Christ's spirit still travails, 
 and vv'ill do so, until the Church shall have executed to 
 the fullest extent the commission he has given it, and 
 uutil he beholds his cause established from the rivers to 
 the ends of tlie earth. Now if we have Christ's spirit, 
 and possess like-mindedness with him, we shall feel 
 constantly constrained to piay, " Lord, I beseech thee, 
 send now prosperity." 
 
 We should be influenced, 
 
 '3. Bi/ the mercifulness of tJie religion toe avow. 
 
 The Christian religion is eminently one of goodness 
 and pity. If Me, indeed, love God whom we have not 
 seen, we shall assuredly love our b: other whom we do 
 see. Compassion for those who are out of the way, — 
 pity for those who are strangers to true peace, — real 
 mercy to our perishing fellow-men should constrain 
 us to seek the prosperity of the Church. This, my 
 friends, is the duty of every one who professes the name 
 of Jesus, from the minister to the most humble saint 
 in the house of God, — of every one who believes in 
 Christ, and has tasted tliat the Lord is gracious ; and if 
 much eifort, continued labour, and great sacrifices, result 
 only in the salvation of one sinner, that is a con- 
 summation so great and sublime, as to fully compensate 
 for any expenditure by which it can be secured. To 
 prevent the spiritual misery of men in this life, and the 
 endless flowing of anguish and despair, — as feeble instru- 
 
THE MEANS OF SECURING CHURCH TROSPERITY. J2G9 
 
 ments to unite with Deity in raising to eternal glory and 
 blessedness our fellow-creatures, — and to receive tlieir 
 grateful love through succeeding ages, sliould urge us 
 intently to pray in the language of our text, " O Lord, 
 I beseech thee now, send prosperity." 
 We should be influenced, 
 
 4. By the incalculable advantages ice shall secure to our 
 oxen souls. 
 
 When engaged in any thing truly holy and good a 
 degree of satisfaction is always attained, — a delight and 
 pleasure is always felt and enjoyed. No person can 
 at all conceive of the luxury of doing good, but those who 
 have experienced it. There is apresent joy and felicity 
 attending it, man is blessed in blessing others. Spiritual 
 apathy and indifference can only procure very small re- 
 ligious enjoyments, such cannot have much true bliss or 
 real pleasure, their hopes must be of a beclouded charac- 
 ter, and their own souls sterile as the parched ground. 
 Seeking the prosperity of Zion is the direct way to 
 spiritual fruitfulness and enjoyment. " They shall pros- 
 per that love thee," &c. And there is also the future re- 
 ward, — the future blessedness, — the future joy, it is 
 written that " they who turn many to righteousness shall 
 shine as the stars for ever and ever." They are to be as 
 stars in the celestial firmament and partakers of the glory 
 of the son of God. If the joy of heaven can be increased 
 it will be to the Parents who see among the spirits of 
 the glorified, their children of whose conversion they 
 have been the instrument, and will not the joy of many 
 if possible, be augmented, by the thought of a life spent 
 in the cause of Christ, diffusing his glory and promot- 
 
270 SERMON XX. 
 
 ing true religion in the world. If you would then be 
 truly happy, and enjoy the blessings of real piety imbibe 
 the spirit of the text, and rest not till its whole meaning 
 and importance fill your souls and your desires ascend 
 in ardent prayer. " O Lord I beseech thee, now send 
 prosperity." 
 
 In concluding these observations, let me entreat all 
 Christians present to lay these things to heart, and pon- 
 der over them, let us see how our souls stand as it re- 
 gards this matter. What hinders the church from be- 
 coming thus prosperous ? The time must come wdien 
 this prosperity and this glory, shall distinguish the 
 C'liurch of God. Think of that passage where God says to 
 his people " Prove me and see if I will not open the win- 
 dows of heaven, and pour down such blessings as there 
 shall not be room to contain." He invites us to prove and 
 try him, and see if he will not perform what he has pro- 
 i)?ised. Our want of success is not with him. Every man 
 can thus prove God, and if Christians wish truly for the 
 prosi)erity of the Church they must supplicate, and in- 
 tercede, with God ; they must give greater diligence 
 in matters oi religion and personal piety, and if 
 this is seconded by persevering efforts for the enlarge- 
 ment of Zion, there can be no doubt of the success and 
 the extension of the kingdom of the Lord Jesus Christ. 
 Then let all labour earnestly in this cause, and pray 
 ardently, " Lord I beseech thee, now send prosperity. 
 
 AMEN. 
 
271 
 SERMON XXL 
 
 RELIGIOUS FERVOUR. 
 
 " Fervent in Spirit. 
 
 ■Romans xli, 1 1 
 
 The will of God is the law and rule of action for all 
 intellectual and nuril boini^s. In perfect conforinity to 
 this, was man created. His understanding perceived its 
 excellency, his judgment approved of it, his affections 
 delighted in it, and every motion of his heart and soul, 
 and life, obeyed and honoured it. With this obedience, 
 was connected the highest degree of pleasure and enjoy- 
 ment. Peace was the atmosphere of the spirit, and 
 heavenly joys shed their beams of lig- t and beauty 
 through the soul. Continuance in loyal obedience 
 would have been happiiiess perpetuated, for to this end 
 was man formed, and in this was concentrated all his 
 bliss and glory. Sin, the transgression of the law, 
 involved all in confusion, sorrow, and woe. Rebellion 
 transformed man into a slave of the wicked One ; a de 
 gTaded va^^sal of the prince of darkness. Misery and 
 death are the necessary consequences arising from an 
 alliance with the apostate spirit. To rescue man from 
 this thraldom and elevate him to his ])ristine state of 
 holy obedience, was the great end of Christ's mani- 
 festation in the flesli. He came to deliver us from our 
 enemies, to restore us to true allegiance to God, that we 
 might wa'k in holy ol>cdience, and be made by sanc- 
 tifying grace meet for the glories of eternal life. All 
 converted persons arc therefore servants of the Lord, no 
 
272 
 
 SERMON XXI. 
 
 longer slaves to sin, but made free from it, having their 
 fruit unto holiness, and living in expectation of ever- 
 lasting life. This service constitutes true practical 
 religion, and to discharge it acceptably, should be the 
 great desire of every child of God. Acceptable obedience 
 must be evangelical, arising from a nature graciously 
 renewed by the Holy Spirit. It must be spiritual, — 
 the service of the heart and mind. It must be sincere, — 
 the obedience of the soul, and in which there is an entire 
 harmony between the purposes of the spirit and the 
 profession of the life. It must be universal. — having 
 respect to the whole will of God. It must be constant, — 
 the habit of the mind, and the daily persevering course 
 of the life. It must have respect to the Divine glory, — 
 not breathing the spirit of self-righteousness, but serving 
 the Lord with reverence, humility, and godly fear. 
 But it must be ardent, — characterized by glowing 
 zeal, in the language of the text, the service of a fervent 
 spirit. " Fervent in spirit, serving the Lord." 
 Let us endeavour to ascertain, 
 
 I. In what fervour of Spirit consists. 
 
 II. The means by which it is to be attained, and 
 
 III. The importance of its possession. 
 
 I. In what does Fervour of Spirit consist? 
 
 Fervour is a term derived from a word which signifies 
 to boil, and is the exhibition of a warm excited state of 
 the aifections. Fervent service is, therefore, the service 
 of the affections; the devoted obedience of the heart. 
 Fervent obedience is the opposite, 
 
 1 . Of cold formality. 
 
 Where there is merely a name to live, but where the 
 
RELIGIOUS FERVOUR. 
 
 273 
 
 life of godliness is not enjoyed. In such a state, there is 
 merely the hody without tlic soul ; the letter without the 
 spirit ; the altar Avithout the sacrifice ; and the form of 
 words without the utterance of the heart. Thus the 
 Pharisees of old, said, "Lord, Lord," made great pre- 
 tences to superior sanctity, paid the most scrupulous 
 regard to the outward forms of worship, hut were, not- 
 withstanding, whited sepulchres, full of dead men's 
 bones and corruption. A form of religion where its 
 life, and love, and power is not possessed, is hypocri- 
 tical, and therefore offensive to God and pestiferous to 
 all the moral powers and feelings of the heart and mind. 
 It is vain to say, " Lo, here is Christ ! or lo, there 
 is Christ!" or lo, here is the kingdom of God, unless 
 Christ be the object of our faith and love, and the 
 kingdom of heaven be within us. Fervent obedience 
 is the opposite, 
 
 2. Of indifference and sloth. 
 
 How distressing it is to see with what coldness and 
 lethargy some professors treat all the highest concerns of 
 religion. A spirit of listlessness pervades all they do, 
 whether in the domestic sphere, or in the sanctuary of 
 God. Divine things are ever second, ever subordinate to 
 business, recreation, or ease. All their devotions are 
 like some ponderous machine, heavy, dull, and monoto- 
 nous. Gay in society, active in the counting-house, on 
 the alert in their worldly transactions, but ever cold and 
 spiritless in divine matters. How dishonourable to the 
 interests of piety ! How offensive to God, and how 
 libellous to the lofty celestial spirit of vital Christianity. 
 But fervent obedience is the opposite, 
 
 A A 
 
274 SERMON XXI. 
 
 3. Of constraint and reluctance. 
 
 Servitude may be given through necessity, or through 
 fear and terror. But such is the service of the slave, 
 not of the child. Such is the toil the captive yields the 
 despot, and the opposite of that rendered by the loyal 
 subject to the benevolent monarch. So the utmost 
 that can often be said of the obedience of some pro- 
 fessors is, that it is the mere effect of education, the 
 restraints of conscience, the unwilling homage of fear, 
 and which derives its existence from the solemn scenes of 
 approaching death, a conviction of the terrible realities 
 of the judgment day, or the still more fearful antici- 
 pations of devouring fire and everlasting burnings. 
 Fervent obedience is that of a willing, cheerful, devoted 
 mind. It is the sense of love, generous, spiritual 
 affection. It is the service of the heart and the soul. 
 It is ardent, energetic, prompt, and decided. It is fuU 
 of the spirit of holy burning. It runs and wearies not. 
 It walks and faints not. It is ever on the wing. It 
 soars upwards. Not earthly, but celestial; not torpid, 
 but kindled with the ardour of the flaming seraph. It 
 lives in the atmosphere of holy zeal, and ascends in per- 
 petual sacrifice to God. It gives religion the ascend- 
 ancy. Christ has the pre-eminence. Heaven is sought 
 chiefly and first of all. Then we inquire, 
 
 II. As TO THE MEANS BY WHICH THIS SpIRIT IS TO 
 BE ATTAINED. 
 
 1 . JVe must cherish fervency in the affections. 
 There must be supreme love to God. Love that 
 delights in God with intense ardour. Love going out 
 in vehement desires after his favour, and happy only in 
 
RELIGIOUS FERVOUR. 2.0 
 
 the light of his countenance. Thus David exclaims, "As 
 the hart pantcth after the water brooks, so panteth my 
 soul after thee, O God. My soul thirsteth for God, for 
 the living God: when shall I come and appear befon^ 
 God." -Psalm xlii. 1, 2. Again, "O God, thou art 
 my God ; early will I seek thee : my soul tliirsteth for 
 thee, my flesh longeth for thee in a dry and thirsty 
 land where no water is ; to see thy power and thy 
 glory, so as I have seen thee in the sanctuary. Because 
 thy loving kindness is better than life, my lips shall 
 praise thee. Thus will I bless thee while I live : I will 
 lift up my hands in thy name. My soul shall be satisfied 
 as with marrow and fatness ; and my mouth shall praise 
 thee with joyful lips." — Psalm Ixiii. 1,5. Thus, too, tlie 
 Evangelical Prophet, " AVith my soul have I desired thee 
 in the night ; yea, with my spirit within me, will I seek 
 thee." — Isaiah xxvi. 6, 9. 
 
 2. IVe must cherish fervency in our graces. 
 
 If Faith is weak, hope languid, joy depressed, we 
 cannot serve God with fervour of spirit. Faith must 
 be strong, and give nerve and power; hope bright, and 
 give buoyancy and spirit, and joy elevated and heavenly Jrso ! 
 as to impart spiritual pleasure to tlie soul. Thus invi- 
 gorated, God's service will be our happiness and delight. 
 Thus the Christian shall wax stronger and stronger, and 
 go on in the way of obedience strong in the Lord and 
 in the power of his might. When the graces are green 
 and flourishing, then we shall be fervent in spirit, 
 serving the Lord. 
 
 3. We must maintain fervour in our devotions. 
 
 As we are really in heart and soul when in secret 
 
276 SERMON XXI. 
 
 before God, our spirit and character will be both in- 
 fluenced and determined. Languid here, and the soul 
 will be feeble in every spiritual exercise, and lethargic 
 in every act of obedience. Those who are mighty in 
 prayer, and spiritual in all the diversified acts of secret, 
 domestic and public devotion will be as giants in the 
 way of righteousness, and flourishing in holiness as the 
 tall magnificent cedars of Lebanon. True devotion 
 unlocks the treasury of infinite love, and imparts to 
 the soul the renewing strength of the mighty God of 
 Jacob. Feebleness and languor cannot exist with an 
 elevated devotional spirit. Devotion girds us for the 
 conflict, animates for the struggle, and enables the soul 
 to run with alacrity and delight in the way of God's 
 commandments. The resources of the devotional Chris- 
 tian are illimitable as the power and efi[iciency of 
 Jehovah. We trust in the Lord Jehovah, in whom is 
 everlasting strength. A listless mode of performing 
 these services, and imbecility and weakness must exert 
 their frigid influence on all the powers of the mind, and 
 all the feelings of the heart. Drinking into the spirit of 
 the Psalmist, we must exclaim, — " My heart is fixed, O 
 God, my heart is fixed : I will sing and give praise. 
 Awake up my glory : awake psaltery and harp : I myself 
 will awake early. I will praise thee, O Lord, among 
 the people : I will sing unto thee among the nations. 
 For thy mercy is great unto the heavens, and thy truth 
 unto the clouds. Be thou exalted, O God, above the 
 heavens ; let thy glory be above the earth." — Psalm Ivii, 
 7, to the end. We proceed to notice, in reference to 
 fervour of spirit. 
 
RELIGIOUS FERVOUR. 
 
 277 
 
 III. The importance of its possession. 
 
 And observe, 
 
 1. It is essential to eminent pietij. 
 
 There cannot be spiritual greatness of soul without 
 fervour of spirit. It was this which influenced Abraham 
 to leave his own country and his father's house, and go 
 out, not knowing whither he went. It was this which 
 elevated that holy patriarch to the honour of immediate 
 friendship with God. It was this which induced Moses 
 to prefer afflictions with the people of God, rather than 
 possess the splendour and wealth of the Egyptian palace. 
 With this spirit he was animated throughout his ex- 
 tended labours, and by which he obtained witness that 
 as a servant he was faithful in all things in God's 
 house. It was this which inspirited Caleb and Joshua, 
 for they possessed another spirit, and unlike the fearful 
 unbelieving spies, exclaimed, " Let us go up at once and 
 possess the good land, for we are well able." It was 
 this for which the intrepid Prophet Elijah was so re- 
 nowned, and who dared to challenge the priests of Baal 
 on the Mount of Carmel. How the soul of the sweet 
 singer of Israel glowed with this feeling. How intensely 
 he delighted in the service of God, and in the divine 
 law he meditated both day and night. The honoured 
 Baptist was qualified by this for rebuking the apostate 
 Jews, and stirring up slumbering Israel to the expec- 
 tation of her coming Messiah. None evinced more 
 of this spirit than the Apostle, the writer of the text. 
 How he laboured, and toiled, and suifercd, and at 
 length yielded his neck to the block for the sake of 
 Jesus and his holy cause. In every age men of cmi- 
 
S78 SERMON XXI. 
 
 nent piety, and those who have risen to distinction in 
 the Church of Christ have been characterized by fervour 
 of spirit. 
 
 This is indispensable, 
 2. In order to our conformity to Christ. 
 How intent was Jesus in fulfilling the great work which 
 the Father gave him to do. To the anxious inquiries of 
 his parents when left behind at Jerusalem, how forcible 
 his reply, "Wist ye not that I must be about my 
 Father's business." He could truly say, it was his 
 meat and drink to do the will of his Father in heaven. 
 Though he had all power committed to him, and had 
 all resources at his command, yet he said, " I must 
 work while it is called to-day, for the night cometh 
 when no man can work." The fervour of Jesus was 
 distinguished in his devotions, in his teachings, in his 
 indefatigable toils, and in going about doing good. His 
 soul was one burning sacrifice presented on God's altar 
 for the glory of his name, and the salvation of a lost 
 world. He rested not until he could exclaim, " It is 
 finished!" and then he bowed his head and gave up 
 the ghost. To be like Christ is the end designed by 
 our conversion. To be imbued with his spirit, the 
 only evidence of its reality. Then by the high and 
 lofty claims of that bright and glowing example, should 
 we be fr^rvent in spirit, serving the Lord. 
 Fervour of Spirit is essential, 
 
 3. When ive cojitemplate the obstacles which the Christian 
 has to overcome. 
 
 In the service of God we are exposed to innumerable 
 enemies. Like the ancient Jews, who were required to 
 
RELIGIOUS FERVOUR. 
 
 279 
 
 build the walls of their city with one hand, holdin*^ the 
 sword with the other ; so also, our servitude is connected 
 with continual warfare. These enemies must be resisted 
 and overcome. Our foes possess subtlety, decision, 
 energy, power, and vigour. Their darts are fiery ones. 
 Their leader is the fierce Apollyon. In number they 
 are countless. What tlien can we expect, if our course 
 is one of apathy and indifference ? We must fall by the 
 power of these enemies. Nothing but fervid and ener- 
 getic obedience and resolution can give us the mastery. 
 Besides, we have to contend with the native indiflerence 
 of our own hearts, — the cold indisposedness of our 
 own souls for spiritual duties, and fervour of spirit 
 can only enable us to act with honour to ourselves, 
 and with glory to the master whose we are and whom 
 we serve. The incidents of life are often also, calculated 
 to damp our ardour and to chill our zeal in the service 
 of the Lord. Therefore, we must keep the hallowed fire 
 continually burning, or our course will become inter- 
 rupted, and our spirits formal. To stability, perseve- 
 rance, and final success, fervour of spirit is essentially 
 necessary. We refer, 
 
 4. To the beneficial injiucnce of fervour upon our Idghest 
 interests. 
 
 It is intimately connected vAi\\ our spiritual safety, 
 and essential to our real improvement in the principles 
 and practice of holiness. It will have a favourable 
 influence on our Christian fruitfulness, and render us 
 much more efiicient in the cause of Jesus Christ. It 
 will bring hito useful activity the talents and gifts 
 with wliich we are entrusted, and preserve us from the 
 
280 
 
 SERMON XXI. 
 
 fearful doom of the unprofitable servant. It will 
 yield us true enjoyment in our labours of love, and 
 render that sweet and easy, which is drudgery and 
 toil to the lethargic soul. It will be an admirable 
 preventive against melancholy and gloomy fears, and 
 will greatly prevent the evils of unbelief from darkening 
 the horizon of our souls. It will bring us into a closer 
 alliance with Angels, — those burning ones, who, as 
 flames of fire, ever hasten to do God's will. Our 
 enjoyments will ever bear a close degree of resemblance 
 to the fervour of spirit which we exhibit in serving 
 the Lord. We remark. 
 
 Finally. The shortness of time, and the evanescence of 
 human life, furnish other loud and powerful motives to he 
 fervent in spirit. 
 
 Our day of labor will soon terminate. Our conflicts 
 and engagements will speedily be past. The race of 
 life quickly over. Shall we then be loiterers, if our 
 pi'obationary being will so soon flee away ? Shall we 
 be contented with cold formality — with sluggish apathy? 
 Surely not ! The rather, brethren, let us give all 
 diligence, and yet more and more abound in the work 
 of the Lord, and labour with diligent assiduity in the 
 cause of the Saviour, that we may finish our course 
 with joy, and be commended as the good and faithful 
 servants of our divine and heavenly Master. In 
 conclusion, observe, 
 
 1. How the men of the ivorld surpass most Christians 
 in the zeal and energy which they devote to the things of 
 this life. 
 
 Well did the Saviour remark that they are wiser in 
 
RELIGIOUS FERVOUR. 
 
 281 
 
 their generation than the chiklren of hght. Surely it 
 ought not so to be. Think of your heavenly calling, 
 your superior privileges, and your brighter expectations. 
 Think of the goodness of your Saviour, the infinite 
 graciousness of your master, and the superlative charac- 
 ter of the reward which he will bestow. 
 How appropriate the lines of the poet, 
 
 *' "VMiile carnal men with all their might 
 
 Earth's vanities pursue. 
 How slow the advances which I make 
 
 With heaven itself in view ! 
 
 Inspire my soul with holy zeal, 
 
 Great God, my love inflame ; 
 Religion without zeal and love 
 
 Js but an empty name. 
 
 To gain the top of Zion's hill, 
 
 I would with fervour strive ; 
 And all those powers employ for thee 
 
 Which I from thee derive." 
 
 2. Let fervour of spirit he more cultivated from this 
 hour. 
 
 The past cannot be recalled, but it may be deplored, 
 sorrowed for, repented of, and the present may be more 
 zealously devoted to God. Grace to accomplish this, 
 is treasured up in the infinite fulness of Christ. Seek 
 large communications then for your souls, and forget 
 not, that while of yourselves you can do nothing 
 acceptably, yet through his grace you may do all things. 
 Remember then, that Religion demands that we should 
 be "fervent in spirit, serving the Lord." 
 
 AMEN. 
 
282 
 SERMON XXII. 
 
 THE KINGDOM OF CHRIST. 
 
 " Thou sawest till that a stone was cut out without hands^ 
 which smote the image upon its feet that were of iron and 
 claijy and brake them to pieces, ^c." — Daniel ii. 34 — 35. 
 
 The Apostle informs us that God in divers manners, and 
 at various times revealed himself in times past to the 
 lathers by the prophets. But the deity in declaring his 
 purposes to the Patriarchs, and to succeeding genera- 
 tions, never limited himself to any one particular mode 
 of manifestation. Sometimes he made known his will 
 by an audible voice from heaven, — by words which fell 
 distinctly on the ear. At other times he revealed his pur- 
 poses by vivid impressions on the mind, where a word 
 was not spoken, but where they were constrained to 
 regard the influence as divine and heavenly. At other 
 times God revealed himself by visions and dreams of the 
 night season. This was a very frequent mode of com- 
 municating his designs. In this way he made known 
 his purposes and promises to Jacob at Bethel, when he 
 had that sublime representation of a ladder which filled 
 the mighty space between heaven and earth. And so 
 likewise God revealed himself to Joseph, when he gave 
 the interpretation of the dreams of Pharoah's baker 
 and butler. We see a beautiful instance of this when 
 God expressed his purposes to Gideon concerning the 
 Midianites, wherein he was informed of the dream of a 
 
THE KI>'GDOM OF CHRIST. 
 
 283 
 
 Midianito relating to a barley cake which fell into the 
 camp and overthrew it. But some of the most striking 
 and magnificent revelations God ever gave in dreams, 
 and visions of the night, were those of King Nebuchad- 
 nezzar. It pleased God to select this distinguished and 
 wonderful individual, by causing the most remarkable and 
 striking scenes to pass before his mind during the hours 
 of sleep. The signification of the dream referred to in 
 our text, put the power of the soothsayers at the time to 
 utter defiance; — but unto Daniel the beloved of God 
 was given the spirit of interpretation. 
 
 The King saw a splendid image of a human being, 
 mighty and great, and which was particularly distin- 
 guished by the materials of which it was composed. 
 The head was of gold, the breast and arms of silver, the 
 other parts of the image were of brass, and the feet were 
 partly of iron, and partly of clay. During the time the 
 mind of Nebuchadnezzar was occupied by this imposing 
 scene, he beheld rising up, a small stone cut out of the 
 mountain without hands ; — that is, the agency by which 
 it was brought out seemed to be invisible. He observed 
 until this stone came in contact with the image, and smote 
 it to powder, and scattered it before the winds of heaven, 
 and the stone grew until it became a large mountain, 
 and filled the whole earth. It may be requisite for us, first 
 to refer to this image, and its literal signification, and then 
 see what this stone was intended to represent. By the 
 head of gold was meant the Chaldean Empire then ex- 
 isthig, — an Empire which extended its infiuence through 
 Egypt, Phenicia, Palestine, Sec. — and on account of its 
 immense wealth and opulence was compared to a head 
 
284: SERMON XXII. 
 
 of gold. You perceive the breast and arms of this 
 image were of silver, these had reference to the Mede 
 and Persian kingdom. The two arms represented the 
 two kingdoms of the Medes and Persians which were 
 united under Cyrus. Though these were very opulent 
 and eplendid, yet they were but as silver when compared 
 to the Chaldean head of gold. The thighs of this image 
 were represented as brass ; — this referred to the Grecian 
 Empire founded by Alexander the Great, an Empire 
 which extended its influence through the greater part 
 of the then known world. The feet are described as of 
 iron and clay. Here is a reference to the Roman Empire, 
 an Empire as regards luxury, magnificence and splen- 
 I dour, vastly inferior to the preceding Empires : but, 
 as superior in strength, physical power and endurance, 
 as iron is of greater utility, and of more essential worth than 
 gold. The Roman Empire is described as having two 
 legs, — it has been supposed by some persons that the two 
 legs were intended to represent the Eastern and Wes- 
 tern divisions of the Roman Empire,— while others have 
 thought it pointed to its secular and ecclesiastical 
 power. And then observe this image as it regards the 
 legs and feet, are described as consisting partly of iron, 
 and partly of clay, to shew the great inequality of the 
 various parts of the Empire. Some parts should be 
 strong, so strong as to appear to be impregnable as iron, 
 while others should be powerless and seem to possess in- 
 ternal weakness, like clay. Bishop JNewton has shewn 
 in his interesting work on Prophecies, that every sen- 
 tence of God in reference to tliis prediction was entirely 
 fulfilled to the very letter, and that the ten kingdoms into 
 
THE KINGDOM OF CHRIST. 
 
 285 
 
 which the Roman Empire was ultimately divided, were 
 represented hy the ten toes of the two feet of this image. 
 So particularly and minutely were the predictions of 
 God verified in reference to this distinguished Empire. 
 As it respects the stone cut out of the mountain without 
 hands, and which smote the image and filled the whole 
 earth, there is no difficulty of interpretation, this is 
 clearly the kingdom of Jesus Christ. The spiritual Em- 
 pire of the Son of God, — that Empire of truth and 
 righteousness which will extend its influence until the 
 Saviour will overturn, overturn, and overturn by which 
 he shall possess universal dominion, whose riglit it is to 
 reign. We invite your attention to several particulars 
 connected with this kingdom as presented to us in the 
 striking and symbolical language of the text, 
 
 I. It is very evident from this representation 
 
 THAT THE KINGDOM OF JesUS ChRIST IS SPIRITUAL IN 
 ITS NATURE. 
 
 There is something very graphic and important in the 
 words, " a stone cut out of the mountain without hands." 
 That is, the empire of God's Son is not an empire arising 
 from the ruins of preceding empires ; not an empire 
 to be founded and supported by martial power or con- 
 quests. It is not to be a worldly establishment, or to 
 have secular dominion. It is not to be brought about by 
 the battles of heroes, or the revolution of kingdoms ; the 
 intrigues of statesmen, or the stratagems of priests. 
 No ! it is to be totally distinct, completely unlike every 
 other kingdom that has been set up in our world. 
 It appears as a stone, a contemptible stone, not resem- 
 bling the splendid image of gold and silver. It is made 
 
 V, B 
 
286 
 
 SERMON XXII. 
 
 without hands. There are two striking passages in the 
 New Testament in which we have phraseology ilkistrative 
 of this subject. St. Paul says, in his Epistle to the Colos- 
 sians, ii. 11. "In whom also ye are circumcised with 
 the circumcision made without hands." That is not mate- 
 rial, not the circumcision of the flesh, but of the heart. 
 And as the circumcision of the heart is spiritual, so the 
 stone cut out of the mountain without hands is spiritual 
 also. The Apostle also says in another passage, " We 
 have a building of God not made with hands," not a 
 material building formed of stone or marble, but a 
 spiritual residence, formed immediately by Deity. It was 
 never intended that the empire of Jesus should be under 
 the control and direction of human legislators, neither 
 can its blessings be secured but by becoming its subjects. 
 When Pilate asked the Saviour, he confessed that he 
 was a king, but said his kingdom was not of this world. 
 As though he had said, he had nothing to do with legis- 
 lative assemblies, or with political power ; " I profess to 
 have no worldly influence, my kingdom is totally dif- 
 ferent to all others ; it has to do with the conscience, 
 affections, and souls of men ; it is not a kingdom which 
 regards carnal things, but it is joy and peace in the 
 Holy Ghost." The throne which Christ erects, is a 
 throne within the heart, " the kingdom of God is within 
 you." The laws of this kingdom are spiritual, the 
 requirements of this kingdom are spiritual ; all the 
 arrangements, blessings, and ordinances of this king- 
 dom are spiritual; they are especially adapted to the 
 soul, and are intended to bring human beings into a 
 state of loyal affection to Jesus Christ, and to a state 
 
THE KINGDOM OF CHRIST. 
 
 28' 
 
 of holy obedience and spiritnal adherence to Ilini. 
 We woidd just observe here, that while the kinj^doni of 
 Christ is totally distinct from any earthly kingdom, we 
 do not say that a citizen of Christ's kingdom has nothing 
 to do with the kingdoms of this world. We must here 
 make a distinction, — Christianity does not impart these 
 rights, nor does it hinder a Christian from the possession 
 of them. A Christian may be a citizen of this king- 
 dom or of a republic ; and Christianity does not in 
 any way affect his political rights. Christianity inter- 
 feres not with his rights as a man, but as a Chris- 
 tian he is called to obey the Saviour and do his 
 will. A man may be a citizen of the state, and a lawful 
 subject of the realm, and yet be a total stranger to the 
 kingdom of Christ, or on the other hand a man may be 
 a public spirited citizen of an earthly state, and at the 
 same time a loyal subject of Christ's kingdom. As to 
 their nature and objects, the two are totally distinct. 
 Christianity does not confer on its subjects any political 
 rights, immunities or privileges, — neither do political 
 rights confer any spiritual blessings on mankind. One 
 has to do with the mind — intellect — conscience — and the 
 heart — the other has to do with political laws — with men's 
 conduct in relation to the national compact, which binds 
 society together. — One has reference to temporal 
 things only, — the other with matters of mind. What- 
 ever I am as a man, — whatever I may be as a 
 subject of the British Empire, — whatever rights I 
 possess as a citizen, these things have notliing to do 
 with the spiritual kingdom of Christ. If I am a sub- 
 ject of Christ's kingdom, I am under a moral obliga- 
 
288 SERMON XXII. 
 
 tion to love, fear, and serve him. I cannot be a subject 
 of Christ's kingdom, simply because I am born in a 
 Christian Country, or because I attend on Christian 
 ordinances and worship. I must be born into it by a 
 spiritual new nature, for it is a spiritual kingdom. 
 " Except a man be born again, he cannot enter into the 
 kingdom of heaven." From the foundation stone, to 
 the head stone, in all its relationships and bearings it is 
 a spiritual kingdom. " My kingdom," said the Saviour, 
 " is not of this world." Happy had it been for Christi- 
 anity, had no worldly power and authority interfered 
 to mar its beauty. Happy had it been for religion and 
 its sublime doctrines, had it not been amalgamated and 
 mixed up with the affairs of politicians and the govern- 
 ment of states. Religion, like truth, is best and purest, 
 most amiable and attractive, when arrayed only in her 
 own native loveliness and spiritual character. We 
 observe, 
 
 II. That the kingdom of Christ is unimposing in 
 
 ITS NATURE. 
 
 A stone cut out of a mountain, — mark, a stone, — 
 a simple stone, doubtless a small stone. We marvel not 
 that Nebuchadnezzar should wish to know what that little 
 stone signified. In this stone we see how strikingly is pre- 
 dicted to us the origin of the kingdom of Christ in the 
 world. We find even the Monarch in one of the lowest 
 conditions of life — born in a stable, and laid in a manger. 
 When Christ came on his holy and divine mission, he 
 had no illustrious individuals associated with him or 
 following in his train. His ministers were plain men, 
 mostly fishermen. Men without any temporal distinc- 
 
THE KINGDOM OF CHRIST, 
 
 ^89 
 
 tion -whatever. He hiul nothing in his own person to 
 attract the gaze of the human eye. A stranger to exter- 
 nal pomp, — the reputed son of a Carpenter. He works 
 miracles, — blesses the people, and delivers his doctrines 
 to the world, and contrary to all the opinions then exist- 
 ing, he pronounces the poor to be rich, the sorrowful to 
 be blessed, and the persecuted, happy. In the small 
 number of his followers, we perceive the signification 
 of this stone, for the stone was not intended to 
 typify Christ, but his kingdom, and the number of his 
 followers. His disciples were chiefly in the humblest 
 walks of life. Now in all this there was nothing to en- 
 courage the self-exaltation of the carnal Jews. They 
 expected a King who should go forth with the sword 
 and the battering ram, and triumph over his enemies. 
 In Christ and his cause, all was unimposing, and not one 
 element of worldly grandeur existed to meet the carnal 
 desires of the Jewish nation. Then Notice, 
 
 III. The kingdom of Christ is represented as 
 
 BEING PROGRESSIVE IN ITS CHARACTER. 
 
 The Stone cut out of the mountain without hands 
 while observed by the King, increased and it became 
 greater and greater, and higher and higher until it rose 
 to a mighty mountain, every thing else being insigni- 
 ficant, when compared with it, and at length it filled the 
 whole earth. But in its progress to this consummation 
 it came in contact with the image and smote it, and 
 gi'ound it to powder. What a splendid representation of 
 the progi-ess of the Saviour's Empire. It was originally 
 a small stone cut out of the mountain without hands, 
 but it grew mightily, and gi'catly prevailed. The blessed 
 
290 SERMON XXII. 
 
 teacher has given several illustrations of this view of the 
 text. He compared his kingdom to a grain of mustard 
 seed, which though the smallest of all seeds, yet becomes 
 a large tree, so that the fowls of the air could lodge in 
 its branches. To a little leaven which a woman hid in 
 three measures of meal, and which leavened the whole. 
 It may also be likened to the small cloud in the days of 
 Elias, which appeared at first but the size of a man's 
 hand, but increased so that it overspread the w^hole fir- 
 mament, — it is a ray of light which at first can 
 scarcely be distinguished from the darkness which 
 surrounds it, but it increases and prevails until the 
 darkness is entirely dispelled. The seventy disciples 
 composed the first materials of this kingdom — it became 
 at length three thousand, and then increased to five 
 thousand, and afterwards spread until Christianity was 
 extended over the various parts of Palestine, and in a 
 few years there were Christians in every region of the 
 then known world. Many dwelt in Imperial Rome, 
 and some were residents in the Palaces of the Csesars. 
 Wherever the cross was lifted up, the word of the Lord 
 grew, had free course, and was glorified. But after- 
 wards the spiritual hemisphere became darkened, not so 
 much by Pagan persecution, as by the corrupting inven- 
 tions of secularized Priests, and selfish shepherds. 
 Christianity w^as never really impaired by the attacks of 
 its enemies, — the blood of the Martyrs which Avas shed 
 so profusely, seemed to give increased fertility to Christ's 
 cause. The persecutors at length said, " unless we ex- 
 terminate mankind, we cannot erase Christianity." 
 Tliey saw that the more they sought to destroy it, the 
 
THE KINGDOM OF CHRIST. 
 
 J391 
 
 more it flourished, — and that the more they persecuted 
 christians, the more they increased. But that woman of 
 Rome, lliat mistress of ]]abylon, — by a mixture of Ma- 
 hommedanism, Paganism, and Judaism with ('lu'isti- 
 anity, did more real injury to true rehgion, than all 
 the persecutions she has encountered from the world put 
 together. Thus Christianity was disrobed of its own 
 simplicity, and as the Jews stripped Christ of his own 
 raiment, and arrayed him in mock apparel, so the 
 Church of Rome set up a system of obsolete rites 
 and unscriptural ceremonies, corrupted its doctrines, 
 and deteriorated the sublime truths and worship 
 of true religion. And Christianity has not yet recovered 
 from this state, — it has not yet shaken off these super- 
 stitious decorations ; but certain it is, as the stone which 
 Nebuchadnezzar saw increased in magnitude and ex- 
 tended in power, so shall Christianity arise and put on 
 her beautiful robes, and clothe herself in her primitive 
 garments, and assume her original authority and influ- 
 ence, extend her domains, and her course shall be brighter 
 and brighter — more radiant and more radiant, even unto 
 the perfect day. This leads us to notice, 
 
 IV. This kingdom is to be tiiiimphant in its 
 
 ACHIEVEMENTS. 
 
 It was predicted that the stone should smite the 
 image, and the image was smitten. What victory more 
 triumphant, what conquest more absolute, and what pre- 
 diction more verified. Something might be gathered 
 from the facts of past times, of what shall be the result 
 of everything which sets itself up against God's anointed 
 Son. Surely as it was written, they shall be broken in 
 
292 
 
 SERMON XXII. 
 
 pieces ; this stone shall break in pieces every such imag-e 
 and power that shall be arrayed against the progress and 
 triumph of the empire of truth in the world. This stone 
 shall come in contact with every established form of false 
 religion in the world, — with Paganism, and its thousand 
 rites, — with Judaism, which the gospel has superseded. 
 This stone shall come in contact with idolatry, that 
 hydra-headed monster, and with another splendid image, 
 Mahommedanism, which Providence has allowed to be 
 set up and exist for centuries, and which has yet scarcely 
 felt the power of Christian influence. Yet that foul image 
 is doomed to fall in connexion with all the multifarious 
 rites of Pleathenism, whether they may resemble the 
 head of gold, the breast of silver, the thighs of brass, 
 or the feet and toes of iron and clay. Christianity 
 refuses to coalesce with any of the systems or forms 
 of religion men have invented or set up in our world. 
 It will conflict with and triumph over all its rivals, until 
 every image that elevates its head against the Messiah, 
 shall be destroyed. In the vision of the Apocalypse, 
 John says, " I beheld a white horse, and he that sat 
 upon it had a bow given unto him, and he went forth 
 conquering and to conquer." The triumphs of Chris- 
 tianity will be as extensive as the world, even from 
 sea to sea, and from the rivers to the ends of the 
 earth. And yet these triumphs are to be effected by the 
 peaceful truths of the gospel. If all the Christian 
 monarchs in the world were to say, " we will raise 
 armies, and attempt another crusade, and by the sword 
 diff'use Christianity, fight against Paganism and Mahom- 
 medanism, and so compel the inhabitants of other 
 
THE KINCiDOM OF CHRIST. 
 
 293 
 
 nations to embrace the gospel, and subject themselves 
 to it," God himself, from his holy place, would frown 
 upon such designs, and to all avIio would draw the 
 sword in prosecuting the cause of Christ, would say 
 as he did to Peter, "Put up thy sword, for all they 
 who take the sword shall perish by the sword." The 
 weapons of our warfare are not carnal, but mighty 
 through God to the pulling down of strongholds. 
 How, then, are the triumphs of Christ's kingdom to 
 be achieved ? His conquests are to be obtained by the 
 preaching of the truth ; by proclaiming mercy and 
 peace, and by exalting the Cross, by which the Saviour 
 will subdue all things unto himself. He said " If I be lift- 
 ed up, I will draw all men unto me." Christ's conquests 
 will not be effected by compulsion and force, but by 
 the influence of grace, the power of love, and the 
 all -prevailing potency of truth. Notice again, in refe- 
 rence to this subject, 
 
 V. That this kingdom will be uxivehsal in its 
 
 EXTENT. 
 
 This stone must fill the whole earth. Not be as 
 Judaism was, the religion of one land, but the religion 
 of the world. God, in his all-wise and divine pro- 
 vidence, has allowed our country to be the sacred 
 depository of his word for many generations ; he has 
 given in a particular manner to this little island, the 
 bread of heaven and the water of life, and has allowed 
 this spot of earth to enjoy the greatest religious ad- 
 vantages. But these blessings are designed ultimately for 
 the whole earth. O yes ; every creature, every people, 
 every tongue are to be blessed with the gospel. Every 
 
294: 
 
 SERMON XXII. 
 
 continent, and every island, are to rejoice in God's 
 salvation. The stone is to fill the whole earth ; it 
 is to have that universal empire to which Alexander 
 ambitiously aspired, and which he falsely imagined 
 he had attained. All obstacles are to be removed, and 
 universal power and dominion are to be given into 
 the Saviour's hands. So that He shall reign, 
 
 " "Where'er the Sun, 
 
 Does his successive journies run." 
 
 These is yet one more particular we must place 
 before you ; and it is, 
 
 VI. This kingdom is to be everlasting in its 
 
 DURATION. 
 
 In the 44th verse of this chapter, it is stated, that 
 this kingdom shall be for ever ; that is, it will be the 
 last and closing dispensation connected with our world's 
 duration. This kingdom is not like the Chaldean, to be 
 succeeded by the Mede and Persian; the Mede and 
 Persian by the Grecian, or the Grecian by the Eoman. 
 When this kingdom shall have attained all its achieve- 
 ments, the Saviour shall reign over all nations and 
 people, and tongues, — then shall all proclaim his praise, 
 and rejoice in his dominion, which shall be an everlast- 
 ing dominion. In that sense, it is to be for ever and 
 ever. But when all the purposes of God are fulfilled, 
 in reference to our race, then will Jesus, the ever blessed 
 Son of God, give up all things into the hands of his 
 Father, and God himself through eternal ages will be 
 allinall.— l.Cor. XV. 28. 
 
 In conclusion, observe. 
 
THE KINGDOM OF CIIRJST. 
 
 295 
 
 1. Tlic kingdom of Christ is associated with human 
 agtmcif. 
 
 It is to be promulgated by means and instrumen- 
 tality. He calls us to spread that gospel which we 
 have received, and he will hold all his people responsible 
 in this matter. 
 
 2. To extend this empire is the duty of every individual 
 Christian. 
 
 I should be satisfied to make this the test of a man's 
 religion, because, if the love of Christ dwell in his 
 heart and soul, he will ardently desire Christ's cause to 
 be extended. But how must Chiistians labour to effect 
 I it ? The poor Christian says, " Silver and gold have I 
 none." Well, but you can pray for the success of those 
 who are toiling in the great field. You remark," if the 
 Church were to wait until I could assist by my money 
 to send missionaries, they would never go." But you can 
 pray that the hearts of the rich may be so disposed, that 
 valiant men for the truth may be raised up, and that 
 God may give testimony to the word of his grace. 
 This may be the apology of the poor Christian. 
 
 But all of you cannot say thus. Some can bestow 
 gold and silver without the least possible inconvenience ; 
 it is the imperative duty of these to give God a portion 
 of their substance. You are not only to pray, but to 
 furnish the means which are essential to your prayers 
 being successful. 
 
 3. Personal effort in our oicn respective spheres, is also 
 necessary. 
 
 The increase of godlhiess in our own land. The 
 salvation of our families, and perishing neighbours at 
 
296 SERMON XXII. 
 
 home. How much has yet to be done. How few are 
 yet in heart, soul, and Hfe, hastening on the Saviour's 
 second and triumphant advent. What room for 
 increasing faith, more ardent hope, more united effort, 
 more strenuous exertion, more self-denial, and a more 
 resolute system of action, all followed and sanctified by 
 fervent, importunate prayer. 
 
 4. The enemies of the Gospel will be crushed to pieces by 
 the triumphant Saviour. 
 
 The precious chief corner stone, which will be a sure, 
 and stable foundation to the believer, will grind to 
 powder the proud rejecter of God's anointed. To all 
 will the Gospel be the savour of life unto life, or of 
 death unto death. The victories of Jesus will be the 
 joy and triumph of the Saints, but the confusion and 
 overthrow of his enemies. Then " Kiss the Son, lest 
 he be angry and you perish from the way, when his 
 wrath is kindled but a little. Blessed are all they that 
 put their trust in Him." 
 
 [. Finally. How glorious will be the day when this 
 stone shall become a mountain and fill the whole earth ! 
 When all the splendid visions of prophecy shall be 
 realized. When peace and concord, righteousness and 
 truth, love and mercy, holiness and knowledge, shall 
 beautify our world. When the Tabernacle of God shall 
 be with men, and when one song shall resound from 
 shore to shore, and from the rising to the setting of the 
 sun. Hallelujah ! Hallelujah ! for the kingdoms of 
 this world have become the kingdoms of God and of 
 his Christ, and he shall reign for ever and ever. Amen. 
 Even so, come Lord Jesus, come quickly ! 
 
297 
 SERMON XXIII. 
 
 THE GOSPEL MIRROR. 
 
 ** For we all with open face, beholding as in a glass, the 
 glory of the Lord, are changed into the same image from glory 
 to glory, even as by the spirit of the Lord.'* — .2 Cor. iii. 18. 
 
 Most subjects are best illustrated by comparison or 
 contrast. Plence the sacred writers often contrast Jesus 
 with Moses, the Le^dtical dispensation with the Gospel, 
 the yoke of ceremonial institutions with the liberty of 
 the Christian economy. The chapter from whence our 
 text is taken, is devoted to the contrast between the 
 Old and New Testament dispensations, between the 
 law and the glorious Gospel of Jesus Christ. The law 
 is described as a ministration of death. It was written on 
 tables of stone, and though very magnificent, was only 
 of transitory duration, (see verse 7.) The Gospel is 
 represented as the ministration of the spirit, and of 
 justification or righteousness, and as a dispensation 
 which should abide ; so that its glory was strikingly 
 superior to that of the law, both in matter and duration, 
 (verses 8. 10.) The glory of Moses as a minister of 
 the law, was such, that he had to wear a veil, his fiice 
 shone with such over-dazzling splendour. The people 
 on the other hand, were so veiled with ignorance and 
 unbelief, that they did not see clearly the signification 
 of the various rites connected with that dispensation. 
 But the Holy spirit is given to remove blindness of mind 
 c c 
 
298 
 
 SERMON XXIi: 
 
 — to bring us into the light of day, and give unto us 
 the hberty of the children of God. (verse 17.) Then 
 our text contains a summary of the advantages which 
 we derive from the Gospel, " But we all with open 
 face, beholding as in a glass, the glory of the Lord, are 
 changed into the same image from glory to glory, even 
 as by the spirit of the Lord." Now observe, 
 
 I. The subject of the Christian's contempla- 
 tion. " The glory of the Lord." 
 
 II. The medium of its MANiFESTAnoN. As " in a 
 glass." 
 
 III. Its transforming influences. " We are 
 changed from glory to glory," and 
 
 ly. The agency by which this is effected. " By 
 the Spirit of the Lord." 
 
 I. The subject of the Christian's contempla- 
 tion. " The glory of the Lord." 
 
 The term, glory, is synonymous with magnificence ; 
 but of course when applied to Deity, is used in an 
 accommodated sense. 
 
 ViJ^G cannot understand here the divine essence the real 
 nature of the invisible godhead. We cannot comprehend 
 fully what God is, yet we know that every thing connec- 
 ted with his attributes and perfections is great and 
 I glorious. He is emphatically the God of glory. By the 
 glory mentioned in the text, we do not understand that 
 glory which Deity has scattered through all creation, 
 that manifestation of himself which is displayed through 
 all the works of his hands; that which is seen in the high 
 arch of heaven's outstretched canopy, which lills the sky 
 with its brightness, which is seen in the sun, moon, and 
 
THE GOSPEL MlimOR. 
 
 299 
 
 stars, wliicli is shewn forth in every landscape, which is 
 painted in every flower, and which is identified with nni- 
 versal nature. But the text ohviously refers to the Lord 
 Jesus Christ. 
 
 Moses saw so much of the majesty and glory of 
 Deity, as ahnost to be overwhelmed. But the Christian 
 beholds still more of the glory of the Lord, in the face 
 of Jesus Christ. He is essentially the glory of God. 
 He is described by the Apostle, as the " Image of the 
 invisible God," by whom all things were created. 
 He also represents him in language the most sublime 
 when writing to the Hebrews, " Who being the 
 brigiitness of his glory, and the express image of his 
 person, upholding all things by the word of his power," 
 &c. In the Saviour, " dwelt all the fulness of the God- 
 head bodily." Hence he is described as " God over 
 all blessed for evermore ;" and he thought it not robbery 
 to be equal with God. Jesus was the glory of God's 
 divine nature. Pie and the Father are one, for he 
 was God manifested in the flesh. He was the glory 
 of the divine attributes. As the Father, so he was 
 eternal. He was omniscient, omnipresent, all wise, 
 unchangeable, good, holy and blessed tor ever. He 
 possessed the glory of the divine luorks. All things 
 were made by him, visible and invisible. He is the 
 ruler of the universe. All power is given unto him 
 in heaven and in earth. The Father loveth the Son, 
 and hath committed all things unto him. His name 
 is above every name ; creation, providence, and redemp- 
 tion, were all given into his hands. But as the 
 Mediator, he was especially the glory of Jeliovah ; in- 
 
800 SERMON XXIII. 
 
 somuch as he was the great manifestation of his love 
 to the world. He was " full of grace and truth." God 
 is love; and Christ breathed^ spake, and lived that 
 love for the salvation of mankind. It was this which 
 caused him to become human. He was the incarnation 
 of God's pity and compassion. Hence it is truly said, 
 the first archangel 
 
 " Never saw so much of God before." 
 
 He was embodied love. A prophet of mercy to the 
 guilty and miserable ; a priest of compassion and sym- 
 pathy to the contrite penitent ; and a king of meekness 
 and grace to those who would yield him homage and 
 become his subjects. He was the bright exhibition of 
 the benevolence of God to our world. As a Mediator, 
 he stands between a holy God and the guilty sinner, 
 and brings down the revelation of the divine mercy 
 to fallen creature, man. This glory of the Godhead 
 in Christ was displayed in his miracles. It was palpably 
 manifested on Tabor, when he was transfiguted before 
 his disciples. It was seen in his resurrection, witnessed 
 in his ascension, and recognized by the ministering hosts, 
 who exclaimed with rapture, "Lift up your heads ye 
 everlasting gates, and let the King of Glory in." The 
 glory of God under the Mosaic dispensation was made 
 known through shadows and types, but in Christ it 
 was clear and manifest. It was then terrific and 
 awful ; so much so that Moses, who had the utmost 
 confidence in Deity, said, "I exceedingly fear and 
 quake ;" but in Christ it appeared in characters of mild- 
 ness, mercy, grace, and love. Under the Old Testa- 
 
THE GOSPEL MIRROR. 
 
 301 
 
 ment dispensation, the penalty of death was inflicted 
 on tlie wilful transgressors of the law ; but in the gospel 
 we have promises of life and salvation to the chief of 
 sinners. This leads us to consider in reference to this 
 glory, 
 
 II. The medium of its manifestation. 
 
 The medium of its manifestation is through a glass, 
 or as it especially signifies a mirror, a highly polished 
 mirror of brass, which would distinctly reflect the object 
 brought before it. Hence the gospel is compared to 
 light, and described as the gloriovis gospel of the blessed 
 God. The gospel too is the gosp<}l of Christ. It is full of 
 Christ. It is there Jesus displays his mediatorial glory. 
 God is not there seen as in the fearful cloud on Sinai's 
 top, but in the gracious character and person of the 
 Saviour. 
 
 Now the gospel manifestation of the divine glory is, 
 
 1 . More full than it ever was before. 
 
 We see more of God in the gospel. Not only more 
 of his goodness and mercy, but more of his trutli, right- 
 eousness, and holiness. Not only the back of Deity, 
 but his full unclouded character and perfections. 
 
 " Here the whole Deity is known, 
 
 Nor dares the creacure guess ; 
 Which of the glories brightest shone, 
 
 The Justice or the Grace." 
 
 The Christian Church, therefore, knows more of God i 
 than the greatest of the prophets. John the liaptist was 
 one of the greatest born of women, and yet the Saviour • 
 said, " the least in the kingdom of liea en is greater \ 
 than he!" f 
 
30^ SERMON XXIIl. 
 
 2. This manifestation is more clear and distinct. 
 
 God has written his own mind here in living cha- 
 racters of Hght. In this revelation of God there is 
 nothing ambiguous ; no cloud, no shadows, as was the 
 case under the Mosaic dispensation; no enigmas, no 
 dawn. Here is clear, bright, and radiant day. The 
 mind and heart, and purposes of God, are all made 
 manifest. 
 
 3. This manifestation is more near. 
 
 God came down to us. No sublime distance inter- 
 vening. He is Immanuel ! *' God with us." Jehovah, 
 Jesus, God for us." God in our flesh and in our nature. 
 God related to us as he never was to angels, or to any 
 of his other creatures. " God made flesh, is wholly 
 ours." As such it is more adapted to cheer, to en- 
 courage, to inspire love and confidence. And yet this 
 manifestation is not so perfect as it will be in heaven. 
 It is in a glass or "mirror," the reflection only; but 
 there we shall see him as he is. Notice again, 
 
 III. Its transforming influences. " Changed 
 from glory to glory." 
 
 Let it be remembered here, that when we look upon 
 a highly polished mirror of brass or any other fine metal, 
 we not only see things distinctly in it, but the reflection 
 is thrown upon the face of the beholder. This, yott 
 know, would not apply to a mirror of glass, allowing 
 they had been then in use. Thus the gospel is likened 
 unto a mirror, in which the image of God is reflected 
 upon our own minds, and hearts, and souls. Now each 
 word must have an especial consideration, and each be 
 considered in the order they stand in the text. The 
 
THE GOSPEL MIRROR. 
 
 303 
 
 Apostle says, "We all," — that is, all believers, all Chris- 
 tians. " Beholding," that is, looking into the mirror. 
 As the Seraphim were represented as looking into the 
 ark desirous of knowing its mysteries, so the Christian 
 looks and gazes with intenseness of application into the 
 gospel. He does this by fiiith. The gospel is the 
 record, and he looks and reads ; and understanding, 
 gives credence to it. As the Israelites looked to the 
 brazen serpent, as the Jews were called to behold the 
 Lamb of God, so Jehovah says, '' Look unto me, and be 
 ye saved all ye ends of the earth." Beholding is believ- 
 ing, the essence of that faith which is the substance of 
 things hoped for, the evidence of things not seen. Now 
 faith, looking into this mirror, beholds the holiness of 
 God, and sees its comprehensive claims ; this produces 
 fear and awe. It beholds his love and goodness, and this 
 melts the soul, especially when it sees Christ crucified as 
 the stupendous manifestation of it. It sees there the 
 New Covenant promises, and it embraces them, receives 
 the life offered, and the salvation tendered. 
 
 *' Are changed.''' 
 
 It is impossible to look by faith into the gospel mirror 
 without experiencing a change, and this change is one 
 from guilt to pardon, from a state of darkness and nature, 
 to a state of light and grace ; from a carnal state to a spi- 
 ritual condition, from being the children of wrath even as 
 others to be engrafted into Christ, so as to become 
 members of the new man, and partakers of the spiritual 
 nature. Every believer when he becomes such, has the 
 gracious evidence, that he is now through divine mercy 
 a child of God. 
 
304 SERMON XXIU. 
 
 This holy change is however only partial at first. 
 Every grace is there — every feature of the new man, but 
 then they are in an infantile state, and want growth and 
 increase, for says the apostle, ^' we all with open face, 
 beholding as in a mirror the glory of the Lord, are 
 changed into the same image from gloiy to glory." The 
 change at first is real and entire as to the principle of 
 holiness, but not as to the degree and perfection of it. 
 Tlie Christian lives by faith, lives by holding fast the 
 word of life, and the work of sanctification progresses, the 
 features and powers of the new nature are gradually brought 
 out, and he goes onward towards maturity, until he reaches 
 the stature of a perfect man in Christ Jesus. We are to 
 have the spirit of Jesus — we are to reflect his perfections, 
 and are thus to endeavour by the grace given, to honour 
 God our Saviour in all things, — growing in grace and 
 in the knowledge of the Lord Jesus. Let us look, 
 
 IV. At the AGE^CY by which this change is 
 EFFECTED. — «■ By the Spirit of the Lord." 
 
 And here we see the union of divine and human 
 agency. It is for man to behold the glorious image re- 
 flected by the mirror, to look into it, to believe, for God 
 in the gospel calls him to do this. This is both his duty 
 and privilege. But faith derives all its efficacy from the 
 object on which it is fixed, and the eflicacy of that ob- 
 ject is imparted by the holy spirit of God. By the 
 spirit of the Lord that quickening grace is communica- 
 ted which produces the new man, and by which the soul is 
 sanctified, till all the work of mercy is complete. Faith 
 obtains the gift of the holy spirit ; God has promised to 
 give his holy spirit to them that ask him. Faith also 
 
THE GOSPEL MIRROR. 
 
 305 
 
 retains the spirit. Faith in Christ secures the constant 
 supply of the spirit in all his purifying and consolinjij 
 influences. God in the text is both the first cause and 
 great end of man's salvation. The glory of the Lord 
 begins the subject — the spirit of the Lord terminates it. 
 Let this also be remembered, that faith is to be identified 
 with the commencement, the continuance, and the ter- 
 mination of the Christian's life, for says the Apostle, 
 '* we live by faith on the Son of God." And by the ex- 
 ercise of vital faith in the glorious gospel we are trans- 
 formed from glory to glory, even as by the spirit of the 
 Lord. 
 
 Application. — To many, 
 
 L Our subject is matter of delightful experience. 
 
 To those who have been renewed and savingly con- 
 verted to God, and know this from heartfelt experience, we 
 say, rejoice with grateful joy, that though you weve once in 
 darkness, now you are light in the Lord. Still the work 
 is not complete. It must be your study and holy labour 
 through life, to advance in the saving knowledge of God, 
 and remember this will be resumed in the world above ; 
 for eternity vaW be employed in contemplating the glory 
 of the Lord. 
 
 2. This saving privilege we proclaim to all. 
 
 The Gospel is come to you each and all and for this 
 express end, that you may believe and be saved. AVe 
 invite you to look upon the Saviour, a ad in him to be- 
 hold the glory of God. This glory you may behold in 
 the Gospel miiTor, and you may behold it now, and 
 live; you may see his face and yet not be consumed. 
 Look in the Gospel mirror, and there you will find that 
 
306 
 
 SERMON XXIV. 
 
 satisfaction has been made for sin. We urge you to 
 this. Have perfect confidence, and look without alarm ; 
 for God sent his Son not to condemn the Avorld, but 
 that the world through him might be saved. 
 
 3. This is the only alternative. 
 
 No where else can God be seen graciously, and 
 savingly. To this source he limits his designs of com- 
 passion. There is no other name given among men, 
 whereby we can be saved, but the name of Jesus Christ. 
 There are no other means of enjoying divine tranquillity, 
 and love. 
 
 Rejection of this is death, yea, eternal death. O, be 
 wise in time and delay not. Hail the messengers of sal- 
 vation. " How beautiful, upon the mountains, are the 
 feet of him that bringeth good tidings, that publisheth 
 peace, that bringeth good tidings of good ; that pubhsheth 
 salvation ; that saith unto Zion, thy God reigneth." 
 
 AMEN. 
 
 SERMON XXIV. 
 
 FELIX AND PROCRASTINATION. 
 
 ^^ And as he reasoned of rit/hteousness, temperance, and 
 judgment to co7ne, Felix trembled, and answered. Go thy 
 way for this time ; when I have a convenient season^ I will 
 call for thee.'' — Acts, xxiv. 25. 
 
 This striking chapter presents to us, scenes which have 
 furnished rich materials for the pencil of the artist, 
 
FELIX AM) PROCRASTINAI ION, 
 
 307 
 
 and the pen of the writer. Paul was now in bonds 
 I for the Gospel's sake. He had been rescued from the 
 fury of a mob, and from the blood-thirsty desi<^ns of a 
 band of conspirators, and ho was in custody inider the 
 jurisdiction of FcHx. He liad been fiilscly accused in 
 an oration by the celebrated Tertullus, and had 
 delivered a brief defence of his character and relijrion. 
 Remanded for a time, that tlie testimony of tlie chief 
 captain might be received, he had, during- the interval, 
 the liberty to enjoy the society of his friends, who 
 might come to minister to him. " And after certain 
 days, when Felix came with his wife, Drusilla, who was 
 a Jewess ; he sent for Paul, and heard him concerning 
 the faith in Christ. And as he reasoned of righteous- 
 ness, temperance, and judgment to come, Felix trembled, 
 and answered, Go thy way for this time ; when I have 
 a convenient season, I will call for thee." 
 Our subject presents us 
 
 I. With a three-fo^d contrast in reference to 
 THE PREACiir.R AND HIS HEARER. — And as fumisliing, 
 
 II. A LAMI NTABLE EXHIBITION OF THE DANGER 
 AND EVIL OF PROCRASTINATION. - We haVC, 
 
 I. A TIIRFK-FOLD CONTHAST IN REFERENCE TO THE 
 PRtACIIER AND HIS IIEAREh. 
 
 I . JVe are here presented with a contrast as to the clia'- 
 racter of the preacher, and ilie character of the hearer. 
 
 With the preacher's history, mor^t of you are fully 
 familiar. No doubt you have often read the account he 
 has given of his birth, education, and rcHgion. You 
 know his former life as a Pharisee, and his zeal as a 
 persecutor of the Church of Christ. You are in- 
 
308 
 
 SERMON XXIV 
 
 timate too, with liis conversion to Christianity, and the 
 marvellous events by which he was led to be a believer 
 and preacher of that Gospel he had laboured to destroy. 
 You must also be acquainted with his zealous labours 
 and sufferings, as an Apostle of Jesus Christ. With 
 his extensive, richly fraught writings, every Christian 
 must be joyously conversant. You are now to contem- 
 plate him as a prisoner. He was now in fetters, but 
 for what? KebelHon against the existing authorities? 
 No ! rather. He urged submission and peace. He 
 taught suffering and subjection. No ! he was in fetters 
 for Christ's sake, and for the gospel which he preached. 
 Felix sent for Paul, and he now stood up by imperial 
 command, to declare to this Gentile governor the sublime 
 mysteries and the unsearchable riches of the Christian sys- 
 tem. Now let us glance at the chief hearer in contrast with 
 the preacher. Felix was a Roman, and a procurator of 
 Judea, or kind* of subordinate monarch, and was a dis- 
 tinguished favourite of Ceesar's. Clad in splendid cos- 
 tume, elevated to peculiar dignity, possessed of immense 
 riches and almost absolute power, doubtless he was the 
 object of worldly admiration and envy. Paul appeared 
 as a prisoner, Felix as a monarch. Paul's home was a 
 prison, Felix had his palace. Paul stood in the place 
 and bar of the felon, Felix sat on the throne of royalty. 
 But there is another contrast very different to this, but 
 which the eye of Faith only perceives and appreciates. 
 Felix was a Pagan, Paul was a Christian. Felix was a 
 vassal of sin — Paul was a freeman of Christ and a 
 citizen of heaven. Felix was the subject of distressing 
 restlessness and anxiety. Paul was the possessor of 
 
FELIX AND PROCRASTINATION. 
 
 ;o9 
 
 spiritual peace, and had a hopeful joyous prospect of 
 eternal glory. Then we proceed to contrast, 
 
 2. The moral condition of the Hearer, and the discourse 
 of the Preacher. 
 
 Felix had attained a celebrity of infamy which could 
 not be concealed by all the trappings of wealth and the 
 robe of royalty. 
 
 (1) He was unrighteous in the exercise of his imperial 
 office. It is said in verse 26, "He hoped also that 
 money should have been given him of Paul that he 
 might loose him ; wherefore he sent for him the oftener, 
 and communed w4th him." Avarice was one of his 
 besetting sins, and to gratify it he was unjust, rapa- 
 cious, and oppressive. 
 
 (2) He was voluptuous in his habits of life. He had 
 deprived King Azizus of his queen, and this was the 
 Drusilla with whom he lived in adultery who was with 
 him when he sent to hear Paul. 
 
 rS) He was a Pagan, having no clear views of the 
 divine gospel, of the eternal world, or a judgment to 
 come. Such was the character of the hearer. Observe 
 now. 
 
 The discourse of the Apostle. He addressed himself to 
 the very evils which existed in his royal hearer. It is 
 said, "That he heard Paul concerning the fiiith in 
 Christ." (v. 24.) And Paul everywhere preaclied Christ, 
 and determined to know nothing else among men than 
 Jesus Christ and him crucified. He gloried in this. 
 No doubt the person, offices, work, and kingdom of 
 Christ were fairly proclaimed and fully elucidated ; and 
 it is probable that the points specified in our text, were 
 
 DD 
 
310 SERMON XXIV. 
 
 the application of the Apostle's discourse concerning the 
 faith in Christ. 
 j Having exhibited the faith of Christ, he then reasoned, 
 • (1.) Of Righteousness, shewing the moral excellency 
 I and importance of justice and equity, between man and 
 I man. This is one branch of Christianity, and is 
 ' essential to an enjoyment of its blessings. The Gospel 
 I imperatively demands equity, and condemns unrighte- 
 i ousness in all our transactions, whether great or small. 
 Owe no man anv thincj but love, is a New Testament 
 precept. The Old Testament precept, " Do justly," 
 is incorporated, both in the letter and spirit, into the 
 Christian system. 
 
 (2.) He reasoned of Temperance. That is full and entire 
 self-government. A control of the animal passions, 
 keeping them in subservience to the moral faculties of 
 the soul. Temperance in meats and drinks, in dress, 
 and in all the innocent enjoyments of Hfe. Divine 
 grace demands, that both body and mind be consecrated 
 to the spiritual service of the Lord. Temperance is one 
 of the leading virtues of the religion of Christ. 
 
 (3.) He reasoned respecting ?i judgment to come. He 
 led his hearer to the great consummation of all things. 
 To the end of time, the conflagration of the universe, 
 the rising of the dead, the setting up of the great 
 Throne, the opening of the Books, and the destiny of 
 every living, accountable, being. A judgment in which 
 Felix must take a place, and from whence he would 
 hear pronounced his eternal doom. 
 
 We present two additional remarks before we pass on. 
 Paul's subject ; how adapted to his hearer. — Here, 
 
FELIX AND PROCRASTINATION. 
 
 311 
 
 perhaps, you blame him. Why, you ask, did he not i 
 dwell entirely on doctrines, on incidents, on promises, i 
 on blessings, and on heaven ? How dared he to venture \ 
 his searching hand into the bosom of Felix, and agitate 
 the conscience of his hearer by placing his sins before 
 him / He did so, because he preferred fidelity to un- 
 fiiithfulness. Because he ventured the attempt of res- 
 cuing this brand from the burning. Because he had 
 a full consciousness that he should meet at another 
 bar his Royal Hearer, when one must account for his 
 office as an Apostle, and the other for the sermon to 
 which he listened. The truth, the whole truth must be 
 preached whether men love or hate it, whetlier they will 
 hear or forbear ; and the truth must be preached home. 
 The bow must be so directly drawn, that the rebel 
 may be smitten by the arrows of truth, and fall under 
 Jesus. Psalm xlv. 5. 
 
 (2.) He reasoned ; that is, explained and defended the 
 principles of the Christian religion, and especially the 
 practice of righteousness and temperance in reference to 
 a judgment to come. He cared not to display the 
 orator or rhetorician ; but he was anxious to present tlie 
 truth to Felix in such a way that he could not easily 
 reject or resist it. This is the glory of Christianity, that 
 it is a system of doctrines, principles, and precepts ; 
 beautiful, intellectual, and reasonable. The knowledge 
 Christianity confers, elevates and sanctifies the loftiest 
 powers of the mind. Let us now contrast, 
 
 3. The effects produced hy the sermon, and the conduct of 
 the hearer. 
 
 The sermon obviously enlightened Felix. He under- 
 
31^ SERMON XXIV. 
 
 stood the speaker, and apprehended the truths which 
 were delivered. He complains not of the ambiguity of 
 the style, or the mistakes of the subject. No ! like rays 
 of clear light they darted right into his mind, and 
 commended themselves to his understanding and 
 judgment. He was powerfully impressed. His conscience 
 was smitten. His feelings were disturbed. His fears 
 excited. His soul agitated. Paul for the moment is 
 the judge, and Felix the culprit ; for Felix, not Paul, 
 " trembled." Such were the effects, and how important 
 and satisfactory. Where there is conviction, there is 
 hope, and where there is deep emotion, the prospect is 
 still more favourable. But alas ! see the contrast He 
 struggles and trembles, but passion, sin, and habit, gain 
 the mastery. That kidnapper of souls steps in, and 
 suggests delay, — "Commit not thyself, most noble 
 Felix ; dismiss the preacher ; defer to a future season ; 
 take time to consider." So Felix listened to these 
 subtle wiles, and answered, " Go thy way for this time ; 
 when I have a convenient season, I will call for thee." 
 Alas ! the season never came. He evaded the preacher's 
 discourses, though his avaricious soul longed for his 
 wealth, and when he failed in that, after two years, 
 willing to please the Jews, he left Paul bound. 
 
 Procrastination then, was the refuge of lies to 
 which Felix betook himself, and by which all the 
 influences of the sermon on his heart, were rendered 
 nugatory and powerless. We proceed then to consi- 
 der the text, as furnishing, 
 
 II. A LAMENTABLE EXHIBITION OF THE DANGER AND 
 
 EVIL OF PROCRASTINATION. Let US examine, 
 
FELIX AND rROCRASTINATION. 
 
 313 
 
 1. The reasons and motives on which procrastination are 
 generalli/ founded. 
 
 It is often founded, on the extensive demands of lawful 
 duties. Our time, our minds, our pursuits, are such as 
 to prevent us becoming rehgious. Look at the parable 
 of the Great Supper. One had to attend to ground ; 
 another to Oxen ; a third to conjugal duties. Look how 
 they each and all with one consent began to make excuse. 
 We ask, is that calling lawful which is opposed to reli- 
 gion, or if so in itself, is it wise for the body and time 
 to rob the soul of the eternal advantages of piety, " what 
 shall it profit a man if he gain the whole world and lose 
 his own soul, or what shall a man give in exchange for 
 his soul ?" 
 
 It is founded frequently on an unwillingness to abandon 
 the service of sin. — Whatever monopolizes the affections is 
 sinful. It is in fact Idolatry ; of course this must be 
 abandoned be it what it may. We have t\vo striking 
 cases of this. Moses when he was come to years, refused 
 to be called the son of Pharoah's daughter, choosing 
 rather to dwell with the people of God than to enjoy 
 the treasures of Egypt. JRut in contrast, look at the 
 youth who enquired of Christ, " Good master, what 
 must I do to inherit eternal life ?" When Jesus told 
 him he must sell all that he had and follow him, he went 
 away sorrowful, for he had gi'cat possessions. So also 
 with Felix. His unrighteous gains, and his sinful 
 pleasures, prevented him from embracing ilie Gospel. 
 So it is with thousands. 
 
 It is often the result of a vacillating state of mind. 
 Unstable as water, who can excel i* Halting between 
 
314 
 
 SERMON XXIV. 
 
 two opinions, whether to serve God, or the world ; the 
 interests of sin, or the cause of hoHness. Yet surely, 
 the cases are so widely different, that there should be no 
 hesitation! Such persons are like the door on its 
 hinges ; now, serious and thoughtful, ''then, light and 
 frivolous ; now, with the crowd doing evil, and then, with 
 the few in the sanctuary. This often arises from a 
 beliefl that by waiting, the difficulties and obstacles of a 
 r^li^ious life will be removed. The great difficulties will 
 ever remain, — the world — the evil heart, and the Devil. 
 The gate is ever strait — the way ever narrow, the 
 cross ever painful ; and the demands of Christ are ever 
 the same. The terms of discipleship are like the Saviour, 
 the same yesterday, to-day, and to the end of the 
 world. It sometimes arises from a deficienci/ of moj^al 
 couiage. From a fond respect to human opinions, and 
 human observances. Many dare not be singular. They 
 dare not forsake the society, amusements, and gaieties 
 of the world. They dare not associate with saints and 
 religious persons. They tremble before the sinner's 
 laugh, and the scoffer's sneer. 
 
 It is however, generally gi'ounded on ihe presumption 
 that there is yet ample time for repentance. The youth 
 speaks of mature years —the middle-aged, of advanced 
 life — these again of old age — and the old defer it to a 
 dying hour. Thus the present is ever too soon, and all 
 is put off to the uncertain future. 
 
 But let us briefly advert, 
 
 2. To the evil of Procrastination. 
 
 This evil may be termed legion. It is manifold. It 
 evinces the evil of extreme folly. It is, indeed, to act 
 
FELIX AND PllOCRASTINATION. 
 
 315 
 
 the fool. Worldly men in temporal things do not act 
 thus. They are wise in their generation. The mariner 
 never loses Avillingly the wind or the tide. The mer- 
 chant attends to great concerns first. The farmer loses i 
 not the opportunities of spring. The sick man procras- 
 tinates not as to being cured of his malady. Nay, look 
 at the birds ;— they obey the law of instinct, and migrate 
 to their respective places in due time. The ant lays by its 
 store for winter. AVhat folly, then, for man to risk his 
 soul, and all the abiding interests of immortality. It is 
 insulting to God. Would you allow a servant to pro- 
 crastinate his obedience, a child his affection, or one 
 whom you had served, his gratitude. It renders our sal- j 
 vation more difficult. The roots of the tree are sinking 
 deeper — the distance between you and God and heaven 
 is widening. Habits are strengthened and prejudices 
 made stronger. Just look, for instance, at the serious 
 impressions you sometimes feel, and perhaps feel now. 
 You cannot command them. The gravedigger cannot 
 realise what he first felt in his solemn occupation, nor 
 can the procrastinating sinner. When young, you wept 
 and felt and trembled, perhaps you feel it difficult to do 
 so now. It deprives of the present blessings of Religion, 
 and are these not precious ? But through procrastination 
 you enjoy them not. Your souls are kept in a state 
 of spiritual starvation, while there is the fatted calf and 
 the feast of mercy in your Father's house. 
 
 It invests you with an evil influence on those around 
 you. All possess some inlluence. That young person 
 procrastinates, then so will his companions and younger 
 brethren. That parent, then of course his children. 
 
316 SERMON XXIV. 
 
 That master, then most likely the servants. That man 
 of talent and learning, then of course his less talented 
 friends. It is the direst cruelty to the soul. Thus you 
 rob it, spoil it, debase it, and risk its eternal sal- 
 vation. It is an infatuated dependance on the veriest 
 uncertainty. Reason is uncertain. Life particularly so. 
 If these fail, then, your procrastination has ruined you. 
 It hazards all that is great, precious, and momentous. The 
 salvation offered in the gospel is truly great, but now is the 
 day of salvation. The favour and love of God are incon- 
 ceivably precious ; but now only are they tendered to 
 you. Eternity is that which is sublimely momentous ; 
 but all its solemn realities are hazarded by procras- 
 tination. 
 
 It has in innumerable instances involved its victims in 
 utter ruin and despair. Have you never known cases 
 where there have been good desires, good wishes and 
 good purposes, but salvation has been deferred till it has 
 been too late. The foolish virgins who took their lamps, 
 but took no oil with them, personify thousands around 
 us. 
 
 Application. — 1. We urge the three great points of 
 the text on your attention, — righteousness, temperance, 
 and a judgment to come. In Christ you have all to ren- 
 der each of these topics full of comfort — perfect right- 
 eousness the grace of temperance, and a holy prepa- 
 ration for a judgment to come. 
 
 2. To the unconverted we remark, that every thing 
 may depend upon your now deciding to give yourselves 
 to God. God is now decided to save you. Christ is 
 now decided to receive you. The spirit is now ready to 
 
PRE^UMrilON. 
 
 317 
 
 dwell ill you. The cIiuitU now longs to enrol you 
 among its nieinbcrs, and angels wait to rejoice with you, 
 but are you no>v decided ? If so, how delightful, how 
 joyous ! But if not, all may be lost. All! all ! for both 
 worlds. Then become decided now, for now is the ac- 
 cepted time, and behold now is the day of salvation. 
 
 " Hasten, O Sinner to be wise, 
 
 And stay not for the morrow's sun ; 
 
 The longer wisdom you despise, 
 The harder is she to be won. 
 
 Oh, hasten mercy to implore, 
 
 And stay not for the morrow's sun ; 
 
 For fear thy season should be o'er, 
 Before the evening's course be run. 
 
 Hasten, O sinner to return, 
 
 And stay not for the morrow's sun ; 
 
 For fear thy lamp should fail to burn. 
 Before the needful work is done. 
 
 Hasten, O sinner to be blest, 
 
 And stay not for the morrow's sun ; 
 
 For fear the curse should thee arrest. 
 Before the morrow is begun." 
 
 SERMON XXV. 
 
 PRESUMPTION. 
 
 " Aiid all the people shall hear and fear, and do no more 
 presumptuously.'' — Deuteronomy xvii — 13. 
 
 Our text presents us with the subject of Presumption, 
 an evil which we believe has greatly to do with the 
 impenitency of the sinner, and which is one of the chief 
 means by which the enemy ruins the souls of mankind. 
 Under the law there was a fearful difference made 
 
318 SERMON XXV. 
 
 between presumptuous and other sins. For sins of 
 infirmity and other transgressions, there was mercy 
 through the sacrifices and confession of the guilty, and 
 through the intercession of the Priest. But the doom 
 of the presumptuous sinner is given in the verse pre- 
 ceding our text. " And the man that will do presump- 
 tuously, and will not hearken unto the priest that stand- 
 eth to minister there before the Lord thy God, or unto 
 the Judge, even that man shall die, and thou shalt put 
 away the evil from Israel." v. 12. Before we enter fully 
 on the subject, a definition of the term may be necessary. 
 Presumption signifies, arrogant boldness and daring in 
 sin. A spirit of irreverence with respect to holy things. 
 A false confidence of safety in the commission of sin. 
 The presumptuous form a very large proportion of trans- 
 gressors. In most congi'egations we fear there are many 
 who belong to this class. Let us notice, 
 
 I. The chief causes of presumption. And, 
 
 II. The reasons which should influence us to 
 
 AVOID it. 
 
 I. The chief causes of presumption. 
 
 What are the means which the great enemy makes 
 use of to induce men to act presumptuously ? The first 
 of these, 
 
 L Is ignorance. 
 
 Men do not know. They are in a state of darkness, 
 as to the evil and danger of sin. Thus, as the traveller 
 walks in the night on the banks of the precipice, because 
 he sees not the peril, — the mariner sails on the verge of 
 a reef or hidden shoal, because he sees them not; so 
 ignorant men go on presumptuously in the way of sin 
 
PRESUMPTION. 
 
 319 
 
 and death. It is truly distressing to contemplate the 
 iiiuorance of thousands of our fellow creatures on reli- 
 gious subjects. Perhaps in their callings and trades, 
 they are shrewd and clever, but almost as benighted as 
 Pagans in matters of religion. Now ignorance is never 
 excusable, except when the means of knowledge are not 
 possessed. The Apostle remarks, " some men have not 
 the knowledge of God, I speak this to their shame." 
 Now this ignorance is often the result of neglecting the 
 means God has sent for the enlightening of the be- 
 nighted children of men. Light has come into the 
 world, but they do not avail themselves of its precious 
 rays. The Scriptures testify of God and his enemies, 
 but they are neglected and despised. Thus cvilpably ig- 
 norant, they are presumptuously daring in their course 
 of impiety and sin. We refer, 
 
 2. To inconsideration. 
 
 Inconsideration is often the result of ignorance. — 
 Hence it follows, in the exclamation of the prophet, 
 " Israel doth not know, my people doth not consider." 
 The ignorant seldom reflect, seldom weigh or contem- 
 plate the results of their course. The inconsiderate 
 generally act presumptuously. They are influenced 
 chiefly by impulse, and by circumstances of mere excite- 
 ment. They never judge or ask about consequences. 
 In this, they sink beneath the mere brute creation ; for 
 the ox and the ass, the birds of the air, the beasts of the 
 field, and the fish of the sea, know and regard the laws 
 of instinct. But man, designed for lofty and intellectual 
 pursuits, acts with thoughtless recklessness, and con- 
 j siders neither the end nor the purpose of his being. Con- 
 
o20 SERMON XXV. 
 
 sidevation would restrain the heedless transgressor, and 
 compel him often to pause in his career of crime and 
 woe. But inconsideration closes the ear, hlinds the 
 understanding, hardens the heart, produces the utmost 
 apathy of spirit, and often brings sudden destruction 
 u])on its victims. 
 We notice, 
 
 3. False notions of moral evil. 
 
 Many persons have no clear idea of the evil of sin as 
 such. They are aware of the evil of some sins. They 
 would dread to commit such as are considered flagrant 
 crimes against society, as robbery or murder, but they 
 feel no abhorrence against ordinary sins. They have no 
 idea especially of the evil of the sin of unbelief, ingra- 
 titude towards God, irreverence or neglect of the gospel. 
 In respect, too, of selfishness or worldliness, or frivolity, 
 or waste of time, here also, they have no sense of evil. 
 On these grounds, a reckless and presumptuous state of 
 mind is often based. 
 
 They forget that all sin is committed against an infi- 
 nitely holy God who is obh gated by the righteousness of 
 his equitable government to take cognizance of evil 
 and punish it as it deserves. Did they reflect too, that 
 sin is an attack upon the divine authority, an insult to 
 the divine character, base ingratitude for the divine 
 bounties, leaguing with Apostate spirits in their work 
 of rebellions, surely they would not presumptuously con- 
 clude, it were a matter of small concern. How fully all 
 this is revealed in the divine word. " Who shall not 
 fear thee, O Lord, and glorify thy name ? for thou only 
 art holy." — Rev. xv. 4. " Thou art not a God that hath 
 
PRESUMPTION, 
 
 B21 
 
 pleasure in wickedness, neither sliall evil dwell with 
 thee." — Psalm v. 4. ** Thou art of purer eyes than to 
 behold evil, and canst not look on iniquity." - 
 Habak. i. 13. 
 
 4. Incorrect notions of Deify, and Ids moral government. 
 Viewing God as indifferent to the acts of mankind, or as 
 such an one as ourselves, or as of absolute mercy and 
 not willing that even the guilty should perish, or as 
 allowing sin merely to have the risk of punishment 
 in this life. IIow dishonourable to the divine cha- 
 racter are all such notions ! IIow opposed to every 
 rational view of a perfect God ! Especially how con- 
 trary to the scriptural character of Deity. When he 
 passed by and proclaimed his goodness and mercy, yet 
 he concluded it thus : — " And that will by no means 
 clear the guilty." Exodus xxxiv. 7. How forcible the 
 address of I^eity to such : — " These things hast thou 
 done and I kept silence; thou thoughtest that I was 
 altogether such an one as thyself: but I will reprove 
 thee, and set them in order before thine eyes. Now 
 consider this, ye that forget God, lest I tear you in 
 pieces and there be none to deliver." — Psalm 1. 21, 22. 
 Presumption is often the result, 
 5. Of depending on future opportunities of amendment. 
 Such rest chiefly on a more convenient season. Now ' 
 young and strong, they conclude they have many years i 
 in reversion Their chief expectation respects old age, | 
 sickness, a death bed, or some striking interposition of 
 Divine Providence. What madness is this ! Who can 
 describe the infatuation of such reasoning ? The rapid 
 flight ot time, the brevity of life, the uncertainty of the 
 
 E E 
 
6%C SERMON XXV. 
 
 future, are subjects with wliich all must be conversant. 
 These are attested by daily events and hourly occur- 
 rences. This is one of the chief stratagems of the 
 destroyer. He ever refers the anxious or the thoughtful 
 to the future. He urges sin to-day, and repentance or 
 amendment at some future season. Thus he rocks his 
 victims in the cradle of carnal security, and produces a 
 spirit of slumber which is often the prelude of end- 
 less death. " Boast not thyself of to-morrow," for who 
 can tell what it will bring forth. For man, whose 
 breath is in his nostrils, to reckon on the future, is infa- 
 tuation indeed. Yet how fatally does this spirit prevail ! 
 How myriads are thus beguiled and cheated out of all 
 the incalculable blessings of eternal salvation! 
 
 6. Some act pres7unptuouslf/ on the ground of favouritism 
 in Deity ^ and a belief in the doctrine of Fatalism. 
 
 They reason whatever is, must be ! That God, if he 
 desires their salvation, will save them ; if otherwise, 
 " there is no hope." Some persons tell us they are 
 waiting a divine call, and expecting some gracious 
 opening door. Such, we would ask, did you never hear 
 the gospel — never read the warnings and exhortations 
 of scripture — never feel the smi tings of conscience — 
 never have the way of life opened to you by the mes- 
 sengers of mercy ? What could Deity have done for you 
 more than he has done ? Besides, you do not ac t thus 
 inconsistently in reference to other matters. A man 
 does not say, " If God intends me to be learned, I shall 
 be so, and therefore I need not read or stndy ;" or, " If 
 God in'.ends me to have food or raiment he will give 
 tliem, therefore I will not work;" or when sick, "If 
 
PRESUMPIION. 
 
 323 
 
 God intends me to die, I must, and therefore I ^vill not 
 take medicine." Strange that persons should only apply 
 such views of necessity to religion, and not to temporal 
 things. To all such perverse and wicked notions, we 
 oppose God's own revealed will. " If the wicked will 
 turn from all his sins he hath committed and keep my 
 statutes, and do that which is lawful and right, he shall 
 surely live, he shall not die." " He that believeth in 
 the Son hath life." " Whosoever will, may come and 
 take of the waters of life freely." 
 
 God has vindicated his own righteous character and 
 government by asserting his own eternal impartiality 
 and his infinitely merciful desire that all men should 
 come to a knowledge of the truth and be saved. — 
 1 Timothy ii. 4. This notion was entertained by the 
 wicked and corrupt Jews, and pleaded as an apology 
 for their wickedness. " Therefore, O thou son of man, 
 speak unto the liouse of Israel, thus ye speak, saying, if 
 our transgressions and our sins be upon us, and we pine 
 away in them, how should we then live ? Say unto 
 them. As I hve, saith the Lord God, I have no pleasure 
 in the death of the wicked, but that the wicked turn 
 from his way and live : turn ye, turn ye from your evil 
 ways; for why will ye die, O house of Israel?" — 
 Ezek. xxxiii. 10, 11. Another cause of presumption, 
 
 7. Is love of sin. 
 
 A corrupt and degenerate heart and soul, delighting in 
 iniquity. This is often called idolatry — the affections of 
 the heart being devotedly given to evil. Men presume 
 because they love their own ways — because they deliglit in 
 following their own desires. Like the original fruit it 
 
32i SERMON XXV. 
 
 appears pleasant to the eyes and good for food. O yes ? 
 this is the citadel — this is the strong hold of the enemy. 
 Iniquity is as delicious food to the corrupt mind. They 
 roll it under their tongue as a sweet morsel, and drink it 
 in as the ox drinketh in water. The habit of evil he- 
 comes so deeply rooted, that to abandon it is likened to 
 the plucking out of an eye, or the cutting off of a hand. 
 Fascinated with the deadly pleasures of sin and wedded 
 to their corrupt ways, they easily excuse their conduct, 
 and find ten thousand reasons which satisfy their own 
 perverted judgment for continuing in the love and prac- 
 tice of iniquity. The Psalmist has fully described such, 
 where he says, " thy tongue deviseth mischiefs like a 
 sharp razor working deceitfully. Thou loves t evil more 
 than good, and lying more than to speak righteousness. 
 Thou lovest all devouring words O thou deceitful tongue, 
 God shall likewise destroy thee for ever, he shall take 
 thee away and pluck thee out of thy dwelling place, 
 and root thee out of the land of the living." — Psalm 
 lii. 2—5. 
 
 Let us consider, 
 
 II. The Reasons which should influence vs to 
 AVOID IT. And we observe, 
 
 1. It is an unwise perversion of our own mental and 
 moral powers. 
 
 God has rendered us capable of looking onwards by 
 forethought and consideration. He has endowed us 
 with understanding and judgment. He has made us to 
 reason and reflect. How differently we act in matters 
 of only temporal moment to what we do in spiritual 
 and eternal concerns. In our temporal things we exer- 
 
PRESUMPTION. 
 
 S26 
 
 cise prudence. We ponder our steps, we arc cautious 
 and discriminating. We do not jeopardize our health or 
 weahh, or worldly enjoyments presumptuously ; but 
 we degrade our souls, peril our powers, risk our personal 
 happiness, and expose to the veriest uncertainty, all the 
 solemnly important interests associated with a future and 
 immortal world. The soul that is capable of vast capa- 
 bilities and of endless existence, is madly bartered for the 
 veriest fragments of earthly evanescent enjoyment. This 
 is folly beyond definition or illustration. 
 
 2. Presumption dreadfully hardens the heart, and sears 
 the conscience. 
 
 In scripture language it is termed hardening the neck. 
 " He that being often reproved, hardencth his neck, 
 shall suddenly be cut off and that without remedy." 
 And the question is put, " who hath hardened himself" 
 against Jehovah and prospered ? Presumption neces- 
 sarily blunts all the sensibilities of the moral powers. 
 Administers the deadly opiate to the centinel at his post, 
 brings over the whole soul a spirit of slumbering, which 
 is the certain presage of approaching destruction. The 
 man who sleeps at the mast head in the fearful tempest 
 surpasses not in daring folly the presumptuous sinner. 
 
 3. It is often, followed by awful visitations of God^s 
 wrath. 
 
 The presumptuous Pharoah who despite the plagues 
 of Egypt pursued the Israelites was at length overtaken, 
 and in the midst of his infatuated career was drowned 
 with all his hosts in the red sea. The presumptuous 
 Korah, Dathan, and Abiram, who dared to offer incense, 
 and assume the Priest's office, were made monuments of 
 
 J 
 
S26 SERMON XXV. 
 
 God's fierce anger, by the earth opening and swallowing 
 them up alive. Uzzah who also presumptuously put 
 forth his hand to hold the ark, was smitten with in- 
 stant death. King Uzziah was smitten with leprosy to 
 the day of his death, because he invaded the Priest's 
 office, and offered incense before the Lord. Then there 
 was the presumptuous Belshazzar who polluted the ves- 
 sels of the house of the Lord in the banquet of his re- 
 velling, and who according to the mystic writing on the 
 wall, was slain that very night. In the New Testament 
 there was Annanias andSapphira who were struck dead for 
 presumptuously lying to the Holy Ghost, and Herod the 
 King was eaten up of worms for presuming to receive 
 the wicked adulation of the people who shouted, " it is 
 the voice of a God and not of a man." How often are 
 presumptuous sinners suddenly cut off. How many 
 sabbath profaners have lost their lives on their unhal- 
 lowed excursions. How often is the candle of the da- 
 ringly wicked suddenly put cut. They are frequently 
 driven away in their wickedness. It is the down hill 
 course, and is awfully precipitous as the history of hun- 
 dreds of thousands fearfully attest. 
 
 4. It will involve an a^^ravated punishment in the world 
 to come. 
 
 In presumption, there is aggravated sin, and hence 
 the punishment will be such. " He who knows his 
 master's will, and doeth it not, shall be beaten with 
 many stripes." How deep the abasement of the sinner 
 who has presumptuously lifted himself up ! How deep 
 the disappointment of those who will be found crying, 
 " peace, peace," when there will be no peace, and when 
 
PRESUMPTION. 
 
 327 
 
 shall come in its place, everlasting destruction ! As it 
 was with the old world, they were eating and drinking, 
 and the rain descended, and the fountains of the great 
 deep were hroken up, and they were all drowned. And 
 as it was with Sodom and Gomorrah, when God rained 
 down fire and brimstone from heaven upon them ; so 
 shall it be with the presumptuous soul, when God shall 
 arrest him, and bring him into judgment. What reflec- 
 tions of bitterest anguish, will be the portion of the 
 presumptuous for ever and ever. Learn from this subject, 
 
 1. The importance of fearing God. 
 
 This is a fountain of life. Oh ! then dare him not ! 
 Resist him not ! He is terrible in wrath. When his 
 wrath is kindled but a little, it devours his adversaries ; 
 and from his final displeasure none can deliver. The 
 portion of the sinner's cup is described as fire and 
 brimstone, and a horrible tempest. 
 
 2. The necessity of immediate agreement with him. 
 How forcible the sacred injunction ! " Agree with 
 
 him quickly, whilst tliou art in the way with him." O 
 yes ! we beseech you now be ye reconciled to God. 
 Bow to the sceptre of his grace, and lay hold of his 
 strength, and he will be at peace mth you. 
 
 3. Under the Gospel there is pardoning grace even for 
 the presumptuous sinner. 
 
 Oh ! then seek it, and seek it immediately. Call upon 
 your God, that you perish not. 
 
 " What is the thing of greatest price 
 The whole creation round ? 
 
 That which was lost in Paradise, 
 That which in Christ is found. 
 
32S 
 
 SERMON XXVI. 
 
 The soul of man — Jehovah's breath 
 That keeps two worlds at strife ; 
 
 Hell moves beneath to work its death, 
 Heaven stoops to give it life. 
 
 God to redeem it, did not spare 
 
 His well beloved Son ; 
 Jesug to save it deign' d to bear 
 
 The sins of all in one. 
 
 And is this treasure borne below 
 
 In earthen vessels frail ? 
 Can none its utmost value know 
 
 Till flesh and spirit fail ? 
 
 Then let us gather round the cross, 
 That knowledge to obtain ; 
 
 Not by the soul's eternal loss. 
 But everlasting gain." 
 
 AMEN. 
 
 SERMON XXVI. 
 
 DESPAIR. 
 
 " 2'here is no hope." — Jeremiah ii. 25. 
 
 Our subject leads us to contemplate a state of mind 
 peculiarly fearful, and one which is deserving of the 
 most serious consideration. Have you ever seen a 
 person uiider the influence of despair ? How awfully 
 distressing the aspect of such. The eye cast down, the 
 countenance dejected, and the heart heaving with deep 
 and telling moans. In many cases too, such refuse all 
 conversation, or at most give utterance to exclamations 
 of horror. Before we enter, however, more fully on the 
 
DESPAIR. 
 
 329 
 
 subject, we would look at two thino^s which nrc often 
 productive of this state of mind, and yet which do not 
 come so immediately within the range of our present 
 design. 
 
 Despair may often be traced to the ]>hysical con- 
 formation of individuals. Many persons are naturally 
 of a gloomy temperament, and view all subjects through 
 a desponding medium. Despair is sometimes the result 
 of disease, especially depression of the nervous system. 
 Persons of this kind are greatly distressed by melan- 
 choly and gloom of mind. But we wish especially at 
 present to consider despondency in relation to the con- 
 clusions of the mind, with respect to the future state. 
 We should describe it as a condition of hopelessness 
 with respect to the mercy of God, and overwhelming 
 forebodings of eternal condemnation. Let us assign 
 some of the reasons of this state of mind, and then sug- 
 gest those considerations by which it may be prevented 
 or removed. Consider then 
 
 I. The reasons on which despair of mind is 
 
 GENERALLY GROUNDED. 
 
 We mention, 
 
 1. Gloomy apprehensions from partial views of the 
 divine character. 
 
 Many of this unhappy class clothe the Deity only in 
 habiliments of wrath, they seem to delight in contem- 
 plating him as most terrible ; love to expatiate only on 
 his judgments ; behold him only in the tempest and 
 storm ; in the lightning and whirlwind ; only listen 
 to his voice as heard in the roar of the thunder, or 
 in the rolling of the earthquake ; have only viewed him 
 
330 SERMON XXVI. 
 
 as walking in the pestilence or devouring in the plague, 
 or desolating in the flood, or burning in the belching 
 of the volcano. Many never think of God except in 
 connexion with his power to inflict misery, and as only 
 speaking in accents of threatening and terror. Such 
 views are calculated to terrify, to overwhelm and sink 
 the mind into despair. It is highly proper to have just 
 views of the divine equity and holiness. To reflect on 
 the power of God to punish, and the resources he can 
 command for the punishment of the incorrigible. But 
 to live and breathe only in this atmosphere, must be 
 productive of overwhelming feelings of fear and terror, 
 if not of absolute despair. 
 
 Despair is often grounded, 
 
 2. On fearful forebodings ivhich rest on the unknown 
 decrees of Jehovah. 
 
 With some it is a settled conviction, before the wheels 
 of time began to roll, that Deity fixed irrevocably their 
 eternal woe, that they were reprobated before they were 
 born into the world. Many ponder over this dark and 
 fearful doctrine until hope is extinguished, and lile 
 becomes an intolerable burden. From step to step they 
 have gone forth into the dark recesses of God's prohibited 
 decrees, until from a morbid state of mind they have 
 read their names in the book of God's everlasting disap- 
 probation. Thousands of sincere persons have distracted 
 themselves thus to despair. We have known individuals 
 who have felt thus, and who could not be prevailed 
 upon to look at one passage in the blessed Gospel from 
 a firm belief that they had no part nor lot in the matter. 
 Where this is the result of mental weakness or mis- 
 
DiSPAlR. 
 
 331 
 
 direction, such persons are especially fit objects for our 
 compassion and sympathy. But \vhcre this arises from 
 unbelief in God's gracious promises, and hard 
 thoughts of Deity are entertained^ however great the 
 misery, the sin, if possible, is infinitely greater. Some 
 persons despair, 
 
 3. From a fear that they may have committed the vnpar- 
 donahlt sin against the Holy Ghost. 
 
 This is far from being a rare case. This has been a 
 distressing subject to thousands. ?viany opinions have 
 been held by learned and pious men on this subject. I 
 shall refer only to two. One is, that the Jews commit- 
 ted it, in ascribing the works of Christ to the devil, ar.d 
 hence they say, that all who maliciously, and with 
 knowledge, hate and oppose the Gospel, and blaspheme 
 against Christ, commit this sin. Others, with more 
 correctness, I think, conceive that the Jews did not 
 commit this sin by their remarks on Christ's miracles ; 
 but Jesus intended to shew them that if they thus treated 
 the Holy Ghost, when he should descend upon his 
 disciples and Church, and if they sliould then ascribe 
 his influences to the Devil, and maliciously oppose it, as 
 they had mahgncd and opposed himself, that would be 
 blasphemy against the Holy Ghost, which should never 
 be forgiven, and especially as this would be a sin for 
 which no remedy could be provided, seeing that the 
 highest and brightest manifestation ot mercy had been 
 perverted. So tliat the commission of this sin was neces- 
 sarily confined to those who beheld tlie miracles of the 
 Holy Ghost, in the first ages of the Church. But if the 
 first description be the correct one, we trust there are 
 
S32 SERMON XXVI. 
 
 few indeed, who having been savingly converted, 
 experiencing in their own souls, the gracious operations 
 of the Holy Ghost, have become so abandoned, as 
 to deny the reality of his influences, and blasphemously 
 to ascribe his operations to the power of the Devil. 
 I)es})air is sometimes grounded, 
 
 4. On an overivlieljning sense of the evil of sin. 
 
 Many believe that they are the very vilest — that their 
 sins are past mercy and beyond pardon — that God will 
 not shew comjiassion to such as they feel themselves to 
 be — or, that they have sinned against light and blessings 
 so long, that their day of grace is for ever gone. It has 
 not unfrequently been the case for souls who have been 
 raised to great spiritual distinction afterwards to have 
 felt thus. John Bunyan, and many others experienced an 
 exceeding honor of mind and had dreadful conflicts be- 
 fore they obtained a sense of God's mercy. The journal 
 of Wesley contains many instances where the distress of 
 spirit seemed to resemble the demoniacal possessions men- 
 tioned in the Gospels. We do not wonder when persons 
 have their eyes opened to see sin in all its horrific black- 
 ness, that fearful impressions, and the most alarming 
 apprehensions are produced. Happy those who emerge 
 from this state of spiritual night and terror into the glo- 
 rious liberty of God's dear children. Such are some of 
 the most common causes of despair. Now the evil of 
 this state of mind is very great. 
 
 (1.) It is one of the chief temptations of the devil. 
 Where he cannot make persons presume, if possible, 
 he will cause them to despair. To elevate unrenewed 
 men to the confident expectation of final mercy, and to 
 
DESPAIR. 
 
 533 
 
 sink the timid and fearful to the dark regions of despair, 
 are the two leading stratagems of the fell destroyer. 
 
 (j2.) It is closing the eyes against tlie light of divine 
 revelation. Choosing death, in preference to eternal 
 life. As such, it is a sin of cruelty to our own souls. 
 It locks the door of mercy, and throw^s away as valueless, 
 the charter of salvation. 
 
 (o.) It is formed of the very essence of unbelief. It 
 disbelieves all the bright and glorious statements of the 
 Gospel. It is therefore, pre-eminently a sin against 
 God's grace and mercy. It slights God's immeasurable 
 love. Wilfully turns its back upon the cross of Christ. 
 Tramples under foot his messages of mercy, and extracts 
 poison and death from the tree of everlasting life. 
 
 (4.) It often leads to the destruction both of body 
 and soul. Where it settles in all its horror on the 
 mind — it excludes every ray of light. Then life 
 becomes insupportable, and thus many, like Judas over- 
 whelmed with the mists of blackness, destroy themselves, 
 and are thus excluded from the possibility of salvation. 
 The Gospel declares, " He that believetli not, shall be 
 damned." Unbelievers have their portion with those 
 who are cast into the lake that burneth with iire and 
 brimstone for ever and ever. Such commit the fearful 
 twofold suicide of body and soul. Then we will 
 II. Suggest those considerations by which despair 
 
 MAY BE PREVENTED OR REMOVED. And WO namc, 
 
 1. A scriptural contemplation of the blessed Deity. 
 
 In the only record of the Divine nature, perfections, 
 and will, it is written, "^ God is love." " God is good." 
 " His mercy endureth for ever.' 
 
 F F 
 
 It is higher than the 
 
334 [sermon xxyi. 
 
 heavens. Look at Deity, as seen in his works of 
 creation and providence. The whole earth is full of ! 
 his goodness, and all liis ways are mercy and trnth. 
 Bead his nature and character, as proclaimed to Moses. 
 " The Lord God merciful and gracious, long-snfFering, 
 and ahundant in goodness and truth." Llear his solemn 
 asseveration ; hy his eternal immutability he swears, — 
 ^^ As I live, saith the Lord God, I have no pleasure in 
 the death of the wicked, hut that the wicked turn from 
 his way and live ; turn ye, turn ye, from your evil ways, 
 for why will ye die, O house of Israel !" Ezekiel, 
 xxxiii. IL 
 
 " Not all the sins which we have wrought 
 
 So much his tender mercies grieve, 
 As this unkind, ungrateful, thought, 
 
 That he's unwilling to forgive." 
 
 2. A clear and full survey of the person and work of 
 Christ. 
 
 To the desponding, we would say, find a person whose 
 nature Christ did not assume, or one for whom he did not 
 die, and then such may assuredly despair. Look at a few 
 of the terms which he has connected with his love and 
 mercy towards all men. "The world," "x\ll," "Every." 
 God so loved the world, that he gave his only begotten 
 Son, that whosoever believeth in him should not perish, 
 but have everlasting life." "He is the propitiation for 
 our sins, and not for ours only, but also for the sins of 
 the whole ivorld.^' It is written, " God delivered him up 
 for us «//." So also the Apostle reasons, " If Christ died 
 for all, then were all dead." " He hath laid on him the 
 iniquity of us a//." " Christ by the grace of God, tasted 
 death for every man.^^ Surely these passages of God's 
 
DtSPAlR. 
 
 335 
 
 holy and imiimtable word, arc directly calculated to 
 inspire every sincere penitent with faith and hope in 
 our Lord Jesus Christ.* 
 
 3. A candid respect to the iiicitatlons and promises of' 
 the Scriptures. 
 
 " How bright and cheering these words arc, " Ho 
 every one that thirsteth, come ye to the waters, and he 
 that hath no money, come ye buy and eat ; yea, come, 
 buy wine and milk without money, and without 
 price." Isaiah Iv. 1. " Whosoever will, let him come 
 and take of the waters of life freely." " Him that 
 Cometh unto me I will in no wise cast out." " Come 
 now, and let us reason together, saith the Lord, though 
 your sins bo as scarlet, they shall be as white as snow ; 
 though they be red like crimson, they shall be as wool." 
 
 It is impossible for language to express greater com- 
 passion or for invitations to be more richly fraught with 
 tenderness and pity. 
 
 " How cheering is the Gospel sound ! 
 
 Sulvation free in Jesus' name ! 
 In Jesus' blood redemption found ! 
 
 Look sinners to the slaughtered Lamb ! 
 Look to his all atoning death ! 
 Look and be saved from endless wrath !" 
 
 4. A reference to those loho have come to God in his own 
 appointed way and obtained mercy. 
 
 Where or when v»as the penitent spurned or rejected ? 
 When did one perish by venturing on the divine mercy, 
 or who ever plunged into the sacred fountain and came out 
 unclean or impuie? Time would fail to dwell on Kahab 
 the harlot, on Manasseh, on the woman who was a sinner, 
 
 * See Dr. Chalmers' admirable sermon on James, i. — 20. 
 
SERMON XXVI. 
 
 on Zaccheus the extortioner, on the dying malefactor, and 
 on the three thousand Jerusalem sinners who believed 
 and were converted under one sermon. But there must 
 be, 
 
 5. A personal application to God through Jesus Christ. 
 
 We would remind you, that reasoning or doubting 
 will not do. Make but the effort— pray to God — 
 ask for pardon — seek his grace — knock at the door 
 of mercy — venture your souls on Christ, and rely 
 upon it, despair will vanish away as the intercept- 
 ing cloud before the rising of the morning sun. Unless 
 you come to Christ you have no warrant to hope. 
 Unless you look to him he has not promised to save you, 
 unless you ask in the exercise of faith in his word, 
 he has given you no reason to expect his accepting 
 favour. But whoso thus comes humbly, with lowliness 
 of soul, contrition of heart and iu the spirit of earnest 
 supplication shall assuredly be saved. Two classes of 
 character may indeed despair. 
 
 1. Those who are resolved to live in their sins. Sin, 
 death, and hell, are inseparably united. The traveller 
 in the broad way must ultimately perish. The wages of 
 sin is death. For the incorrigible trifler and neglecter 
 of God's salvation, and those who persevere in 
 disobedience to the Gospel, there is indeed "no hope." 
 
 2. Those who seek salvation elsewhere, than in the 
 Gospel. The Gospel is the only guide to eternal 
 salvation ; and there is no other name given among 
 men, by which you can be saved, but by the name of 
 Jesus. Every region is dark and fearful, but that lit up 
 by the rays of the glorious Gospel of the blessed God. 
 
THE GREAT END OF THE C1II11ST[AN MINISTRY. 337 
 
 " In v:iiii tlu^ tremblin.^ conscience seeks, 
 
 Some solid ^roan I t ) rest upon ; 
 With long despair the spirit breaks, 
 
 'Till we apply to Chri.st alone. 
 
 AMEN. 
 
 SERMON XXYII. 
 
 THE GIIEAT END OF THE CHRISTIAN MINISTRY. 
 *' That they may he saved.'' — 1 Cor. x. 33. 
 
 TfiE text is tlio declaration of tlio Apostle Paul as to the 
 course lie pursued in fulfilling the responsible work of 
 tiie ministry. As far as it was possible with truth and 
 Cliristian consistency, he became all things to all men. 
 " Even," says he, '^ as I please all men in all things, not 
 seeking mine own profit but the profit of many, that they 
 may be saved." The embassy of the messenger of 
 Christ, is that of peace and salvation. lie is commis- 
 sioned to go forth and disclose unto perishing sinners 
 wliat they must do to be saved. His work is only 
 successful as he is the instrument of turning men from 
 darkness to light, and from the power of Satan to God. 
 Let us then ascertain, 
 
 I. Teie Nature of that Salvation whicu the 
 Gospel c<)>templatks. And, 
 
 II. The Responsibility of the Ministry in 
 making known the means by which it may be 
 secured. 
 
SERMON XXVII. 
 
 I. The Nature of that Salvation which the 
 Gospel contemplates. 
 
 What is it to be saved ? It is to be delivered from 
 our present sinful perishing state. A state of sin is 
 one of moral wretchedness and peril. Sin is the disease 
 of the mind, the plague of the heart, the curse of the 
 soul. It exposes all its victims to God's wrath and 
 to the vengeance of eternal fire. While unconverted, 
 all men are thus sinners. '^ There is no man right- 
 eous, no not one." Before God, all are guilty; and 
 therefore all are in a state of moral ruin and death. 
 In the attainment of salvation, the following things are 
 necessarily included. 
 
 Sin must be pardoned. 
 
 All the guilt of heart and lip, and life, must be 
 blotted out ; freely and fully forgiven ; entirely can- 
 celled, so that not one charge of transgression shall 
 remain against us in God's book of remembrance. The 
 remission of sins is that great doctrine which jwas to be 
 preached unto all nations, beginning at Jerusalem. So 
 long as we are chargeable with iniquity before God, so 
 long are we unsaved. Forgiveness of sin is that great 
 evangelical doctrine so often exhibited to us in the 
 Gospel, — -that which is to be made known to all men. 
 That for which such ample provision has been made in 
 the mediatorial work of the Son of God. That which 
 we must receive and enjoy as the basis of the spiritual 
 structure, of true and vital religion. With the pardon of 
 sin, is connected the justification of our persons before 
 God. God regards them as righteous, and treats with them 
 as such, there being now not one condemnation against 
 
THE GREAT END OF THE CHRISTIAN MINISTRY. 339 
 
 them. Justification from all things, and forgiveness of sins 
 if not synonymous are ever united in the experience of 
 all who are saved and accepted of God. In the attain- 
 ment of salvation, 
 
 A new nature and spirit are imparted. The heart as 
 well as the state of the sinner must be changed. The 
 old corrupt nature will sin, because it is thoroughly 
 sinful. It must produce impurity because it is tho- 
 roughly corrupt. Hence the necessity for regeneration. 
 ^*Ye must" said Jesus, "be born again." We must 
 become the partakers of a spiritual, heavenly divine 
 nature. We must be born from above. The stony 
 heart must be taken away, and a heart of flesh im- 
 parted ; the spirit of evil must be subdued, and the 
 holy spirit of God must be received. By this process the 
 character is transformed and the whole man renewed. 
 All old things pass away, and all things become new. 
 It is a translation from darkness to light, from death to 
 life, and from thraldom to liberty. It is the renewal of 
 the soul in the spirit and likeness of God. That new 
 moral creation investing the mind with all the beauties of 
 the divine holiness. With this neio nature, the dispositions, 
 feelings and desires of the soul will be actively engaged 
 for God. The fruit of the Hps will be holy to the Lord. 
 The thoughts of the heart will be sanctified to God. 
 The life will now be conformed in holy obedience to his 
 will. Sin will be hated, loathed, abandoned. Such 
 will walk in newness of life and seek to glorify God 
 their Saviour in all things. The growth of the soul in 
 holiness, persevering in well-doing, and faithfulness unto 
 death, are followed by tlic bestowment of eternal life. 
 
0*40 SERMON XXVII. 
 
 That is the salvation which we have now described, in its 
 consummated character. Present salvation imphes the 
 life of God in the soul, but when perfected it will be life 
 eternal. To be delivered from perishing is the negative 
 part of salvation, the positive is to " have everlasting 
 life," — a life of holiness, of celestial happiness, of raptu- 
 rous joy- and unceasing pleasure at God's right hand for 
 evermore. To be delivered from wrath and hell, to be 
 elevated to the fulness of God's favour, and the enjoy- 
 ment of his presence for ever. Let us proceed to 
 consider, 
 
 II. The responsibility of the Chrisitan minis- 
 try TO MAKE KNOWN THE MEANS BY WHICH THIS SALVA- 
 TION MAY BE SECURED. 
 
 It is the office and work of the Christian minister, to 
 explain and publish, and ofFe'r this salvation to mankind. 
 In executing this great work, 
 
 1. Tlie Gospel must be declared as containing the only 
 way of salvation. 
 
 Such is the Gospel represented ; it is the good news 
 of redeeming mercy to fiUen sinners. It is the revela- 
 tion of God's holy and gracious purposes for the salva- 
 tion of mankind. AYe cannot be saved by the contem- 
 plation of the works of nature. However God's glory 
 shines forth in them, they are silent as to the will and 
 mind of God concerning his Apostate creatures. We 
 cannot be saved by listening to the denunciations of the 
 law which only recognizes two classes, the innocent, and 
 these it views as the friends of the lawgiver ; and the 
 guilty, and these it curses with eternal death. It refers 
 not to the salvation of transorressors. The Gospel there- 
 
THE GREAT END OF THE CHR1STIA.N ^flNlSTRY. 341 
 
 fore is the only record Avlierc the love and mercy of God 
 are revealed and declared to sinners. Here is the his- 
 tory of our redemption, the charter of mercy, and the 
 tidings of salvation. 
 
 2. Jesus must he ijrescntcd as the only clelivej^er. 
 
 His name is expressive of his office, Avork, and 
 character. It is his to save, and there is salvation in 
 none other. lie clothed himself in our flesh that he 
 might be our brother — that he might have a holy right, 
 and a suitable nature for becoming our Ilcdeemer. 
 He possessed the dignity, the spotless purity, to mediate 
 between a holy God, and condemned guilty sinners. 
 He had the interests of both, the offended righteous 
 Jehovah, and the offending sinner, near at heart. He 
 humbled himself on our account, and became obedient 
 to the whole law, magnified it, and made it honourable. 
 He became the sacrifice, as well as the priest, and tlius 
 offered himself to God for us as a lamb without spot. 
 He took our infirmities, and bare our sins in his own 
 body on the tree, suffering the just for the unjust, to 
 bring us to God. He thus became the true propitiatory, 
 where God's glory could shine forth, and where the 
 guilty could come and obtain mercy, and grace to help 
 in time of need. He is Jehovah, and there is salvation 
 with him, and beside him there is no Saviour. If 
 men are to be saved, Christ must be preached — 
 preached in all the glories of his divine character, — in 
 all his offices as mediator ; in all the riclincss of his 
 grace ; in all the preciousness of his blood ; in all tlie 
 power of his spirit ; in all the immensity of his love ; 
 and in all the energy of his truth. He must be 
 
342 SERMON XXVII. 
 
 preaclied as our atoning lamb,— as the great efficient 
 sacrifice, — as the only foundation of hope, and as the 
 one refuge ft-om the wrath to come, 
 
 S. Repentance and faith must he preaclied as the appointed 
 means of salvation. 
 
 All the glory and merit of salvation, belong to the 
 blessed God, the Father of mercies, his only begotten 
 Son, and the holy spirit. But to the enjoyment of 
 salvation, its necessity must be felt, its importance must 
 be realized. The blind eyes of the sinner must be 
 opened. He must see, and feel, and deplore his guilt. 
 Sin must become his burden. Its evil must be made 
 manifest to his conscience. It must be forsaken and 
 hated. Sorrow after a godly sort must be experienced. 
 The path of evil and death must be abandoned ; the 
 way of wrath and hell forsaken ; the mind must be 
 abased, the soul humbled, and the spirit contrite, before 
 God. Salvation must be intensely longed for, and 
 earnestly sought. With genuine repentance, there must 
 also be experienced Faith in the Lord Jesus Christ. A 
 firm belief in that record which God has given of his 
 Son. A faith in the Son of God which trusts the soul 
 with all its high and momentous interests into his 
 hands, expecting eternal life alone through him. 
 
 Faith, which looks to his cross, and there casts all its 
 burden of guilt upon him, thereby extracting healing and 
 salvation. Looking from every other, and beholding the 
 Lamb of God, who alone has borne away the sins of the 
 world; building on Christ as the chosen and only foun- 
 dation of acceptance with the Father, and thus attaining 
 eternal life?. 
 
THE CHEAT END OF HIE CHRISTIAN MINISTRY. 
 
 J43 
 
 4. Obedience of heart and life must be preached as the i 
 evidence of salvation. I 
 
 Obedience, when preaclied as tlic ba.sis of a yiiiner's | 
 hope, subverts the design of the Gospel, and mistakes 
 the effect for the cause of salvation. ])ut righteousness 
 of life is the unvarying evidence of true discipleship ; 
 of our genuine conversion to God. " Ye are my friends," 
 said Jesus, '^ if ye do whatsoever I command ye." 
 Obedience is the evidence of our love to Christ. *' For 
 this is the love of God that we keep his commandments." 
 Evangelical obedience is that whicli is the fruit of a 
 regenerated heart and a renewed life. It is obedience 
 which is exemplified by the power of the Holy Spirit 
 resting upon us and dwelling in us. It is the obedience 
 of the heart, and tlierefore is cheerful, willing, and 
 universal. It respects all God's commandments. It 
 deligh'ts in the law of God after the inward man. It is 
 the obedience of love, of fear, and of a sound mind. By 
 the aid of divine grace, this obedience of heart and life 
 is maintained with faithfulness through life and by 
 ■ enduring to the end, is followed by eternal salvation. 
 To make known the way of salvation clearly and fully, 
 and with j)ower and energy, is the great work of every 
 Christian minister. To be successful in this work, is the 
 highest honour, which will be recognized in the day of 
 tlie Lord, and rewarded with a heaven of joy and glory 
 for evermore. Those who have turned many to right- 
 eousness, shall shine as the stars for ever and ever. 
 Their converts shall be their crown of rejoicing and 
 fellow heirs, and recipients with them of the bliss of 
 eternity. Then, we ask, 
 
344 SERMON XXVII. 
 
 I Have loe so preached that you might he saved ? 
 We trust that we have not kept back any part of the 
 counsel of God, that we have not adulterated the all- 
 precious truths of the Gospel, nor yet mystified by our 
 own fancies or ambiguity of style, the words of salvation. 
 With innumerable infirmities, at best but men of like 
 passions with yourselves, yet, we trust, God has enabled 
 us always with affectionate fidelity to make known to 
 you the way of life, and that we have not sought our 
 own profit, but the profit of your souls, that you might 
 be saved. 
 
 .?. Have you so heard the Gospel that the end of our 
 Ministry has been answered in your Salvation ? 
 
 Have you heard with candour and received with 
 readiness the Gospel of Salvation ? Have you be- 
 lieved it, and thus regarded it as the word of God 
 and not the word of man ? Has it been the power of 
 God to your salvation ? Can you testify of its power 
 to change the heart and sanctify the life ? Are you 
 happy in the hope it inspires ? Are you happy in the 
 joy it gives and in the blessings it bestows ? Is it your 
 glory and song ? Do you exemplify it in your lives, and 
 honour it by your conversation? Are you living ex- 
 pecting its consummated glory in the heavenly state ? 
 We remark, 
 
 3. That the end contemplated in the Gospel is the great- 
 est and most sublime that can possibly engage your attention. 
 To be " saved !" what an infinity of meaning is com- 
 prehended in these words. What are all the things 
 pertaining to this sublunary state when contrasted with 
 Salvation. All the pomp and pageantry of this world 
 
THE GREAT END OF THE CHRISTIAN MINISTRY. 345 
 
 dwindle into utter insignilicauce. The elevation of an 
 immortal spirit to the presence of Jehovah ! The coro- 
 nation of an heir of glory! The soul raised to the 
 incomprehensible splendours of the beatific vision ! A 
 child of man invested with immortality and eternal life ! 
 A man made partner wdth angels, having fellowship 
 with Seraphim and Cherubim ; yea, participating of 
 God's own felicity, having a portion of the bliss and 
 dignity of Jesus, seated on his throne, through eternal 
 ages being where he is, beholding and sharing with 
 him in his honours, dominion and joy. 
 
 4. Remember that God in all his dispensations has placed 
 this great end before Him. 
 
 That Jesus might have dominion over the countless 
 ransomed sons of men, was this world created and con- 
 tinued in being. The sacrifices of the rural altars before 
 the flood, all had reference to this. The splendid ritual 
 of the Levitical priesthood had respect to this. The quali- 
 fying and sending forth of an illustrious train of priests and 
 prophets especially contemplated this. But more^ the in- 
 carnation of the Son of God, the depths of his humiliation, 
 the keenness of his sorrows, the infinite agonies associated 
 with his sufferings, his ignominious death, and his pas- 
 sion, all had respect to the salvation of men. And all the 
 ordinances and instrumentality of the Gospel dispensa- 
 tion, the outpouring of the Holy Spirit, and the direction 
 of all events ; the continuance of the world in existence 
 are concentrated in this as the great end of all. It is the 
 consummation on which the mind and heart of Jeliovah 
 is fixed ; that which Jesus is regarding as the full recom- 
 pense of his sorrows, the final travail of his soul, and the 
 G G 
 
346 SERMON XXVII. 
 
 leternal satisfaction of his benevolent heart. Who does 
 not long for this happy period ! Shall not our hearts go 
 forth in ardent intercession, and holy prayer, for this. 
 
 " Waft, waft ye winds his story, 
 
 And you ye waters roll, 
 Till like a sea of glory. 
 
 It spreads from pole to pole. 
 Till o'er our ransom'd nature, 
 
 The Lamb for sinners slain, 
 Redeemer, King, Creator, 
 
 In bliss returns to reign. 
 
 Finally. To all, is the word of this salvation sent. 
 We exhort you every one, ^to flee from the wrath to 
 come. We preach a Saviour -who tasted death for every 
 man. We pubhsh mercy to all who come to God 
 through Christ, for he has said of all such, he " will 
 in no wise cast them out." 
 
 " O, that the world might taste and see, 
 
 The riches of his grace ; 
 The arms of love that compass me, 
 
 Would all mankind embrace. 
 Happy, if with my latest breath, 
 
 I may but gasp his name ; 
 Preach him to all, and cry in death, 
 
 Behold, behold the Lamb." 
 
 AMEN. 
 
 THE END. 
 
 'i 
 .J 
 
317 
 
 LIST OF SUBSCRIBERS. 
 
 Mrs. Arkly, Dunninald, 6 Copies 
 
 Patrick Arkley, Esq., Advocate 
 
 Mrs. Anderson 
 
 Miss Abrahams 
 
 Mr. John Andrews, Leeds 
 
 Mr. Joseph Andrews, Ditto 
 
 Mr. Addleshaw Ditto 
 
 Mrs. James Anderson 
 
 Mrs. Adams 
 
 Mrs. C. Allardice 
 
 Mrs. J. Adam 
 
 Mr. G. Amott, Chesham 
 
 Mrs. Amick 
 
 B. 
 
 Rev. Dr. Brewster 
 Mr. John Baker 
 
348 LIST OF SUBSCRIBERS. 
 
 Miss Bowley 
 
 Mrs. Barnsley 
 
 Rev. E, Bott, 2 Copies 
 
 Mr. Brodie 
 
 Mrs. Bond 
 
 Mr. Bouron 
 
 E. Bailie, 2 Copies 
 
 Mrs. Bowrne, Kemdngton 
 
 Mrs. Bagshot, Great Torrington 
 
 E-ev. Mr. Baxter, Barnstaple 
 
 Mr. Batey 
 
 Mr. BuUey, 2 Copies 
 
 Mr. Bishop 
 
 Mr. Brandon 
 
 Mrs. Byrne, 
 
 Sir David Brewster, S Copies 
 
 Mrs. Joseph Birnie 
 
 Mrs. John Brown 
 
 Mrs. Adam Burnes 
 
 Miss Agnes Blair 
 
 James Birnie, Esq. j 
 
 Mrs. David Birnie ^ 
 
 Mr. George Burrell 
 
 Rev. Patrick, Brewster, Paisley 
 
 Mr. J. Buttfield, Chesham, % Copies 
 
 C. 
 
 Miss Colquhoun, 12 Copies 
 
 Major General Colquhoun, 6 Copies 
 
 Mrs. Colquhoun, 4 Copies 
 
 Misses M. & E. Colquhoun, 4 Copies 
 
LIST OF SUBSCRIBERS. 
 
 D. Colquhoun, Esq., Dumfries 
 
 Mrs. Carncgy, Craigc, 4 Copies 
 
 Mr. W. E. Clark, Broomjicld 
 
 Mr. Coleman, Leicester 
 
 Mrs. Cooke, Leicester 
 
 Mrs. Ci'oss 
 
 INIr. Charles 
 
 Rev. J. Cotton, 3 Copies 
 
 Mr. Coleburn 
 
 Mr. Champion, Tunbridge Wells 
 
 Mrs. Collis 
 
 Mrs. Cameron 
 
 Rev. George Cosens, GreoJ: Torrington 
 
 Mr. Cutting 
 
 Miss L. Campion 
 
 Miss A. Croker 
 
 Miss J. Croker 
 
 Miss G. Croker 
 
 Miss E. Croker 
 
 Mr. Croker 
 
 Miss Carter 
 
 Miss Clark 
 
 Mrs. James Connon 
 
 James Chalmers, Esq. 
 
 Miss Cheetham 
 
 349 
 
 D. 
 
 Rev. John Dodgson 
 
 Miss Dodgson 
 
 Dr. Duncan, Tunbridge Wells 
 
 Mr. Dixon 
 
S50 LIST OF SUBSCRIBERS. 
 
 J. Dimsdale 
 
 Miss Dickson 
 
 Mr. Thomas Dancer 
 
 Mr. Matthias Darton, Sheerness 
 
 Mrs. F. Dick 
 
 Mrs. John Dickson 
 
 Mrs. Daniel 
 
 E. 
 
 Captain G. M. Ellis, 4 Copies 
 
 Mr. Elkington 
 
 Miss Evans 
 
 Miss Ellis 
 
 Rev. Mr. Everard, 3 Copies 
 
 Mr. Elliston 
 
 Mr. East 
 
 Mrs. East 
 
 Mr. Ellis I 
 
 Mrs. Edwards 
 
 William Ellice, Esq., 4 Copies 
 
 R. D. G. Fergusson, Esq., of Me 
 
 A Friend 
 
 Mr. R, Frost . \ 
 
 Mr. Freeman 
 
 Mrs. Ford, 2 Copies 
 
 Mr. Frost 
 
 Miss Frost 
 
 Mr. Fielding, Jun., Castle Doimington 
 
 Mr. Francis 
 
LIST OF SUBSCKIUERS. 
 
 351 
 
 Mrs. Fairweather 
 
 A Friend 
 
 Mr. Alexander FuUerton 
 
 A. Foote, Esq. 
 
 G. 
 
 Thomas Gwennap, Esq., 6 Copies 
 
 Mrs. Gibbs 
 
 Mrs. Graham, 3 Copies 
 
 Miss Grame 
 
 Mr. J. Bowers Gray, Surgeon, Chelmsford 
 
 Mr. Gates 
 
 Mr. Gawthorpe 
 
 Mr. Goldsworthy, Boston 
 
 Miss Gwennap 
 
 Mr. Good, 2 Copies 
 
 Mr. Gutteridge, Boston 
 
 Mr. Goodliffe 
 
 John Guthrie, Esq. 
 
 Miss Helen A. Glegg, 
 
 Mr. Glover 
 
 Mr. W. Gomm, Chesfiam 
 
 H. 
 
 Mrs. John Hull, Uxbridge 
 
 Miss Hill 
 
 Miss Hooper, Great Torriagton 
 
 Mr. Handford, Ditto 
 
 Mr. G. Heancs, Ditto 
 
 Rev. AVilliam Horsall 
 
 J. Hodgson, Esq. 
 
S52 LIST OF SUBSCRIBERS. 
 
 Mrs. Hands 
 
 Mrs. Hamilton, 
 
 Mr. Holworthy, Wimeswold 
 
 Mrs. Howard, 2 Copies 
 
 Miss Emma Hutchins 
 
 Miss Hinton 
 
 Mrs. Harris 
 
 Mrs. Hooper 
 
 Mr. Hoskins 
 
 Mrs. Haig 
 
 Mrs. R. Haig, 
 
 Mrs. Harris, Paddington Green 
 
 Mr. Harris 
 
 Mr. Height 
 
 Mrs. Harris I 
 
 J. S. Henderson, Esq. 
 
 A. Hector, Esq., 
 
 Mrs. Hill 
 
 Mr. Heath 
 
 Mr. Hales 
 
 I. 
 
 Rev. William Innes, Edinburgh 
 Mr. Jabez Inwards 
 Miss Ingram 
 
 Robert Jameson, Esq. 
 
 Mr. Jessop 
 
 Mrs. Jennings 
 
 WilHam Janson, Jun., Esq. ^Z Copies 
 
LIST OF SUBSCRIBERS. 
 
 353 
 
 Mrs. Johnson 
 
 Mr. Robert James, Shceniess 
 
 Mrs. Jeffrey 
 
 Mrs. Francis Japp 
 
 i\rr. D. Johnston 
 
 George Keith, Esq., Montrose, 2 Copies 
 Mrs. Keith 2 Copies 
 Mrs. Kemp 
 
 L. 
 
 J. M. Lindsay, Esq. 
 
 Lady Landford 
 
 Dr. Lovell 
 
 Mr. George Langley, Little Chart 
 
 Miss Lake, Great ToiTington 
 
 Mrs. Line 
 
 Miss Lyford 
 
 Mrs. David Lyall 
 
 A. Lindsay, Esq. 
 
 M. 
 
 Mrs. Maxton, of Cultoquhay 
 
 Mrs. Marshall, 2 Copies 
 
 Mrs. Morris 
 
 Mr. Miller 
 
 Mrs. Makins 
 
 Miss Makins 
 
 Miss Anna Makins 
 
354 
 
 LIST OF SUBSCRIBERS. 
 
 :_:: ^ 
 
 Mr. 
 
 W. W. Martin 
 
 
 Rev. 
 
 Thomas Matthews, Boston^ 2 
 
 Copies 
 
 Mrs. 
 
 Meldrum 
 
 
 Mrs. 
 
 Murch 
 
 
 Miss 
 
 M^Dougall 
 
 
 Mrs. 
 
 Murrison 
 
 
 Mrs. 
 
 Captain Mather 
 
 
 Mrs. 
 
 D. Mackie 
 
 
 C. H. Millar, Esq. 
 
 
 Mrs. 
 
 MTarlin 
 
 N. 
 
 
 Nicholas North, Esq., Crabh's Ahhey, 
 
 2 Copies 
 
 Mr. 
 
 Noble, Boston 
 
 
 Mr. 
 
 Newall, St John's Wood Terrace 
 
 
 Mrs. 
 
 Newman 
 
 
 Mrs. 
 
 Norris 
 
 
 Mrs. 
 
 Niddrie 
 
 
 Mrs. 
 
 Robert NicoU 
 
 0. 
 
 
 Eight Hon. Lady Mary Oswald, S 
 
 Copies 
 
 Rev. 
 
 J. Owen, Castle Donnington 
 
 
 Miss 
 
 E. Osborne 
 
 
 W. 
 
 P. 
 
 Penney, Esq., Advocate, % Copies 
 
 Miss 
 
 Paton 
 
 
 Mr. 
 
 Pliilh'ps, Chelmsford 
 
 
 Miss 
 
 , S. Parker, Broomjkld 
 
 
LIST OF SUBSCRIBERS. 
 
 355 
 
 Mr. W. Preston, Leicester 
 
 Mrs. Pratt 
 
 Mrs. Pestal 
 
 Mrs. Proctor 
 
 Miss Pittar 
 
 John Pittar, Esq. 
 
 Mr. Partridge 
 
 Rev. W. Proctor 
 
 Mrs. Popple 
 
 Miss Parker 
 
 Mrs. Priest 
 
 Mrs. John Paton 
 
 Thomas Paton, Esq. 
 
 R. 
 
 Miss Renny 
 
 Horatio Ross, Esq., of Bossie, 6 Copies 
 
 Mrs. Robertson 
 
 Mr. T. R. Richardson, Leicester 
 
 Rev. T. Rofe 
 
 William Richardson Esq. 
 
 Miss Roberts 
 
 Miss P. Roberts 
 
 Mrs. Roberts 
 
 Mrs. Ryan 
 
 Mr. Jonathan Richie 
 
 Mrs. Ramsay, 
 
 Mr. N. Reynolds, Chesliom 
 
 Miss Renshaw 
 
356 LIST OF SUBSCRiI3ERS. 
 
 s. 
 
 Mr. Salter 
 
 Miss Simpson 
 
 Miss Stenhouse, 2 Copies 
 
 Miss Ann Stein 
 
 Mrs. Henderson Somerville 
 
 W. C. H. Somerville, Esq. 
 
 John Stay, Esq. 
 
 Rev. J. Staddon, Burton-on- Trent 
 
 Mrs. Stobie 
 
 Mrs. Stacey 
 
 Mr. Streeter 
 
 Mr. John Stephens, Princes Rishorou(jh 
 
 Mr. Stubbs, Tunhridge Wells 
 
 Mr. Spilsbury, Ditto 
 
 Mr. Thomas Small, Boston 
 
 Eev. John Stevenson, A. M., 6 Copies 
 
 Mr. W. Stevenson, Nottingham 
 
 Mr. Robert Seals 
 
 Mrs. Col. Sutherland 
 
 Mr. George Stoneman, Great Torrington 
 
 Mrs. Stevens 
 
 Miss Stevens 
 
 Mr. Smith 
 
 Mr. Stimpson, 3 Copies 
 
 Mrs. Seabrook 
 
 Mr. Soar, Castle Donningtou 
 
 Miss Stratton, 2 Copies 
 
 Wm. Sim, Esq. 
 
 Rev. Dr. Smith 
 
 3. 
 
LIST OF SUBSCRIBERS. 
 
 357 
 
 Mrs. Smith 
 Doctor Smith, R.N. 
 Mrs. George Smart 
 Mr. Kerr Stephen 
 Mrs. Capt. Sutherland 
 
 The Right Hon. Lady Torphichan 
 
 Miss Turnbull, Edinburgh 
 
 Mrs. Trim 
 
 Mr. A. Tehbutt, Leicester 
 
 Mr. J. Tattersall, Keighley 
 
 Rev. J. Taylor^ Sutton, St. James 
 
 Mrs. Turpie 
 
 V. 
 
 Mrs. Voller 
 
 M. A. Voller 
 
 Mr. C Veysey, Great Torrington 
 
 W. 
 
 Mrs. Woodcock 
 
 Miss Wills, Great Torrington 
 
 Mr. B. Walker 
 
 Miss Wilson 
 
 Wm. Wilton, Esq. 
 
 Mrs. Wooton, Leake 
 
 Mr. Watson 
 
358 
 
 LIST or SUBSCRIBERS. 
 
 Miss Whiting 
 
 Mrs. West 
 
 Miss Willott 
 
 Mrs. Willis 
 
 Mrs. Walker 
 
 Mr. Woolford 
 
 Mr. Watt. 
 
 Mrs. D. Willocks 
 
 Mr. Wigmore, 2 Copies 
 
 Mr. Whiddinprton 
 
 The Hon. Mrs. Young, Lincluden 
 
 PRINTED BY J. H. STARIE, 1C6, HIGH HOLBORN. 
 
i 
 
iiiiiy 
 
 m-'M 
 
 I