R-I...... M-~'~'~ 711?~'~i~ ~...... ~!




PRACTICAL SERMONS:
TO BE
READ IN FAMILIES
AND
SOCIAL MEETINGS.
BY ARCHIBALD ALEXANDER, D.D.,
PROFESSOR IN THE THEOLOGICAL SEMINARY, PRINCETON, N. J.
PHIILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION,




Entered according to the Act of Congress in the year 1bU, by
A. W. MITCHELL, M. D.,
In the Office of the Clerk of the District Court for the Eastern District if Pennsylvania.
Stereotyped by WM. S. SLOTE, No. 19 St. James Street,
Philadelphia.
(2)




CONTENTS.
SERMaN I.-Obedience to Christ gives Assurance of the Truth
of his Doctrines. John vii. 17...
SERMON II. —'he Knowledge of Sin by the Law. Rom. iii. 20. 25
SERMON III.- The First and Greatest Commandment. Mark
xhi. 29, 30.       -.....       44
SERMON IV.-The Second like unto the First. Mark xii. 31. 54
SERMON V.-The Name Jesus. Matt. i. 21.... 68
SERMON VI.-The Incarnation. Luke ii. 13, 14.   -.    76
SERMON VII.-Christ's Gift of Himself for our Redemption.
Titus ii. 14..       -    -    -                   91
SERMON VIII.-The New Creation. Gal. vi. 15... 106
SERMON IX.-Repentance and Forgiveness the Gift of our
exalted Saviour. Acts v. 31.                         126
SERMON X.-Receiving Christ by Faith. John i. 12.    -   140
SERMON XI.-Privileges of the Sons of God. John i. 12, 13. 151
SERMON XII.-Deceitfulness of the Heart. Jer. xvii. 9.  -   161
SERMON XIII.-Wickedness of the Heart. Jer. xvii. 9.    - 171
SERMON XIV.-Christ our Wisdom, Righteousness, Sanctification, and Redemption. 1 Cor. i. 30..      -      195
SERMON XV.-The one Thing needful. Luke x. 42..   208
SERMON XVI. —The Love of Christ. Ephes. v. 2..   - 220
SERMON XVII.-Love to Christ. John xxi. 17...  229
3




4                     CONTENTS.
PAGE
SERMON XVIII.-Keeping alive the Love of God. Jude 21.. 246
SERMON XIX.-Strength Renewed by Waiting on the Lord.
Isa. xl. 31.                 -    -                  268
SERMON XX.-The true Israelite. John i. 47... -   275
SERMON XXI.-God to be glorified by those bought with a
Price. 1 Cor. vi. 19, 20.    -            -   -      291
SERMON XXII.-The Way in which God leads his People.
Isa. xlii. 16.   -    -      -    -    -    -        308
SERMON XXIII.-Not slothful, but Followers of the Saints by
Faith. Heb. vi. 12...               -..333
SERMON XXIV.-Christ the Believer's Refuge and Consolation.
Heb. vi. 18.                      - -    -           355
SERMON XXV.-Returning to our first Love. Rev. ii. 4, 5. 372
SERMON XXVI.-The Blessedness of trusting in God.  Psa.
ii. 13. -....    - 391
SERMON XXVII.-Faith's Victory over the World. 1 John v. 4. 407
SERMON XXVIII.-The Benefits of Affliction. Psa. cxix. 71. 424
SERMON XXIX.-Excellency of the Knowledge of Christ. Phil.
iii. 8....                   437
SERMON XXX. —Holding forth the Word of Life. Phil. ii. 16. 447
SERMON XXXI.-The house of God desirable. Psa. lxxxiv. 1, 2. 458
SERMON XXXII.-The Misery of impenitent Sinners. Acts
viii. 23.  -                      -    -             480
SERMON XXXIII.-Spiritual Worship. Phil. iii. 3..    - 496
SERMON XXXIV.-The Difficulty of knowing our Faults.
Psa. xix. 12.                                      -.. 514
SERMON XXXV.-God's Grace sufficient. 2 Cor. xii. 9. -  533
SERMON XXXVI.-The dying Martyr's Prayer. Acts vii. 59. 543
SERMON XXXVII.-Christ's gracious Invitation. Matt. xi. 28. 558




PREFACE.
SEVERAL years have elapsed since the author promised to a few
friends, that, if life and health should be continued, he would endea.
vour to prepare a volume of sermons on practical subjects, to be
circulated by the Presbyterian Board of Publication.  Incessant
occupation in professional duties, occasioned the postponement of
the fulfilment of this promise from time to time; until recently, when
he was informed that the Board of Publication were desirous to put
such a volume into circulation; especially for the benefit of families
wno were deprived of the opportunity of attending on the preaching
of the gospel.
At first it occurred to him, that for the purposes of the Board,
such a volume had better be composed of a collection of sermons
contributed by different ministers of our church. But upon reflection, he was persuaded that it would be found difficult to get the
proper persons to furnish discourses on the topics which might be
prescribed. And he has observed, that when the sermons of several
persons are included in the same volume, there is a disposition in
many readers to make invidious comparisons between the authors;
and while some discourses are highly valued, others are neglected.
Upon the whole, it seems best that every author should make his
own book; and to obtain a desirable variety, more volumes of
sermons than one should be put into circulation.
The author being aware that books of sermons are not in as much
demand as publications of another kind, would not have consented
that the Board of Publication should run the risk of an edition of
this volume; but this objection was obviated by the generous proposal of the friends referred to above, to bear the whole expense of
stereotyping the work.
6




6                      PREFACE.
la clonsidering what subjects ought to be treated in such a volume,
it struck the writer forcibly, that besides the usual evangelical topics,
the duties arising out of the several domestic relations should have a
place in a work intended especially for the use of families. And in
pursuance of this idea, he commenced the preparation of sermons on
the duties of husbands and wives, parents and children, masters and
servants; but he had not proceeded far, until he found that to do
justice to this subject would require a volume by itself; and such a
volume he is of opinion is a real desideratum in our church. If
the author were not so far advanced in years, as to render the
undertaking new works presumptuous, he might make an attempt to
supply the want which exists. But he feels that he must shortly
relinquish, not only his pen, but all earthly labours; and, therefore,
he leaves this work to be performed by some other person.
As to the character of the sermons now presented to the public,
the reader must judge for himself; but the author would inform him
that he must not look for any abstruse disquisitions, eloquent descriptions, or startling novelties in this volume. The sermons contain
what the author believes to be evangelical truth, in the exhibition
of which, his aim has been to render the gospel perspicuous to per.
sons of common understanding. He has, therefore, adopted a style
as plain and simple as he could. The sermons are short, and on
an average, may be read in fifteen or twenty minutes. And as this
is probably the author's last literary work, it is his earnest desire
and prayer, that it may be useful in promoting evangelical and
experimental religion when his head shall lie beneath the clods of
the valley!  He invites other Christians to unite with him in
this prayer, for the success of the volume now given to the Christian community.
There is nothing in these sermons which will be found offensive to the lovers of evangelical truth in other denominations. The
author, in la long life, has found that real Christians agree much
more perfectly in experimental religion, than they do in speculative
points; and it is his belief, that a more intimate acquaintance among
Christians of different denominations would have a happy tendency
to unite them more closely in the bonds of brotherly love. May the
time soon come when all the disciples of Christ shall form one great
nrotherhood under the name of CHRISTIANS!           A. A.




PRACTICAL SERMONS.
SERMON  I.
OBEDLENCE TO CHRIST GIVES ASSURANCE OF THE TRUTH OF HIS
DOCTRINES.
If any man will do his will, he shall know of the doctrine whether it
be of God.-JOHN vii. 17.
THE truth -of the Gospel is established by two kinds
of evidence; external and internal.  The former
is historical, and depends on the testimony of men
to the miracles which have been wrought in confirmation of the Christian religion, and the fulfilment of prophecies, which furnish conclusive evidence of the truth of any doctrine.  The nature of
this kind of proof is very obvious.  If God, by the
exertion of his power, in a miraculous way, gives
attestation to the declarations of any person, then
we know that that person speaks the truth; for
God, we are sure, will not give his attestation to
an impostor, or to that which is false. Persons,
however, may be well acquainted with this species
of evidence, and yet may not know any tittle of the
truths.contained in the Bible, or may entertain
very erroneous ideas of the nature of the truths
revealed. Thus, in fact, we find m-en who have
examined the external evidences of Christianity,
and.have been by this means fully convinced of its
truth, differing eenatrely in their views of the doc
7




8         PRACTICAL SERMONS.
trines of revelation. In this, there is nothing unaccountable, as this kind of evidence does not
bring before the mind the truths revealed, but is
external to them; and while two men are equally
convinced that the Christian religion is from God,
on account of the miracles performed, the record
of which has come down to us, well attested; and
on account of the numerous prophecies which have
been exactly fulfilled; they may nevertheless interpret the Bible on very different principles, and
in consequence arrive at very different conclusions.
Or, the one may attentively study the contents of
the Bible; while the other pays no serious attention to the subject, and remains ignorant of thle
true system of doctrines-taught in this book.
But, in regard to the internal evidence of Christianity, the case is different. The evidence here
arises from a view of the truth itself; and can only
be fully appreciated by a mind under divine illumination. This evidence may indeed be rendered
convincing to any rational mind not under the
influence of strong prejudice, by an exhibition of
the perfection of the theory of theology and morality which the Bible contains. It can easily be
shown, that this theory is far more perfect, than
that of any of the heathen sages; and yet the writers were destitute of human learning, and unaided,
were utterly incapable of producing such admirable
works. By an argument of this kind, Soame Jenyns
has demonstrated the truth of Christianity. This
mode of reasoning can be appreciated by every
rational mind; but there is another species of
internal evidence, which is perceived and felt only




PRACTICAL  SERMONS.              9
by such as enjoy the illumination of the Holy Spirit. This arises from a view of the truth itself —
from a discernment of its beauty and glory; and
also from a consciousness of its salutary effects on
the heart. This is the kind of evidence on which
saving faith is founded. It is a kind of evidence
which can be appreciated by the weak and unlearned, as readily as by the greatest scholars and philosophers. In regard to it, all stand upon a level;
or, rather, the simple and unlearned possess the
advantage; for the pride of reason and of human
science stands very much in the way of the exercise of faith. In accordance with this, our Saviour
says, "I thank thee, 0 Father! because thou hast
hid these things from the wise and prudent, and
hast revealed them unto babes." For it is an
established rule in God's government, to resist the
proud, and to cast contempt on the wisdom of this
world. As saith the Scripture, "God hath chosen
the foolish things of the world to confound the
wise, and the weak things of the world to confound
the things which are mighty."
Many suppose, that plain unlettered Chi istians,
who know little or nothing of history, and are therefor unable to appreciate the force of the external
evidence in favour of Christianity, have no rational
foundation for their faith; but merely receive the
Scriptures, because they have heard, from their
parents and teachers, that they are the word
of God. That many in christendom have no
better foundation for their faith than this, is readily
admitted: but the real Christian, whose mind has
been enlightened by the Spirit of God, believes
2




10        PRACTICAL SERMONS.
the Scriptures to be the word of God on the best
and highest evidence, on the testimony of God
himself; for when the truth is apprehended in its
spiritual nature, by a divine light shining upon it,
it manifests itself -to be the word of God; because
it bears the impress of God on its face. A blind
mar. may be fully convinced that the sun exists,
because thousands testify to the fact; and because,
though he does not see this great luminary of day,
he feels warmth from its rays; so, -men blind to
spiritual things -may be fully and rationally convinced that Christ was a divine teacher, and the
Son of God, by many conclusive arguments. But
as the blind man remains ignorant of the visible
appearance of the sun, which is perceived by every
child who has eyes; so unrenewed men-men
destitute of spiritual life, however intellectual and
learned, remain blind to:the true nature of spiritual objects. The humblest, weakest believer,
possesses a better knowledge of the true character
of Christ than can be attained by any exercise of
reason.  This is humblinmg to human pride, and
men of the world iare disposed to disbelieve the
statement; but its truth is proved by the effects
produced by the different kinds of knowledge.
B:'.By their fruits ye shall know them."  Speculative
or natural knowledge, not penetrating into the true
excellence of the truths believed, but resting on
the external evidences and systematic relations of
the truth, exercises but a smaLl influence on the
heart and affections; whereas spiritual, or saving
knowledge, by which the beauty aind glory of divine
things are apprehended, has the immediate effect




PRACTICAL SERMONS.             11
of exciting the affections and emotions, in a way
corresponding with the nature of the objects perceived: so that under the influence of new and
holy feelings, the purpose of the heart to honour,
worship, and obey God, is formed, and this purpose
becomes habitual; and the clearer the soul's views
of divine things, the firmer and stronger this purpose becomes. The person thus enlightened and
affected, is renewed —converted —and all his pursuits, his hopes and fears, his joys and sorrows, are
different from what they were before. "Old things
are done away, and all things become new."
From what has been said, we may learn the true
import of the text, "If any man will do his will,
he shall know of the doctrine, whether it be of
God;" which may be thus paraphrased&  If any
man possess that state of mind which will prompt
and lead him to choose the service of God, and
determine to obey Him, he will be at no loss respecting the truth of my doctrine; for he will have
such a view of the excellency of the truth which I
deliver and will possess such a conviction of his own
sinful and helpless condition, that he will, at once,
be persuaded of the divine origin of the plan of
redemption, from its perfect adaptation to his own
urgent wants. And if he obtains such a view of
the purity and perfection of the commandments of
God as to -delight in the law of God, after the inner
man, and to resolve to render universal obedience,
he will entertain no doubt abou t the truth of nmy
precepts; which are nothing else than an expositiou and application of the law of God, and whos..
ever does the will of God from a the heart, will ex



12         PRACTICAL  SERMONS.
perience a pleasure, so pure and-soul satisfying.
that he will be sure it must proceed from the eter
nal fountain of felicity; according to that of the
Psalmist, "In keeping thy commandments there is
a great reward;" and according to the words of
Christ, " my yoke is easy and my burden is light;"
and of the apostle John, "his commandments are
not grievous."
Suppose a man to be brought to the fixed purpose, to obey the will of God, and to proceed daily
in his service, delighted with the law in all its precepts, such a person will experience great peace of
mind, and the joy arising from the exercise of holy
affections will have an internal evidence of the
truth of religion, which no unregenerate man can
possess, or well conceive of, for such affections and
such obedience are contrary to the bent and inclination of his soul, and he can scarcely believe that
there can be a real pleasure in those exercises
for which he has no taste. He may, indeed, admit,
that if there exists a strong relish for such pursuits,
there may be pleasure; but he is apt to be incredulous about the existence of an ardent love of the
service of God. For the most part, he views religion
to be a constraint, which men place on themselves,
and that it is a yoke hard to be borne.
A number of persons brought up in a dark cave,
into which the rays of the sun never entered, if
brought out, when this luminary was shining in its
brightness, would need no arguments to prove its
existence; they would have the evidence in themselves, in the shining of the light into their eyes,
or, if placed where they could not see the sun, yet,




PRACTICAL SERMONS.              13
where there was a reflection of his rays, they would
need no other evidence of its existence.
Christians are described as persons brought from
darkness to "marvelous light;" as being "light
in the Lord." Now, if this divine and spiritual light
has shined into their hearts, to give them the light
of the knowledge of the glory of God, in the face
of Jesus Christ, will they be at any loss to know,
whence this divine light proceeds? Can they
ascribe these new views to any other source, than
to the "Father of lights, from whom cometh down
every good gift and every perfect gift?" When the
mind is in a right state; that is, when it is freed
from the blindness of nature, and has the eyes of
the understanding opened, the light of the glorious
gospel will shine into such a regenerated mind,
revealing to it the beauties of holiness, and causing
it to rejoice in the glory of God. To such an one
Christ appears lovely —the chief among ten thousands, and he becomes the jewel of their hearts.
Idols are at once cast away, and he as their rightful King is enthroned in their affections. If believers doubt of their own sincerity, yet they
do not and cannot doubt of Christ's excellency and
suitableness. His doctrines they humbly receive,
and found their hopes of salvation on his faithful
word alone. The doctrine of Christ is not merely
what as a Prophet he taught; but it is also the
doctrine which respects himself. Christ himself
is the centre-the substance of Christian doctrine.
His divinity-his incarnation —his holy life and
miraculous works-his sufferings and humiliation
-b is crucifixion as an atonement for sin-his re.




14         PRACTICAL SERMONS.
surrection, ascension, and glorification-these truths
which relate to Christ's person and work, are
known to be divine, by every one who is truly enlightened by the Spirit of God. Every one whc
does the will of the Father in heaven is thus enlightened, and receives, simply and cordially, the
whole doctrine of Christ as far as he is instructed
in the Holy Scriptures. He has received an unction which teaches him all these things; that is, a spiritual illumination; so that without the authority of
any man or any church, he knows by an internal evidence, that these doctrines which relate to Christ, are
true; and that they came from God. To know the
truth, to embrace it cordially, to love it sincerely, and
to be moulded into a conformity with it, is that which
constitutes any one a true Christian. Error never
can supply the place of truth. As well might you
expect the body to be nourished by poisons as the
soul by error. Truth is sometimes mixed with
error, in doctrines taught to the people; and if the
errors are not fundamental, the truth which accompanies them may prove nourishing; but its efficacy
will always be hindered or impaired by error, in
proportion to its magnitude and prevalence in the
system. In order to salvation, Christ's doctrine
must be known and cordially embraced. All the
children of God are taught by him. "Ye shall
know the truth," says Christ, " and the truth shall
make you free." Apostasy is nothing else but a
denial of, and departure from, the truth, once professed. Those judicially abandoned of God, and
given up to believe a lie that they might be damned,




PRACTIGCAL SERMONS.             15
are such as "received not the love of the truth, that
they might be saved."
Christ declares, "I am the way, the truth, and
the life."  All truth as well as life, dwells in him
as in its fountain. And every obedient believer is
made to know something of the excellence of the
truth; so that he can say with Paul, " I count
all things but loss, for the excellency of the knowledge of Christ."
Every true believer has the witness in himself.
He needs- no external evidence to convince him of
the truth of the gospel. As he needs no proof that
the sun exists and is the source of light when it
shines into his eyes; so when the light of the glorious gospel of Jesus Christ who is the image of
God, shines into his heart, he knows that this spiritual light proceeds from the Sun of righteousness.
Thus, every true Christian, however weak and
unlearned, has a solid and rational foundation for
his faith; and there is no other foundation on
which a saving faith can rest. Many beheld the
wonderful miracles wrought by Jesus Christ, who
remained his enemies; and many now believe
without a doubt, that these miracles were wrought,
on the testimony of eye witnesses, and from the
effects produced by Christianity on the state of the
world; and they have no doubt, but that many
prophecies are proved to be from God, because
they have been exactly and literally fulfilled; and
yet these persons remain under the predominant
influence of the love of the world. "No man,"




16         PRACTICAL  SERMONS.
says John, "can say that Jesus is the Christ, but
by the Holy Ghost.
In all countries, and in all religions, the mass of
the people have a traditional faith. They believe
as they have been instructed, and seldom doubt of
the truth of their religion, which, however, they
receive implicitly, without any examination. The
majority in christendom receive the Christian religion on no better evidence, for although it is attended with convincing evidences of its divine
origin, with these they are not acquainted. But
let us suppose a person to have grown to manhood,
with no other than this traditional faith, and then
to be brought under a deep conviction that he is a
sinner, and that he can do nothing to remove the
sentence of condemnation under which he lies, or
to restore to purity and perfection his corrupt
nature. To such a convicted sinner, the most
important inquiry is, "What must I do to be
saved?"  He hears the gospel. He learns that by
believing on Christ, the Son of God, he may obtain
everlasting life. At first, the news seems to be too
good to be true. He fears that there is some mistake in the matter. But now the Spirit of God
enlightens his mind to understand the gospel method of salvation. He sees that the atonement of
Christ is sufficient to satisfy all the demands of law
and justice. i He sees that the door of reconciliation
is set wide open, and that he is invited and entreated to be reconciled unto God; and that the greatqess and number of his sins are no barrier to the
free exercise of mercy. And he not only sees and
believes, that Christ is in all respects, a suitable




PRACTICAL  SERMONS.             17
Saviour, just such an one as he needs; but he beholds a divine glory shining in the face of Jesus
Christ, by which he is so attracted, and his thoughts
so occupied, that he forgets himself. He is absorbed in the contemplation of the wisdom, the love,
the justice, and faithfulness of God, as these attributes shine in the work of redemption. Under these
believing views, his affections are strongly moved.
He feels springing up in his heart a love to God in
Christ, such as he never felt to any other; and his
soul is ravished with a peculiar joy, which, as to
kind or degree, cannot be described. At this moment, he gives himself away to God. He has a
fixed purpose formed in his heart, to honour and
obey his Lord and Master, come what will. Has
this person no rational evidence of the truth of the
Christian religion? There may be a question,
whether this evidence ought to be denominated
rational; for although it is such as does and ought
to satisfy the rational mind, it is an evidence not
owing to the deductions of reason, or any logical
process, but it arises from the supreme excellence of
divine truth revealed to the soul, by the illumination of the Holy Spirit. This man knows now
certainly, that the doctrine of the gospel is of God.
This is the divine anointing, which if a man possess, he needs no one to witness to him, that Jesus
Christ is the Son of God, and the Saviour of the
lost; for the evidence is complete, and this faith
which he exercises in Christ, as thus exhibited, is
" the faith of God's elect."  But all do not attain to
those clear spiritual discoveries which have been described. Some have but dim views of divine truth,
3




18         PRACTICAL  SERMONS.
and their faith is in proportion weak; but in the use
of appointed means it gains strength, and that which
was feeble in the beginning, will grow up to maturity. Few of those who are favoured with bright
spiritual discoveries of the glory of Christ, at first,
continue to enjoy these clear views, long at a time.
The blessed vision passes away. They fall back,
if not into distressing darkness, yet into an obscure
twilight. This is necessary, lest they should conclude that these spiritual views were their own and
depended on themselves; and as spiritual pride is
apt to rise and swell, in consequence of the delightful exercises of mind, which the soul enjoys, it is
expedient that God should withdraw from the soul
those views, in a measure, and leave it to feel its
own weakness and unworthiness. When the soul
is made to see something of the depth of its depravity, and to feel sin, on account of its turpitude,
to be a burden, this very conviction furnishes a
strong evidence of the divine authority of the word;
for it is by the law, as revealed in the Holy Scriptures, that this knowledge often is acquired. That
sin does really partake of the evil which is seen in
it, the enlightened soul can no more doubt, than it
can of its own existence. But if this conviction be
true and correct, then certainly, the word which
has produced it. must be the word of God. No
word of man could ever thus affect the conscience,
and search out the secret faults of the heart. The
effect of the truth on an awakened conscience is
wonderful. It " divides between the soul and the
spirit, and is a discerner of the thoughts and in-.ents of the heart." When the faithful preaching




PRACTICAL SERMONS.             19
of the gospel is heard by one, just beginning seriously to consider his ways, it often appears to him
that the preacher has the power of searching the
heart; or that some one has communicated to him
information respecting his character.  All deep
conviction of sin, therefore, furnishes a direct proof
of the truth of the word. And when we consider
how completely the feeling of guilt and condemnation
is removed by faith in Christ, and what secret peace
takes possession of the mind, we are sure that
words which can produce such an effect, must be
from God; for where else do we find such effects
produced? Whatever others may think, the believer
himself cannot doubt, that views which have so
suddenly charmed away his grief, must be from
God. There is no change in nature more remarkable, than that produced on the feelings of a convicted and distressed sinner, by the simple exercise
of faith in Christ. It is a change from overwhelming sorrow, to joy unspeakable; from darkness to
marvelous light-from condemnation to reconciliation-from enmity to friendship; in short, from
death to life. The enlightened and renewed man
has then, the very best evidence of the truth of
Christ's doctrine, an evidence which no other can
possess, until enlightened by the same Spirit.
And now, suppose the person thus renewed by the
grace of God, never to have heard or known any
thing of the external evidences of Christianity; even
if he were to suppose that the gospel was of modern
origin, yet he would cleave to it, as having undoubted evidence of being the word of God. And
when the children of God fall into darkness, and




20        PRACTIC&L SERMONS.
are sorely buffeted by Satan, and have skeptical
thoughts injected into their minds, their deliverance
does not come from reasoning, and reading books
on the evidences of Christianity, but by the shining
of the truth itself into the heart. One ray from the
Sun of righteousness will scatter a darkness which
has long been oppressive; and one gracious promise
applied, and sealed on the heart, will bring peace,
when all other resources fail.
Let those who are slow to believe these things,
contemplate the patience,. the courage, the joy and
triumph of the martyrs of Jesus, in the early times
of the gospel. Whence this superhuman contempt
of torture and of death? W hence the elevated joy,
experienced by some in the midst of racks and
flames? It was the sight of such effects as these,
which multiplied converts to Christianity, at a time,
when the very name was punished with a cruel death.
And these effects of the gospel have not entirely
ceased, even in our day.  Even converts lately
called out of a savage state, especially in the island of
Madagascar, have manifested a Christian fortitude
and cheerful resignation to cruel sufferings for the
sake of Christ, which does not fall below the same
traits in the early martyrs. And how often have
those who have had much experience about the
beds of dying saints, been filled with wonder and
gratitude, at the power of the word of God, when
accompanied by his Spirit, to support and console
the departing spirit, even when the body was racked with excruciating pain! The evidence, arising
from such scenes, is often not only convincing
but overwhelming. Often have I wished, when




PRACTICAL SERMONS.                         21
wvitnessing such  scenes, that infidels could be present to see the wonderful efficacy of the gospel, in
giving peace and joy to persons in the agonies of
death*.
From  what has been  said, we may  derive the
following inferences.
1. That unrenewed men, who are not taught of
God, however they may by learning and the exercise of reason arrive at the conclusion that the Holy
Scriptures are given by inspiration, and contain a
true revelation of the will of God; yet never can
attain to a true, saving faith; for " we are saved by
grace, through faith, and that not of ourselves, it is
the gift of God." And we see the reason why a
merely rational, or historical faith does not work
by love, nor produce any radical change in the
character; because by it, however clear and strong,
the excellence and beauty and glory of Christ and
divine things are not revealed to the mind. The
* The writer has now in his recollection, the case of an obscure
young woman, whose habits of reserve and modesty were such, that
very few persons knew any thing of her religious exercises, until she
was laid on the bed of death. Though poor, and obscure, she was
not ignorant nor uncultivated; far from it. She had a mind of uncommon intelligence, which, by reading, she had stored with knowledge, especially religious knowledge. The Bible was her daily companion-the Bible was the source of all her comfort. And the doctrines of Christianity she understood not only theoretically, but experimentally. She had feit their power. She had daily proof of their
efficacy to support the soul under peculiar trials. Though her pastor
the writer had known nothing of the elevation and fervency of her
piety, until called to visit her in her last sickness, when, instead of
giving instruction and comfort to the dying saint, he fHlt it to be one
of the highest privileges he ever enjoyed, to witness the heavenly
serenity of her countenance, and to hear the expressions of faith andt
hope which flowed from her lips.




'22       PRACTICAL SERMONS.
blind man may be as fully convinced of the existence of the rainbow as any other person, and may
assent to the fact that what are called colours are
exhibited in this phenomenon; but he is incapable
of those emotions which are produced in the minds
of those who can see, by this sublime and beautiful
arch in the heavens. And in this case, we see,
that there may be a certain conviction of a truth,
when the evidence which produces it, does not present to the mind, the true nature of that truth. Just
so it is, in regard to spiritual things; persons who
are blind to their nature may, by conclusive arguments and testimony, be convinced of their reality.
2. We learn also, that where there is a sincere
love of truth, and a pious disposition to be conformed to the will of God, both by believing what
his word declares, and doing what it commands,
there is a true faith, and hence it may be inferred
that the person possessing such a state of mind, in
regard to the truths of the Bible, has been enlight.
ened by the Spirit of God. A ray from Christ,
who is " the light of the world," has shined into his
heart, to give him the knowledge of the glory of
God in the face of Jesus Christ. True knowledge
and pious affections are inseparably conjoined; the
one cannot exist without the other. The views of
the understanding and the purposes of the heart,
from the constitution of the mind, must be in coincidence. But the affections and volitions of the
heart, are not in coincidence with the mere speculative convictions of the understanding, for reasons
already given. Hence we see clearly the true
ground of difference between a dead {and a living




PRACT1C'AL SERMONS.             2 
faith; it is owing entirely to the different kinds of
evidence on which they are respectively founded.
In the one case, the evidence though convincing,
d(oes not afford to the mind a view of the real nature of the truths believed, in the other, the evidence is the excellence and spiritual beauty of the
objects of faith. In the one case the evidence is
external to the truth; in the other, it is the internal
shining of the truth into the mind.
3. Finally, when faith is weak, the true method
of strengthening it, is not to be found in logical reasoning, but in divine illumination. There are
doubts, which may be removed by a careful and
impartial investigation of the evidences of divine
revelation; but this may be effected, without any
real increase of true faith; this can only be invigorated by the same efficient Agent, by whom it was
first produced.  All the most vigorous efforts of
human reason, in the most gifted minds, can never
produce one spiritual idea. This dependence of
the soul on God for every step of progress in the
divine life, is beautifully illustrated in the prophet
Isaiah, " He giveth power to the faint, and to them
that have no might he increaseth strength. Even
the youths shall faint and be weary; and the young
men shall utterly fall. But they that wait upon
the Lord shall renew their strength; they shall
mount up with wings as eagles, they shall run and
not be weary, they shall walk and not faint." Let
all then who wish to know whether the doctrines
of Christ are true, pray for the illumination of the
Holy Spirit; let them get their minds into that
state which is favourable for the clear discovery of




24             PRACTICAL SERMONS.
the truth, and they will find, that as the light of
the sun needs no witnesses to testify of its existence, when it shines into the eyes; so, when obstructions are removed, and the intellect is prepared
to receive spiritual ideas, the light of truth shining
into  the  mind, carries its own  evidence  with  it
The man thus enlightened, has no need that an)
one should testify to him of the truth; for he perceives the light, and tastes the sweetness of the
truth, as it is in Jesus. The more the believer
grows in grace, the firmer and more efficacious will
be his faith. And as the Spirit is given in answer
to prayer, freely, we should unceasingly cry to God
for this richest, this sum, of all spiritual blessings.
The indwelling of the Spirit is the rich fountain of
life, from which all holy acts and spiritual exercises
and enjoyments proceed.*
* In accordance with the sentiments and reasonings in the preceding discourse, are the facts in the case. Converts among the heathen,
in whom the moral change is so remarkable, are not convinced of the
truth of the gospel by being made acquainted with its external evidences, of which they are as yet incapable, but by its internal light and
power by which their consciences are awakened, and the demerit of
sin, and the efficacy of the promises of the gospel to relieve and compose their troubled minds, are felt. And, among men of strong and
highly cultivated minds, more have been converted from infidelity, by
reading the Scriptures, than by studying the external evidences. This
is said to have been the fact in regard to those two eminent men,
Saome Jenyns, and Gilbert West, who have written so ably in defence
of Christianity. Striking examples of the same kind have been ob.
served by the writer.




SERMON II.
THE KNOWLEDGE OF SIN BY THE LAW.
For yv tme law is the knowledge of sin. —Ro. iii. 20.
THE Jews, and particularly the Pharisees, prided
themselves on the high privileges they enjoyed, as
being the chosen people of God, sealed with his
seal, the oblects of a special providence, and the
descendants of Abraham, the friend of God. They
seem, therefore, to have entertained the flattering
opinion, that they were in a safe state, and that.
the threatenings contained in the Scriptures dit
not relate to them, but to the heathen, and apostates.
The apostle in this epistle, takes great pains to
convince them of their error; and after having
proved, by a reference to known facts, the desperate wickedness of the heathen, proceeds to show,
by irrefragable arguments, that the Jew was really
in no safer condition than the Gentile; that both
were naturally under condemnation; that all had
sinned, and come short of the glory of God. He
insists upon it, that the curses denounced against
sinners, in the written law, related rather to the
Jews, than to the Gentiles; "for," says he, "what
the law saith, it saith to them that are under the
4               25




26         PRACTICAL SERMONS.
law; that every mouth may be stopped, and all the
world may become guilty before God." The necessary inference from this universality of sin and
guilt is, that by the deeds of the law no flesh
can be justified in the sight of God: for the evident
reason, that " by the law is the knowledge of sin."
That law which convinces of sin, must of necessity
condemn, but cannot justify. A sentence of justification is grounded on the fact, that the law has
been perfectly obeyed, or has been fully satisfied.
But if every man may be convicted of sin by the
law, then, evidently, the impossibility of being justified by the deeds of the law, that is, by our own
obedience to the law, is manifest.
Our object, in the following discourse, is to make
some observations on the nature of the law-and to
consider the import of the declaration, that " by the
law is the knowledge of sin."
Another apostle gives us a comprehensive definition of sin, which coincides exactly with the import
of our text. " Sin," says he, " is the transgression
of the larv." By transgression here, we should understand every want of conformity to the law, for
this is the true meaning of the original terni here
used.
The definition, therefore, includes sins of omission, as well as of commission. Sin has no existence but in relation to the law; for, as the apostle
reasons, "where there is no law, there is no transgression." The law may be compared to a straight
rule. Sin is the deviation from this rule, and the
enormity of the sin may be measured by the degree
of obliquity in any act. Laws are of different




PRACTICAL SERMONS.             27
kinds, according to the nature of the subject regulated. The universe is under law, for the Creator
is a God of order; and acts uniformly in the gov
ernment of his creatures, when they are placed in
the same circumstances. But our inquiry, at present, relates to the law given to man, as an account.
able moral agent. This law was originally written
on the human heart, where vestiges of it are still discernible. It has, therefore, been called, the law of
nature. But as through the prevalence of ignorance and error, this law has been greatly defaced
in all men, and in the minds of some, almost obliterated; it pleased God to make a full revelation
of it, comprehending all moral duty, under two
great commandments, enjoining love to God and
our neighbour; and to show how these general
precepts were to be carried out in their application
to practice, ten commandments were engraven by
the finger of God, on two tables of stone. These
summarily comprehend the whole duty of man.
But as the spiritual and perfect nature of the law
was misapprehended by the Jews, and many of the
precepts set aside by the false glosses of the Scribes
and Pharisees, our blessed Lord, in his public discourses, gave the true interpretation of the law,
and repudiated the erroneous opinions of moral
duty, which had been long inculcated on the people, by their teachers. Many, in our day, also,
entertain very inadequate ideas of the nature and
obligations of the law. By some it is believed and
taught, that the strictness of the moral law is now
relaxed, and that a milder and more indulgent rule
of life, has succeeded to the law given to our first




28         PRACTICAL SERMONS.
parents, while in a state of innocence. But no
conclusion is more certain from both reason and
Scripture, than the indispensable, immutable nature of the law. As it arises from the nature of
God, and the relation of man to him; and is really,
a transcript, as far as it goes, of the moral attributes
of God, it never can be relaxed, nor undergo any
change in its principles. As God is infinitely loly,
he never can require less holiness in his creatures,
than they are capable of. The idea of bringing
down the law to adapt it to the ability of fallen
man is absurd; for on that principle, the more any
man was under the dominion of sin, the less would
the law require of him. This principle would go
far to nullify the law altogether, and render it
utterly impossible to ascertain precisely what it
requires. It is a sound principle, that any inability
arising from a depraved nature, has no tendency to
alter the demands of the law. The law, therefore,
ever remains the same, to the man in innocence —to
the man under sin-to the man partially sanctified,
and to the saint in heaven. It is the standard of
human perfection, and its moral obligation can
never cease.
Antinomians hold, that in consequence of Christ's
perfect obedience, the law has no demands on those
in whose place he obeyed. They pretend, therefore, that the moral law is not obligatory on Chris.
tians, to whom the righteousness of Christ is imputed. This is a gross abuse of a cardinal doctrine.
And if the thing were true, it would be no privilege, but a real detriment to the believer; for he
finds that the keeping of the commandments of God,




PRACTICAL  SERMONS.              29
even in this world, is attended with a great reward.
Others, again, entertain the opinion that the law
was altered and improved by our Lord; and they
refer to the sermon on the mount. But the alteration is not in the law itself, but in the interpretation of the law; the erroneous opinions respecting
some things were set aside, in that discourse. But
our Lord, when he lays down the precepts of the
law, gives us precisely the great principles of duty
which are found in the law of Moses. God is the
same from everlasting to everlasting, and his law
must be the same.
The law of God is not an arbitrary rule, but, as
was said, is founded on the nature of man, and the
relation in which he stands to God, and his fellow
creatures. Reason dictates, that a rational, choosing agent, should employ all his faculties, and direct
all his actions, to the glory of his Creator; and as
this end can in no other way be attained, than by
obeying the will of God, therefore, the manifestation of the divine will must be the law of all rational
creatures. And as to the measure of obedience
required, it is evident, that there can be no limit to
its perfection, except that which necessarily arises
from the limited nature of the faculties of creatures.
The idea intended to be communicated is, that all
the faculties and affections of every rational creature,
are reasonably put into requisition, to glorify the
Creator. It cannot be supposed, that any thing
less than entire devotedness to the will of God
should be required; or when required, that there




30        PRACTICAL SERMONS.
should not be a moral obligation on the creature to
obey.
That the law of God requires perfect obedience
is self-evident; for what is perfect obedience but
that which the law demands? To suppose that
any law could be satisfied by an imperfect obedience, involves the absurdity, that the law requires
something which it does not require. It may, perhaps, appear to a mind alienated from God, to be
a hardship, to be under obligation to love and serve
God continually, to the full extent of its powers.
But if the mind were renewed, and the law and
service of God were found to be the happiness and
delight of the soul, then it would no longer appear
to be a hardship to be required to love God with
all the heart. No man will complain of that which
is necessary to his highest felicity. But if something less than the entire heart were required, we
might ask, how much less? And if not required to
serve God, all our time, what proportion should be
devoted to his service? But, if it should be alleged,
that uniform perfection of obedience ought not to
be insisted on, since man is a fallible, erring creature; but that there ought to be some indulgence
granted to the frailties of human nature, I would
reply, that if any indulgence to sin be allowed,
there can be no limit fixed to which it should be
extended.  Such a principle would destroy the
obligation of the moral law. There ought to be no
indulgence allowed to that which deforms the image
of God in man, and which tends to destroy or lessen
his own happiness. Again, these frailties belong
not to our nature, as it came perfect from the hand




PRACTICAL  sERMONS.             31
of the Creator, but belong to our sinful nature, to
which a holy law can show no indulgence. And,
as before intimated, our happiness is intimately
connected with universal obedience. No creature
can render to God as much love and reverence as
he deserves. If the capacity of any such being
were enlarged a hundred, or a thousand fold, the
obligation to exercise all his powers in loving and
serving God, would be as complete as to serve him
with the ability which he now possesses.
Since then we are capable of paying so small a
part of what we owe to our Creator, is it not most
ungrateful, as well as unreasonable, to wish to detract from his service any part of what we are capable of rendering?  Would not this be the worst
kind of robbery, even the robbery of God?  Such
murmurings against the demands of the law, are
after all, founded on some undefined notion, that
there is some injustice in the case; as if it would
be a privilege and an increase of desirable liberty,
if we were not under this obligation, to render perfect obedience, at all times. Now, although this is
the language of a depraved heart, yet it can easily
be demonstrated, that the idea is not consonant to
the truth; and that the law of God is not only holy
and just, but wise and good, and the very best and
happiest rule under which the creature could be
placed.
The ground of difficulty is in our depraved na-.
ture, which has lost all relish for the service of God.
The mind of man must be active, and no species of
action is in itself so morally excellent, and accompanied with so much pleasure, as the love and ser



32         PRACTICAL SERMONS.
vice of God. And to a soul rightly constituted, the
most intense exercise of holy affection is so far from
being felt as a burden or task, that it affords the
sweetest pleasure of which we ever partake. If
the heart were right, even as God made it, there
would be no difficulty experienced in complying
with the command to love the Lord our God, with
all our heart, mind and strength. And the same
may be said respecting the love of our neighbour.
It is our sinful selfishness which renders this duty
difficult, and causes some to think that the command to love our neighbour as ourselves is not only
unreasonable, but impossible.
To be perfectly obedient to the commandments
of God is to be completely happy. Surely, no one
ought to complain of being required to pursue his
own greatest happiness. The angels in heaven are
happy, because they are holy, and always employed
in holy exercises and duties. From what has been
said, the truth of the apostle's declaration is evident,
that "the law of God is holy, and the commandment holy, just and good."
The proposition contained in our text, that " by
the law is the knowledge of sin," is so evident from
the definition of sin, given by the apostle John,
that there does not appear to be any necessity for
further demonstration of its truth. All that will be
requisite, in regard to this point, will be to make a
practical use and application of the evident truth.
If our actions had always been conformable to
the precepts of God, the closest application of the
law would produce no conviction of sin. And that
such perfection of obedience is possible to human




PRACTICAL SERMONS.              33
nature is manifest, by the example of Christ, who
possessed all the faculties and appetites which are
the constituents of human nature; and was in all
points tempted as we are; and yet "he knew no
sin," though he knew the law perfectly. He could
appeal to his bitterest enemies and say, "which of
you convinceth me of sin?" He continued from the
beginning to the end of his life, "holy, harmless,
undefiled and separate from sinners, and no guile
was found in his mouth." From this perfect example it is manifest, that the law of God is perfectly adapted to human nature, and that it may be
constantly obeyed by the faculties which we possess, were it not for sin which dwelleth in us.
If the moral law is the measure of our duty, then
just so far as man has deviated from this perfect
rule, just so far the law shows that he is a sinner.
And, whereas the law demands a positive compliance with its requisitions, as well as prohibits the
doing of certain acts, it follows, that there are sins
of omission as well as sins of commission. And,
indeed, as love is the main thing which the law requires, the defect of this holy affection is the evil
fountain from which all other sins take their rise.
Sins of commission could never be committed until
there is some defect in the strength and constancy
of this holy principle. Human nature may be
compared to a complicated machine, which has
within it, powerful springs which keep it in operalion. But such a machine requires a balance or
regulator, which may preserve all the parts in their
proper places, and give due energy and direction to
every part. If the balance wheel, be taken away,
5




34         PRACTICAL SERMONS.
the machine loses none of its power, but its action
becomes irregular, and no longer subserves the
purpose for which it was put in motion. It moves,
it may be, more rapidly than before, but to its own
ruin. So it is with man. He is an agent, pos
sessing active powers, and a variety of appetites,
affections, and passions, which require to be regulated, and properly directed; otherwise, their most
powerful action will be of a ruinous character.
Now if it be asked, what was made the regulating
principle in man, to which all his powers should be
subservient? Two things are necessary to give
harmony and a right direction to the complex faculties and affections of man. The first is, light;
the second, love. Or, to speak more correctly, an
enlightened conscience, and uniform and constant
love to God. But when sin was introduced, the
mind was blinded, conscience misdirected, and the
love of God in the soul was extinct. The man
however, still remains a moral agent, and an accountable creature; otherwise, he would be incapable of sinning.
Although the mind of man has fallen into an
awful state of blindness, and disorder, yet conscience is not obliterated: as far as it has light, it
still remonstrates against the commission of sin, and
utters its voice of condemnation, when sin has been
committed Happily, some actions are intuitively seen to be morally wrong, and by no sophistry can the soul be persuaded to approve them.
But in regard to a large part of sinful acts, or omissions, most men remain ignorant of them, because
they know not the extent and spirituality of the




PRACT ICAL SERMONS               35
law. This is remarkably the case in regard to the
affections and purposes of the heart, in which sin
has its origin, and its essence. And mere theoretical knowledge of the law is not sufficient: many
by means of a good religious education, possess
this; and yet feel no deep conviction of the depth
and turpitude of the sin of their hearts. It requires
the convincing light of the Holy Spirit to shine
in upon the conscience, and to cause the mind to
view itself, as it were in the mirror of God's holy
law. This conviction by the law, is the common
preparatory work, before mercy is bestowed. " The
whole need not a physician, but they who are sick."
It is unnecessary to perplex ourselves with doubts
about our spiritual condition, because we may not
have had, in our experience, as distinct a work
of the law, as some others.  If we are true
Christians, we do now possess such a spiritual
knowledge of the law, that we are daily convinced
of our want of conformity to it, and do see and feel
something of the odious nature of the sin which
dwells within us. Now, this is the only kind of
conviction, which is essential to true religion.
The greatest degree of mere legal conviction is no
evidence of a renewed mind. The devils and impenitent sinners will all have this kind of conviction, at the day of judgment, and to all eternity.
If, therefore, we have been led to see and feel the
intrinsic evil of sin, we need not be troubled because we cannot distinctly trace, in our experience,
what is commonly called a law work; for, though
conviction of sin by the Holy Spirit, is essential te
a true Christian, yet this is always included in true




36         PRACTICAL SERMONS.
repentance; repentance, indeed, founded on jus,
views of the turpitude of sin, as seen by the ligh,
of the Spirit, in the mirror of God's holy law
This conviction of sin increases in the mind of the
true believer, in proportion to his growth in grace.
The more eminent any man is in piety, the deeper
will be his sense of the inward defilement of sin,
and the greater his self-abhorrence on account of it,
according to that of Job " I have heard of thee by
the hearing of the ear, but now mine eye s'eth thee,
wherefore I abhor myself, and repent in dust and
ashes."
They who dream of a perfection in this life,
which leads them to think, that they are free from
all sin, evidently have not the same kind of religion
as the patriarch Job, who is declared to have been
"a perfect and upright man."  Such are evidently
ignorant of the purity and spirituality of the law
of God; or ignorant of the true state of their own
hearts. Whoever obtains a spiritual view of the
law, will possess by the law, a right knowledge of
sin. There is no better evidence of an enlightened
mind, and renewed heart, than just views and feelings in regard to our own sins; and especially, the
sins of the heart. It seems, at first view, wonderful, that any person should be so blinded as to
think and say, in the face of express declarations
of Scripture to the contrary, that he has no sin.
But there are many blinding influences which operate on the human heart, which itself is declared to
be " deceitful above all things." And among these
none is more efficient than spiritual pride. The
selfish heart rejoices and glories in the idea of its




PRACTICAL  SERMONS.               37
own superiority to others; and under this illusion,
with avidity admits the persuasion, that all its iniquities are purged, and that it needs no further
purification; and is henceforth free from the necessity of mortifying the deeds of the body, and crucifying the flesh with its affections and lusts; and
from the necessity of asking for the pardon of daily
sins.
That the majority of men possess very inadequate
ideas of the evil of sin, is evident from their contentment under its defilement.  Many are not
only contented to remain under the power of sin,
but they embrace the odious monster with a wonderful avidity, and repel every attempt to deliver
them  from  this mortal and evil disease.  Even
those who, for the sake of reputation, maintain an
exterior free from gross transgressions, do often,
cherish in their hearts ideas, desires, and purposes,
which contain the very essence of iniquity; and
yet they seem to have no discernment of the hateful nature of the lusts of the flesh and of the spirit,
which they cherish in their hearts. They appear
to be satisfied, like the Pharisee of old, if they can
keep the outside of the cup and platter clean.
HIow little the real evil of sin is perceived, even by
professors of Christianity is manifest, from the little
concern which they feel to be cleansed from all filthiness of the flesh and spirit. They do not groan
as did the apostle Paul, under a painful sense of
indwelling sin, but are very much at ease in Zion.
If, indeed, under the power of temptation, they are
guilty of some overt act of transgression, they are
often deeply wounded, and discover much concern




38         PRACTICAL  SERMONS.
and sorrow for what they have done. But it is an
evidence, that this concern, for the most part,
springs from a selfish principle, that sins of greater
turpitude are committed in the spirit, in the imaginations and desires of the heart, for which they
feel little or no regret. But souls under the sanctifying influence of the Holy Spirit, are led to see
that their chief disease is one of the heart; and
before God, they mourn daily over their want of
holy feelings and emotions, and on account of the
many evils which they, by the application of the
law, detect in themselves. And from the evil
thoughts and desires which often spring up in them,
they are convinced that the heart itself, which
generates such sinful thoughts, must be desperately
wicked. So far indeed, as it has been renewed,
there is another principle implanted; but the old
man has great strength, and even when it was
hoped that particular sins were completely mortified, yet afterwards, under circumstances favourable to their exercise, they sprout anew, and with
vigour strive for the mastery. The great business
of the Christian is to oppose and mortify these corruptions, which remain after conversion, in the
regenerate. Hence there must be a perpetual conflict between the flesh and the Spirit-between the
old man and the new. And although the real
Christian is often discouraged with his want of
success, in this warfare, yet the Captain of salvation has assured him of ultimate victory. None do
truly engage in this warfare but such as have been
enlightoned to see the evil of sin as reflected from
the mirror of the holy law. And the more they




PRACTICAL  SERMONS              39
are convinced of sin, the more do they have recourse
to the fountain opened for sin and uncleanness.
The use which we should make of this subject
is
I. To endeavour to get clear views of the extent,
spirituality, and purity of the moral law, in order
that we may know something of the multitude and
mnalignity of our sins. We should, therefore, not
only learn the nature of the law as exhibited in the
Holy Scriptures, but should with conscientious
fidelity and diligence apply the rule to our own
hearts and lives, by a frequent and impartial examination of ourselves. Every hour spent in such
self-scrutiny will reveal to us evils which before
we had not noticed. And no sin can be mortified
and subdued, until it is detected, and its evil nature discerned. And, as all true spiritual knowledge is from the Holy Ghost, we should incessantly
pray for this inestimable blessing, which Christ
has so emphatically taught, will be freely given to
every one who asks-that is, who asks with faith
and importunity.
2. As the law convicts every man of sin, justification by it is impossible; for even one sin would
render it impossible for the transgressor to receive
a sentence of acquittal; how much more impossible
is it, when our sins are literally innumerable!
The only condition of justification by the law, is
perfect obedience, and no such obedience can be
rendered by any mere man; but it has been rendered
by Christ, in our nature, for he was made under
the law, and fulfilled all righteousness. And of
this ground of acceptance the sinner is warranted,




40         PRACTICAL  SERMONS.
by the free call of the gospel, to avail himself, by
believing with all his heart in the Lord Jesus
Christ.
3. If the law discovers sin of every kind to be
a base and odious thing, we should be solicitous to
be cleansed from its defilement; and, in order to
this, should come often to the fountain for sin andi
uncleanness, opened by the death of Christ; that
is, we should by faith apply to the blood of sprinkling, and should seek daily to purify ourselves from
all filthiness of the flesh and spirit. We should
earnestly and importunately offer up the petition,
which Christ offered in his intercessory prayer,
"' Sanctify us through thy truth, thy word is truth."
The word rendered effectual by the Holy Spirit,
is the efficient means of cleansing to the souls of
believers. We should ply this work every day;
for it is carried on by the use of means, and our
success in it depends very much on the diligence
and fidelity with which we use the means of God's
appointment. "Blessed," says Christ "are they that
hunger and thirst after righteousness, for they shall
be filled. Blessed are the pure in heart, for they
shall see God. Be ye holy, for I am holy."
4. A spiritual knowledge of the law is the true
source of evangelical repentance. As sin is a disconformity to the law, and its turpitude is seen in
this glass, the sight of it will fill the soul with sorrow
and compunction, and work such a hatred of sin as
will effectually turn away the soul from the abominiable thing which God hates. This view of sin,
in its deformity and vileness, will also cause the
soul not only to mourn, but to be ashamed and con



PRACTICAL SERMONS.              41
founded in the presence of God. And as this
quality of baseness and defilement belongs to all
sin, true repentance will consist in a hearty aversion to all sin, and a fixed purpose to forsake it.
which will show itself by reformation of life.
5. The knowledge of sin, produced by the law,
will have.a tendency to make the true penitent
willing to leave the present state, and forsake the
clay tabernacle, as sin cleaves to the soul as long as
it remains here, and these vile bodies must be laid
in the dust, before they will be purified from the
disorder which sin has introduced. As perfection
in holiness is the blessedness reserved for the future state of the believer, he will often direct a
longing look to those regions of purity, into which
neither sin nor sorrow can ever enter. This delightful hope he cherishes, and it leads him, while detained below, to seek for purity. " He," says the
apostle John, " that hath this hope in him, purifieth
himself, even as He is pure." How sweet the rest,
when all contest with sin and temptation shall cease!
How glorious the state in which we shall see no
longer darkly through a glass, but face to face,
and where we shall know even as we are known 
6. The most important benefit of the knowledge
of sin, by the law, is, that it shows us our absolute
need of a better righteousness than our own, and
impels us to look for salvation, to the cross of
Christ. The law is a schoolmaster to bring us unto Christ; and, although this had primary reference to the ceremonial law, the moral law is not
excluded; but is now made use of to drive sinners
to that refuge, which God, in mercy, has prepared
6




42         PRACTICAL  SERMONS.
for them.  Commonly the first concern of the
awakened soul has relation to the law, which he
now begins to see to possess a binding obligation,
and that he has broken it in innumerable instances,
in thought, word and deed. The application of
the law to the conscience of an awakened sinner,
puts him, at first, on earnest efforts to repair the
breach which he has made. He now strives by
prayers and tears, and various human devices, to
make satisfaction for his sins; but the more he
strives to raise himself out of the horrible pit and
miry clay, the deeper he sinks, and like a prisoner
in a dark deep pit, no effort that he can make, has
any tendency to extricate him from his helpless
condition. But when having exhausted all his
efforts, without success, he is ready to despair of
salvation, he hears the voice of a kind Deliverer,
inviting him to look unto him and be saved. It is
as though one let down a rope to the helpless prisoner. All he has to do is to take fast hold, and he is
drawn up and finds himself in safety, and at liberty.
So the convinced sinner seizes the invitations of the
gospel, with the strong grasp of faith, and behold!
he is brought out of darkness into the marvellous
light of the gospel, and from a state of condemnation to complete justification.  If I now  speak
to any convinced, discouraged soul, who finds that
he can do nothing to remove either the guilt or
defilement of sin, I would earnestly and affection
ately exhort such to take immediate refuge under,the cross. The crucified Redeemer sends forth an
influence from this point, which effectually draws
the hearts of sinners to himself. "Look unto me




PRACTICAL SERMONS.             43
and be ye saved, all the ends of the earth, for I
am God, and there is none beside me." As Moses
lifted up the brazen serpent in the wilderness for
the healing of those who were dying by the venemous bite or sting of the fiery serpents; so the Son
of Man has been lifted up, that whosoever believeth
on him might have everlasting life. All that was
required in the former case was to look, and all
that is necessary to salvation now is faith, which is
nothing else but looking unto Jesus for his help
and deliverance.




SERMON III.
THE FIRST AND GREATEST COMMANDMIENT.
The first of all the commandments is; Hear, 0 Israel, the Lord our
God is one Lord: and thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind, anld with
all thy strength. This is the first commandment.-MARK xii. 29, 30.
THERE are two reasons why God should be loved
with all the heart: the first is his infinite excellence
and loveliness in himself; the second, his goodness
exercised toward us in creation, providence, and
redemption. It should not seem hard to be required
to love God with all the heart, soul, mind and
strength. This requisition is most reasonable; for
God is worthy of our highest and most constant
love; and our own happiness also is consulted in
this requirement; for the soul can never be completely blessed but in the perfect love of its Maker.
But, in our fallen state, we cannot love God with
that intensity and constancy which are required in
this first commandment.  True, in our fallen state
we cannot love God at all, by any strength that is
in us. But does this prove that it is unreasonable
to love God in any degree? If the heart was right
in the sight of God, it would be as easy to love God
with all the heart, as to love him in the lowest
44




PRACTICAL  SERMONS.              45
degree; yea, it would be easier; for the soul would
be happier in the perfect exercise of love, than in
an imperfect exercise of this affection. Again,
if God was satisfied with less than perfect love, he
would be content that his rational creatures should
possess less moral excellence, less of his own image,
than they are capable of; yea, he would be satisfied
that they should remain in a state of moral depravity; for every defect of perfect love is moral
depravity —is sin, that "abominable thing which
God hateth."  The total want of love to God is the
essence and root of all depravity; and just so far
as we fall short of that perfect love which this first
commandment requires, just so far we are inwardly
defiled -vith sin. But is it reasonable to require of
creatures what they have no ability to perform?
If they desired with all their heart to do their duty,
and yet could not, for want of the proper faculties,
then indeed, they would be blameless; no more
could be required of them. But what is the sinner's inability? It is not the want of faculties or
opportunities.  The same faculties and affections
with which he so ardently pursues after the world,
would be sufficient for the performance of all that
is required of him, if he was rightly disposed. But.
" the carnal mind is enmity against God; is not sub
ject to his law, neither indeed can be." Will the sin
ner plead this inveterate enmity as his excuse?
This is too absurd to be received by any one. Such
inability as this is the essence of iniquity. Instead
of excusing the sinner, it is the very ground of culpability. External acts are evil as proceeding from
such a malign principle. No one truly convinced




46         PRACTICAL  SERMONS.
of sin can ever think of pleading this inability as
an apology. If the law had required us to love
God with all the powers of the highest angel, who
is possessed of faculties which do not belong to
human nature, it would have been unreasonable.
But his requisition is to love him with all our
hearts, with all our souls, with all our minds, with
all our strength. The law is exactly adapted to our
minds. It requires just what our faculties are capable of, when not debilitated by sin. And to holy
creatures, the command to love God with all their
hearts, cannot appear grievous. The holy angels
would not consider it a privilege to be released
from the obligation to love God with all their
powers. Indeed, holy men upon earth do not view
this as a hardship. They have no desire that this
first and greatest of all commandments should be
annulled or relaxed. They see not only a reasonableness in the requisition, but a divine beauty in
conformity to it, which causes them to hunger and
thirst after perfect holiness. This then is not an
arbitrary appointment, but the law of our nature.
These four things may be distinguished in our
love of God. 1. A high esteem of his character,
and a complacency in his moral attributes, as exhibited in Holy Scripture. 2. A desire that God
should be glorified, and a rejoicing in his greatness,
majesty, sovereignty, independence, perfection, and
blessedness. 3. Gratitude for his favours and blessings of every kind, conferred upon us. 4. A desire
of the greatest possible nearness to God. The soul
actuated by love, ardently seeks union with the
I,$i.oved object, of the closest kind; and communion




PRACTICAL SERMONS.              47
intimate and reciprocal. Love is impatient of absence, and exerts itself to remove hindrances to a
near access to the person beloved. But, as in our
present state of ignorance, the soul enjoys only obscure views of God, love is chiefly exercised in
desire — desire of clearer knowledge — desire of
greater conformity —desire of more intimate communion-desire that God may be glorified. Under
each of these heads a great variety of emotions
are found in experience to exist, not only different degrees of the same affection, but a variety in
kind, according to the view which the rational soul
is enabled to take of the attributes, works and dispensations of God. Among these is adoration, accompanied with holy wonder at the incomprehensibility of the great Creator!  This emotion,
we have reason to think, enters deeply into the
worship of the heavenly hosts; especially of those
who, like Gabriel, stand in the immediate presence
of God.  And this view cannot be entertained
without a corresponding sense of the creature's
littleness and insignificance, and a voluntary selfabasement. The heavenly worshippers are, therefore, represented as veiling their faces, and falling
prostrate, and casting their crowns at the feet of the
great I AM. And even in the imperfect worship
among men, this holy veneration and godly fear is
an essential ingredient. The holiest men, as Isaiah,
Daniel, John &c., were overwhelmed when the
divine majesty was clearly manifested to their view.
Some of the divine attributes are adapted to produce the feeling of awe or fear; but others, complacency, or an emotion of elevated delight. Now,




48         PRACTICAL  SERMONS.
as the views which are obtained of the character o'
God, are commonly complex, the emotions expert
enced will also be of a mixed nature; the awful or
the joyful predominating, according as the one or
the other class of divine attributes is presented to
the mind.
As our love to creatures includes not only complacency, but benevolence, it may be asked, how
we can exercise benevolence to the infinitely glorious and ever blessed God, as he is incapable of
receiving any accession to his glory or felicity.
The reply to which is, that towards God this affection is exercised in desiring that his glory may be
manifested to all intelligent creatures; in rejoicing
in the infinitely glorious excellence of his character
and in the immeasurable felicity which he possesses in and of himself, and in his immutable independence, and eternal sovereignty over all creatures in the heavens and in the earth.
Some persons, fond of over-refinement in their
speculations, have come to the abstract conclusion,
that gratitude is no virtue, or no part of a holy
character, because, as they allege, it is not a disinterested, but a selfish feeling. Now, whether it
be selfish or disinterested, the unsophisticated
moral sense of all men has determined, not only
that it is a virtuous exercise, but that a large part
of holiness in the creature, consists in a flow
of gratitude to the Author of all good, for his multiplied and marvellous benefits, freely bestowed.
And the Holy Scriptures confirm the dictates of
our moral feelings. No iniquity is portrayed in
darker colours than ingratitude.  "The ox know



FRACTICAL  SERMONS.             49
eth his owner and the ass his master's crib, but
Israel doth not know, my people doth not consider."  "Hear, 0 heavens, and give ear, 0 earth,
for the Lord hath spoken, I have nourished and
brought up children, and they have rebelled against
me."  A  large part of the Psalms, given by
divine inspiration, is taken up in expressing gratitude to God for his various mercies. Take for
example Psa. ciii., "Bless the Lord, 0 my soul,
and all that is within me bless his holy name.
Bless the Lord, 0 my soul, and forget not all his benefits. Who forgiveth all thine iniquities, who healeth
all thy diseases.  Who redeemeth thy life from
destruction; who crowneth thee with loving-kindness, and tendei mercies.  -Who satisfieth thv
mouth with gooa things, so that thy youth is renewed like the eagle's."  The expression of gratitude by praise is declared to be not only comely, but
the method by which God may be glorified. And it
is not confined to the earth, it is the chief employment of heaven. The redeemed of the Lord, whc
stand on Mount Zion, clothed in white robes, with
palms in their hands, cried with a loud voice, saying, "salvation to our God who sitteth upon the
throne, and to the LAMB."  And the burden of the
song of the redeemed, in heaven is, "Unto him
that loved us, and washed us from our sins in his
own blood, and hath made us kings and priests
unto God and his Father; to him be glory and
dominion for ever and ever."
But there is no propriety in considering religious
gratitude a selfish feeling. We are incapabl-e of a
more disinterested affection. It is true, it:s occa7




50         PRACTICAL SERMONS.
sioned by benefits conferred upon ourselves; bu
it essentially consists in a desire to make somte
suitable return for the mercies received. Genuine
gratitude would not stop short of a full return, it
the thing were possible, but as it is not, it vents
itself in praise and thanksgiving. Much of the
spirit of true devotion in heaven and in earth consists in the lively exercise of gratitude. And when
any are brought under true conviction of sin, no
view of their disobedience affects them so deeply
and tenderly, as their ingratitude. These are the
views which melt the hard heart, and produce
genuine contrition of spirit. The inferences which
we may draw from what has been said, are,
i. That when all' duty to God is expressed by
the word love, the term must be understood in a
very comprehensive sense, as including a great
variety of emotions and affections, all which however, are produced by some just views of the divine
character.
2. If this commandment is still in force, and
God's moral law never changes, then undoubtedly,
all men who ever lived in the world are sinners;
for sin is a transgression of the law.  All have
failed to love God with all the heart and soul and
mind and strength.
3. It hence appears, that not only have all men
failed to come up to the perfection which this commandment requires; but, by nature, all have utterly and totally come short; for by nature, all men
love the creature more than the Creator. "They
are lovers of pleasure, more than lovers of God."
Indeed, they do not love God at all, but are at en




PRACTICAL  SERMONS.              51
mity with him. They are " alienated from the life
of God, through the ignorance that is in them.
There is none that doeth  good, no not one.
There is no fear of God before their eyes, and
the way of peace have they not known. The
heart is deceitful above all things and desperately
wicked.  The  carnal mind  is enmity against
God."
4. We see from a consideration of this subject,
that the want of love to God is the corrupt fountain
from which all other sins, as so many streams, flow.
The first sin, and every other sin have had their
source in this defect. All evil actions, even the
worst, may be traced up to this corrupt source.
As the sum of obedience was love, so the germ of
all sin is the defect of this holy principle. And
where the defect is total, there is total depravity.
5. From this subject, Christians may learn how
much iniquity still remains in their hearts. Just
so far as you come short of loving God with all the
heart, soul, mind, and strength, just so far are your
hearts evil in the sight of God. Here, two things
deserve consideration; the first is, that when we
do love God, the affection falls very far short of
that intensity which this commandment requires.
It is cold, and feeble, when it should glow with
sacred fire. And again, there is often an interruption of the exercise of our love. We fail in constancy, as well as in intensity. We forget God, or'we forget his benefits. The objects of the world,
too often steal away our hearts from God. 0 how
little veneration do we feel, when we pronounce
the awful name of Jehovah! or when we enter into




52        PRACTICAL SERMONS.
his house, and professedly engage in his solemn
worship. How little zeal have we for the glory of
God!  How little delight in contemplating his
character! How little gratitude for his marvellous
loving-kindness; especially for his redeeming love!
When we hold up this mirror before us, how dreadful our deformity! How innumerable our sins!
Truly " they are more than the hairs of our head."
6. From this subject, we learn the blindness of
those, who depend for salvation on their own goodness of heart, on their innocence of life, on the morality of their conduct; or, on a scrupulous and
exact performance of external duties, whether ceremonial or moral.
7. And hence, we see the absolute necessity of a
radical change of heart. If the moral image of
God in man is defaced, none but God himself can
renew us again in this image. In the first creation, it was the noblest production of the Almighty,
and in the new creation, God must be the efficient
agent. By him alone, can we be "created in
Christ Jesus unto good works."
8. But although we see nothing in mere man but
disconformity to this holy commandment; yet in
Jesus Christ, who was made under the law, we observe obedience to this commandment perfectly exemplified. He obeyed both internally and externally, for " he was holy, harmless, undefiled, and
separate from sinners." He never had a thought
or desire which in the least deviated from this rule.
And this perfect righteousness of our Mediator, was
not only for our example, but for our justification,
by being made over to us by imputation.




PRACTICAL SERMONS..53
9. "The end of the commandment is charity
out of a pure heart." " If ye love me," says Christ,
"keep my commandments." "Love," says Paul,' is the fulfilling of the law."  As all holy obedience flows from love, and is its natural expression;
if we wish to glorify God by doing good works, we
must keep ourselves in the love of God, by the
Holy Ghost. Good works are the fruits which the
Christian must bring forth; but the savour and
sweetness of these fruits is nothing else but love to
God.
10. Finally, we should be constantly endeavouring tik approach nearer and nearer to the perfection
which the law requires. We should be engaged
daily, in cleansing ourselves from all filthiness of
the flesh and spirit, and perfecting holiness in the
fear of God. The more conformable we are to this
commandment, in heart and life, the greater will
be our felicity and glory in the world to come.




SERMON IV.
THE SECOND LIKE UNTO THE FIRST.
And the second is like, namely this, Thou shalt love thy neighbour as
thyself —MARK Xii. 31.
IF man had been placed alone upon earth, or so far
separated from all other rational creatures that he
could have had no knowledge of them, there would
have existed no foundation for this commandment.
But man was made to live in society, and mutual
love is the very cement of society. Men should
love one another, because they are all the workmanship of the same almighty hand; because they all
partake of the same nature, being the descendants
of the same original parents; because they are all
subjected to the same evils and infirmities; and because they are all under the same responsibility,
and hastening to the same termination of their
earthly existence.  Originally man was created
in the image and likeness of God, in knowledge
and true holiness, and this was the foundation of
the obligation to exercise mutual esteem and moral
complacency. But this likeness to God having
been defaced, we cannot be required to love one
mnother with this kind of love, until we are renewb4




PRACTICAL SERMONS.              55
ed in the spirit of our mind; renewed in knowledge
after the image of him that created us. Certainly,
God requires no one to approve of that which He
disapproves, or to love that which He hates. But
the loss of the moral image of God does not release
us from the obligation to love one another as the
creatures of God, and as proceeding from the same
stock. The love of benevolence which regards the
happiness of the person beloved, may be exercised
to the utmost extent, toward those whose moral
character is not amiable. When God is said to
love the world of mankind, it cannot be supposed
that he approves their sinful character, but that he
seeks their best interests-their everlasting welfare.
So, when his law requires men to love one -mother,
it must be the love of benevolence which s primarily required, while they remain in an unholy state.
But whenever his image is in any degree restored
in any of our fallen race, it is evident that we should
love them on account of that image, for the same
reason that we should love the moral excellence of
God himself.
Th': prinrcip;ai difficulty wxhlh has been found in
explaining this second commandment is the degree
of love which is required of us, toward our neighbour. "THOU SHALT LOVE THIY NEIGHBOUR AS THYSELF."  Now, to many this seems to be simply
impossible. Some expositors have therefore ex)lained the meaning to be, Thou shalt love thy
neighbour as truly as thyself, or with the same
kind of love.  But this cannot be admitted to
be the true import of this commandment.  For
in the first and greatest commandment, the de.




56         PRACTICAL  SERMONS.
gree in which we should love God is fixed. r
must be with all the heart, all the soul, all the
mind, and all the strength. If it had only been
intended to teach that we should love our neighbour in some degree, there would have been no use
in saying "as thyself." And according to this interpretation, the least conceivable degree of love
would have answered the demands of the law.
Undoubtedly, the commandment should be taken
in its plain and obvious meaning. It does require,
that we should love our neighbour as much as we
love ourselves. And however impossible this may
be to fallen man, it would not be so, if he were perfectly holy. First then, whatever of excellence my
neiglhbour may possess, I should have the same
esteem for it, as if that excellence belonged to myself. Paul, who is a good expositor of the law,
exhorts, "to esteem others better than ourselves."
Why should we value moral worth when perceived
in our own character, more than when the same is
observed in the character of another? And as selflove would lead us, under views of truth, to desire
our own moral improvement, so the law of God requires us to seek the moral improvement of our
brother, with the same intensity of desire.
Again, we should desire and seek his happiness,
as much as we seek our own. Here is the point
of difficulty; and to remove it, I would remark,
that it is not the instinctive desire of well-being
which is implanted in us, and in all living creatures, to which reference is had. This principle
of self-preservation is not at all under the control
of the will. We can no more divest ourselves of it,




PRACTICAL SERMONS.              57
than of our existence. No principle of the same
kind and strength is implanted in us, in relation to
the well-being of others. And no rational, voluntary affection can ever be so strong as to countervail this instinctive desire of the continuance of
life and of happiness. This instinctive principle,
so deeply inherent in our constitution, is not of a
moral nature. It exists in equal strength in the
good and the bad, in angels and devils. But, besides this, there is in man a rational regard to his
own best interests, leading him to adopt and pursue such measures as appear to him to be best
adapted to promote his highest happiness. Now
this regard to our own best interests is a duty recognized in this very commandment; for we are
required to love our neighbour as ourselves; that is,
as we love ourselves. The rule of duty prescribed
is this: As you will not omit to pay a regard to your
own welfare and happiness, for the principle of selfpreservation will prompt you to this; so pay the
same regard to the welfare and best interests of
your neighbour. This kind and degree of affection
to one another does not require us to neglect or disregard our own happiness. If I had a disposition
to seek my neighbour's happiness as much as I do
my own, this would not lessen but increase my
personal happiness; for true enjoyment is not so
much connected with the exercise of self-love, as
with the indulgence of benevolence. But to bring
this matter fairly before the moral judgment of our
minds, I will suppose this case; that I have it in
my power by some act of mine to increase my own
happiness, by depriving my neighbour of an equal
8




58         PRACTICAL  SERMONS.
portion of his, would it be right for me to do so?
Every mind of right moral feelings would answer
promptly and unhesitatingly, It would not. But
why would it not? No reason can be assigned
but this, that I am bound by the law of God, to
regard the happiness of my neighbour as much as
I do my own. If this were not the true principle
of duty-if it were lawful for me to love myself
more than I love my neighbour, then it would be
lawful for me to detract from his happiness to increase my own.
What has been remarked respecting the instinctive principle of self-preservation, is equally applicable to what are called the natural affections, as
of parents to their children. These affections are a
part of our constitution, and are often exceedingly
strong, and intended, like the principle of self-preservation, to secure what could not be so well provided for, by any perfection of reason or conscience.
And no love governed by reason and a sense of
duty can commonly overcome these strong instinctive affections. They are, however, not so uncontrolable as the principle of self-preservation. These
affections belong, not to the class of selfish, but benevolent feelings; and therefore they do not directly serve to illustrate our subject.
Though we are bound by the law of God to desire and seek our neighbour's welfare, as much as
our own, it does not follow, that we have as much
in our power, in regard to him, as ourselves. Every
man, so to speak, is put in charge of himself, but
not in the same degree of his brother. We have
a power over our own minds, but no direct power




PRACTICAL SERMONS.            69
over the mind of another. We are ever present
with ourselves, but only occasionally with others;
therefore we can do much more to promote our own
happiness, than the happiness of others. On the
same principle, without interfering with this commandment, we have many more duties to perform
to our own families and dependents than toward
those with whom we do not stand in the same relations. But whenever a case occurs in which I
have the same opportunity and ability to advance
his welfare as my own, I am bound to have an
equal regard to it, and to use the means to promote
it, as much as my own, and to avoid every thing
which would have a tendency to injure him, as
vigilantly, and earnestly, as I would avoid those
things which would be injurious to my own'nterests. And, as was before said, this obligatioi to
love my neighbour as myself cannot injure me, or
interfere with the pursuit of my own happiness.
There is no collision, nor interference between the
selfish and benevolent affection, or rather, the exercise of love to others in the full extent of the commandment, is the most effectual method of promoting my own happiness.
The Jews before our Saviour's time, had a proverbial saying, " thou shalt love thy neighbour, and
hate thine enemy." They therefore thought, that
they owed no good will or kindness to those whom
they reckoned to be enemies.  They felt free,
therefore, to indulge their hatred toward such, and
had reduced it to a law or maxim. But our blessed Lord gave to the commandment of God its true
extent and import, teaching that we should love




60        PRACTICAL SERMONS.
our enemies and do good to them that hate us.
On one occasion, a certain scribe thought to puzzle
him with this very question, in relation to this com
mandment, "and who is my neighbour?" which
led him to deliver one of the most beautiful, touching, and instructive discourses which is to be found
in the New Testament. It is as follows.
"And Jesus answering said, A certain man went
down from Jerusalem to Jericho, and fell among
thieves, which stripped him of his raiment, and
wounded him, and departed, leaving him half dead.
And by chance there came down a certain priest
that way; and when he saw him, he passed by on
the other side. And likewise a Levite, when he
was at the place, came and looked on him, and
passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and
when he saw him, he had compassion on him, and
went to him, and bound up his wounds, pouring in
oil and wine, and set him on his own beast, and
brought him to an inn, and took care of him. And
on the morrow when he departed, he took out two
pence, and gave them to the host, and said unto
him, Take care of him; and whatsoever thou
spendest more, when I come again, I will repay
thee. Which now of these three, thinkest thou,
was neighbour unto him that fell among the thieves?
And he said, He that shewed mercy on him. Then
said Jesus unto him, Go, and do thou likewise."
The shortest and most comprehensive commentary ever given of this commandment is that of our
Lord, several times repeated; "Whatsoever ye
would that men should do unto you, do ye even so




PRACTICAL SERMONS.             61
to them."  This is declared to be "the law and
the prophets;" that is, it comprehends all the duties
which we owe to our fellow men, inculcated in the
law and the prophets. The whole that the law requires of us is, that we love our neighbour as ourselves; and the treatment of our neighbour which
this love leads us to observe, is comprehended in
the aforesaid precept; for as we never fail in a proper degree of love to ourselves, if we make this the
rule of our conduct to our neighbour, we shall then
be found fulfilling the law. Self-love always demands of others fully as much as they are bound in
duty to do unto us. But may not self-love be excessive and demand too much? then this rule will
serve to check the excess and reduce it to what is
just and reasonable. Suppose a man should indulge the unreasonable desire that his neighbour
should bestow upon him his whole estate. Then by
this precept he would be bound to give back the
whole to his neighbour. This precept well deserves the appellation of the "golden rule," for
while it teaches us the measure of our duty, it provides an effectual guard against the disposition unduly to favour ourselves.
From this subject we learn the true foundation
of justice among men. It is the application of this
commandment to the common intercourse of society. Whatever in our dealings with men, proceeds
from a disposition to give the preference to our own
interest, when it comes in competition with that of
another, is in violation of this law. We never 3an
innocently aim at making gain by that which will
be our neighbour's loss. In barter, or the commu



62         PRACTICAL  SERMONS.
tation of articles of value, there should be a disposition to do equal justice; for lawful trade should
be mutually profitable to those engaged in it. It is
true, my neighbour is the proper judge of what he
wants, and of what he will give in exchange for
articles which I possess; and if he judges erroneously, we cannot be accountable for it, unless we
by our words or actions mislead him; then are we
guilty of injustice. All attempts, therefore, to uli
dervalue the articles which he offers in exchange;
or to exaggerate the value of our own, so as to bring
about an unfair result, is evidently unjust. So also,
if I know that his goods are more valuable than he
supposes, and acting on my superior information,
obtain his property for less than he would have
taken for it, had he possessed my information, I do
not love my neighbour as myself. I ought not to
wish to get possession of my neighbour's property
for less than its real value. What this may be, is
a matter on which men may differ in opinion.
And if men are honest in forming their opinions,
there may be nothing wrong. But to put off a defective article without making known its defects, is
evidently unjust, as also to put off in trade goods as
being of a different kind from what we know they
are. If these principles be correct, then you will
say, the world is full of injustice. All our shops
and markets are scenes of injustice. And it may
be asked, if these strict rules are obligatory, who is
there, that has clean hands? And what profit
would there be in commerce? Lawful commerce
was never intended to permit one man to make gain
by the loss of others; but I may have articles which




PRACTICAL SERMONS.             63
I do not need but which my neighbour wants; so
he may have articles which he does not need, but
which suit me; or not having such articles himself,
he can give me that which will enable me to procure them. And thus lawful commerce is mutually beneficial. But how can a man make his fortune by trade, on these principles? No man has
any right to grow rich on the losses of his fellow
creatures. He has no right to enrich himself by
impoverishing them. But if a merchant takes the
pains, and runs the risk of carrying goods to a foreign country, and bringing back in exchange articles which are needed by thousands, they may
be willing to allow him for these articles which
they need, what will be great gain to him, and at
the same time a great convenience to them. There
is then cause for honest gain, and such acquisitions
are worth possessing; but unjust gain, never.
The blessing of God rests upon the o;e, but his
curse upon the other. On this principle the Sci Lptures so frequently condemn deceitful weights and
measures. It is plain, if we love our neighbour as
ourselves, we shall be far from plotting against him,
from doing violence to him or injuring his reputation, or even wounding his feelings, except for his benefit. It is unnecessary to enumerate the crimes
which are in violation of this commandment. They
are exceedingly numerous. Our prisons, our courts
of justice, and our laws give testimony, that the world
is full of crimes forbidden by this precept. Indeed
our very locks and bolts, our bonds and mutual
covenants, are intended to guard against injustice.
Now, let us suppose for a moment, that all men




64         PRACTICAL  SERMONS.
were disposed to love others as themselves, and to
do justice to every one, what a change would there
be in the condition of the world!  Every body
would have a sufficiency, and all would be far happier than at present. Some think to excuse themselve for overreaching and taking advantage of the
simple, that most others do the same, and they are
under the necessity of acting in this manner, in
self-defence. If this were a valid apology for the
common practices in the commerce of men, it would
be sufficient to justify stealing and forgery, and every
crime committed against property. No, there is
no necessity for any species of dishonesty. The
old proverb is true, " Honesty is the best policy."
The duty of charity, or giving, as far as may be
in our power, relief to the indigent and distressed,
owes its obligation to this command. As the number of those who need relief is so great in every
country, if the heart of any one was influenced to
the degree it should be, by love to his fellow-men,
he would be constantly labouring for their relief.
Well, in proportion as we feel good will to men,
we shall be disposed to open wide the hand of
charity, in giving alms to the poor, and in extending relief to the suffering of all descriptions. It
would matter not to what country or sect he belonged, or how degraded and depraved he might be,
still he is our neighbour, and we are bound to love
him as ourselves. The only limit to our acts of
kindness and beneficence should be our ability; and
we should seek industriously, the means of doing
good; and should seek out the most suitable objects
of charity, when we can only relieve a part. Our




PRACTICAL SERMONS.             65
Lord required some to sell all that they had, and
give to the poor. This could never be a duty generally incumbent, for then the giver would become
poor and the receivers made rich; on which they
would be bound to give all back again; and so there
would be nothing but a perpetual change of condition between the rich and the poor. But Christ
did command that we should give alms of what we
possess. But alms-giving is but a small part of the
duties of charity which arise from this commandment, of loving our neighbour. In the description
of the day of judgment, given by Christ, in the xxv.
of Matthew, w- have an emphatical lesson on the
importance which on that day will be given to this
duty. For the King having separated the righteous and the wicked, as a shepherd separateth the
sheep from the goats, and having placed the sheep
on his right hand and the goats on the left, will
say to them on his right hand, " Come, ye blessed
of my Father, inherit the kingdom prepared for you
from the foundation of the world: For I was an
hungered, and ye gave me meat: I was thirsty,
and ye gave me drink: I was a stranger, and ye
took me in: Naked, and ye clothed me: I was
sick, and ye visited me: I was in prison, and ye
came unto me. Then shall the righteous answer
him, saying, Lord, when saw we thee an hungered,
and fed thee? or thirsty, and gave thee drink?
When saw we thee a stranger, and took thee in'
or naked, and clothed thee? Or when saw we thee
sick, or in prison, and came unto thee? And the
King shall answer and say unto them, Verily I say
unto you, Inasmuch as ye have done it unto one of
9




66         PRACTICAL  SERMONS.
the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the
left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For
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 they also answer him, saying,
Lord, when saw we thee an hungered, or athirst,
or a stranger, or naked, or sick, or in prison, and
did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch
as ye did it not to one of the least of these, ye did
it not to me. And these shall go away into everlasting punishment: but the righteous into life
eternal."
But our love must not be confined, nor princi
pally directed to the welfare of the body. The
immortal soul chiefly calls for our benevolent exertions. To rescue souls from everlasting ruin, is
the noblest charity. And here, what a field of exertion opens to the truly benevolent! The people
are perishing for lack of knowledge: will not love
to your neighbour impel you to send them the Bible,
and to teach them to read it?  Will it not make
you willing to forego ease and selfish indulgence,
that you may have the means of sending the living
teacher to instruct the ignorant? But the number
who labour under a spiritual dearth is so great,
that it is in vain to think of supplying them all;
and of what account will be the exertions of an inlividual, and especially of one poor and destitute




PRACTICAL SERMONS.             67
of talents? You need not take in the whole field
of destitution. Consider what is within your reach.
If it be ever so small a spot of earth that you can
cultivate, withhold not your hand.  "Sow your
seed in the morning, and in the evening withhold
not your hand." Do what you can and leave it to
God to raise up other labourers to supply the fields
which you cannot reach. Despise not the day of
small things. The word is the seed, and is often
prolific, bringing forth an hundred-fold.  "The
kingdom of heaven is like leaven which a woman
took and hid in three measures of meal, till the
whole was leavened." And whether your labours for
the salvation of souls are successful or not; yet
your duty in the case is plain and must be performed. And whether the people be converted by
your labours or not, you shall receive your reward.
The Lord never forgets " works of faith and labours
of love." And as the power of man is able to accomplish nothing in this business without divine
aid, 0 wrestle with God in prayer, day an-' night,
for the outpouring of his Holy Spirit, and ior the
propagation of the Gospel over the whole world.
Give him no rest until he establish and make Jerusalem a praise in all the earth. Say, "For Zion's
sake I will not hold my peace, and for Jerusalem's
sake I will not be silent, until the righteousness there
of go forth as brightness, and the salvation thereof
as a lamp that burneth."




SERMON V.
THE NAME JESUS.
And she shall bring forth a son, and thou shalt call his name JEsUs
for he shall save his people from their sins. —MATT. i. 21.
NAMaES, among the Hebrews, were generally signifi.
cant.  In some instances, on record in the Old
Testament, God was pleased to make some change
in the names of his servants, as in the case of
Abram and Sarai, which, by divine direction, were
altered to Abraham and Sarah. And to Jacob the
name of Israel was given, after his successful
wrestling with the angel. Names, therefore, are
not unimportant; and especially, those which have
been written in the BOOK OF LIFE, before the foundation of the world.
The name Jesus, in the New Testament, answers
to Joshua in the Old; and twice, when Joshua
is spoken of, he is called Jesus, in the New
Testament, (Acts vii. 45; Heb. iv. 8.)  This name
also in the Old Testament, is sometime written
Jehoshua, and Oshea; but the signification is the
same in every case. It means a saviour. It was,
therefore, peculiarly suitable to be the name of
Messiah. From Josephlis, it appears, that it was a
68




PRACTICAL SERMONS.             69
name very common among the Jews. There are
two eminent persons called by this name in the Old
Testament, both of whom may be considered types
of Jesus the Saviour. The first was the minister
of Moses, who succeeded him as the leader of the
tribes of Israel. He had the honour of introducing
the people of God into the promised land, a privilege which was denied to Moses, though earnestly
desired. Under Joshua as the captain of the armies
of Israel the nations of Canaau were subdued, and
their country divided as an inheritance among the
tribes of Israel.  The other distinguished person
named Joshua, or Jeshua, was the high priest who
with Zerubbabel conducted the Jews from Babylon,
after their seventy years' captivity, back into their
own country. It is not necessary to dwell upon
the points of resemblance between these two eminent persons and the Messiah. The main point is,
that both these brought the covenanted people of
God from the land of their captivity and bondage,
and conducted them to the land which God had
promised to Abraham, Isaac, and Jacob, and to their
seed; and JEsus, the Saviour, leads all his chosen
people from the bondage of sin and captivity of
Satan, into the liberty which God gives; and, finally, he will conduct them to those mansions in
his Father's house, which he has gone to prepare
for them.
The angel said, " thou shalt call his name JEsus,
for he shall save his people from their sins."  Oui
attention must first be directed to that state from
which Jesus saves his people. It is from SIN.
Sin is defined by an apostle to be " the transgression




70         PRACTICAL  SERMONS.
of the law," or, "a want of conformity to the law
of God;" as the original term more properly im
ports. " By the law, then, is the knowledge of sin."
The moral law which God has given to man is like
himself, "holy, just, and good." It is such a law
as must proceed from a Lawgiver who is infinite in
every perfection. It is a law wisely suited to the
constitution and capacity of the rational creature.
It requires nothing but what is connected with the
highest dignity and happiness of man. To have
required less, would have indicated less wisdom,
goodness, and holiness, in the Governor of the universe. The law is perfect; it could not be better
or holier than it is. It requires man to love his
Creator with all his powers, but it requires no
more than the right exercise of the faculties bestowed. The law being a just expression of the
moral excellence of the Lawgiver, the transgression
of it, or any disconformity to it, must be the opposite of this excellence.  This is sin, —the vilest
thing in existence. God is the Author of all good;
but he is not the Author of sin. He is, indeed, the
Author of the free agent; but sin proceeds from the
abuse of that liberty which is essential to a free,
moral agent. Sin is a most unreasonable thing, for
it opposes itself to all that is good. Sin is the
height of folly, for it turns away from the only
true source of happiness. Sin is odious in its intrinsic nature.  It deforms, defiles, and disorders
the soul into which it enters. It is the essence of
ingratitude, for it returns evil for good. It is rebellion against the most rightful authority. It is
the proper cause of all misery, the prolific poison



PRACTICAL SERMONS.             71
ous seed, which produces a harvest of woes. We
can conceive of no evil which is not included in
sin. There is nothing else with which we can
compare it, to show its evil. The apostle seems to
labour for expressions strong enough to represent
its evil, and sums up his description, by saying,
that it is "exceeding sinful." Now, the law of
God denounces a curse against all sin: "cursed is
every one that continueth not in all things written
in the book of the law to do them."  All who have
sinned are, therefore, under the curse. And from
this no creature can deliver them. All sinners are
equally condemned, but all are not condemned to
equal punishment. The Lord is just, and will
render to every one according to his deserts. But
banishment from his presence, is the doom of all
sinners. Nothing which the sinner can do, himself, will save him from either the punishment due
to sin, or from its inherent defilement. This was
the condition of every man of Adam's race; all
have sinned, and are under the curse. The Son
of God, viewing our unhappy condition, pitied us,
and consented to become our Saviour. This requirec a wonderful humiliation on his part. It required, that he should become man, that he might
bring in a justifying righteousness. The demands
of justice must be satisfied, and this could only be
done by answering all the claims of the law. He
must not only become incarnate, but he must place
himself unider the law, not only to render a perfect
obedience to its precepts, but that lie might endure
its penalty. "When the fulness of time was come,
God sent forth his Son, made of a woman, made




72        PRACTICAL SERMONS.
under the law, to redeem them that were under the
law."  "Christ hath redeemed us from the curse
of the law, being made a curse for us; for it is
written, Cursed is every one that hangeth on a
tree." By the obedience and death of Christ, a
foundation is laid for the gratuitous justification of
the believing sinner, however ungodly he may have
been. The atonement of Christ is of infinite value,
and sufficient to take away the guilt of the most
enormous sins.  There is, therefore, pardon and
peace for every penitent believer. But they who
reject the Saviour, or neglect to fly to the hope set
before them in the Gospel, must perish. For such
there is no escape. There is no other sacrifice for
sin. There is no other name by which they can
be saved-no other foundation on which they can
build. To those who trust in Christ, there is complete safety. To them who are in Christ Jesus
there is no condemnation. " Being justified by faith,
we have peace with God, through our Lord Jesus
Christ." But Jesus not only saves from the curse
and condemnation of sin, but from sin itself. There
can be no real salvation, which does not deliver
from sin's power and pollution in the soul. Sin
has in itself so much evil, that it will produce
misery, wherever it exists and reigns. Sin and
misery are as indissolubly connected as holiness
and happiness. The bitterest punishment of the
lost will consist in the unrestrained violence of
malignant passions, and the remorse which accompanies them. Jesus, therefore, had it as a main object of his coming into our world, " to save his people from sin." This is a work which no creature




PRACTICAL  SERMONS.             73
can perform. It supposes the complete renovation
of the inner man.  "Verily, verily, I say unto
thee, except a man be born again, he cannot see the
kingdom of God."  This destruction of sin in the
soul is the peculiar work of the Holy Spirit, to
whom it belongs to enlighten the mind, to purify
the heart, and to mortify sin. The word of God,
however, is the instrument in the hand of the Spirit by which regeneration and sanctification are effected. " Being born again, not of corruptible seed,
but of incorruptible, by the word of God which
liveth and abideth forever. Sanctify them through
thy truth; thy word is truth." Sin has struck its
roots deep in our nature. Nothing short of a divine energy can eradicate the evil. God could, no
doubt, sanctify the soul in as short a time as it is
regenerated, but it has pleased him to pursue a different course. He chooses to carry on this work
gradually, and by making the believer active in
using the means of his own sanctification. Upon
this plan, the people of God become much better
acquainted with the evil of sin, than if they were
saved from  it at once.  And by their various
struggles with indwelling sin, they learn more
highly to value the pardoning and renewing grace
of God. They have, in the course of their pilgrim.
age much experience of the mercy and faithfulness
of God, for it is by his strength they maintain their
ground, and gain the victory over sin. Though,
while in this world, none are perfectly free from
the pollutions of sin; yet the work which grace
begins here, will be carried on to perfection; and
before the redeemed soul enters heaven, it will be
10




74         PRACTICAL  SERMONS.
completely purified from all sin; and will be pre
sented without spot or wrinkle, or any such thing.
This perfection of holiness, we believe, is attained
at death; not that the separation of the soul from
the body produces that effect, as some seem to suppose, but that is the time when the Spirit of God
completes the work of sanctification.
Christ will not only save the soul from sin,
but the body also from that death which is the effect of sin. Salvation will not be complete until
the resurrection of the body. Let us then rejoice
that a Saviour has been born, that his name is
JEsus, and that he will save his people from their
sins. This name is precious to the believer. It is
like ointment poured forth, a sweet odour which
refreshes the fainting heart-a reviving cordial,
which raises our courage, and adds new strength to
our efforts.
Let us be thankful, that the salvation which
Jesus accomplishes is a salvation from sin —a complete deliverance, not only from its curse, but from
its defilement. Now we are conscious of much sin
within us, so that we are often forced to cry out,
" 0 wretched man that I am, who shall deliver mne
from the body of this death! But thanks be to
God who giveth us the victory." The time is approaching, 0 believer, when you will be surprised
to find that you are free from sin, saved, eternally
saved from sin!
INFERENCES.
1. If there is a name given by which sinners
may be saved, and if this is the only name; if the




PRACTICAL  SERMONS.            75
knowledge of this name is necessary to salvation,
then it is exceedingly important that this NAME
with its divine import and saving power should be
made known to all the world. For this end was
the Gospel ministry instituted: and all who seek
the ministry now, from right motives, have this as
their main object, to make known the name of
JESUS.
2. But the mere hearing of this name, and obtaining a historical knowledge of the life and death,
resurrection and ascension and glorious exaltation of
JEsus, is not sufficient for salvation. " Whosoever
calleth on this name shall be saved," i. e. whosoever believeth with the heart and confesseth with
the mouth, that Jesus is the Christ-the MESSIAH,
the SON OF GOD, shall be saved. We must endeavour to bring men to repentance toward God,
and to faith in the Lord Jesus Christ.
3. They who would bring others to believe in
Jesus, ought to be true believers themselves, as
saith the apostle, or rather the psalmist, " I believed, therefore have I spoken. We also believe, and
therefore speak." One of the greatest dangers of
the Church is an unconverted ministry. If the
blind lead the blind both shall fall into the ditch.




SERMON  VI.
THE INCARNATION.
And suddenly there was with the angel, a multitude of the heavenly
host, praising God, and saying, Glory to God in the highest, and on
earth, peace, good will to men. —LKE ii. 13, 14.
THERE are two memorable occasions, in time past,
on which the angels are represented as joining in
chorus to praise God in relation to our world. The
first was when the corner-stone of the fabric of the
universe was laid, and its foundations were fastened.
Then " the morning stars sang together, and all the
sons of God shouted for joy." The other was at
the birth of a Saviour; which is referred to in our
text. And we are informed by the sure word of
prophecy, that at the overthrow of the spiritual
Babylon, and at the marriage of the Lamb, there
will be another grand chorus, when a voice coming
out of the throne shall say, " Praise our God, all ye
his servants, and all ye that fear him, both small
and great."   "And I heard," says John, "as it
were the voice of a great multitude, and as the
voice of many waters, and as the voice of mighty
thunderings, saying, Alleluia, for the Lord God
omnipotent reigneth. Let us be glad and rejoice,
76




PRACTICAL SERMONS.             77
and give honour to him, for the marriage of the
Lamb is come, and his wife hath made herself
ready."
It is exceedingly gratifying to be introduced to
some acquaintance with the celestial inhabitants,
and to find that they are possessed of feelings very
much like our own; except, that they are exempt
from all sin and imperfection. It cannot but be
very interesting to know, that the angels have a
kind and tender feeling towards the children of
God; and that they are employed as guardians to
watch over them, and as helpers to deliver them
from evils which would otherwise overwhelm them.
It is wisely ordered, that in their common ministry
to the heirs of salvation, the angels act without being seen, and render the most important services to
the people of God, without their knowledge. For
the visible presence of these holy beings would so
overawe us, that we should through fear be unfitted
for the common duties of life. For a long period,
the visits of angels had scarcely been known in the
Church; but when the Son of God was about to be
manifested, the angel of the Loid appeared, first, to
Zacharias, the father of John the Baptist, when he
was wide awake, ministering in the temple, and
afterwards to Mary, and to Joseph, her espoused
husband. But on the memorable night of the birth
of Christ, it pleased God to send his angel, probably Gabriel, to announce the joyful event, to a company of shepherds, who were remaining in the
fields near Bethlehem, with their flocks, by night.
"Suddenly, the angel of the Lord came upon them,
and the glory of the Lord shone round about them,




78        PRACTICAL SERMONS.
and they were sore afraid." It is not in human
nature to look on the face of an angel and not be
afraid. Conscious guilt abashes us in the presence
of beings so holy and so far superior to us. But
these benevolent messengers of God when they appear, do commonly, in the kindest and gentlest
manner, allay the fears of those to whom they are
sent. In this case, the angel said to the frightened
shepherds, " Fear not, for behold I bring unto you
glad tidings of great joy which shall be unto all
people. For unto you is born, this day, in the city
of David, a Saviour, who is Christ the Lord.
And this shall be a sign unto you, ye shall find the
babe wrapped in swaddling clothes, lying in a
manger." Though but one angel appeared at first,
to the shepherds, yet he was not alone. This
was not an event to be made known by a solitary
messenger: it was one which commanded the attention and interested the feelings of all the inhabitants of heaven; and they were filled with gladness
at the prospect of such a mighty Deliverer appearing among men. Now "suddenly there was with
the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest,
peace on earth, and good will to men."
The first thing in this divine anthem which demands our attention is, the disposition manifested
by these celestial beings. The sentiments of their
song are precisely such as we should expect from
holy angels: and though the words sung by them,
in concert, were few, yet they contain a complete
expression of a disposition perfectly holy. They
first ascribe all glory to God. This, undoubtedly,




PRACTICAL  SERMONS.             79
is the very essence of a heavenly temper. Whatev3r tends to the glory of God, will be delightful
to the feelings of holy angels.  To promote this
object, they are ready for every service which may
be required of them; and whether it be of an exalted nature, or an humble ministry to sinful men,
they are equally prompt in their obedience; for the
love of God is the predominant and absorbing passion of their minds. But where there exists supreme love to God, there will be found benevolence
to his creatures. The angels rejoice in the birth
of a Saviour, because this will restore peace to the
earth. The existence of war among the offspring
of the same parents, and partakers of the same nature, is itself an awful evidence, that ours is a fallen
race. The number of men destroyed in war cannot be calculated; and much of the time and wealth
of nations is expended in preparing for and carrying on this most, inhuman employment. But the
angels considered the birth of a Saviour as connected with permanent and ultimate peace. Ilet the
kingdom of Christ be once fully established in the
world, and wars will cease, every where: for
whence come wars and fightings? come they
not of men's lusts? The spirit of the Gospel is
peace —the tendency of the Gospel is to lead men
to convert their swords into ploughshares, and
their spears into pruning hooks. The heathen had
in their pantheon, gods who delighted in war; but
our King is THE PRINCE OF PEACE, and the holy
angels rejoice in the prospect of peace on earth.
And they cherish a hearty good will to men; and
because the Gospel breathes such a temper, they




80        PRACTICAL SERMONS.
rejoiced at its introduction, and now daily rejoice
at the conversion of every soul, rescued from the
guilt and defilement of sin, and from the dominion
of Satan. "There is joy in the presence of the
angels of God, over one sinner that repenteth."
We see here, what the temper of heaven is, and
what we pray for, when we say, "thy will be done
in earth as it is in heaven." The spirit manifested by
this great multitude of angels, and which pervades
and actuates the whole innumerable company of
angels, is the very spirit which should be predominant among men. They should all rejoice in the
glory of God, and should breathe peace and good
will to men. What a blessed change will it be,
when all men, or the most of men, shall be actuated
by this spirit! Perhaps we cannot spend our time
better, than by contemplating the connection between the birth of a Saviour, and the glory of God,
and also the happiness of men.
God is glorified by every thing which makes his
glorious attributes more fully known. As he is
absolutely and infinitely perfect, nothing can be
added to his essential perfection; but by means of
his creatures, his attributes may be exhibited; and
so far as this is done, God is said to be glorified.
And reason and Scripture unite in teaching, that
this is the object at which God aims in all his
works and dispensations. There can be no higher
or nobler object. And rational creatures should
make this the supreme object of pursuit also, and
should glorify God in every way possible, and with
all their powers. How do the heavens declare the
glory of God? evidently by showing forth his




PRACTICAL SERMIONS.              81
power, wisdom and goodness. Thus also the earth
is said to be fi:ll of the glory of God, because his
attributes, already mentioned, are conspicuously
displayed in every animal and in every vegetable;
in the productions of the earth, in the clouds, the
rain, the sea, the vines, the fountains of water, in
the light, the air, the vicissitude of day and night,
in the varying seasons, in seed time, and harvestin fact, every thing upon earth furnishes evidence
of the wisdom and goodness of the Creator. But in
the Gospel, God has given a richer and fuller display of his attributes, than in the creation. Here
his wisdom is very conspicuous, in the incarnation.
The child that was now born, was not a common
child —was not a mere human being, but though a
perfect man, was the SON OF GOD. In this birth
"the Word was made flesh;" "God was made
manifest in the flesh "  Here we have what may
be called the depths of divine wisdom;-Deity united in personal subsistence with humanity; so that,
the same who is the Son of God, is also the son of
man —God-man; but still so united, that the perfections of deity are not communicated to the human soul, nor the properties of the human soul
transferred to the divine nature.  By this wise and
wonderful constitution of the person of Christ, a
foundation is laid for the salvation of sinners, in
consistency with the truth and justice of God.
Many suppose, that God can save the sinner by a
mere act of sovereign power. As to mere power,
he could, but where would be his justice? Where
would be the honour of his law? To save sinners
without an atonement, would be giving such an
11




82        PRACTICAL SERMONS.
exhibition of his character, as would encourage his
creatures to sin; or at least, remove all terror from
the prospect of doing evil. His opposition to sin
would not, in that case, be manifest; and so the
holiness of his character would be obscured.
The difficult problem to be solved was, how God
could be just, and yet justify the ungodly. It is
only by a person constituted as that of Jesus Christ
is, that justice and mercy can be reconciled in the
salvation of a sinner. That which is requisite is to
satisfy the law and justice of God. Supposing the
Ruler of the universe willing to accept of a substitute-a thing which God has made known in the
revelation which he has given —here is one perfectly qualified to do and suffer all that is requisite for
the honour of God, and for the salvation of the sinner. Though wisdom is gloriously illustrated in
the incarnation; love and mercy are not less conspicuous. Indeed, we must consider LOVE as the
first mover in this stupendous plan of salvation.
Wisdom and power are exerted to open a way
in which divine mercy may have a vent. Mercy
cannot be exercised at the expense of justice. It is
necessary, therefore, that the plan contain a provision for the complete satisfaction of justice. That
which would have been pronounced impossible by
any creature, however exalted, has been accomplished by the wisdom of God. " 0 the depth of
the riches both of the wisdom and knowledge of
God!" But, as was intimated, the whole contrivance was to make a way for the exercise of love
and mercy. In the birth of a Saviour, we have the
brightest manifestation of the free love of God, of




PRACTICAL  SERMONS.             83
which we can possibly conceive. " God so loved
the world as to give his only begotten Son that
whosoever believeth in him should not perish, but
have everlasting life."  "Herein is love, not that
we loved God, but that he loved us."  "Behold
what manner of love the Father hath bestowed upon us, that we should be called the sons of God."
"God, who is rich in mercy, for his great love
wherewith he loved us."  "As Christ also hath
loved us and given himself for us."  "That ye may
he. ah,' to comprehend with all saints, what is the
breadth and length and depth and height, and to
know the love of Christ which passeth knowledge."
" Greater love hath no man than this, that a man
lay down his life for his friends. But God commendeth his love to us, in that while we were yet enemies, Christ died for us."
That justice is an essential attribute of God reason teaches; and the same is prominently held forth
in the Sacred Scriptures. Even in those passages
where he reveals his name, as " the Lord, the Lord
God, merciful and gracious, slow to anger, keeping
mercy for thousands," it is declared, "that he, will
in no wise clear the guilty." It is unnecessary
further to explain how this attribute is gloriously
illustrated in the advent of Christ and the plan of
salvation: for we have seen already, that the great
obstacle which stood in the way of the sinner's salvation, was the inexorable demands of justice, which
could not be set aside without satisfaction. And it
has already been shown, that the wisdom of the
plan consisted in its being so contrived as fully to
satisfy the claims of justice, by satisfying the law




134       PRACTICAL  SERMONS
by the mediation of a competent substitute, or surety. And that this is not an imagin:,ry device, of
man's invention, but God's revealed scheme of
mercy, will be evident from the citation of a few
passages of Scripture. " For he who knew no sin
was made sin for us, that we might be made the rightcousness of God in him."  "For what the law
could not do, in that it was weak through the flesh,
God sending forth his Son, for sin —condemned sin
in the flesh, that the righteousness of the law might
be fulfilled in us." " But when the fulness of time
was come, God sent forth his Son, made of a wo
man, made under the law, to redeem them that
were under the law."  "For it is written, Cursed
is every one that continueth not in all things written in the book of the law to do them."  "Christ
hath redeemed us from the curse of the law, being
made a curse for us."  "As by the disobedience
of one many were made sinners, so by the obedience of one shall many be made righteous."
The truth and faithfulness of God are also rendered most manifest by the birth of a Saviour. For
thousands of years, prediction after prediction had
been given, as proofs to support the faith of the
people of God, that a Messiah, a Prophet, a Priest,
like unto Melchisedek, and a King on mount Zion,
should be revealed. The time of his arrival had
been specified, in several remarkable prophecies,
and the fulness of time was come. According to
every human prospect, indeed, there seemed little
probability of the exact fulfilment of those predictions. The Jewish nation had fallen under the
REomari yoke, and the family of David were scatter



PRACTICAL SERMONS.             85
ed and impoverished. But God is at no loss to accomplish his purposes, and fulfil his own predictions. When Israel was in Egypt, in bondage, the
time of the promise drew nigh, but what appear
ance of a fulfilment? Yet on the very day on which
the four hundred and thirty years of afflictions predicted to Abraham, were expired, on that very day,
the whole nation marched out of the land of their
bondage. So when Daniel's seventy weeks were
coming to an end, the Son of David is born. A holy
virgin of the family and lineage of David, accompanied by her espoused husband, is by the Providence
of God, brought from Nazareth to Bethlehem. And
see how God overrules the hearts of kings to accomplish his purposes. Augustus Cwesar must make a
decree requiring every family to repair to its own
city, in order to be registered. And here Joseph
and Mary, in their deep poverty, are found obeying
the imperial edict; and thus, God's word was fulfilled in regard to Bethlehem. "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah; yet out of thee shall He come forth
unto me that is to be Ruler in Israel." But the
prophecies not only designated the Messiah by the
place of his birth and his descent from the family
of David, but as one who was to be born of a virgin.
"Behold," says Isaiah, "a virgin shall conceive
and bear a son, and shall call his name Immanuel."
Such a thing as this was never known from the
foundation of the world; but it was literally fulfilled in the case of our Saviour. The evangelist
Matthew informs us, " that the birth of Christ was
on this wise. When as his mother Mary was es



86        PRACTICAL SERMONS.
poused to Joseph, before they came together, she
was found with child of the Holy Ghost. Then
Joseph her husband being a just man, and not willing to make her a public example, was minded to put
her away privily. But while he thought on these
things, behold the angel of the Lord appeared unto
him in a dream, saying, " Joseph, thou son of David, fear not to take unto thee Mary thy wife, for
that which is conceived in her is of the Holy Ghost.
And she shall bring forth a son, and tho-a shalt call
his name Jesus, for he shall save his people from
their sins. Now all this was done that it might be
fulfilled which was spoken by the prophet, saying,
Behold a virgin shall be with child, and shall bring
forth a son, and they shall call his name Immanuel,
which being interpreted, is, God with us." Thus
God was glorified by the birth of this child, because
by this event, the truth and faithfulness of God
were clearly manifested. That the birth of Christ
was indicative of good will to men needs no further
proof, for we have shown that the origin of the
whole plan of salvation was love, and good will is
only another name for love  If God loved our
world, it cannot be disputed that he exercised good
will toward men. And that the tendency of the
gospel is to bring about universal peace among men,
was stated in the beginning of our discourse; but
it may be proper and consistent with Scripture
usage to give a more extended meaning to the word
peace. This is a term, which when used by Christ
and his apostles, is rich in import. It is one of
those words which are commonly used in benedictions. As when Jesus says, "My peace I leave




PRACTICAL SERMONS.              87
with you, my peace I give unto you."  "These
things have I spoken unto you that ye might have
peace."  "The fruit of the Spirit is love, joy,
peace." So Paul's usual salutation runs, " Grace
be unto you and peace from God our Father and
from our Lord Jesus Christ." And he speaks of
"the peace of God which passeth all understanding."  Taking this word in the most comprehensive sense, it will include three important blessings.
First, peace with God; in order to which, his
wrath must be appeased by the blood of Christ.
This is nothing else than that perfect reconciliation
which is spoken of in Scripture. It is the result
of our pardon and justification. "Being justified
by faith we have peace with God through our Lord
Jesus Christ." Peace with God also includes the
slaying of the natural enmity of the human heart,
and filling it with love. The second blessing included under this word is, peace of conscience, and
tranquillity and harmony in the exercise of the desires and affections of the mind. Sin has produced
direful disorder in the exercise of the human
powers. G(race reqtore~ peee and harmony; and
the conscience of the sinner, though it may sleep,
though it may be seared, yet never enjoys a solid
peace, until sprinkled with the blood of atonement.
This is the only balm which can remove the pain
of a wounded spirit. The third blessing is peace
with our fellow men.  Christians must, from the
nature of the doctrines which tney believe, and
from the dispositions with which they are inspired,
be men of peace. Their rule is, as far as in them
lies, to live peaceably with all men. And they are




88         PRACTICAL  SERMONS.
ever found to be peace-makers. Nothing more is
necessary to produce universal peace, than the
general prevalence of the gospel.
We may bring this discourse to a close by a few
reflections:
1. It is delightful to the pious mind to know,
that although there are so few in this world who
engage sincerely in the worship of their Creator;
and although by most his authority is despised, and
his law trodden under foot; yet there is a world,
peopled by an innumerable company of beings far
more exalted than man, where all, without exception, esteem it their highest honour and greatest
felicity to be constantly employed in the high
praises of God, and in executing his commands.
It is probable, that while multitudes are employed
in ascribing praise and glory to God, others are
sent as messengers to declare the will of God, and
as ministering servants, to minister unto, and exercise a guardianship over, the people of God, and
that, in both these services, they take their turns;
so that all enjoy the high privilege of joining in the
grand concert of praise around the throne; and all
in their turn are required to execute the divine will
as angels or messengers.
2. How pleasing is the thought that these celestial
beings are lovers of men, and take a lively interest
in all our concerns; especially, that they are deeply:nterested in all that relates to the salvation of God's
elect, and cheerfully condescend.to attend on such
to guard them from evil, and to help them in ways
unknown to us.
3 But the service which angels can render to us




PRACTICAL SERMONS.             89
is small, compared with the work of redemption
wrought by the Son of God. What measure can
be assigned to the gratitude due for the birth of a
Saviour? And although this glorious event occurred above eighteen centuries since; yet its importance is not in the least diminished. The blessed
effects of the incarnation are as great now, as they
ever were. Christ, who was born in Bethlehem, is
as mighty to save now, as when he died: his precious blood shall never lose its power.  And we
may have as free access to the Redeemer now, as
his immediate disciples had. Faith does not require
a visible Saviour for its object; but the blessing is
rather on those who have not seen, and yet believed.
4. Let us endeavour to imbibe the Spirit which
animated this multitude of the heavenly host, and
make it our constant aim to give glory to God in
the highest, to seek the peace of the world, and to
exercise good-will to men. Let us remember, that
we are not our own, but bought with a price, and
that we should, therefore, glorify God with our
bodies and spirits, which are his. Whether we eat
or drink, or whatever we do, we should glorify God;
and should let our light so shine, that others seeing
our good works, should be led to glorify our Father
in heaven.
Let us remember, that time is short; that our
opportunities of glorifying God in this world will
soon be past.  Mrork then while it is called today, for the night cometh on apace when no man
can work.
5. The lively remembrance of the Saviour's birth
should not be confined to any certain day in the
12




90         PRACTICAL SERMONS.
year, but should call forth our gratitude and praise,
every day. We read nothing in the New Testament of setting apart one particular day for the
celebration of this great event. The minds of the
apostles and primitive disciples, were so imbued
with the spirit of the gospel, that they appear to
have disregarded those external circumstances and
associations, which have since so greatly occupied
the thoughts of men, We never find the apostles,
when at Jerusalem, visiting holy places, or seeking
after relics. No allusion to any such thing is found
in the pages of the New Testament. And yet, if
we had been informed of the precise time of our
Saviour's birth, there would be no harm in paying
attention to this anniversary, without superstition.
But the day of the year in which Christ was born,
is utterly uncertain; and never can be ascertained
without divine revelation.




SERMON VII.
CHRIST'S GIFT OF HIMSELF FOR OUR REDEMPTION.
Who gave himself for us that he might redeem us from all iniquity. —
TITUS ii. 14.
THAT Jesus Christ is the person here spoken of, is
perfectly evident: but what the true character of
Jesus Christ is, is a point disputed, and one of
unspeakable importance.  No greater difference
of opinion can exist, than whether our Saviour is a
mere man, or the mighty God. As we embrace
the one or the other of these opinions, our whole
system of doctrines will be modified. Accordingly,
it is found, that all who deny the deity of Christ,
reject all the fundamental truths of the Christian
religion.  The divinity of Christ being a fundamental doctrine, we find the proofs of it every where
scattered through the Scriptures.
In the context we have a proof of the doctrine of
the most convincing kind. In the verse preceding
our text, the apostle Paul, under the inspiration
of the Spirit, says, " Looking for that blessed hope,
and the glorious appearing of the great God, and
our Saviour Jesus Christ; who gave himself for
us," &c.  Now, the point to be determined is,
91




92         PRACTICAL  SERMONS.
whether by the terms " the great God and our Saviour
Jesus Christ," two persons are intended or only one.
If the former, then this text furnishes no evidence
of our doctrine; but if both appellations belong to
one person, then the doctrine of Christ's supreme
Deity is taught in the very strongest ternms. In
our version, there exists some ambiguity, which
does not appear in the original; for according to the
established rules of construction in the Greek
tongue, where two nouns are connected by a copulative, and the first has the article prefixed, and the
other is without it, both must be referred to the
samne person or thing.  That is the fact in this
case. Therefore, the Saviour, Jesus Christ, is the
great God. Ambiguity would be removed and the
true meaning given, if for "and" we substitute
"even."  Then it will read, "the great God even
our Saviour Jesus Christ."
And the same doctrine seems to be clearly indicated by comparing the third and fourth verses of
the third chapter of this epistle; for in the former,
God is called our Saviour, and in the latter, "the
Lord Jesus Christ our Saviour," is the form of
expression. We can hardly avoid the conclusion,
that in both verses, the same person is called Saviour
Moreover, the word appearing is never used in
reference to the Father, whom no man hath seen or
can see, but constantly in relation to the second
Person, who was manifest in the flesh.
Having ascertained the character of the person
spoken of in our text, we are prepared to consider
the gift which he is said to have made, and the end
which he had in view in making it: "Who gave




PRACTICAL SERMONS.             93
Ilimnself for us, that he might redeem us from all
iniquity."
The value of a gift may be estimated by several
considerations, to which your attention is earnestly
requested.
1. From the dignity of the person by whom it is
bestowed. A ring or medal from a king or queen,
or from some other royal personage, is appreciated,
not so much by the intrinsic value of the gift itself,
as by the condescension manifested by an exalted
personage towards one in an inferior condition.
But what is the disparity between a king and the
meanest of his subjects, compared with that which
exists between the infinite God and the greatest of
his creatures? That this august Being should with
any favour regard such creatures as sinners of the
human race, is indeed wonderful.  As sings the
royal Psalmist, " When I consider thy heavens, the
work of thy fingers; the moon and the stars which
thou hast ordained; what is man, that thou art mind
ful of him? and the son of man, that thou visitest
him?" A gift from such a Being to such an
unworthy creature, deserves to be appreciated very
highly.
2. Another consideration proper to be taken into
view, in estimating the value of a gift is, the sacrifice at which it is made; or what it costs the donor.
God gave us existence by a single act of his will,
by the mere word of his power, and bestows upon
us the bounties of his providence, without any
sacrifice; for giving does not impoverish him. But
in man's redemption it was necessary that God
should give his own Son. It is written, that "He




94        PRACTICAL  SERMONS.
spared not his own Son, but gave him up for us
all."  And of the Son it is said, " He loved us, and
gave himself for us, an offering and a sweet smelling
sacrifice unto God." No man can give a greater
gift than his own life. And this is a gift scarcely
to be expected from men. "Scarcely for a righteous man will one die."  But death may be
endured in very different circumstances.  Sometimes it is honourable, and attended with inconsiderable pain; but the death of Christ was both ignominious and excruciating. He died as a criminal.
His death was accursed. He suffered with the vilest
malefactors, that the impression might be made on
the public mind, that he was of the same character.
A seditious murderer was preferred before him. He
died on the cross, a kind of punishment inflicted
on none but slaves and the vilest malefactors. The
sufferings of the Son of God were protracted through
many hours, and were endured under cruel mockery
from men, and under the frowns of the Almighty
Father. Indeed, his whole life was a kind of
extended martyrdom, for from the beginning, " He
was a man of sorrows, and acquainted with grief."
3. Next, let us endeavour to estimate the value
of the gift itself. The text says, " He gave himsey'
for us." This was the greatest gift which could
possibly be made: heaven itself could furnish
nothing more valuable than the Son of God. And
a second gift equal to it could not be made. It is
seldom that men in bestowing gifts, are willing to
give themselves. This is not a theme for declamation; but rather for devout and silent wonder.
Nothing more astonishing can possibly be conceived,




PRACTICAL  SERMONS.             95
than t'hat the PRINCE OF LIFE should consent to die
for sinners. Angels must have been astounded at
the mysterious spectacle. The sun refused to look
upon it, and withdrew his rays for several hours at
mid-day. The earth trembled, and the rocks were
rent, and the veil of the temple, which concealed
the most holy place, was rent in twain from the top
to the bottom; and the place which for ages had
been too sacred for the eyes of men, was now
exposed to the gaze of all. What Christ endured
in giving himself for us, no tongue can tell, nor
heart conceive.
4. But after all, that which chiefly enhances the
value of a gift is the motive which impelled the
donor to bestow it.
Now, that motive which above every other, stamps
a value on a gift, is LOVE. Love may be truly said
to be the most excellent thing in the universe. It
is that which gives worth to every thing else. The
love of rational creatures toward others is the most
valuable thing which they have it in their power to
bestow. And the richest possession which any
creature is capable of receiving, is the love of God.
As God is possessed of infinite excellence, he must
be a God of love.  God loves all his obedient
creatures, and his goodness, which is but another
name for his love, renders them happy, according
to their respective capacities. Such love as this is
continually manifested in all the laws by which the
natural world is governed, and particularly by the
constitutions of all sensitive beings, and the provision which is made for their comfort. But in the.
gospel we have a new view of this attribute of the




96        PRACTICAL SERMONS.
divine nature; it is the love of God to sinners,
and the wonderful provision for their redemption.
" God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him
should not perish, but have everlasting life."
There is something inexplicable in this whole
subject.  Among men there must be something
amiable in the object beloved; but God fixed his
love on sinners, in whom there was no good thing.
And it could not be merely because they were
creatures, for then sinning angels would have been
loved as well as men and before them; but they
were not. And the same mystery hangs over
another part of divine revelation. It is that the
love of God is not exercised indiscriminately toward
all the human race, but is specially directed to a
chosen people, who by nature are no better than
others.  Much goodness, in the dispensations of
Providence, is manifested to the whole human race;
but the unspeakable gift of which we have been
treating, is intended for the redemption of the elect;
on whose behalf the Father and the Son, with the
concurrence of the Holy Spirit, entered into a
covenant of peace: which covenant is the foundation
of the gospel, with all its privileges and ordinances.
But if it be inquired, what induced the adorable
Trinity to enter into such an engagement, and to
devise a plan of redemption for the recovery of the
chosen race, no other answer can be given, than
that it was love, unparalleled, incomprehensible
love! This was the rich and deep fountain from
which all spiritual saving blessings flow: "Who
loved us, and gave himself for us:" " Not that we




PRACTICAL SERMONS.             97
loved God, but that he loved us, and sent his Son
to be the propitiation for our sins." The wonderful and mysterious nature of this subject should not
prevent our frequent meditation on it; nor does its
incomprehensible nature hinder, but rather promote
our adoration of the Triune Jehovah. The human
mind is constituted by the Creator, so as to experience a sublime delight in the contemplation of an
infinite object. That which we can clearly comprehend, must appear too small to be an object of
~worship and adoration. The soul is not satisfied
with finite things, it aspires to something higher
and nobler. From this we may infer, that the soul
of man was formed for the adoration of an infinite
Being.
There is a delightful passage in Paul's epistle to
the Ephesians on the incomprehensible nature of
the love of Christ. "That he would grant you,
according to the riches of his glory, to be strengthened with might by his Spirit; that Christ may
dwell in your hearts by faith; that ye, being rooted
and grounded in love, may be able to comprehend
with all saints, what is the breadth and length, and
depth and height; and to know the love of Christ,
which passeth knowledge, that ye might be filled
with the fulness of God." Although the pious soul
ardently desires to comprehend this love, yet as it
must for ever "pass knowledge," it would perhaps have been better in our version, to say, " that
ye may be able to apprehend;" for the original will
bear this translation, and it would remove the
appearance of contradiction.
5. The excellency of this gift will also be manl13




98        PRACTICAL SERMONS.
fest from the benefit which accompanies it. Mali
was placed in a very necessitous condition.  He
had fallen into a state of sin and misery, from which
he could not deliver himself; nor was it in the
power of any creature to afford him any effectual
relief. He was bound by a holy law to suffer a
dreadful penalty, which could not be set aside,
unless an adequate atonement should be made
And even if this penalty were removed, he was
rendered incapable of the enjoyment of true happiness, by reason of the inherent disorder of his
nature; sin having infected all the faculties of his
soul, so that nothing truly good is found in any of
the children of Adam, in their natural state.
Men are considered in Holy Scripture, as in
bondage, under the slavery of sin, and subject to
the tyranny of Satan. From this state of thraldom,
they can be delivered only by an almighty Redeemer.
But power alone is not adequate to the work of
redemption. A price-a ransom sufficient to satisfy divine justice must be paid. Silver and gold,
and all earthly treasures avail nothing in the
redemption of the soul. Blood must be shed, and
life sacrificed. But no blood of lambs and bullocks
can answer the purpose; such blood was shed in
profusion for many ages, but could not take away
the guilt of one sin. It answered to represent,
typically, and in lively figure, the atonement necessary, and which God had determined should be
made. Neither would the blood of prophets and
martyrs serve as an adequate atonement.  The
blood shed and the life given, must be divine. But
how can this be? The eternal Son of God offers




PRACTICAL SERMONS.              99
himself to be the Redeemer, and to pay the price
required. " Lo, I come," says he, "in the volume
of the book it is written of me, to do thy will, 0
God: by which will we are sanctified, through the
offering of the body of Jesus Christ once for all."
" By one offering he hath perfected for ever them
that are sanctified."
"Christ our passover is sacrificed for us."  lie
was named JEsus because he should save his
people from their sins. " Who gave himself for us,
that he might redeem us from all iniquity, and
purify to himself a peculiar people, zealous of
good works." Salvation from sin is the great object
of the sacrifice of the cross. " Without the shedding
of blood there was no remission." The removal
of the punishment of sin was the direct object of
the sacrifice of Christ, when he gave himself for us,
and made his soul an offering for sin. B1ut deliverance from guilt is not the whole of redemption.
Sin is not only a crime which exposes to punishment, but a disease which disorders the whole soul,
and renders it unfit for the service of God, and
entirely incapable of the enjoyment of the happiness of heaven.  Redemption, therefore, delivers
from the defilement of sin. This is effected by the
operation of the Holy Spirit, in the regeneration
and sanctification of the soul. This work of renovation is carried on by appropriate means, especially
by the word, during the whole period of the Chris
tian's pilgrimage. And when the soul is separated
from the body, and enters into the eternal world,
we believe, that it will at once be delivered from
all iniquity. Although this renovation was not the




100       PRACTICAL SERMONS.
direct object of the atonement; yet this sacrifice
was necessary to be made, before the Holy Spirit
could be sent to renew the depraved nature of man.
The relation in which the sinner stood to the law,
as a justly condemned criminal, rendered it altogether unsuitable that he should be visited by this
divine Agent.
And it may properly be observed here, that as
the work of sanctification is carried on by the truth,
perceived by the enlightened soul; so, no view of
truth is so important and efficacious in producing
holy affections in the believer, as the sacrifice of
Christ on the cross. It is the wisdom and power
of God to every one that believeth.
When the chosen people of God are freed from
all their sins, they will be presented by their
Redeemer, before the presence of his Father, " without spot or wrinkle, or any such thing."  For
having begun this good work, he will not abandon it, but will carry it.on to the day of redemption.
None of those for whom he gave himself can possibly fail of salvation. He is the suP ETY of all such,
and bears their names on his breast, as he stands
pleading as their Intercessor; for "he is able to
save to the uttermost all who come unto God by
him; seeing he ever liveth to make intercession for
them." By giving himself unto death, he has paid
a sufficient ransom for them, and has redeemed
them from all iniquity, and purchased them as a
peculiar people for himself.  And none shall be
able to pluck these redeemed ones from his hand.
These are the sheep for whom the great Shepherd
laid down his life. But, as the work of sanctifica



PRACTICAL  SERMONS.              101
tion is carried on by the use of means, the active
diligence of the soul in the use of them is requisite.
The Spirit works by setting the soul to work. We
are commanded, therefore, "c to work out our salvation with fear and trembling, because God worketh
in us both to will and to do, of his own good pleasure."  Hence, the Scriptures are full of earnest
exhortations to Christians, to let their light shine;
to cleanse themselves from all filthiness of flesh and
spirit; and to perfect holiness in the fear of God.
The sanctification of his people is the great end
of the whole mediatorial scheme. God was able,
at once, by his power, to render them perfect in
holiness.  But it was consistent neither with his
justice, his truth, nor his wisdom, to suffer sin to go
unpunished.  God is known to his intelligent
creatures by his acts and dispensations   If he
were to treat the transgressor as the obedient subject, it might be inferred, that he entertained no
abhorrence of iniquity. It was necessary, therefore,
that the sinner should not be taken into favour, and
renewed again in the image of God, unless a satisfactory atonement was made. For God must show
himself just, while he justifies the sinner.
This redemption from all iniquity, is not accomplished suddenly, but for wise reasons, the redeemed
soul, after its justification and regeneration, (which
two benefits are contemporaneous,) is not taken to
heaven at once, but left in this world, exposed to
various temptations, and in a state of imperfection,
so that no man can truly say, " I am free from all
sin." The inbred corruptions of the heart are permitted to vex the Christian, and sometimes to over.




102        PRACTICAL SERMONS.
come him. A perpetual conflict is kept up between
the flesh and spirit; that is, between the renovated
nature, and the remaining corruptions which are
opposed to holiness.
But this work, though imperfect in all during
this life, yet is progressive.  Believers die daily
more and more unto sin, and live unto righteousness. Their growth in grace too, is connected with
their own diligent efforts.  By an increase of
knowledge and of faith, they attain to much higher
degrees of holiness, than they possessed at the time
of their conversion. One reason of this part of the
economy of salvation, is, that they who are redeemed
from sin, may more thoroughly understand the
great evil of sin, and the utter inability of man to
extirpate it from his nature; so that he is more and
more convinced that his salvation is all of grace.
And by being thus left to struggle with evil, he
comes to know experimentally, the unchanging love
and faithfulness of a covenant-keeping God. In
heaven the gratitude of the saints will be greater,
in consequence of their severe trials and temptations
in their pilgrimage on earth. When they lay aside
their clay tabernacles, and are admitted into the
presence of their Saviour, they shall be free from
all sin. This completion of the work of sanctification is not produced by death, as some seem to
suppose, but by the same divine Agent, who commenced the work. Then will the Saviour redeem
his chosen people from all iniquity.
This subject furnishes matter for many interesting reflections, a few of which shall now claim
our attention.




PRACTICAL SERMONS.            103
1. How glorious is redeeming love and saving
grace! "God so loved the world, that he gave his
only begotten Son, that whosoever believeth on him,
should not perish, but have everlasting life." How
wonderful, that the great God our Saviour should
give himself for us! Angels may well be astonished,
and stoop from their exalted thrones to contemplate
this grace, so rich and so unsearchable! And what
renders this grace the more surprising is, that it
passed by sinning angels —beings of a nobler
nature than man's, and was freely extended to our
inferior nature. For this discrimination, men have
endeavoured to account; but their reasons are futile.
It is one of the unsearchable things which are hidden in the d&'pths of the infinite mind of God. The
same inscrutable nature belongs to the electing love
of God, by which, while one is taken, another is
left.  "0 the depth, both of the wisdom  and
knowledge of God! his ways are past finding out."
The only reason which he assigns for this discrimination is, the " good pleasure of his will."  " Even
so, Father, for so it seemed good in thy sight.
He has mercy on whom he will have mercy, and
whom he will he hardeneth." But in all this,
God is perfectly just. He will punish no one who
does not deserve it. And as a Sovereign, he has a
perfect right to do what he will with his own. No
sinner has any claim upon his grace, and if he leaves
some to their own chosen ways, and renders to
them, according to the fruit of their own doings,
they have no reason for complaint.
2. The work of redemption is God's most glorious work. Creation sprung up at the word of his




104        PRACTICAL  SERMONS.
power, but redemption required a sacrifice. the
richest and greatest that could be made; a sacrifice
which no creature could offer; a ransom not of
silver and gold, but of blood-of blood divine. God
must become manifest in Lhe flesh. The God-man
must make atonement for sin by giving himselfby giving himself to death-to the accursed death
of the cross! 0 what wonders cluster around the
cross! God forbid, that we should glory, save in
the cross of Christ.
3. The redeemed of the Lord should be careful
to carry out the Redeemer's holy purpose, by
departing from all iniquity. God is holy, and they
should be holy too.  Christ came not to be the
minister of sin.  His name was called JEsvs,
because he saves his people from their sins. Until
we are delivered from our sins, we are not saved.
Vain, therefore, is the dream of the antinomian, that
Christ has purchased for him a liberty of sinning;
or that he can be saved in his sins. For without
holiness none shall see the Lord  "And the great
God, the Saviour, gave himself for us, that he might
redeem us from all iniquity, and purify to himself
a peculiar people zealous of good works."
4. As it is impossible for the redeemed to make
any adequate return for such a glorious and inestimable gift, our gratitude should be fervent and constant. Gratitude is, therefore, the chief duty of
redeemed souls. And this feeling should lead those
who have been redeemed at such a price, and by
such a sacrifice, to express their sense of obligation
in unceasing praises, and in acts of obedience to
the will of God.  The habitual outgoing of the




PRACTICAL SERMONS.           105
heart should be, " thanks be to God for his unspeakable gift." We are exhorted evermore to give
thanks; and surely there is no subject of thanksgiving comparable to redemption. And the song
of praise for redeeming love, which is commenced
in the church on earth, will not be terminated at
death. No! Then it will be raised to more perfect
and elevated strains, when they shall be present
with the Lord, and see him in his glory, and when
they shall no more see him darkly as through a
glass, but " face to face," " and shall know as they
are known."  When all the ransomed children of
God, shall be gathered together from every region
under heaven, and shall sit down in the kingdom
of heaven, with Abraham, Isaac, and Jacob, and
shall surround the throne of God and the Lamb,
their song shall ever be, "To HIM WHO LOVED US.
AND WASHED US FROM OUR SINS IN HIS OWN BLOOD."
14




SERMON  VIII.
THE NEW CREATION.
For in Christ Jesus, neither circumcision availeth any thing, nor
uncircumcision, but a new creature.-GAL. vi. 15.
THE first dispute which disturbed the peace of the
Christian Church related to the point, whether
converts from the Gentiles were under obligation
to observe the ceremonies of the law of Moses. It
was then assumed as an admitted principle, that
the Jewish proselytes should continue to render
obedience to this law, as before. The controversy,
therefore, had relation only to such as were now
initiated into the Christian Church from among the
Gentiles'Wben prToSPl7tes hld been reeiTved into
the Jewish Church, it was always required that
they should be circumcised, and also their children;
and these Judaizers, who troubled the primitive
churches, believing that all the precepts of the
ceremonial law were of perpetual obligation, insisted
on the necessity of requiring obedience to this law
from all Gentile converts. And not only so, but
they taught that such observance was essential to
salvation, and thus changed the very nature of the'
gospel, making salvation to depend on external
106




PRACTICAL SERMONS.            10"
works. The Galatian churches, which had been
gathered by the labours of Paul, were not only
troubled with these false teachers, but had been
seduced by them from the simplicity of the gospel;
and had adopted another system, which Paul
denounces as subversive of the gospel, and anathematizes any one, even if he were an angel from
heaven, who should have the audacity to preach a
doctrine so opposite to the true gospel, which they
had received from him, and which had been confirmed among them by miracles, which, by the Holy
Spirit, he had wrought among them. This language is very bold and striking, and equally applies
to any other false doctrine which tends to the subversion of the gospel.  "But though we, or an
angel from heave-n, preach any other gospel unto
you,'ban that which we have preached, let him be
accursed. As we said before, so say I now again,
if any man preach any other doctrine than that
ye have received, let him be accursed."
But whilst Paul so severely denounced any
attempt to introduce any other method of salvation,
he was very tolerant in regard to a mere difference
of opinion respecting the propriety of observing
Jewish rites, which had been enjoined by divine
authority, and which they as Jews had always been
accustomed to observe.  Indeed, he himself conformed to these ceremonies, when it seemed necessary to obviate the prejudices of the Jews; and, in
this, became all things to all men. The rule which
he laid down for himself and inculcated on others,'was, " Let every man be fully persuaded in his own
mind," and not to censure or condemn a brother




108       PRACTICAL  SERMONS.
tor a different opinion or practice, in regard to these
ceremonies. He, therefore, treats this difference as
a matter of no real importance.  Twice, in this
epistle, he declares, that neither circumcision nor
uncircumcision availed any thing; but turns the
attention of the Galatian Christians to what was
essential in religion; which, in the one case, he
declares to be "faith working by love," and in the
other, which is our text, " the new creature." The
import of both passages is the same; for "faith
working by love," is the acting of the new creature.
Some would render this a new creation; but the
meaning is the, same; for this new creation is the
renewal of the soul itself, by which it becomes a
new creature.
Our object, in the sequel of this discourse, will
be, 1. To take notice of some things which are
implied in this doctrine of a new creation: 2. And
then to point out some mistakes into which you
may be liable to fall; and 3. Finally endeavour to
describe some of the traits or lineaments of the
renewed man.
The human nature being the subject of this new
creation, it is evident, that man must have been
created at first, in' a state of moral imperfection, or
his nature must have deteriorated, since he was
made, otherwise there could be no need of a new
creation. The first supposition cannot be admitted
without casting dishonour upon the character of
God, as though he had produced an imperfect work.
The alternative must, therefore, be received, namely,
that man has fallen from that state of integrity in
which he was originally created. And this is the




PRACTICAL  SERMONS.            109
doctrine of Holy Scripture, from the beginning of
Genesis to the end of Revelation.  God created
man " in his own image and after his own likeness,"
but all, both Jews and Gentiles have sinned, so
that "there is none righteous, no, not one." What
the prophet says, applies to the whole race, "The
heart is deceitful above all things, and desperately
wicked." And what Paul says of himself, is equally
true of every other man, " For I know, that in me,
that is, in my flesh, dwelleth no good thing."
1. The doctrine of " a new creation" implies that
the departure of man from God, was not partial but
total; for had it been the fact, that man's nature
had undergone only some slight or partial deterioration, there would not have been need of "a new
creation." Paul, in another epistle, when speaking
of this new creature, expresses the greatness of the
change in very strong terms: " If any man, says he,
be in Christ, he is a new creature; old things are
done away, behold, all things are become new."
The greatness of the change is also evident from
other metaphors employed to set it forth.  It is
called a' new birth," or being "born again."  It is
a resurrection from the dead: "And you hath he
quickened who were dead in trespasses and sins."
And all experience goes to confirm the doctrine of
Scripture respecting the total depravity and utter
ruin of the human race, in consequence of the introduction of sin into our world. "By one man sin
entered into the world, and death by sin; so that
death hath passed upon all men, because that all
have sinned." Just as far as death reigns, so far
does sin exist; for " death is the wages of sin."




110       PRACTICAL SERMONS.
2. Another thing implied in the doctrine of X
new creation is the necessity of a divine Agency in
the change which man undergoes. Creation is a
work which can be performed by no other but God.
It is by the visible creation that we know that God
exists. Man is no more capable of producing the
new creation, than of creating a world. This must
be evident to every mind.  If, then  there is "a
new creature," God only can be the author of this
change. The apostle Paul confirms this dictate of
reason, by an explicit and decisive testimony: " For
God who commanded the light to shine out of
darkness hath shined in our hearts, to give the
light of the knowledge of the glory of God, in the
face of Jesus Christ." Again, "For we are his
workmanship, created in Christ Jesus unto good
works." Accordingly, the new birth is ascribed to
God alone. "Who are born, not of blood, nor of
the will of the flesh, nor of the will of man, but of
God." The attempt to make man a co-operator
with God in this work, is as absurd, as to suppose
that the dust out of which Adam's body was formed
co-operated with the power of God in its creation.
In what conceivable way can a soul, dead in sin,
co-operate in the production of spiritual life? Talk
not of the freedom of the will: the will, as much as
any other faculty, is under the influence of depravity.
If the will were capable of putting forth one right
volition, one holy act, the new creation would be
unnecessary; for life, in that case, would have an
actual existence in the soul of man.  Let it be
remembered then, that God is the author of the new
creature.  The efficiency in this work belongs




PRACTICAL SERMONS.             111
entirely to him. There is no divided agency in
the work; though means are appointed to be
employed, on which it is proper, even for the unregenerate to attend. The efficiency of God in the
new creation, no more excludes the use of appropriate means, than his efficiency in the natural world,
where second causes are employed, while the efficiency is of God.
II. In the second place, I am to guard you
against some mistakes into which you are liable to
fall, in relation to this work of almighty power.
i. In the new creation, the substance of the soul
is not changed. The soul of man, considered in
its essence, needs no change. The essence of the
soul is incapable of corruption. As the work of
God, it is still " very good," and perfect in its kind.
In time of the Reformation, some theologians taught,
that the very substance of the soul was converted
into sin; but this gross error was promptly rejected
by the wise and considerate.
2. Though the new creation be a great change,
yet is there no new faculty created. Man, before
conversion and afterwards, possesses the same
rational faculties, which belong to the constitution
of human nature. If a new faculty were bestowed
on man, in the new creation, he would then be of
another species from what he was before. He would
no longer be a mere man; but possessing a new
faculty, would differ specifically from those who
remain in a state of nature.
3. Neither does this new creation give new
strength to the faculties, which belong to human
nature. The man of weak understanding is not,




112        PRACTICAL  SERMONS.
by this change, made to possess a strong mind; the
understanding of a child is not at once made to
possess the vigour of manhood. Persons constitutionally deficient in quickness of apprehension, in
memory, or judgment, remain the same, as it relates
to the vigour of their intellect, as before; except
that the rational powers, when freed from the mis
direction of evil motives, act more correctly. When
the mind forms a relish for any particular subject,
it manifests a power in understanding that subject,
which is peculiar, and which it does not display
on other subjects. Hence it is, that pious persons
of weak understanding in other matters, often discover much sagacity in religious matters. But this
can readily be accounted for, without supposing
that the natural faculties are enlarged or strengthened, by regeneration.
4. Again, many persons, when they hear of the
greatness of this change, are led to infer, that its
greatness must always be manifest to the consciousness of the person who is the subject of it. And
hence, real Christians are induced to doubt of the
reality of the change experienced by them. But
though the change be truly great, as being a transition from death to life; yet the first pulsations
of real life may be so feeble, and the actings of the
new creature so weak, that it may be, and often is,
difficult to ascertain whether a new life has commenced or not. Those who possess the scriptural
characteristics of genuine piety, need not be distressed and perplexed, as they often are, because
they cannot determine the day and hour of their
conversion. Very few can do this; and they who




PRACTICAL  SERMONS.             113
pretend to be so exact, are often mistaken. That
which they experienced, at the time specified, may
not have been a genuine exercise of new life, or, if
it was, it may have been not the first actings of the
new creature, but only a more lively and vigorous
exercise of the spiritual nature, than any before
experienced. It is not an easy thing for any man
to ascertain the precise time of his being " created
anew in Christ Jesus;" nor is it a matter of any
importance. The great point is, do I possess this
new nature? Have I now, habitually, the views,
affections, and emotions, the desires and purposes,
which are peculiar to the sons of God?
5. One other mistake into which young converts
are apt to fall in regard to conversion is, that when
this great change is experienced, all sinful thoughts
and feelings will be for ever banished from the
mind. They entertain the idea, that, so great a
change must certainly cleanse the soul from all its
defilement; and that no more trouble will be experienced from the corruptions of the heart. Well,
the first lively exercises of faith and love in the
new convert, seem to favour this anticipation. But
after a while, when the soul is involved in darkness, and the flesh lusteth against the Spirit, and a
distressing conflict is experienced, the Christian
concludes, that all his fondest hopes were fallacious.
"Surely," the perplexed soul is ready to say, "I
never could have experienced the great change, or I
should not be thus infested with evil thoughts, and
inbred corruptions. Those that have been renewed
have pure hearts, for faith works by love and purifies
15




114        PRACTICAL SERMONS.
the heart.  But alas! my heart is full of evil,
Iniquities, which I supposed to be entirely subdued,
show themselves anew; and I now see evils in my
heart, which I never thought existed within me
before. Surely, I have been awfully deceived in
entertaining the persuasion that I had experienced
the great change." Such are very commonly the
feelings and complaints of real converts, after they
have fairly entered into the field of conflict with
the world, the flesh, and the devil. But let such
learn to know, that we are here renewed but in
part, and that the " old man" will struggle as long
as any life of sin remains in the soul. Let them
learn that this is a scene of conflict; and that the
root of sin is deep in the nature of man, and its
ramifications extend through his whole constitution
of mind and body; that the more the mind is
enlightened, the more perspicacious does it become
in discovering sin. It is comparable to the case of
a person in a dark room, where he is surrounded
by disgusting filth, but perceives it not. But let a
ray of light into this dark room, and immediately
the disgusting scene is apparent; and the clearer
the light, the more distinctly are the odious objects
by which he is surrounded, perceived. Hence it is,
that those men, who have been most eminent for
piety, have had the deepest and most humiliating
conviction of their own sinfulness.
III. I come now, agreeably to the plan proposed,
to exhibit some of the traits of the new creature;
and as there is in the language of our text an
evident allusion to the creation of the world, it will




PRACTICAL SERMONS.             115
be proper to bring distinctly into view, the analogy
which is obvious between these two works of divine
power, the old creation and the new.
1. The first production of almighty power, in the
first creation, was light. Before this, indeed, the
rough materials of the universe existed, but the
substance of our globe was then in a chaotic state.
In the language of the inspired historian, " The
earth was without form and void, and darkness was
upon the face of the deep. And God said, Let there
be light, and there was light." So, in the new
creation, the first thing of which the rational soul,
which is the subject of this work, is conscious, is
a new view of spiritual objects. God, who at first
commanded light to shine out of darkness, shines
into the dark soul with a beam of pure light.
"Once," says Paul to the Ephesians, "were ye
darkness, but now are ye light in the Lord." And
the effect of the gospel, as described in the commission of this chosen vessel to the Gentiles was, " to
turn them from darkness to light, and from the
power of Satan unto God." He who is the subject
of this change is said to be " renewed in knowledge
after the image of Him that created him." A man
brought up from infancy in a dark cave, might give
his full assent to the existence of the sun, moon,
and stars, and of the various visible objects on the
earth; but how different would be his ideas of these
things, if even a feeble ray of light should reveal to
him something of the real appearance of these
objects! Just so, the man who has heard, all his
life, about divine things, has no just conception of
them, until his mind is illumined by the Spirit of




116       PRACTICAL SERMONS.
God. Then he begins to see these objects in an
entirely new light. Now he begins to "discern
spiritual things." He beholds something of the
glory of God, as it shines in the face of Jesus Christ.
Now he begins to perceive that there is a beauty  n
holiness, which he never saw before. This beauty
he sees in the holy law of God, which causes him
to delight in it after the inner man. The gospel
also appears glorious, as exhibiting the justice and
mercy of God; and in the character and life of
Christ, he beholds a loveliness, which charms him;
and perceiving the love of God to man, manifested
by giving up unto the death of the cross, his only
begotten Son, he feels himself drawn by the cords
of love, so that Christ becomes to him the centre
of his warmest affections;-" the chief among ten
thousands-One altogether lovely."  And as sin
is the opposite of holiness, its turpitude and odiousness will be perceived by the same light which
reveals the beauties of holiness. He now sees it to
be the most abominable of all things. To the soul
enlightened by the Spirit, not only do divine things
wear an entirely different aspect from what they
did before; but even natural objects, the visible
heavens, and the earth appear clothed with new
attributes. They are now viewed as the works of
the great Creator, and as manifesting his wisdom,
power, and goodness.  To the new convert, the
earth is full of the glory of the Lord. To the
renewed soul, the Bible appears like a new book.
The sacred page seems to be illuminated. The
truths of the divine word, are now more precious
than gold, and sweeter than honey. The preached




PRACTICAL  SERMONS.            117
gospel has acquired an interest before unknown;
and now makes an impression on the renewed heart,
which purifies, elevates, and comforts it. And as
the people of God bear something of his image, they
Oecome the objects of sincere and tender love.
Thus, in the new creation, there is to the soul
created in Christ Jesus, "new heavens and a new
earth."
2. Before the Spirit of God operated on the dark
abyss of matter in the first creation, every thing
existed in a state of confusion and disorder; but by
the divine agency, every thing was made to assume
its proper place, and a beautiful order and harmony
were produced; the light and air, the sea and dry
land, found their proper situation.
Analogous to this, is the moral condition of fallen
man. His soul, endowed with noble faculties, and
susceptible of various affections and emotions, has
by the introduction of sin, been thrown into a state
of complete disorder. The higher powers of the
mind, reason and conscience, are dethroned, and
the inferior passions and carnal appetites have
assumed the reins; and instead of harmony, there
exists perpetual discord in the rational mind. The
regulator of the whole machinery of human agency
is wanting. Man was made to love his Creator
supremely, but in his fallen state, this principle is
wanting; and its place has been usurped by self.
Self is now the centre of all the affections and
pursuits, so that the orderly and harmonious operations of the mind are destroyed. But by the energy
of divine power, a new state of things is experienced.
God is again placed on the throne of the human




118        PRACTICAL  SERMONS.
heart, and "faith working by love" produces order,
by subduing the selfish and earthly affections; and
in  proportion as these new  principles acquire
strength and prevail, the disorder of the mind is
removed, and harmony restored.  The renewed
man is no longer a selfish, sensual, and sordid
creature.  He is now spiritual in his prevailing
desires. His affections are set on things above,
and not on things on the earth, and he strives to
keep a conscience void of offence to God and man,
by taking pains to have it truly enlightened as to
the rule of duty, and by obeying its dictates uniformly. The course which the renewed man pursues is approved by enlightened reason; and he
endeavours more and more to bring all the thoughts
and imaginations of his heart into obedience to the
gospel of Christ.
3. Another thing manifest in the first creation
was the existence of life.  At first, the mass of
matter was not only dark and confused, but inanimate. Even after the darkness was done away by
the creation of light; and after the various substances were separated and reduced to order; and
the air, and earth, and water, had found their
respective places in creation, there was as yet no
sign of life in any part of the creation. Life is of
various kinds, but it is the noblest of all the creatures of God.  How  desolate would the world
appear, with all its beauty and order, without
living inhabitants! It was to prepare a residence
for beings possessed of life, and capable of enjoyment, that the material universe was brought into
oeing. The vegetable creation furnishes the beau



PRACTICAL  SERMONS.             119
tiful drapery which renders the world charming and
glorious. But the life of animals is far nobler.
When the creation was completed, it was in every
part, replete with living creatures. And man was
made the lord of creation, possessing not only
animal passions under the government of reason and
conscience, but having the very image of his Creator, delineated on his inmost soul.
The body of man, as first created, will furnish a
striking analogy. Though perfect in all its organs
and material parts, it was without life, until God
animated the artificial frame by breathing into it
the breath of life. Then man, under the creating
energy of the Almighty, became "a living soul."
As the body of Adam, prior to the exertion of divine
power, though organized, was but a dead thing; so
the soul before the new creation is destitute of life.
Before his regeneration man possesses other kinds
of life, but of spiritual life, he is utterly destitute.
But when he is quickened by the Spirit of God, he
experiences the emotions and desires of a new life.
As a new born babe, he desires the sincere milk of
the word, that he may grow thereby. He is now
alive to God through our Lord Jesus Christ.
And where there is life there is activity and
enjoyment. The new creature is an animated,
living cre'ature, and manifests the existence of life
by action. Out of the heart are the issues of life.
There are many kinds of life in the creation of God.
Even vegetables possess a wonderful kind of life;
but they are unconscious, and unintelligent. Animals possess a much higher kind of life, lbut in
various degrees of excellence, according to the per



120        PRACTICAL  SERMONS.
fection of their organization. Man, possessing an
animal body, has many things in common with the
inferior animals, as the bodily senses of seeing,
hearing, feeling, smelling, and tasting. The appe
tites are also common to him with them; and also
the passions of anger, fear, and the natural affectio.ns
of parents to their offspring. But man has a higher
kind of life. He is endowed with reason and a
moral faculty; and by these he is made capable of
spiritual life. This he possessed in his original
state, which is called "the image and likeness of
God."  In the new creation this highest kind of
life, lost by the fall, is restored. The Christian is
said to be "renewed after the image of God;" to be
" renewed in knowledge after the image of him that
created him." In both which passages, there is an
evident allusion to the image of God in which man
was created at first. While destitute of this spiritual life, men are said to be dead, and in their
regeneration, they are quickened or made alive.
They now possess in their souls, the life of God,
consisting in knowledge, in holy desires, affections,
and purposes. The man who is, by the Spirit of
God, thus vivified, though active before, now acts
in a new manner. He acts from new principles.
He sees spiritual objects in a new light. He has
come, as it were, into a new world. His love and
his hatred, his joys and his sorrows are changed;
they are now different from what they formerly
were.
As the natural life in man, and all other creatures, is kept up by suitable nutriment; so this
new spiritual life needs to be fed, that it may be




PRA CTICAL SERMONS.              121
preserved and increased in strength; that it may
grow up from the imbecillity of infancy, with which
it commences, to the maturity and stature of a
perfect man in Christ Jesus.  And  the  same
efficient power, and the same means are requisite
for the preservation and increase of this principle
of life, as for its implantation. It is for this purpose
that the Spirit of God takes up his residence in the
believer, enlightening, purifying, strengthening,
and comforting the renewed soul.  And as the
woril was the means of its receiving life; so it is the
means of its growth. It is the food by which the
believer is nourished.  Christ calls himself "the
bread of life which came down from heaven," and
it is in the word that Christ can now be found.
There he is exhibited as our Mediator, our Prophet,
Priest, and King. The sacraments are intended to
confirm the promises of the word, and to render
the truth more impressive on our feelings. This
spiritual life, produced in the new creation, manifests itself in external acts of worship and thanksgiving towards God, and in unreserved and universal obedience to his will. Here the new principle
finds its highest and noblest expression. Here the
renewed heart sends forth its most ardent aspirations, and holiest affections; and here, in the sanctuary, it enjoys in communion with God, its purest,
sublimest happiness.  For joy is an invariable
result of the new creation. And as the sons of
God shouted for joy at the creation of the world;
so there is joy in the presence of the angels of God
over one sinner that repenteth.
This life, bestowed in the new creation, is not in
16




122        PRACTICAL SERMONS.
kind different from the life enjoyed in heaven: the
difference is in degree. There the light is perfect,
and the affections, purified from every impure
mixture, will be exercised to the utmost degree of
intensity. There will remain no sinful defect,
although there will still be progress; for knowledge
will increase; and perhaps the capacities of the
soul may be indefinitely enlarged. One comfortable circumstance respecting this new creature is,
that he shall never die; that is, his spiritual life
shall never be extinct. This certain continuance
and perpetuity of the life of the believer, depends
not on himself, but on the promises of God. He is
able to keep him from falling, and his word is
pledged, that he shall never perish.  "He that
believeth hath everlasting life.  He shall never
come into condemnation.  He that keepeth my
sayings, says Christ, shall never taste death." And
Paul says, "Being confident of this very thing,
that he who hath begun a good work in you, will
perform it unto the day of Jesus Christ." (Phil. i.
6.)  Again, "For I am persuaded, that neither
death, nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be
able to separate us from the love of God, which is
in Christ Jesus, our Lord."
REFLECTIONS.
1. How greatly are they deceived who think that
a mere external morality is a sufficient ground on
which to build their hopes of eternal life.
This subject, as explained, shows also the fatal




PRACTICAL  SERMONS.             123
mistake of all who rely on external forms of religion
of whatever kind. All external services, where the
affections of the heart are not engaged, are rejected
by a holy, heart-searching God; whose language to
such is, " Who hath required this at your hands,
to tread my courts? This people draweth nigh to
me with their lips, while their heart is far from
me." Again, if in the case of every true Christian,
there is "a new creation," then transient impressions and convictions, however deep, furnish no
sufficient evidence of genuine piety. Many are
like the seed on stony ground, which sprang up
quickly, and promised well at first, but which,
having no deep root, withered away as soon as the
scorching rays of the sun fell upon it. Their faith
was temporary, and they fell away in the time of
temptation.
The "new  creature" is a permanent principle
zf holiness, which is, indeed, subject to various
vicissitudes, but which never entirely faileth. This
is a fire which many waters shall not be able to
quench.
Those who are created anew, by divine power,
are said to be " created unto good works." The
performance of good works is, therefore, a necessary
evidence of renovation of heart.  "Make the tree
good, and the fruit good. A good tree cannot bring
forth evil fruit."   Men, professing repentance,
were required by the Baptist, to bring forth "fruits
meet for repentance."  "Therefore, by their fruits
shall ye know them."
Let all those who are conscious that they are yet
in their natural state, and have experienced no such




124       PRACTICAL SERMONS.
change as that concerning which we have beer,
treating, consider the misery and the sinfulness of
their condition.  You, my unconverted friends,
have been long accustomed to hear the gospel, and
have enjoyed many precious privileges, of which
the majority of our race are destitute; and yet,
while others hearing the same sermons and enjoying the same privileges have been savingly converted, and are now new creatures in Christ Jesus,
you, alas! have continued in your carelessness and
sin; and if at times you have had serious impressions, you have suffered them to be erased from
your minds; so that, in all probability a process of
hardening has been going on, and you are now
further from the kingdom of heaven, than years
ago. The gospel is never without effect; when it
fails to soften and change the stony heart, it hardens
it; just as the sun, while it softens the wax, hardens
the clay. "For," says Paul, "we are unto God a
sweet savour of Christ in them that are saved, and
in them that perish. To the one, we are the savour
of death unto death; and to the other, of life unto
life." When men have long hardened under the
preaching of the gospel, it gives awful reason to
fear, lest they are of the number of the reprobate
But while we would desire such to take the alarm,
we would be far from wishing to drive them to
despair. We have no knowledge of the secret
purposes of God; and should not wish to pry into
them. " Secret things belong unto God, but those
which are revealed, to us and to our children."
The fountain of life flows freely, and all who will
are welcome to come and take of the waters of life




PRACTICAL SERMONS.            125
freely. And Jesus who cannot deceive has said,
"Him that cometh unto me, I will in no wise cast
out."
I would earnestly and affectionately warn the
impenitent of the danger to which they are exposed.
I would entreat them by the awful judgments of
God which are impending over their heads, "to
flee from the wrath to come." I would say, or
rather God says, "Turn ye, turn ye, why will ye
die."  If the consideration of the terrors of the
Almighty and his coming wrath, will not move you,
then permit me to turn your attention to his love
and mercy, his long-suffering and condescension.
Let the goodness of God lead you to repentance.
Resist not that love which caused the Saviour to
bleed and die on the cross. Reflect on the loving
kindness of God to yourselves. While others have
been driven away in their wickedness, you have
been spared, and while they are beyond the reach
of mercy, you are here where God is entreating
you to be reconciled. Seize the passing moment.
Embrace the gracious offer. Lay hold of eternal
life. Flee to the open refuge which is before you
Believe and be saved.




SERMON IX.
REPENTANCE AND FORGIVENESS THE GIFT OF AN EXALTED SAVIOUR
Him hath God exalted with his right hand to be a Prince and a
Saviour, for to give repentance to Israel and forgiveness of sins. -
ACTS V. 31.
CHRIST said to his disciples, "Nevertheless I tell
you the truth. It is expedient for you that I go
away; for if I go not away, the Comforter will not
come to you; but if I depart, I will send him unto
you." (John xvi. 7.) Within ten days after our
Lord's ascension, the Holy Spirit was sent, according to his promise, and the disciples, on the day of
Pentecost, were enriched, not only with miraculous
gifts, but with enlightening and sanctifying grace.
The apostles themselves were not only endowed
with power to speak with tongues and heal diseases,
but received the gift of heavenly wisdom; were
made strong in faith and fortitude, and every Christian virtue; so that, henceforth, they did not appear
like the same men; and their enemies " took knowledge of them, that they had been with Jesus."
But the divine influences, on that auspicious day,
were not confined to the apostles and brethren, but
extended to the multitude, who had come together;
126




PRACTICAL SERMONS.            127
among whom were many who had been concerned
in the crucifixion of our Lord. No less than three
thousand souls were on that day brought to repentance, and added to the church. All these spiritual
blessings were given in consequence of the ascension and intercession of the Prince of life, the
Saviour of the world. And though miraculous
powers have long since ceased, as being no longer
needed, and peculiarly liable to abuse through the
pride and imperfection of men; yet the sanctifying
influences of the Holy Spirit are not withdrawn,
but have continued in the church unto this day;
without which the church could not exist, much
less flourish. Every instance of true repentance
which has ever occurred, has been produced by the
operation of this divine Agent. Christ, exalted to
be a Prince and a Saviour, is said, in our text, to
give repentance, because in the economy of salvation, it belongs to him to send the Comforter, who
is the Holy Spirit.
But what is this gift, called repentance, of which
we read so often in the New Testament? It is
A CHANGE OF MIND. It is such a sight and sense
of the evil of sin, as leads the soul to turn from it
with lothing, and self-abhorrence. It is such an
ingenuous sorrow for sin, as works a change of
mind never to be regretted. But repentance not
only is a turning away from all known sin with
grief that it ever has been committed, and sincere
hatred of the abominable thing, but it is also a
turning to God, and laying hold of eternal life It
is, therefore, called "repentance toward God,"
"repentance unto life."  It is an internal, moral or




128       PRACTICAL SERMONS.
spiritual change, evidenced by the fruits of right
eousness in the life.
As the soul of every man has an inward monitor,
which, according to its light, accuses him of the
sin which he commits; and as the word and Spirit
of God often give energy to the conscience, impentent men may, and often do, experience compunction for sin; and their convictions are sometimes
very powerful and very painful; so that the sinner
cries out in an agony of soul, which is almost
insupportable.  These awakenings may produce
a great change, for a season, in the external conduct, and a diligent attendance on the instituted
means of grace. And such convictions from the
holy law of God, do commonly precede a true
change of heart, and are not to be lightly esteemed;
for, to all human appearance, the convinced sinner
is much nigher to the kingdom of heaven than
the careless sinner.  It is well for such as are
under these impressions, as they regard their own
salvation, to do nothing to quench the Spirit, who
is striving with them. And they should assiduously attend on the means of grace; especially on
the preaching of the word; for God is pleased to
make use of these means for the communication of
saving grace; and "faith comes by hearing, and
hearing by the word of God." Let the convinced
sinner not cease to call mightily on God for his
blessing. For those whom God blesses with pardoning grace, he commonly stirs up to great importunity in prayer. And if the result should be a
thorough conviction in the mind of a convinced
sinner, that he cannot pray aright, and that he can




PRACTICAL SERMONS.            129
kdo nothing to obtain the favour of God, it is a state
of mind very suitable to receive the free grace of
God. Such a soul will never dream of having any
merit, or of having laid God under any obligation
by his prayers
The point, however, which I wish to bring
prominently before your minds, is, that mere legal
conviction, however pungent, however long contiinued, and however great the external reformation
which it may produce, is not genuine repentance.
And, accordingly, the instances are frequent in
which persons are the subjects of this process, and
yet after a while lose all their serious impressions,
and become worse than before. Or such may get
their convictions removed by false comforts, and
may be deluded by the arts of Satan into a false
confidence of being in a safe state, while they are
still in the gall of bitterness and bond of iniquity.
Such may remain deceived all their lives, and may
occupy a conspicuous place among professors, or
even among preachers of the gospel.  A  t ue
repentance, being not only a turning from sin, l ut
a turning unto God, supposes the soul to be
enlightened to understand something of the way in
which God can alone be acceptably approached,
through a Mediator. No soul ever comes to God,
unless it have some apprehension of his mercy in
Christ. The exercise of faith in Christ is included
in a genuine repentance. It is, therefore, vain to
ask whether faith or repentance precedes, when
manifestly they both exist together, and the one
comprehends the other. B iuc f we would be rcry
accurate as to the order of the exercises ol the
17




130        PRACTICAL  SERMONS.
mind, in conversion, it is not difficult to see, tha'
a saving knowledge of the truth, from the illumination of the Holy Spirit, is necessary to every pious
emotion and holy exercise; and that faith cannot
be separated from knowledge. If by faith be meant
the belief of the truth, and by repentance sorrow
for sin and a turning from it, then certainly faith
precedes repentance; but if faith be taken in a
more restricted sense for coming to Christ, or
trusting in him, then repentance as signifying a
sense of the evil of sin, and a conviction of its just
desert, must precede the receiving of Christ as our
Saviour; for to apply to Christ to save us from sin,
implies that we have been made to feel the burden
of sin, and are sincerely desirous to be delivered
from it.
But the Holy Scriptures never deal in metaphysical refinements; although every declaration
of Scripture is consistent with the true principles
of philosophy; which is the same as to say, that all
truths are consistent among themselves. The Christian, however, has no need of philosophy or metaphysics. He has only to receive the truth in its
plain, obvious meaning.  The Scriptures were
written for the use of the ignorant, as well as the
learned; and in regard to the great fundamental
points of truth, the unlettered Christian does not
need the aid of the learned expositor.  As it
relates to the spiritual character of the truth, the
learned and unlearned stand upon a perfect equality.  To discernthe beauty and glory of divine
truth, both are equa. -,;dependent on the grace of
God. As far as there is a difference, it is in favour




PRACTICAL  SERMONS.            131
of the weak and unlearned, because they are not
in danger of being puffed up and blinded by a
conceit of their own knowledge, as is too often the
case with the wise men of the world; according
to that oi 9ur Lord, " I thank thee, 0 Father, Lord
of heaven and earth, because thou hast hid these
things from the wise and prudent, and hast revealed
theim unto babes; even so, Father, for so it seemed
good in thy sight."  And again, "The poor have
the gospel preached unto them."
Let it be understood, then, that true repentance
is an internal conversion from the love of sin to the
love of God; a real change of mind, as the original term properly signifies. In it there are, first,
new views of truth and duty; of course new views
of God and his holy law, by which means sin is
exhibited in its real turpitude. Not only are the
views of the understanding changed, but the
emotions and affections of the heart are renewed.
Sorrow for sin is deeply felt; shame that we have
ever had any thing to do with a thing so abominable, fills the soul with confusion of face. An abasing
sense of unworthiness prostrates it in the dust; and
strong desires after deliverance from the contamination, as well as the guilt of sin, actuate the penitent
heart. A sense of ingratitude is among the exer
cises of the true penitent, of which he is most
frequently conscious. But not only has the true
penitent new affections and emotions; but his will
is also renewed. He now is able to choose that
which is good. His heart is fixed on the side of
God and his service. He now counts the cost, and
yet deliberately chooses the good part which shall




132        PRACTICAL SERMONS.
never be taken from him. And as the external
actions flow from the principles of the inner man,
lie whose heart is truly changed, will manifest it
by a change of life. The subject of gospel repentance will be found endeavouring to walk in all the
commandments and ordinances of the Lord, blameless. He hungers and thirsts after righteousness,
and delights in the law of God after the inward
man. He "esteems all God's precepts concerning
all things to be right, and hates every false way."
Of course, he will endeavour to grow in grace, and
in the knowledge of Jesus Christ. As there is a
remainder of sin dwelling in the hearts of true
penitents, they will be sensible of its evil and
defilement, and will groan under it, and earnestly
desire to have it removed. They can, and often
do adopt the language of Paul, " 0 wretched man
that I am, who shall deliver me from the body of this
death!" And, through the Spirit, they will strive
to crucify the flesh, and to mortify the deeds of the
body. Thus, their aim and effort is, daily "to die
unto sin, and live unto righteousness;" " "to put off
the old man with his deeds which are corrupt, and
to put on the new man, which, after God, is
renewed in righteousness and true holiness."
Indeed, the man who has experienced this change
will be satisfied with nothing short of perfection.
If he did not aspire to this, he would not be a
genuine penitent; it would be conclusive evidence
that he had never seen the odiousness of sin, nor
the beauty of holiness. And just as far as he falls
short of the mark at which he aims, just so far
ae blames himself, and is humbled for his sin; and




PRACTICAL  SERMONS.            133
though he not only comes short of the demands of
the law, but also of his own purposes and expectations; yet he does not relinquish his efforts, but
learns every day to confide less and less in his own
strength, and to trust more simply and entirely on
the grace of God to enable him to do any thing as
he ought. And by slow degrees lie learns in
practice what he has all along admitted in theory,
that his sufficiency is of God. Under this impression he, by waiting on the Lord. endeavours to
renew his strength, and thus to mount up as on
eagles' wings, to run and not be weary, to walk
and not faint. Having from God precious promises
of divine aid, he strives "to cleanse himself from
all filthiness of flesh and spirit, and to perfect
holiness in the fear of God."
From the view which has been taken of the
nature of true repentance, we may learn,
1. The great error of those who imagine that
they are penitents, because they often feel compunction for their sins, while they have not been
persuaded to relinquish them. The worst of men
feel compunction, and are sometimes agonized with
bitter remorse. But there is no piety in remorse,
for the devil, no doubt, has this ingredient strongly
mingled in his cup of misery. Who ever manifested more compunction than Saul did for his
malevolent and unreasonable persecution of David.?
and yet, though he desisted from his sin for a season, he soon returned with renewed malice to the
pursuit of one who had never injured him, but
had always acted faithfully and successfully in his
service. And where have we a case of deeper




134       PRACTICAL SERMONS.
conmpunction and remorse, than in Judas Iscariot,
who, when he found that his Master was condemned, through his treachery, to be crucified,
repented himself, and went and said to the chief
priests and scribes, "I have betrayed innocent
blood," and threw down the ill-gotten money in the
temple, and went and hanged himself? The horrid
crime of suicide is commonly owing to the intolerable gnawings of remorse in a soul unacquainted
with the efficacy of Christ's blood.  It is to be
feared, that many are misled by the popular meaning of the English word repentance, and suppose
that it implies nothing more than regret or sorrow,
that they have done what they ought not to have
done.
2. And this leads me to point out another grand
mistake, into which many of the unconverted fall;
and that is, that they can repent by their own will
and strength, without any foreign aid. Multitudes
are living under this fatal delusion; thinking, that
when a convenient season shall arrive, they will
then repent; or if such a convenient time does not
come before, thev will repent of their sins on a
death-bed, persuading themselves, and encouraged
in the belief by false teachers, that they have the
ability to repent whenever they may choose to
exert it. Under this delusion it is, that sinners
procrastinate attention to the concerns of their
souls, until their day of grace is past.  If such
are permitted to enjoy the exercise of reason on
a death-bed, they then find that repentance does
not come at their bidding. Alas! in this painful
r.nd awful situation, they find that instead of




PRACTICAL SERMONS.            135
tender, ingenuous relentings, their hearts are blind
and hard, and to save their souls, they cannot
command one pious, penitent emotion to arise in
their hearts. I would say to those who think they
have ability to repent when they please, make the
experiment now.  "Make to yourselves a new
heart."  Put your ability to the test.  It will
certainly do you no harm.  But you have no
desire to forsake all sin, and herein is the source
of your inability; and the same indisposition to
turn away from sin will accompany you to the
grave, unless the grace of God prevent. No: man
never changes his own heart from sin to holiness,
until the power of God operates to take away the
heart of stone. And then when a heart of flesh is
given, the sorrows of repentance begin to gush out;
the heart is now yielding to God's will, and is
rendered impressible by divine truth. Now, the
stony heart is broken and becomes contrite; and
on such a heart God looks with favour. "The
sacrifices of God are a broken spirit; a broken and
a contrite heart, 0 Lord, thou wilt not despise."
(Ps. li. 17 )
3. In the light of this subject we mnay also see
tile error of those who take an outward and partial
reformation to be repentance.  Repentance, we
have seen, is an internal change, affecting the
understanding, affections, and will, and thus producing the "fruits meet for repentance," namely,
a holy life. But men may, and often do, make a
partial reformation from some of their evil practices,
and yet the root of iniquity remains unsubdued.
The man who in his youth was licentious and




136        PRACTICAL  SERMONS.
indulged his carnal appetites without restraint.
when he becomes old, may have abandoned all
vices of this class; yet he may be no less wickea
than before his reformation; for instead of fleshly
lusts, pride, avarice, and malice may have taken
deeper root in his soul. It may be with him as with
the man of whom our Saviour speaks, from whom
one devil went out, but it was only to return with
seven others worse than himself.  In our day,
when so many inebriates have been reclaimed from
their degrading and ruinous vice, there is reason
to apprehend, that many who have been the subjects of this reformation, may be led to think that
such a reformation is all that is necessary to their
salvation. Whereas, though such a reformation is
exceedingly desirable and important, as it relates
to their temporal welfare and respectability, and
usefulness; and may be as life from the dead to
their mortified and afflicted families; yet they may
remain as much under the habitual dominion of
sin, and have hearts as much at enmity with God
as before. It is not enough to lop off one branch
from the evil tree; the axe must be laid at the root.
The heart must be changed. The love of God
must be implanted.  Sin must be forsaken on
account of its own turpitude. And not merely one,
but all sin must be repented of. If we regard one
sin in our hearts, it is a sure sign that our repentance is not genuine. And God has declared, that
the prayers of such he will not hear. Often these
partial reformations are temporary.  The sinner,
who for a season curbs his vicious appetites, after
a while, weary of this self-denial, gives the reins




PRACTICAL  SERMONS.            137
to his lusts, and rushes down the current of fleshly
indulgence with greater licentiousness than before
his reformation.
4. We mav, moreover, learn from what has been
said, that repentance is not a single act, but a great
change of moral character; and that as long as men
have any sin remaining in them, repentance can
never cease.  Every day the true penitent is
endeavouring to turn away, more and more, from
his sins. He never knows a time when the exercise of repentance is not obligatory on him. In
every act of devotion, in public or private, he
appears before God in the character of a penitent.
And the more of godly sorrow and contrition for
sin he feels, the more acceptable are his devotional
exercises to God, who is graciously pleased to
declare, " I dwell in the high and holy place, with
him also, that is of a contrite and humble spirit, to
revive the spirit of the humble, and to revive the
heart of the contrite ones." The more holy a man
becomes, the more penitent he is; and as he grows
in grace, he increases in his hatred to all sin, and in
sorrow that he has ever committed it. And even
when the pious man has satisfactory evidence that
God has put away his iniquity, and freely forgiven
his sins; yet he does not on that account cease to
repent of all the evils which he has done. Indeed,
the heart is never so completely melted into
ingenuous relentings, as when the forgiving love
of God is shed abroad within it.' The true Christian, then, has this as one of his distinguishing
characteristics, that he is a mourner all his days.
18




138        PRACTICAL  SERMONS.
But he has the blessedness of those that mourn
He shall be comforted.
Finally, we may in the light of this subject, see
the miserable imposition which is practised on
their ignorant followers by the Romish priests,
who teach them, that "to repent" is nothing
else but to do penance. And what is more to be
censured, they have given this as the translation
of the original term in the New Testament; so
that when their people do read the Bible, which
practice is never encouraged among them, they
learn nothing of the important doctrine of repentance, as a change of mind; but think that God, in
his word, requires them to perform certain acts of
self-denial, which may be prescribed by the priest,
as a punishment for their sins. When they have
submitted to these penances, the priest pronounces
them absolved from their sins, although they may
give no evidence of a change of heart, and may
bring forth in their lives none of the fruits meet for
repentance. May the good Lord deliver the people
from these woful delusions!
The connexion of the forgiveness of sin with
repentance is so certain and indissoluble, that
wherever sin is forgiven there is a true penitent;
and wherever there is repentance, it is accompanied with the pardon of sin.  We should,
however, never forget that repentance has no
efficacy to atone for sin; nor any merit to deserve
the favour of God. This blessing is entirely the
fruit of Christ's death, which becomes ours as soon
as we sincerely believe in the Lord Jesus Christ.




PRACTICAL  SERMONS.            139
And as we have shown, true repentance always
accompanies a genuine faith, or includes it; therefore repentance is the sure evidence of our pardon.
It is, therefore, emphatically denominated "repentance unto life." But though there is no merit in
our repentance to deserve forgiveness; yet there is
an evident congruity in connecting pardon with
repentance. Among men it is customary for an
offended person to require some evidence of repentance prior to a reconciliation.  These two gifts
which our exalted Prince and Saviour bestows,
comprehend all that is essential to man's salvation,
for they remove the only obstacles which stand
in the way of our entering into life. By the one,
the corruption of our nature is subdued, and a
work of sanctification is commenced, which will
be carried on until it is perfected, and the once
polluted soul presented before God, without spot
or wrinkle, or any blemish whatever. By the
other, the curse of the law is removed, and there
is no condemnation to them that are in Christ
Jesus. For when sin is forgiven, the believing
penitent is always adopted into the family of God;
and being now a son, becomes, of course, an heir.
Let us, then, never cease to cry to our risen
and ascended Saviour, to bestow these rich blessings of his grace upon us and others. His throne
is accessible, and we are invited to come with
freedom and confidence unto it, that we may attain
mercy, and find grace to help in every time of need.
As we all need these blessings, let us boldly and
importunately ask that we may receive them.




SERMON X.
RECEIVING CHRIST BY FAITH.
But as many as received him, to them gave he power to become the
sons of God; even to them that believe on his name..-JoHN i. 12.
IT is a wonderful fact, that though the Jewish
nation were looking for their Messiah, yet, when
Jesus of Nazareth appeared, and completely
answered the predictions of the prophets, the
great body of the nation rejected him, persecuted
him, and ceased not their malice, until they saw
him  crucified.  "He came to his own, and his
own received him not." But while he was contumeliously rejected by the great body of the
people, there were a few, even of that wicked and
adulterous generation, who received him. " Many
were called, but few were chosen." The trath
and glory of the Messiah were hidden from the
wise and prudent, but were revealed unto babes.
The Scribes and Pharisees proudly rejected the
Son of God, but publicans and sinners flocked
around him and were accepted; so that it was
said by way of reproach, "This man receiveth
sinners!"
140




PhkCTICA~T  SERMONS.          141
But rich grace was conferred on all those who
did receive him.  However deeply involved in
guilt and crime, they received a free pardon, and.
acquired the privilege of becoming the sons of
God.  Let us, then, first inquire what it is to
receive Christ; and secondly, what is the exalted
privilege conferred on such.
1. What are we to understand by receiving
Christ? The Evangelist explains his own meaning in the latter part of the verse, by saying, " even
as many as believed on his name."  Receiving
Christ, and believing on his name, are substantially the same thing. But do not many believe
that Christ is the Son of God and Saviour of
sinners, who continue in sin and never subject
themselves to his easy yoke? We do read of
some, in our Saviour's time, who believed in him,
yet would not confess him, because they loved
the praise of men more than the honour which
cometh from  God; and of some who received
the word with joy, and believed, but their faith
was temporary; and of one, who believed and
was baptized, and yet was pronounced by an
inspired apostle, to be "in the gall of bitterness
and bond of iniquity." The apostle James, also,
speaks of those whose faith was dead; that is, such
a faith as neither worked by love, nor produced
the fruits of righteousness and peace.
From all these cases we learn that there is a
species of faith which is not connected with salvation.  Such believers did never truly receive
Christ as their Saviour; and did never believe
on him with that faith which is of the operation of




142        PRACTICAL SERMONS.
the Holy Spirit, which is "not of ourselves, but
is the gift of God." It is not strange that there
should be in those educated in a Christian country,
a common traditionary faith in the Christian religion; for we find a similar faith prevalent among
all nations, whatever may be the nature of their
religion. They believe in what they have been
taught; they believe as their fathers did before them.
We may be sure, then, that that faith, among Christians, which has no higher origin than the faith of
a Pagan or a Mussulman, is not that faith which
is so often declared by our Lord to be connected
with salvation.
Let us then inquire what it is to receive Christ,
for this is the faith mentioned in our text.
1. And here we may apply the proverb of our
Saviour, "They that be whole need not the physician, but they that are sick."  Christ came "to
seek that which was lost." " He came not to call
the righteous, but sinners to repentance." It is
plain, therefore, that none will apply to Christ as
the Physician of souls, until they become sensible
that they are diseased; that none will receive him
as a Saviour, but those who feel that they are lost.
Men are very averse to being dependent on others
for what they imagine they already possess, or can
obtain by their own efforts. Even when in some
measure convinced of sin, their first effort almost
always is to save themselves; and these legal
strivings in their own strength, they do not give
up until by experience they find that their case
grows worse and worse, and that they have no
ability to do any thing for th.ir own deliverance.




PRACTICAL  SERMONS.           143
If Christ is truly received by any, they. must
view him in his true character, as the only begotten
Son of God. If a king should send his own son to
negotiate a treaty of peace with subjects in a state
of rebellion, and should make it a condition of his
pardoning their treason, that they should receive
his son as his ambassador; if any, notwithstanding
the credentials which he bore, should deny that he
was the son of the king; or that he was invested
with a plenipotentiary commission to grant pardon
to such as submitted, it could not be said, that they
received the royal messenger, although they should
admit that he had been sent to communicate the
will of the sovereign.  So, unless men acknowledge Christ to be indeed THE SON OF GOD, "the
brightness of his glory, and the express image of
his Person," they cannot properly be said to receive
the Messiah, or believe to the salvation of their
souls; although they may extol him as a perfect
man, or even as an exalted angel. We can only
be said to receive an ambassador when we acknowledge him in that character, in which he professes
to come, and ascribe to him that power and dignity
which he claims. They, therefore, who deny the
divinity of the Saviour are to be considered as
really unbelievers, as if they rejected him altogether. All who truly receive Christ, do believe
in him as THE SON OF GOD, who claims equality
of knowledge, power, and honour with the Father.
Again, Christ comes as a Prophet, as the prophet
concerning whom Moses spoke; or rather the Lord
to Moses, "I will raise them up a prophet like unto
thee." Christ was demonstrated by his works to




144       PRACTICAL SERMONS.
be "a Teacher sent from  God."  When he
appeared in glory on the mount of transfiguration,
the voice which proceeded from  "the excellent
glory," said, " This is my beloved Son, hear him."
If we receive him, we must receive him as our
divine TEACHER, and submit our minds to the
instructions which he gives. And as man is not
only blind, but indisposed to learn, Christ first
convinces him of his extreme ignorance, and next
endows him with a teachable disposition. As long
as men think highly of their own wisdom, they
will not come to Christ, to learn of him. Such
are given up to their own blindness, and commonly,
become more and more confirmed in their errors.
In this sense we must understand what Christ
says, "'For judgment am I come into this world,
that they which see not might see, and that they
which see might be made blind." And this is
confirmed by the answer which he gave to some
of the Pharisees, who, on hearing the words already
cited, said, "And are we blind also? Jesus said
unto them, if ye were blind, ye should have no sin;
but now ye say, We see; therefore your sin remaineth." One of the things which the Holy Spirit is
sent to convince men of is, the blindness of their
minds, which is not essentially different from
unbelief. " And when he is come, he will reprove
the world of sin, of righteousness, and of judgment.
Of sin, because they believe not in me."  This
conviction of unbelief goes before the reception of
Christ.  At first, under the illumination of the
Holy Spirit, gross sins, and sins of commission
affect the conscience, but as the light increases,




PRACTICAL  SERMONS.             145
the soul is made deeply sensible, that it has not
only sinned by positive, external acts, but that
there is a corrupt fountain within, and that as
much guilt has been contracted by sins of omission, as by overt acts of transgression. And when
all hope of justification by the law of works is
relinquished, and it begins to turn toward the
gospel for relief, it finds in itself no more ability to
obey the gospel than the law.  Eternal life is
offered to every one that believeth; that is, to every
one that will come to Christ; and in theory, believing seems to be a very easy thing; so that almost
every careless sinner thinks that he can exercise
faith whenever he wills to do so. But not so with
the convinced sinner. He feels that nothing is more
out of his power, than one act of saving faith. He
is deeply sensible that he never shall be truly
willing to turn to God, until he is made so by
divine power. And yet, he does not excuse himself; he is conscious that he is culpable for his
unbelief, and for want of a heart to believe. He,
therefore, despairs of all help, except from the
sovereign mercy of God; and no one can assure
him that this will be vouchsafed. He is now in a
situation to acknowledge that salvation is altogether
of grace. And when God is pleased to reveal
himself to such a soul, the blessing comes as a
free gift. The object now presented to the believing soul is Christ, as a Mediator, as exhibited in
thfe word of God; for Christ is no where else to be
found blt in the word. And as he is the lesson to
be learred, so he is the great and effectual teacher,
by the Spirit whom he sends, not only to convince
19




146        PRACTICAL  SERMONS.
men of sin, but of righteousness. Henceforth, the
humbled sinner desires to sit, like Mary, at Christ's
feet, and learn of him. No salutary instruction is
expected from any other quarter.  The sincere
believer continually comes to Christ for instruction,
and receives all his words as infallibly true.
But blindness is not the only malady under
which the human soul labours; and from which it
needs to be delivered. There is a heavy burden
of guilt sufficient to sink it to the lowest hell.
When this comes to be felt, then, indeed, the
Condition of the soul is deplorable. All its own
exertions and sufferings cannot atone for the
smallest sin.  "The blood of bulls and goats
cannot take away sin." The inquiry may then be,
Wherewith shall I come before the Lord, and bow
myself before the high God? Shall I come before
him with burnt offerings, with calves of a year
old? Will the Lord be pleased with thousands of
rams, or with ten thousands of rivers of oil? Shall
I give my first born for my transgression, the fruit
of my body for the sin of my soul?" However
careless once, now the cry is extorted, "What
must I do to be saved?" Without some conviction
of the ill-desert of sin, we are never prepared to
view Christ as "the Lamb of God that taketh away
the sin of the world." The death of Christ has
little or no meaning to a careless sinner. The soul
must be deeply wounded by the stroke of the law,
before it is ready to appreciate the precious balm
intended as a remedy for the pained conscience.
But when it is fairly slain by the law, and all hope
of satisfying its demands is gone, then to see by




PRACTICAL  SERMONS.           147
the eye of faith, Christ crucified, and to learn that
"He was wounded for our transgressions, and
bruised for our iniquities," and that he was thus
made a curse for us, that we might be redeemed
from the curse of the law, new feelings begin to
spring up in the soul. Here, indeed, is a fountain
opened for sin and uncleanness, a fountain of
precious blood. Now it is understood how God
can be just, while he justifies the believing sinner.
The law, indeed, does not relinquish its demands;
this is impossible, but here they are all satisfied.
It is more; they are honoured. " Mercy and truth
have met together, righteousness and peace have
kissed each other." The sword of divine justice
has indeed been turned aside from us, but we
behold it piercing the heart of cur Surety; for when
he stepped into our place under the law, there was
no remission of the penalty, but the stern demand
was laid upon him. Then was fulfilled the word
of the prophet, " Awake, 0 sword, against the man
that is my fellow; smite the shepherd and the
sheep shall be scattered." According to the covenant engagements of the Son, he assumes our
place, and drinks the cup of wrath which the
Father put into his hands. When a convicted
sinner beholds Christ lifted up, he receives a salv ation similar to that which the Israelites, bitten by the
fiery serpents, obtained by looking on the brazen
serpent, which Moses was directed to elevate upon
a pole. For as every one of these received immediate deliverance from his painful and envenomed
wound; so, every one who by faith looks to a
Saviour exalted on the cross, receives redemption




148        PRACTICAL  SERMONS.
from the guilt of sin. When his faith is strong he
is conscious that his deliverance is effected, ant
that the curse is removed.  But faith followsChrist to his exaltation to heaven also, and there
sees him still officiating as a great High Priest.
Still he appears as "a Lamb that had been slain.';
Still he exhibits his meritorious propitiation, an6
sprinkles the blood of the great sin-offering before
the mercy-seat in the temple above. " He is able,
therefore, to save to the uttermost all who come
unto God by him; seeing he ever liveth to make
intercession for them."  "Such an High Priest
becomes us." The believing sinner feels his conscience purified by the sprinkling of this atoning
blood. Christ is, therefore, received as a Priest,
and the penitent sinner places his whole confidence
in him, and cheerfully commits all his eternal
interests into his hands, believing that what he
thus confides, will be safely kept unto the day
of redemption.  Thus is Christ received as a
Priest.
He is also, at the same time, received as a King.
Christ, as God, has an indefeasible right to our
allegiance; but he is also King, as our Mediator.
All power in heaven and in earth, is committed
unto him. To him every knee should bow and
every tongue confess.  But having purchased a
peculiar people, a chosen generation, not with silver
and gold, but with his own precious blood, lie has
a right founded in redemption to rule over them.
And though they long resisted his authority, and
often said in their hearts, "We will not have this
man to reign over us;" yet, by his powerful




PRACTICAL SERMONS.             149
grace he subdues their proud and rebellious hearts,
and in the day of his power, makes them willing
to take his yoke upon them. The soul humbled
in penitence at the foot of the cross, cries, " Lord,
what wouldest thou have me to do?" Other lords
have had dominion over it, but now it renounces
them all, and voluntarily submits to the authority
of the King of Zion, and cheerfully resolves to keep
his commandments, and to observe all his ordinances. Christ is now placed on the throne of the
affections, and reigns as supreme; and the earnest
and continual desire of the believer is, that every
thought and imagination may be brought into subjection to the law of Christ. And grief is felt whenever a failure of due obedience is observed. Thus
Christ is received in his threefold office of Prophet,
Priest, and King; and in these offices he is able to
accomplish the salvation of all who put their trust
in him. For, "of God he is made unto us wisdom,
righteousness, sanctification, and redemption."
Before we proceed to the consideration of the
latter part of the text, let us reflect on what has
been already said, and endeavour to derive some
improvement from it.
1. Let us beware of imitating the ungrateful
conduct of the unbelieving Jews. By their unbelief, they forfeited all the rich privileges and
blessings which appertained to them, as the covenanted people of God. They gloried in being the
children of Abraham; in being of the circumcision;
in having the oracles and promises of God among
them.  But what did all these privileges avail
them, when they rejected him in whom Abraham




150        PRACTICAL  SERMONS
firmly believed; and refused to receive Him in
whomn all the predictions and promises concentered?  However descended from the father of
the faithful according to the flesh; yet they were
not the true children of Abraham, according to the
promise; "For they are not all Israel who are of
Israel. He is not a Jew who is one outwardly;
neither is that circumcision which is outward in
the flesh; but he is a Jew who is one inwardly,
and circumcision is that of the heart, in the spirit
and not in the letter, whose praise is not of men
but of God."  While we are thankful for external
privileges, let us beware of trusting in them.
They will all avail nothing without "faith, which
worketh by love."
2. We learn from what has been said, the true
nature of saving faith; it is the "receiving Christ
as he is offered in the gospel," as a divine Person,
even the well-beloved and only begotten Son of
God, who thought it not robbery to be equal with
God. It is to receive him as our Prophet, Priest,
and King, understandingly and cordially; and
renouncing every other foundation of hope, and
every other Teacher and Master. It is, in short,
to believe firmly all that God has testified of his
Son. It is so to apprehend these truths by the
illumination of the Spirit, that our supreme affections may be attracted to Christ, and our wills
be resolved to follow the Lamb through evil and
good report.




SERMON XI.
PRIVILEGES OF THE SONS OF GOD.
To as many as received him, to them gave he power to become the
sons of God; even to them that believe on his name; which were
born, not of blood, nor of the will of the flesh, nor of the will
of man, but of God.-JOHN i. 12, 13.
To be descended from kings and nobles is an
honour held in high estimation in the world; but
when men are unworthy of their distinguished
ancestors, they rather cast a reproach upon them,
than inherit any real honour from them. The
Jews prided themselves on being descended from
Abraham, the friend of God, and the father of the
faithful; and many of them rested in their connexion with a pious ancestry, as the ground of their
acceptance; but Christ makes a distinction between
a natural and spiritual descent. He denies that
the Jews, who rejected him, were the children of
Abraham; because the works of Abraham they
did not do. And John the Baptist, told them not
to think within themselves that they had Abraham
to their father, for God was able of the stones to
raise up children unto Abraham.
151




152       PRACTICAL SERMONS.
Paul also draws a distinct line of division
between those who were merely Jews by natural
descent and outward privileges, and those whe
were Israelites in heart. (Rom. ii. 28, 29.) God
has one only-begotten Son, generated from his own
essence, without being separated from it. The
angels also are called "the sons of God," because
God is their Father and Creator, and because they
bear the image of God. Adam is called "the son
of God," because he proceeded immediately from
the hand of God, and had no other Father. But
believers are the sons of God in virtue of their
union to Christ. As he is a Son, in an exalted and
ineffable sense, and they are members of his body,
his flesh, and his bones, and are "one spirit,"
they are sons in a peculiar sense, in which no other
creatures, however exalted, are sons. The angels
have been admitted to no such union with the Son
of God, as that with which believers are honoured.
Christ, by becoming incarnate, has come very near
to human nature.  "He took not on him  the
nature of angels, but the seed of Abraham."
He is not ashamed, therefore, to call his people
brethren.
Again, believers are sons, because they have
been begotten of God. This the evangelist speaks
of in our text.  He had declared, that all who
received Christ, possessed the power or privilege
of becoming the sons of God; and lest any one
should think that this high privilege was obtained
oy human descent, or from any external thing, or
any human power, he goes on to tell how they
became sons. It was by being born. But whence




PRACTICAL SERMONS.             153
this birth? Was it by blood or natural descent, or
from any human origin? No. This would not
have made them  the sons of God.  But they
became the sons of God by being "born of God."
This fundamental doctrine of Christianity, our
Lord treats of fully, in his discourse with NicodemlUs, the Jewish ruler, who had come to him by
night to learn something of his doctrine. To him,
Christ declares, that "except a man be born again,
(or from above, as the word should be rendered,) he
cannot see the kingdom of God." And when the
inquiring Jew marvelled at this, he reiterates what
he had said of the necessity of this change; but
teaches him that it was a spiritual and not a
natural birth of which he spake. The expression,
" born of the Spirit," in that passage, is equivalent
to being "born of God" in this place. The word
"water," which is joined to "spirit," may be
merely an external emblem of purification; or it
may possibly refer to the ordinance of baptism,
which strikingly represents, by an external sign,
the work of regeneration; and which is also a duty
required of all believers.  "The wind bloweth
where it listeth, and thou hearest the sound thereof,
but canst not tell whence it cometh, nor whither it
goeth; so is every one that is born of the Spirit."
By these words of our Saviour, we are taught,
that the operations of the Spirit are sovereign and
free, as the wind bloweth where it listeth. No
man can command the wind, or direct its course;
"so is every one that is born of the Spirit."
Again, we learn from these words, that the operations of the Spirit cannot be traced in the work of
20




154       PRACTICAL SERMONS.
regeneration. We can neither explain the manner
in which the work commences, the process by
which it is carried on, nor its termination; but as
in the case of the wind, we can hear its sound, so
here we may observe the fruits and effects of the
Spirit's operation.
This change is called regeneration, or the new
birth, because it is the beginning of a new kind of
life. As in the natural birth, we come into the
world, and by degrees become acquainted with the
objects around us, as they make impressions on our
senses; so by being born of God, or born from
above, the eyes of our mind are opened upon the
spiritual world.  We receive by regeneration a
susceptibility of taking on lively impressions from
objects which affected us not at all before. A new
heaven and a new earth seem to be created; for
the views of all nature are changed, by the new
life which has been communicated. But whence
this new light? Does the Lord make a new revelation to every regenerated soul?  By no means.
This light emanates from the Bible.  It is the
law contained in the Holy Scriptures which is now
seen to be " holy, just, and good," and it is by this
law that sin is seen to be " exceeding sinful." It is
Christ, as exhibited in the Bible, who becomes the
object of the faith and love of the renewed mind.
Enthusiasts may undervalue the word, and choose
rather to follow their own disordered imaginations;
but the soul taught of God is always led to the
word, for divine instruction. This is the "lamp
to their feet, and the light to their path." By the
word the Spirit operates.  The reason why the




PRACTICAL SERMONS.             155
truth, often heard and read, seems to be new, and
clothed with beauty and interest unperceived before,
is because the films of ignorance and unbelief
and prejudice, are removed by the illumination of
the Holy Spirit. Something of the glory of God
is now seen shining in the face of Jesus Christ;
and beholding this, the regenerated soul is transformed into the same likeness from glory to glory,
as by the Spirit of the Lord.  And it requires
Omnipotence to cause the blinded eyes to see.
The same power which caused light to shine out
of darkness, must shine into our hearts, to give us
the light of the knowledge of the glory of God in
the face of Jesus Christ. At first, the views of the
regenerated soul may be dim and indistinct, like
those of the man restored to his natural sight by
our Saviour. When asked whether he saw aught,
he replied, that he saw " men as trees walking;"
but another touch of the Saviour's hand, caused
him  "to see all things clearly."  So, "the path
of the just is as the shining light that shineth
more and more unto the perfect day."  The
degrees of light, and the vigour of life, communicated by regeneration, are very different in different converts. The work of grace on the heart, is
in kind the same in all, but various in degree,
analogous to what is observed in the natural life.
The soul born of God, seeks in its most ardent
aspirations, to return to God the fountain of life.
The affections are now habitually set on things
above, and the renewed soul spontaneously goes
out in ardent desires after God, desiring to know
more of him, and to enjoy the light of his counten



156       PRACTICAL  SERMONS.
ance; hungering and thirsting after righteousness,
panting after communion with God, and seeking
to advance his glory.  These, in Scripture, are
denominated "seekers of the Lord," and there is
a gracious promise, that none of them shall seek in
vain. When the Lord says, " Seek ye my face,
their heart responds, Thy face, Lord, will we seek."
The tree being now mad.e good, cannot but
bring forth good fruit. The regenerated soul loves
God above all things, and delights in his law after
the inner man.  The best evidence of having
experienced this change is a habitual purpose and
endeavour to keep all the commandments of God,
and to oppose and avoid every known sin. Their
prevailing motive is love to God; their rule, God's
holy law which they cordially approve; and their
end, the glory of God.  Certainly all who are
governed by these principles are, THE SONS OF GOD.
But God not only is the author of regeneration
to his children, but of adoption. By adoption, a
man takes into his family some poor child, and
bestows upon it his affection and care; and treats
it, in all respects, as if it were his own child,
begotten of his own body. And this little orphan
is introduced, it may be, into a rich and honourable
family; and instead of penury and disgrace, it is
supplied with every thing necessary for its comfort,
and becomes the heir of the estate. This practice,
very common among some nations, especially the
Romans, and not unknown in our own country, is
made use of to represent the gracious dealings of
our heavenly Father toward poor, lost, and degraded
sinners; whom. he saw lying in a state of ruin. On




PRACTICAL  SERMONS.           157
these he exercises tender compassion, and rescues
them from the miserable condition into which they
were sunk; raises them up from their low estate,
and makes them sons and daughters. They are
brought into his church, and are there nourished
and supported with every thing necessary for their
spiritual welfare. And that they may be encouraged to come with confidence and freedom into his
presence, their heavenly Father bestows on them
the spirit of adoption; by which they are disposed
to call him their Father, with the fond affection of
children. They are no more considered and treated
as servants, but as sons; and being sons, they are
of course heirs. And as the rich inheritance which
is in reversion belongs to the Son of God, who has
purchased it, they are made joint heirs with him.
While in this world, they are trained by suitable discipline and trials, that they may become
meet for the inheritance of the saints in light.
But when their time of trial and preparation is
ended, they will have an abundant entrance administered unto them into the everlasting kingdom of
their Lord and Saviour Jesus Christ; after which
they will hunger no more, and thirst no more, and
all tears shall be for ever wiped from their eyes.'They shall henceforth be ever with the Lord that
they may behold his glory. For it is his will, that
where he is, there they should be also.
From a consideration of these things we may
well adopt the admiring exclamation of the apostle
John, "Behold, what manner of love the Father
hath bestowed upon us, that we should be called
the sons of God. Beloved, it doth not yet appear




158       PRACTICAL SERMONS.
what we shall be, but when he doth appear, we
shall be like him, for we shall see him as he is.
And every man that hath this hope in him, purifieth
himself, even as he is pure."
The dignity and honour enjoyed by the greatest
princes on earth is contemptible when compared
with that of the meanest child of God. Soon all
earthly glory shall be obscured for ever; and the
dust and bones of the greatest monarch will be
as loathsome as those of the vilest beggar; but
though the bodies of the sons of God, are destined
also to return to the earth, yet their very dust is
precious in the eyes of the Lord; and though
apparently vile while in the grave, yet it is
destined to rise again in honour and glory. And
in the Father's house there is already a glorious
mansion prepared for every one of the sons and
daughters of God Almighty.
If believers have made over to them all the
privileges of sons of God, they should act as
becometh the heirs for whom such an inheritance is provided. We would expect of the son of
a king who was heir to a crown, and expected
shortly to occupy a throne, to stand aloof from low
company and degrading pursuits.  We should
expect him to live under the constant impression
that he was the son of a king. Certainly, then,
the sons of God, while detained upon earth, should
not be conformed to this world.  They should
not set their hearts on things below, but should
habitually remember that they are heirs to a
heavenly inheritance.  This object should never
be long out of their thoughts, and nothing which




PRACTICAL  SERMONS.            159
they can control should be permitted to draw them
off from the contemplation and pursuit of this
glorious object. Their citizenship being in heaven
they should confess themselves to be strangers and
pilgrims on earth.
Finally, the sons of God should be filled with
joy in the lively hope of the riches of glory which
awaits them. Professing Christians too often go
mourning all the day long, and through grief and
despondency, hang their heads as the bulrush.
And this leads others to think that they are a poor,
dejected, miserable set of people, who being cut off
by their religious profession from the pleasures and
amusements of this world, have found no compensation in religion, and enjoy little or no comfort in
the prospect before them. These things ought not
so to be. Let saints be joyful in their King. Of all
people in the world, they have the best right to be
joyful. They have nothing to fear, for all things
shall work for their good, and they have every
thing to hope for, because heaven is secured to
them by two immutable things in which it is
impossible for God to lie, that they might have
strong consolation who have fled for refuge to lay
hold on the hope set before them.  A gracious
God not only permits, but commands his children
to rejoice; yea, to rejoice alway, to rejoice evermore, to rejoice in tribulation, and even in death.
O Christian, think much of the high dignity to
which you are exalted by your union to Christ.
You are kings and priests unto God.  You are
the heirs of a heavenly inheritance, joint heirs with
Christ. What if here you are a poor and afflicted




160       PRACTICAL SERMONS.
people; in this respect you resemble your Saviour
If you suffer with him, you shall also reign
with him.  Though poor and afflicted in this
world, in the world to come you will be rich
and happy.  Your treasures there can never be
lost; "Neither moth nor rust doth corrupt, and
thieves do not break through and steal."  Live,
then, by faith, looking "not at the things which are
seen, which are temporal, but at the things which
are not seen, which are eternal." Live in the
lively hope and anticipation of your future bliss.
Let this alleviate your burdens, and sweeten the
toils of your weary pilgrimage.




SERMON  XII.
DECEITFULNESS OF THE HEART.
The heart is deceitful above all things, and desperately wicked.JER. XVii. 9
THESE words do not describe the moral condition
of any particular man, or of any one nation, but are
spoken generally of human kind. The meaning
is the same as if it had been said, every heart
is "deceitful above all things, and desperately
wicked." Not that all men are in practice equally
wicked; or that, in fact, all hearts are equally
deceitful; for there is a progress in sin to which no
limits can be assigned.  When, therefore, it is
asserted that all men are totally depraved, the
meaning is not, that all are as depraved as tney
can be, but that even before moral acts commence,
there is in all men an utter destitution of all righteousness. As to original sin, all men stand on the
same level. All are destitute of any true love tc
God. "The carnal mind is enmity against God."
By nature we are all "dead in sin," and " children
of wrath even as others."
21              161




162        PRACTICAL  SERMONS.
WVe learn from the example of Paul, in the third
chapter of Romans, that the declarations in the
Old Testament respecting the character and sinful
state of mankind, are applicable to all men, in all
ages. And even those traits of moral character,
which, when exhibited, had particular reference to
the Jewish people, are applicable to other nations.
And this rule of interpretation depends on two
principles; first, that human nature is essentially
the same in all ages and among all people; and
secondly, that the sacred Scriptures were writter
for the instruction of people at all times.  The
words of our text, however, are free from all objection arising from a special reference to any man or
nation; they contain a general proposition, which is
as true and as applicable in our age as in another.
There are two qualities here ascribed to the
human heart, and both in the superlative degree,
viz. deceitfulness, exceeding that of every other
thing; and desperate or deadly wickedness-wickedness, incurable by any human means.
In this discourse we propose to treat of the
exceeding deceitfulness of the heart; and may
treat of its desperate wickedness at another time.
That is properly called deceitful which presents
objects in a false light, or leads to a misconception
of the nature of things within us and around us.
And that is properly called deceitful, which conceals its own true character, and assumes the
appearance of what it is not.
I. One of the ways in which the deceitfulness of
the heart manifests itself is in its tendency to blind
the understanding in regard to religious truth.




PRACTICAL  SERMONS.            163
It is certainly a matter of primary importance, that
our views of the doctrines and precepts of religion
be correct.  True religion is distinguished from
superstition on one side, and enthusiasm on the
other, by this, above every other criterion, that it
is founded in just intellectual conceptions of the
great truths of divine revelation.  All pure and
holy affections toward God, in which the very
essence of religion consists, must be excited by
correct views of the divine attributes; and all good
conduct proceeds from good motives or pure affections. To have the mind darkened with ignorance,
or perverted by error, is inconsistent with the exercise of holiness, or the practice of true virtue.
Evidence is always on the side of truth; but that
evidence may be overlooked, or so distorted, that
the truth may not be perceived, and instead of it
error may be embraced and defended as truth
The reason why the minds of men reject the truth
is, the depravity of the heart. " This is the condemnation, that light is come into the world, and
men loved darkness rather than light. A deceived
heart hath turned them  aside."  The grossest
errors of idolaters are traced by the apostle Paul,
to a wrong state of heart.  "When they knew
God, they glorified him not as God, but became
vain in their imaginations." And it is a principle
in the government of God, that men who love not
the truth, and deliberately turn away from it, are
given up to judicial blindness, and to the dominion
of sin. So, when the conduct of the heathen is
described by Paul, and their voluntary attachment
to idolatry in preference to the worship of the true




164        PRACTICAL SERMONS.
God, he adds, "Therefore, God gave them up to
uncleanness."  And in another place he says,
" Because they received not the love of the truth,
that they might be saved.  And for this cause,
God shall send them strong delusion, that they
should believe a lie, that they all might be damned,
who believed not the truth, but had pleasure in
unrighteousness."
Infidelity, and every species of dangerous error,
may be traced to the deceitfulness of the heart.
If men possessed good and honest hearts, they would
search diligently for the truth, and would be disposed to judge impartially of its evidence; and, as
was said, evidence being on the side of truth, and
the truth congenial with the moral feelings of the
upright mind, it would always be embraced. Atheism itself is a disease rather of the heart, than of the
head. And idolatry, which darkens with its portentous shadows a large portion of our globe, owes
its origin to the deceitfulness and wickedness of the
human heart. It was not for want of evidence that
men apostatized from the worship of the true God
to idolatry; "for the invisible things of him from
the creation of the world are clearly seen, being
understood by the things that are made, even his
eternal power and Godhead; so that they are without excuse. Because that when they knew God,
they glorified him not as God, neither were thankful, but became vain in their imaginations, and
their foolish heart was darkened."
The influence which the dispositions of the heart
have on the judgments of the understanding, to
pervert them, is a matter of daily observation.




PRACTICAL SERMONS.             165
The connexion between truth and holiness is so
intimate, and also between error and sin, that even
in minor deviations from the true doctrine, if we
could trace it, we should find that every obliquity
of this kind produced a corresponding effect on
the moral character of the person.
2. Again, the exceeding deceitfulness of the heart
appears in the delusive promises of pleasure, which
it makes, in the indulgence of sinful desires. This
illusion probably arises from an original principle
of our constitution. Had man continued upright,
this expectation of pleasure would never be disappointed.  For then the supreme affections were
fixed on God, in whom there is an infinite fulness
to satisfy the desires of every creature. But now,
when the heart is turned away from God, and the
supreme love of the heart placed on the creature,
it is no wonder that continual disappointment of
our expectations of happiness in the indulgence of
our desires is experienced. This is so uniformly
the fact, that it is a common remark, that men
enjoy more pleasure in the pursuit of the objects
of the world, than  in their possession.  This
delusion of pleasure in prospect, particularly affects
tihe young.  With them experience is wanting,
which serves to correct this error of the imagination; but even experience is insufficient to cure the
disease. Men, when disappointed in one pursuit,
commonly turn with unabated ardour to another:
or they attribute their want of enjoyment to some
wrong cause, and still press on in the fond expectation of realizing their hopes in some other pursuit. Vain expectation! They are deluded by an




166        PRACTICAL  SERMONS.
unsubstantial image which will for ever keep as
the same distance before them, and constantly
elude their ardent hopes.  The experience of all
who have gone before, testifying that all results in
vanity and vexation of spirit in the possession of
earthly good, has no effect to communicate wisdom
to those who come after them. The young generation run off in the mad career with as sanguine
hopes of happiness, as if no one had ever been
disappointed. And in this matter, the world does
not become wiser by growing older.
There is another deception of the heart which
has relation to the indulgence of natural desires.
The person may be apprehensive at first, from
former experience, that some evil to soul or body
may arise from unlawful indulgence. A pause is
produced, and hesitation is felt; but appetite, when
strong, pleads for indulgence, and is fruitful in
pleas; among which none is more false and deceitful, than that if gratified in this instance, it will
never crave indulgence any more. And this false
promise often prevails with the vacillating sinner;
and he plunges into the gulf, which is open to
receive him.  For the former deception of the
imagination, prior to experience, there seemed to
be some plausible pretext; but for this, there is not
the shadow  of a reason.  That any desire or
appetite should be eradicated by indulgence, is
contrary to all experience.  It is a law of our
nature, obvious to all, that every affection is
strengthened by exercise, and every appetite becomes stronger by being freely gratified.  Yet
this deceitful plea is made again and again




PRACTICAL  SERMONS.            167
"Yield but in this one instance, and you shall
never be solicited again." After this single indulgence, says the craving appetite, you may be for
ever obedient to the dictates of conscience.
Under the influence of an evil heart, every thing
appears in false colours. Not only does error assume
the garb of truth, but piety itself is made to appear
odious. Indeed, there is nothing upon earth, which
the carnal mind hates so truly as holiness. But as
that which appears good cannot be hated, one art
of thp deceitful heart is, to misrepresent the true
nature of piety and devotion.  The fairest face
when caricatured, becomes deformed, and appears
ludicrous. WVTicked men are accustomed always
to caricature true religion, that they may laugh at
it, and despise it. One thing which assists very
much in leading to this result is, the employment
of deceptive terms. Men are very much governed
by words. Call any man, however dignified and
excellent, by some name, associated with the
ludicrous and contemptible, and you will never
think of him but with ridicule or contempt. Thus
men of the vcrcld are accustomed to call true
religion by the names of enthusiasm, fanaticism,
superstition, bigotry, or hypocrisy. Now, as all
these are odious things, the application of these
names to the best thing in the world, has the
effect of blinding the minds of those who use these
terms; so that, though in their sober judgment,
they cannot but know that religion is necessary
and excellent in its nature; yet, by means of this
trick of the deceitful heart, they come by degrees




168        PRACTICAL  SERMONS.
to despise or contemn every profession and appear
ance of religion.
And this result is more effectually produced by
false reasoning; as when, from one instance of
manifest hypocrisy, the inference is drawn that all
professors of religion are hypocrites; or when,
from one false step in a good man, it is concluded,
that all his actions have proceeded from impure
motives. The deceitful heart not only suffers such
reasonings to pass, but sanctions them as though
these were the legitimate conclusions of the
soundest logic.
By the same abuse of words and sophistical
reasoning, vice is often dressed up in the habiliments of virtue; and the foulest passions of our
nature are dignified with names importing a virtuous or innocent feeling.  Thus revenge which
prompts a man to imbrue his hands in the heart's
blood of a friend, for an inadvertent word, or some
other trifling offence, is denominated honour; and
the guilty murderer reeking with a brother's blood,
is received into the society of the world as an honourable, though it may be thought, an unfortunate
man.  Pride seems now scarcely to seek the
disguise of another name. All that is required is
some epithet, such as an honest pride; such pride
as leads a man to respect himself. Sometimes,
indeed, bad words are used in a good sense; thus
the words pride and ambition, though properly
expressive of evil passions, are frequently employed
to signify feelings which are not blamable; but
this is a dangerous practice. It brings, virtue and




PRACTICAL SERMONS.             169
vice too near together, and obscures and perplexes
the boundaries which separate them.  A woe is
denounced against those who thus attempt to confound good and evil.  "Woe to them that call
evil good, and good evil; and put darkness for light,
and light for darkness; that put bitter for sweet,
and sweet for bitter."
The deceitfulness of the heart is also exceedingly
manifest in the false pretensions which it makes,
and the delusive appearances which it assumes.
And this deceitfulness not only imposes upon
others, but upon the person himself. Under this
delusion, men persuade themselves that they are
not wicked, but that their hearts are good. Their
virtues, or semblance of virtues, are magnified,
when seen through the false medium of self-love;
and their vices are so diminished, that they are
either not seen, or appear as mere  peccadilloes,
scarcely deserving notice. Such persons are also
deceived as to their own wisdom.  They are
described by the pen of inspiration, as "wise in
their own conceit."  They think that they know
much, when in truth "they know nothing yet as
they ought to know." And such a blinding influence has the deceitful heart on many, that they
imagine that they possess virtues or qualities
worthy of admiration, which all their acquaintances know they are utterly destitute of. This is
the case with boasters, and vain braggarts. But
the most dangerous form of this deceit is, when
persons, never converted or renewed, are induced
to believe that they are saints. They even esteem
themselves superior to those who are truly pious,
22




170        PRACTICAL SERMONS.
and make a flaming profession of religion before
the world, while pride, covetousness, lust, or envy,
are predominant in their hearts, and too manifest
in their lives. Evidences of the dominion of sin,
which would lead them  to entertain a certain
opinion that another was still in the gall of bitterness and bond of iniquity, have not the effect to
shake their good opinion of their own spiritual
condition. This dangerous treachery of the heart,
not only misleads the hypocrite to his ruin, but all
careless men and women are under its control, as
it relates to their future course in regard to religion.
They all purpose at some future time to repent and
reform, and are fully persuaded, that when a convenient season arrives, they will do so. Now, all
these promises and hopes of future repentance and
amendment, arise from  a deceitful heart.  The
true cause of the neglect of religion at present, is
an aversion to spiritual things, and this disposition
will prevent them from attending to religion, at
any future time; and with every day will become
more inveterate.  The deception consists in this,
that the person seeing the importance andl moral
obligations of piety, conceives that that indisposition to God's service, which is now felt, will be
diminished by time; or rather that it will not be
felt at a future time. Every resolution or promise
of any unconverted man or woman, of future repentance and reformation, is an instance of the deceitfulness of the human heart. This is remarkably
verified in the case of those persons who are
alarmed with the prospect of death, when laid on a
bed of sickness. How often do such promise that




PRACTICAL SERMONS.            171
if God will only spare them, and restore them to
health, they will serve him to their dying day.
But no sooner is returning health enjoyed, than all
these promises are forgotten, or disregarded.
Again, the deceitfulness of the heart is manifest
in the good which we promise ourselves that we
will do in future. At present there are impediments which stand in the way of doing the good
which we intend to do hereafter. When we look
back on our past lives, and see many opportunities
of doing good, which have been neglected, we feel
regret; and when we look forward, we flatter ourselves that we shall be much more active and
benevolent, much more watchful and zealous, than
we have been. But the true test of character is,
what we are actually doing at the present time.
Do we now, froni day to day, do all the good which
is in our power? Do we now improve our time
and talents to the utmost?  Do we now seek the
happiness of all who are near to us, and use every
practicable means for their salvation?  If we do
not, then does our heart deceive us, as to its own
real disposition. The apparent penitence for not
having done what we ought, in time past, is not
genuine; or we should immediately reform, and
begin at once to do the good which is now in our
power. The confidence that we shall do better
hereafter, is a vain self-confidence which will never
be realized in fact; for if there was in us a sincere
disposition to do the good hereafter, which the
heart promises, we would not neglect the opportunities and calls to well-doing, which are present
to us every day,.  The reason of this dangerous




172       PRACTICAL SERMONS.
mistake is, that when we contemplate duty at a
distance, either in the past or future, we view it
abstracted from those circumstances which always,
in fact, accompany it. We consider the obligation
and the goodness of the act, and so its beneficial
consequences; but forget the self-denial and pain
which may be required in its performance. From
the same cause, men are ever deceiving themselves
in relation to the conduct which they would pursue,
if placed in circumstances entirely different from
those by which they are surrounded. The poor
man thinks, if he was rich, he would not act as rich
men within his knowledge do. He would be bountiful to all around, would aid in every benevolent
enterprise, and regard the wants and sufferings of
the indigent and distressed.  But these are all
deceitful thoughts.  Thousands bf instances are
found to prove that men are always deceived in the
ideas which they entertain of the course which they
would pursue in untried situations.  And they
might be convinced of this, as before, by the mere
examination of themselves, as to the good which
they are actually doing with the means in their
hands, and the opportunities at present afforded.
Another way in which our hearts deceive us is,
by leading us to judge of ourselves, not by a strict
scrutiny into our real motives, but by viewing our
character through the medium of public opinion;
or through the favourable sentiments of our partial
friends. When men are aroused by some calumny
to come forward and vindicate themselves from the
obloquy cast upon them, they commonly make it
evident, that they assume as their true character,




PRACTICAL SERMONS.            173
the estimation in which they have been held by
the community. But every man might know, that
this is a false and foolish method of judging of his
own character.  He may be conscious, that the
actions which have gained for him a reputation
among men, have not proceeded from pure motives.
He might know, if he would impartially examine
himself, that where good motives have predominated, there has been so much of a sordid and
selfish nature mingled, as greatly to detract from
their value; and which, if known to the public,
would much depreciate the reputation which he
has acquired.
The pain of contemplating our moral defects
causes us to turn our attention from them, and to
seek relief in some more favourable aspect of our
character, and this is found in the good opinion of
others.
REFLECTIONS.
1. If the heart be so exceedingly deceitful and
wicked, we should be deeply humbled before God
that we have hearts so evil. Men are prone to
boast of the goodness of their hearts, even when
their lives are immoral. But this is a most manifest instance of the deceitfulness of the heart,
which leads them to entertain an opinion, not only
contrary to the word of God, but contrary to the
principles of nature, which teaches that the tree
must be judged of by its fruit; and a fountain, by
the streams which issue from  it.  In particular, most men claim to be sincere and free from
deceit; but so far is this from being true, that the




174        PRACTICAL  SERMONS.
heart of every man is by nature deceitful; yea, the
most deceitful of all things. Mankind know not
their ownselves.  They have not proved themselves by the test of God's word; and, therefore,
they know not what manner of spirit they are of.
If the dark and defiled chambers of their hearts
were laid open to the light, it would be like opening a sepulchre. They would begin to see their own
vileness, and like Job, would abhor themselves and
repent in dust and ashes.
2. If the heart be so deceitful, we should place
no confidence in it. " He that trusteth in his own
heart," says Solomon, " is a fool." It is a characteristic of the true Christian, to put "no confidence
in the flesh." That the heart of a man is not to
be trusted, however fairly it may promise, is
evident from the thousands of broken vows and
promises which men make in sickness and danger,
or when urged by the demands of an awakened
conscience.  Even Christians are often deceived
by the fair, but false promises of their own hearts.
How often do they resolve and promise that they
will live nearer to God, will be more diligent and
faithful in the discharge of duty, and make more
frequent and vigorous efforts to rescue perishing
sinners from the ruin to which they are approaching! But too often these promises and resolutions
are forgotten, or only remembered to be neglected.
3. If the heart be so deceitful, it should be
watched with care. Even in the sacred duties of
religion, it will be prone, like a deceitful bow, to
start aside, and the thoughts will wander far away
from the object which should engage their attention.




PRACTICAL SERMONS.            175
If, then, we would guard against the deceitfulness
of the heart, we must give heed to the exhortation
af the wise man, " Keep thy heart with all diligence,
for out of it are the issues of life."  We must
watch, as well as pray, and watch unto prayer.
Besides, we must endeavour to obtain a more
thorough knowledge of our own hearts. In order
to do this, we must examine our hearts with
assiduity; and not content with this, we must beg
of God to search and try us.  For, "who can
understand his errors?"  And in the words following our text, we learn, that God only knows the
human heart; for the question is asked, "Who can
know it?" And immediately it is added, " I, the
Lord, search the heart and try the reins, even to
give every man according to his ways, and according to the fruit of his doing." Unless the Lord
help us to keep the heart, our own labour will be
in vain.
4. From the state and character of the heart here
given, we may infer the necessity of a change of
heart; and every one should be led to cry to God
for renewing grace. " Create in me, 0 God, a clean
heart, and renew a right spirit within me." And
as this work of renovation is not perfected at once,
we should strive mightily in the use of appointed
means "to grow in grace, and in the knowledge
of our Lord and Saviour Jesus Christ." As the
word is the appropriate means of sanctification, we
should be much in reading and hearing the word;
and as the word will be ineffectual without the
Spirit, we should pray without ceasing for the gift




176       PRACTICAL SERMONS.
of the Holy Spirit, that our minds may be enlightened, purified, strengthened, and comforted.
5. We should come often to the fountain which
is opened for sin and uncleanness. We need both
the purification of blood and of water. And Christ,
our crucified Redeemer, emitted from his side a
double stream of blood and water, emblematic of
the double cleansing needed by the sinful soul;
and the means of both which were secured by his
death. Let us, then, look to Christ by faith, let us
come to " the Mediator of the new covenant, and to
the blood of sprinkling which speaketh better
things than the blood of Abel."
6. And finally, if any of us have been made
sensible of the deceitfulness and wickedness of our
hearts, and have, in some degree, been delivered
from this great evil of our nature, this change we
are sure, has not proceeded from ourselves. A heart
deceitful above all things and desperately wicked,
can never reform itself. There is in it no principle
from which a true reformation can proceed. If,
then, there is in any of us a heart which has some
good thing in it, it is not from nature, but from
God —" from the Father of lights from whom
cometh down every good gift, and every perfect
gift;" therefore our warmest gratitude is due to
him; and our whole lives should be one continuous
expression of thankfulness.




SERMON  XIII.
WICKEDNESS OF THE HEART.
The heart is deceitful above all things, and desperately wicked. —
JER. xvii. 9.
HAVING in our former discourse treated of the
deceitfulness of the heart, I now come, in the
second place, to speak of its "desperate wickedness." Indeed, these two qualities of the heart are
so intimately connected that they involve each
other.  If the heart is deceitful above all things, it
must be wicked; and if it is " desperately wicked,"
it must be deceitful; for all sin originates in false
views of things. There does not, therefore, seem
to be much need to discuss the latter part of the
text separately, to produce a conviction of the truth
there asserted; but a mere conviction of a truth is
not enough.  We need to have some truths set
before us with much particularity, that by long
and patient contemplation of their nature, our
hearts may be suitably affected by them.  And
there is no truth to which this remark is more
applicable than to the one now under consideration;
23              177




178       PRACTICAL SERMONS.
for it is one, the distinct contemplation of which
gives pain, and from which the mind turns away
with an instinctive aversion. Hence, few persons
can be induced patiently and impartially to view
their own moral features as portrayed in the Holy
Scriptures. And hence, the astonishing ignorance
of their own hearts, which prevails among men,
and even among church-going people,. Moreover,
a distinct knowledge of our own hearts, as to their
moral condition and character, is of the utmost
importance to our spiritual welfare.  In bodily
diseases we may have the remedy applied and be
healed, without knowing the nature of the malady;
but in spiritual diseases this cannot take place,
according to the ordinary method of salvation;
because the remedy is here applied by faith, which
is the act of an intelligent mind, by which we,
feeling the malignity of our disease, cannot be
satisfied until we apprehend the true and only
remedy which the mercy of God has provided in
the gospel.
Let us, then, again attempt to remove the
covering from the human heart, that we may take
a view of its desperate wickedness; and in order
to this, I would observe, that the truth contained
in this part of the text, will appear more manifest
by considering:
1. The universal prevalence of wickedness in
the world, in all countries, and in all ages That
crimes of every kind have ever abounded, every
man who has the least acquaintance with the
world, knows by his own observation. No man
needs to travel far to obtain the evidence of this




PRACTICAL SERMONS.            179
fact; it stares him in the face every where, in town
and country, among the rich and the poor, the old
and the young. A great part of the business of the
world has relation to the existence and prevalence
of crimes; either to prevent, to guard against,
or to punish them. Our laws, our courts, our
prisons and penitentiaries, our locks and bars, our
munitions of war on sea and land, are all evidences
of the wickedness of man. No nation legislates on
the principle, or with the expectation, that men
will not be found wicked. Indeed, civil government itself owes its origin to the necessity which
exists of guarding against, and coercing the wickedness of the people. We need only look into our
criminal courts, or into our newspapers, to be convinced that wickedness is not confined to former
ages, or to be witnessed only in heathen countries,
but marches with a bold front through every Christian land; often too, in defiance of all laws, human
and divine. What crime can be conceived, which
the depravity of man has not led him to perpetrate?
Yea, crimes which are so abominable as scarcely to
have a name, are committed by many. Blasphemies, murders, robberies, thefts, frauds, adulteries,
tyranny, oppression, pride, luxury, intemperance,
impurity, envy, hatred, deceit, with others too
numerous to be mentioned, are common and notorious in every country. And while the beauty and
order of society are continually disturbed by open
wickedness, the greater part of the foulest actions
of men are covered with the veil of darkness.
They are committed in secret where no eye but
that of the omniscient Jehovah sees the enormity




180        PRACTICAL  SERMONS.
of the crime. At the day of judgment, when al;
these works of darkness shall be brought to light,
the assembled universe will be struck with surprise at the multitude and enormity of the crimes
perpetrated by the children of men. Now, whence
do all these iniquities proceed but from the human
heart?  That fountain must, indeed, be corrupt
which sends forth such poisonous streams. That
tree must be, indeed, evil which produces such
fruit. Heathen writers, as well as Christian, give
testimony to the fact, that men are desperately
wicked. What is history, but a record of the
crimes of men? And not only historians, but poets
and satirists among the heathen, paint the depravity
of man in the most frightful colours. And all
modern travellers of veracity, and especially missionaries, unite in testifying that the picture of
human nature, drawn by Paul in his epistles, is an
accurate delineation of the present condition of the
whole Pagan world. And alas! nominal Christians
are but little better.  Indeed, considering their
light and privileges, their guilt is much greater.
Although various circumstances make a difference in the moral characters of men, yet all are by
nature depraved; all have gone astray like lost
sheep. "There is none that doeth good, no, not
one.  Out of the heart proceed evil thoughts,
murders, adulteries, fornications, thefts, false-witness, blasphemies." (Matt. xv. 19.)
2. The desperate wickedness of the heart will
appear also, if we consider its aversion to God and
holiness. If the heart were not depraved, it would
naturally be disposed to reverence and love the




PRACTICAL SERMONS.             181
great Creator; for his character is most excellent,
and our obligations to him are infinite. We owe
every thing to him. We are indebted to him for
our existence and all our faculties, and capacities
of enjoyment. Every good gift has come down
from the Father of lights, and an ingenuous, pure
heart would be filled with unceasing gratitude to
such a Benefactor, and would continually celebrate his praise. But is this the fact in regard
to the majority of men? Is it so in regard to any
man, until renewed by the grace of God? Let
conscience testify.  We need no other witness.
This enmity to God is the true cause of all the
abominable idolatry of the heathen world. They
did not like to retain God in their minds. "And
when they knew God, they glorified him not as
God." This too, is the true source of the obstinate
unbelief of the Jews. The Son of God exhibited
the true characteristics of the promised Messiah;
but then "he was holy, harmless, undefiled, and
separate from sinners;" and showed no indulgence
to the pride and hypocrisy of the Pharisees, nor to
the infidelity of the Sadducees; but faithfully
reproved their vices; therefore they conspired to
take away his life. Nothing is so offensive to a
depraved heart as a perfect example of holiness;
for even when the conscience is compelled to
approve it, the heart turns away from it with
hatred. If we search also the true grounds of the
Mohammedan religion which has subjugated so
large a portion of the world, we shall find that it
originated in a dislike to the holy character of




182       PRACTICAL SERMONS.
Christianity, and a desire to have a religion accommodated to the taste of the depraved heart.
But we need not go to the heathen, to the unbelieving Jew, or to the deluded Mohammedan, for
witnesses of this truth, that the heart of man by
nature does not love God and holiness. We have
proofs enough nearer home. We have them in
every congregation, in every family, in every child.
Let those who deny the native depravity of man
answer this question: Do men, generally, who
have the opportunity of knowing the true character
of God, love it as the angels do in heaven?  Do
they love it at all? If they do, would they not all
be found zealously engaged in glorifying God by
worshipping him in his earthly temples?  Would
they not be found in constant and cheerful obedience to his will?  Alas! alas! the proof is too
plain, that men do not naturally love God, or take
delight in his service.
Men are not commonly as sensible of the guilt
contracted by sins of omission, as of commission;
but where the heart is utterly destitute of love to
God, it cannot be otherwise than totally depraved,
although restraints may have been laid upon it,
which have prevented it from acting out the wickedness which is concealed within.
3. Another evidence of the desperate wickedness
of the human heart is, that it never grows better,
or makes any true reformation of itself; but, on the
contrary, grows worse and worse, as long as it is
left to the influence of its own corrupt principles.
Some diseases of the body have their period and




PRACTICAL  SERMONS.            183
what may be called their natural course, and when
they have spent their force, come to an end; but
nothing like this takes place in regard to the
wickedness of the heart. The natural period of
this awful disease is unlimited-it is eternal. It is
a fever which never ceases to burn, and is never
extinguished by an accidental cause; but increases
continually in its malignity. The young sinner
who is just commencing a course of iniquity, will
soon grow up to a maturity in vice; but still, unless
grace prevent, his course will be onward and downward, in the paths of sinful indulgence. In the
former discourse on this text, we have seen, that
all the promises which the heart makes of ceasing
from sin, and of amendment of life, are deceitful.
And for aught that appears, this fearful progression
in vice, will not cease with the death of the body;
but when those restraints, which, in this world, are
laid, more or less, on all men, are removed, then
the depraved principle will be acted out, with
all the heaven-daring iniquity of devils.  Then,
indeed, it will be acknowledged by all that the
heart of man is deceitful above all things and
desperately wicked.
4. But the heart of man, left to itself, not only
never grows better, but this disease may well be
called "desperate," because it yields not to the
most powerful remedies which human wisdom has
ever invented; but increases in virulence, under
them all. Since men were multiplied upon earth,
various remedies have been repeatedly tried; and
it is not denied, that under some of them, the symptoms appear in a mitigated form; but the core of




184       PRACTICAL  SERMONS.
the malady has not been eradicated. Among these,
early discipline and careful education have been
considered by some sufficient to reach the seat of
the disease, and to bring about a radical cure; but
the result of impartial examination is, that all the
discipline and careful training which have ever
been used, can do no more than skin over the foul
ulcer of human depravity. A corpse may be so
dressed and decorated, that it may appear inviting
to a superficial observer; but when it is approached
and examined, the cadaverous appearance and
stench prove it to be a corpse still.  Thus, you
may put a gloss on the foul depravity of human
nature.  You may even paint it with the semblance of true virtue; but, at bottom, it is still
selfish, sensual, proud, and at enmity with God.
Philosophy has also tried her power, and has
boasted of great achievements; but, while the
streams from the fountain of human depravity may
have been diverted into a more refined and secret
channel, so as to conceal the turpitude of its character, yet its poisonous nature has not been changed.
Philosophical pride, ambition, and envy are no
better than intemperance and gross sensuality.
Morality has been called in to accomplish the
reformation of human vice; but while the heart
remains unregenerate, morality is a mere appearance of good, a mere shadow without substance,
a tree without a root, a superstructure without a
foundation. Such morality, though defective in its
principles and motives, is nevertheless useful to
society, and should, on this account, be encouraged
and promoted; but consider as obedience to the




PRACTICAL  SERMONS.            185
holy law of God, it is worthless; and when trusted
to as a ground of justification, it is even injurious
by engendering and cherishing a delusive hope of
heaven.
Further, the desperate wickedness of the heart,
not only manifests itself by resisting the influence of all human remedies; but that which
exhibits its inveterate malignity in the strongest
light is, that it does not even yield to the means of
reformation which God has appointed. We might
expect that such motives as the word of God presents, would be effectual to produce a change of
mind, or to bring the sinner to repentance. But,
no: the heart hardens under the bright beams of
gospel truth. Indeed, no hearts are so hard and
perverse as those which have been often addressed
by the solemn, tender, and persuasive exhortations
of the divine word. "This," said our Lord, "is
the condemnation, that light is come into the world,
and men loved darkness rather than light, because
their deeds are evil. Ye will not come unto me
that ye may have life.  If I had not come and
spoken unto you, you had not had sin, but now ye
have no cloak for your sin." And what is more
astonishing still, even the inward strivings of the
Spirit are resisted and  quenched.  "Ye stiffnecked and uncircumcised in heart, ye do always
resist the Holy Ghost; as your fathers did, so do
ye." Therefore, we have the solemn exhortations,
"Quench not the Spirit.  Grieve not the Holy
Spirit of God."
5. Again, when the heart appears to be converted, and a visible reformation takes place in the
life, after a while these promising appearances,
24




186        PRACTICAL  SERMONS.
which, like blossoms in the spring, gave ground to
hope for abundant fruit, are nipped by the severe
frost, or blasted by the chilling wind, and all our
hopes are disappointed. The soul was impressed
by divine truth, and the affections for a season
warmly excited, but the bitter root of iniquity was
not eradicated. And though, for a season, under
these solemn impressions, the virulence of the sinful principle was not only restrained, but concealed; yet as soon as the day of trial and temptation comes, all these flattering appearances vanish.
and the soul, acting agreeably to its true nature,
breaks out again into open transgression, or assumes
and keeps up the hypocritical garb of religion,
while secretly sin is indulged, and the heart is
under the government of evil passions. In the
sight of an all-seeing God, no hearts appear more
desperately wicked, than those which are con
cealed from men, by the mask of hypocrisy. As
our Lord knew what was in man, he could see in
the Pharisees of his day, the vilest lusts and passions, covered under the cloak of religion. The
people venerated these men for their extraordinary
piety; but he tore the mask from their hearts, and
revealed to the people the baseness, malignity,
envy, and covetousness which reigned within their
breasts. This they never could forgive, and therefore sought every opportunity to destroy him; and
at last succeeded by means of the treachery of one
of his own disciples. Here we have come to the
highest conceivable degree of human depravity,
in the crime of Judas, and of the chief priests and
rulers in "crucifying the Lord of glory."  A




PRACTICAL SERMONS.            187
deeper stain of guilt than that which was here
contracted, cannot be imagined. Do you say, that
this was the crime of a few; and if you had been
situated as they were, you would not have perpetrated such a bloody crime? In this you do but
deceive yourselves. Your hearts are as wicked by
nature as theirs; and if you have not committed the
same crimes or as great, it has not been owing to
your own goodness of heart, but to the favour of
God's providence, and the inward restraints which
he has graciously laid upon you. Left, as they
were, to yourselves, and exposed to the same
temptations, you would have acted as wickedly as
the most wicked. "As face answereth to face in
water, so the heart of man to man."
6. No severity nor continuance of pain will ever
conquer or remove the depravity of the heart.
Many have resorted to self-inflicted tortures, as
great as human nature can endure, and have spent
their lives in crucifying the desires of the flesh;
and they may have, to a certain degree, succeeded
in diminishing the ardour of those passions which
are connected with the animal frame, by emaciating the body; but this did not reach the real seat
of the malady. It lies far deeper than the flesh.
When the body shall be put off, then, as was before
said, the wickedness of man will come to its
maturity, and he will resemble the devils. A
mistake respecting the origin of moral evil gave
rise to this method of counteracting, and endea.
vouring to eradicate it. Many ancient philosophers
believed matter to be the cause of all evil; and
therefore they attempted to destroy sin, by inflict.




188       PRACTICAL SERMONS.
ing pain on the body. There is nothing in the
mere endurance of pain which has any tendency
to eradicate the principle of iniquity in the human
heart.  Afflictions are, it is true, a purifying
furnace to the people of God, but they are only so
when accompanied by his effectual grace.  We
often see, in this world, the deepest depravity
accompanied by the most appalling sufferings.
The effect of mere pain on the depraved heart is to
arouse to fury the angry passions of the soul;
and when there is no hope of relief, the guilty
wretches, while they gnaw their tongues with
anguish, look up and impotently blaspheme the
God that punishes them. The pains of hell, therefore, have no tendency to purge away the dross of
sin; but the evil rather grows under these unspeakable torments. And thus we see the unreasonableness of the idea of a purgatorial fire to purify those
who died unprepared for an immediate entrance
into heaven.
7. Another argument of the desperate wickedness of the human heart is the power of indwelling
sin in the regenerate. This body of sin caused the
apostle Paul to groan, and to cry out, " 0 wretched
man, who shall deliver me from the body of this
death!" The working of iniquity in the regenerate
soul produces a continual warfare in every renewed
heart. " The flesh lusteth against the Spirit, and
the Spirit against the flesh; so that ye cannot do
the things that ye would;" for, says Paul, " when
I would do good, evil is present with me; so that
the good that I would, I do not, and the evil that
I would not, that I do."  I know there are many




PRACTICAL  SERMONS.           189
who cannot endure the idea, that Paul was here
describing his own feelings, or those of any
renewed person. But the truly pious, in every
age, have had the same sad conviction of inbred
corruption; and have experienced the same conflict
between the principles of sin and holiness within
them. And they have been led by the knowledge
which they have obtained of their own hearts, to
yield an unqualified assent to the declaration of the
prophet in our text.  And God, sometimes has
permitted the truly pious to be overcome by the
strength of indwelling sin, when left to meet
temptation without special aid from heaven.  A
number of falls of this kind are recorded in Scripture, that in all ages, the desperate wickedness of
the heart might be made manifest; and that the
people of God might learn from these examples,
that their standing is not in themselves, but in the
grace of God upholding and preserving them in the
hour of temptation, when Satan is sifting them as
wheat. No man knows how much iniquity still lies
concealed in his own heart. Though, by the grace
of God, the believer may gain many victories over
the old man within him; yet he may expect to
experience the violence of his dying struggles
until the hour of his full discharge, when with the
body he will put off all the remains of sin; which
should reconcile the believer to the necessity of
dying; since, as long as he is in the body, the flesh
will lust against the Spirit.
Having taken a brief survey of the desperate
wickedness of the human heart, let us now, in the
conclusion, reflect a little on the awful subject.




190       PRACTICAL  SERMONS.
The entrance of sin into the world has entailed
death on all the posterity of Adam. " As by one
man sin entered into the world, and death by sin,
so death hath passed on all men, because that all
have sinned." Sin is a hereditary disease, which
we have derived from our first parents. It is not
worth while to dispute against a fact, the evidence
of which we have within us and around us continually; neither do we gain any thing by cavilling
at the justice of God in bringing us into existence
in connexion with an apostate father. We were
included in him, and sinned with him, and as he
was our covenant head, as well as our natural
father, his sin is legally ours, and we are treated
accordingly. At any rate we are in a fallen, sinful
state, and by nature, children of wrath even as
others. Our wisdom is to inquire with all earnestness, whether there is any way of escape from this
horrible pit, where every effort of our own only
sinks us deeper in the miry clay. If there were
no remedy, it would be cruel to torment you before
the time, with a representation of the miserable
condition into which you are fallen. But there is
a glorious and effectual remedy; and although it is
not mentioned in the text, yet the same infallible
word of God, which shows us our sin and misery,
points to the only remedy, which is freely offered
to all, and is efficacious in every case in which it
has been tried. Though, my hearers, your disease is desperate as it relates to human remedies,
it is not so in regard to God's method of recovery.
"It is a faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save




PRACTICAL  SERMONS.             191
sinners, of whom, said Paul, I am chief." Hear
also the prophet Isaiah, proclaiming to the rebellious house of Israel, "Though your sins were as
scarlet they shall be white as snow, and though
they were red like crimson they shall be as wool."
And the beloved disciple assures us, that we have
an advocate with the Father, who is the propitiation for our sins, and not for ours only, but for the
sins of the whole world." John also, who saw the
double stream flowing from his pierced side, testifies "His blood cleanseth from all sin."  " Let us,
then, come boldly to the throne of grace, that we
may obtain mercy and find grace to help in time
of need. We need not despair, for it is written,
"He is able to save to the uttermost, all that come
unto God by him, seeing he ever liv6th to make
intercession for them."
But if siii were forgiven, and this desperate
wickedness of the heart should remain, there would
still be no salvation. The sinner, thus depraved,
could enter into no rest, he could enjoy no peace.
Sin makes a hell wherever it prevails. The unregenerate sinner would be pleased to have pardon
without renovation; but this is a foolish wish.
" Except a man be born again, he cannot see the
kingdom of God. Without holiness no man shall
see the Lord."   There must be a remedy for
inherent depravity, as well as for guilt; and that
remedy is provided in "the sanctification of the
Spirit," through the truth. This glorious work of
grace is going on in the hearts of all true believers;
and he who hath begun this good work will carry




192        PRACTICAL  SERMONS.
it on to the day of redemption. The peculiar
people whom Christ hath purchased, he will
redeem from all iniquity, and make them zealous
of good works.  By union with Christ, every
lbeliever as a scion grafted on the true vine will be
enabled to bring forth fruit, and their fruit shall
remain. They who are enabled to bring forth
much fruit do greatly glorify their Father in
heaven, who delight; to see these clusters of righteousness on the vine of his own right hand. And
by letting their light shine around them, others
also seeing their good works are led to glorify our
Father in heaven. Let us, then, be truly thankful
for the gift of the Spirit as well as the Son, for the
work of each is equally necessary, though of a
different kind; yet, so intimately connected that he
who receives the benefit of the one, is never destitute of the blessing proceeding from the work of
the other. Yea, further, we only become partakers
of the benefits of Christ's death, when the work
of the Spirit has commenced in our hearts; for it
is by faith that we are pardoned and justified, and
this faith is the fruit of the operation of the Spirit
in the regeneration of the soul.
Then, my hearers, though your pollution be
deep, and your stain indelible by all human art,
yet, behold, the fountain foretold by the prophet,
has been opened for sin and uncleanness. Come,
wash, and be clean. And this fountain not only
cleanses, but refreshes and heals. "Ho! every one.hat thirsteth, come ye to the waters. If any man
thirst, let him come unto me and drink. The




PRACTICAL SERMONS.             193
Spirit and the bride say, Come, and let him that
heareth say, Come, and whosoever will, let him
come and take of the waters of life freely."
The truth  contained in our text is not so
thoroughly understood by any, as by the growing
experienced Christian. As he grows in grace, he
grows in knowledge of himself; and every day he
has new evidences of the deceitfulness of his own
heart, and of the unsearchable depth of his own
depravity. On this account it is exceedingly difficult for him to be convinced that he is making any
progress in piety; for the sight and sense of his
own sinfulness increasing with his increase of
grace, he at first naturally concludes, that he is
growing worse instead of better; but by reflection
he finds, that the deeper his convictions of inherent depravity are, the humbler he feels and the
more penitent, and also that his application to
Christ for healing always bears an exact proportion
to his sense of the evil of sin within him.  He
learns at length, that what at first he took to be,an evidence of backsliding, is really a sure sign of
growth in the divine life; and that, when religion
declines in his heart, his views of the inbred evils
of his heart are more obscure, and his feelings more
insensible. The most advanced Christian needs
to be constantly on his guard against the treachery
of his heart. He must watch and pray lest he
enter into temptation. He never arrives, in this
world, at a state in which he is in no danger from
the deceitfulness and wickedness of his heart.
But the perfect knowledge of the corruption ot
25




194       PRACTICAL SERMONS.
the human heart is never obtained by any one.
Indeed, we could not bear the full discovery. It
would overwhelm us completely, and, perhaps,
destroy us. The unsearchable depth of the heart
of man is strongly expressed in the words subsequent to our text: "Who can know it? I, the
Lord, search the heart and try the reins, even to
give to every man according to his ways, and
according to the fruit of his doings."




SERMON XIV.
CRUIST OUR WISDOM, RIGHTEOUSNESS, SANCTIFICATION, AND
REDEMPTION.
But of him are ye in Christ Jesus, who of God is made unto us
wisdom, righteousness, sanctification, and redemption.-1 Cou.
i. 30.
THE religion of the gospel is calculated to remove
every occasion of glorying from the creature. And
as men are prone to value themselves on account
of their wisdom and earthly greatness, therefore, it
pleased God to select his people from that class of
men who are contemptible in the eyes of the world.
Paul says to the Corinthians, who dwelt in a city
where there was much learning and wealth, " Ye
know your calling, brethren, how that not many wise
men after the flesh, not many mighty, not many
noble are called. But God hath chosen the foolish
things of the world to confound the wise; and God
hath chosen the weak things of the world to confound the things which are mighty; and base
things of the world, and things which are despised,
hath God chosen; yea, and things which are not,
to bring to nought things that are; that no flesh
195




196        PRACTICAL  SERMONS.
should glory in his presence." He then proceeds
to show, that the salvation of which they were
made partakers, was entirely of the Lord. Their
union to Christ was a privilege for which they
were entirely indebted to God. They did not first
love him, but he loved them. "Ye," says Christ,
"have not chosen me, but I have chosen you."  In
all cases, they who truly believe, are those who
are "ordained to eternal life."  Salvation, from
first to last, is all of grace; and it is all through
Christ. Whatever we need, in order to our complete deliverance from ruin, and the full attainment
of eternal life, is treasured up in Christ; and we
are " complete in him."
1. He is made unto us "wisdom."  Wisdom is
one of the appropriate names of the second Person
of the adorable Trinity. Before creation, Wisdom
is represented as being with God, as one broughi
up with him; and even then his thoughts were
specially directed to this world; for "he rejoiced in
the habitable parts of the earth, and his delights
were with the sons of men."  The evangelist John
seems to have had this passage in his mind, when
he penned the beginning of the first chapter of his
gospel; for the WORD, of whom he speaks, as being
with God, and as being God himself, is the same as
WISDOM. " In him was life, and the life was the
light of men." Christ is the Sun of righteousness,
from whom, and through whom emanate all the
rays of divine truth which ever enter the minds of
men. " This is the true light which lighteth every
man that cometh into the world." " No man knoweth the Father but the Son, and he to whom the




PRACTICAL SERMONS.            197
Son will reveal him." Christ is that great Prophet
that should come into the world, like unto Moses,
whom the Jews expected, but whom they would
not receive when he actually made his appearance.
He is the great Teacher, by whose instruction all
the children of God are brought into the path of
life. "All thy children shall be taught of God."
There is no interference in the prophetical office
of Christ, and the teachings of the Holy Spirit, but
a perfect concurrence. Christ furnishes the lesson,
and the Holy Spirit renders it effectual.  "He
shall not speak of himself, but he shall take of mine
and show it unto you." "Christ executeth the office
of a prophet, in revealing unto us, by his word and
Spirit, the will of God for our salvation."  In
him dwell all the treasures of wisdom and knowledge. Man is endued with reason, but by sin his
mind has become blind, and reason itself is perverted. He not only needs external light, but to
have the organ of vision rectified, without which
the light will shine in darkness, and the darkness
comprehend it not. Christ becomes wisdom to the
believer, by making him wise to know the way of
salvation. He first teaches the sinner something
of the depth and malignity of his disease. He
wounds that he may heal. When by the law the
knowledge of sin is acquired, then he guides the
convicted sinner to the cross, and opens his eyes
to behold the LAMB OF GOD. He is not only the
wisdom of God, as he instructs the ignorant, and
opens the eyes of the blind; but as the God-man
Mediator, is the most wonderful exhibition of the
wisdom of God ever made to the universe. The




195       PRACTICAL SERMONS.
whole plan of redemption is resplendent with wis
dom. The contrivance of a way by which God
can be. just, while he justifies the ungodly, is so
replete with wisdom, that the angels contemplate it
with profound astonishment. The gospel, which
is the revelation of this plan, is, therefore, called
"the wisdom of God."  In this there is a depth,
which human reason cannot fathom. The apostle
Paul, therefore, says, "But we speak the wisdom
of God in a mystery, even the hidden wisdom,
which God ordained before the world, unto our
glory."  We may, therefore, in the contemplation
of this subject, exclaim with the apostle, " 0 the
depth of the riches, both of the wisdom and knowledge of God!"
Christ is then of God made unto us wisdom, in
a twofold respect; first, as he is the brightest display of the infinite wisdom of God; and, secondly,
by teaching his people all that is necessary to
make them wise unto salvation. He teaches them
what they ought to believe, and what they ought
to do.
2. Christ is not only made to believers wisdom,
but righteousness.  By righteousness we should
understand conformity to the law of God, and the
act of justification which is founded on such obedience.  It is much more easy to conceive how
Christ sho'uld become our wisdom, than our justifying righteousness. The apostle does not mean
that he works righteousness in us, for that is
clearly expressed in the next particular. God cannot be other than just. He can never view a sinner
to be any thing else than a sinner. What is done.




PRACTICAL SERMONS.            199
can never be undone. And no act or work can
render those acts holy which are in their nature
sinful.  Man being a sinner, the vindicatory
justice of God rendered it necessary that his sin
should be punished; otherwise, he would deny
himself, and make an erroneous impression on the
universe as to his own character. How then, it
may be asked, is it possible, that a sinner should
be justified in the sight of God? This problem
could never have been solved by the wisdom of
creatures. But by the wisdom of God, the apparent impossibility has been accomplished. With
God all things are possible. The method by which
this is effected is, by making his own Son the
SUBSTITUTE and SURETY for sinners. By imputing
their sins unto him, and his righteousness unto
them, a foundation is laid for their justification.
This is the only ground on which a sinner can be
just with God. To suppose that the Judge of all
the earth would pronounce a man who is defiled
with sin, to be free from all condemnation, and
entitled to eternal life, considered in himself, is
utterly incompatible with the divine attributes. Sinful man can never be justified but by the righteousness of another, even of that Mediator whom God
has provided to meet this very exigence. " By the
deeds of the law there shall no flesh be justified in
his sight. But now, the righteousness without the
law is manifested, being witnessed by the law and
the prophets; even the righteousness of God
which is by faith of Jesus Christ, unto all and
upon all that believe." Sinful man can possibly
have no justifying righteousness of his own; for if




200        PRACTICAL  SERMONS.
he was chargeable but with one sin, and that the
smallest conceivable, yet could he not be justified
by the law, for the language of the law is, " Cursed
is every one who continueth not in all things
written in the book of the law to do them." Man's
only hope of justification is in Christ. And Christ
can become the author of his justification in ne
other way, than by becoming his SURETY, and
bearing his sin; and by rendering a full and
perfect obedience to the precepts of the law.
His righteousness, thus wrought out, by his holy
life and meritorious death, can never justify anv
one, unless it be imputed to him, that is, set down
to his account. And it is imputed to none but to
those who by faith are united to Christ. Therefore, it is said in our text, " Of him are ye in Christ
Jesus, who of God is made unto us wisdom and
righteousness. There is, therefore, no condemnation to them that are in Christ Jesus."
3. Christ is also made sanctification to all those
who are united to him.  He is the author of
inherent, as well as of imputed righteousness. It
has often been objected to the doctrine of imputed
righteousness, that it removes or relaxes the obligation to holy living; as man is justified without
respect to his own holiness. That the doctrine,
badly understood, has been abused by some, cannot be denied. It was so in the time of the apostle
Paul, for he answers precisely this objection, and
denies that the doctrine of gratuitous pardon, with
out regard to our own obedience, has any such
tendency.  "Do we," says he, " by faith make
void the law? nay, we establish the law. How




PRACTICAL  SERMONS.             201
shall we that are dead to sin, live any longer
therein?"  As to those antinomians who said,
"Let us do evil that good may come," he declares,
that " their damnation is just."
But, how is Christ the author of sanctification?
The word sanctification has two senses, but so
nearly related, that in the end they are virtually the
same. The first is consecration to God. Whatever was thus consecrated or devoted, was called
holy, and the act by which it was done, was termed
sanctification.  But secondly, it means to makes
holy, not in a ceremonial, but in a moral sense.
The word is more commonly used in the former
sense in the Old Testament, and in the latter, in
the New  Testament.  But the latter is very
naturally derived from the former; for, when the
soul with all its faculties and affections is consecrated to God, it is the same as to be made holy
in a moral sense.  The important question propounded, how is Christ the author of sanctification? will be properly answered by saying, that the
same union by faith to Christ, which makes him
our justifying righteousness, also constitutes him
the vital head of every one brought into this near
relation. In illustration of this, he says, " I am the
vine, ye are the branches; he that abideth in me,
and I in him, the same bringeth forth much fruit;
for without me ye can do nothing." So also, he is
the head, and believers are the members, and as he
is holy, and the Holy Spirit has been granted to
him without measure, the same Spirit by which he
is actuated will flow unto every member of the
mystical body. Again, he has by his obedience
26




202        PRACTICAL  SERMONS.
unto death acquired the right and power to send
the Holy Spirit, which he has promised to every
one who believes in him. The connexion between
justification and sanctification is indissoluble; for
none but a living faith justifies, as the apostle
James has taught; and a living faith works by love
and purifies the heart; so that a man cannot be
justified by faith without having the work of sanctification begun in him at the same time. So,
our blessed Lord, in the commission which he gave
to Paul to preach to the Gentiles, sent him, "to
open their eyes, and to turn them from darkness to
light, and from the power of Satan unto God, that
they might receive forgiveness of sins, and inheritance among them who are sanctified by faith that
is in me." These two cardinal doctrines of our
salvation may be distinguished, but they can never
be separated. There are, indeed, important differences between them, which should be well understood; for much evil has arisen from injudiciously
confounding them together. Justification is an act
of God altering our relation to the law, and pronouncing us free from its curse, and giving a title
to eternal life; but sanctification is a work within
us, commenced in our regeneration. The one has
for its foundation the perfect satisfaction which
Christ has rendered to law and justice; the other is
a work of the Holy Spirit, who is the Spirit of
Christ within us, purifying us from the pollutions
of flesh and spirit.
Moreover, justification is perfected at once, and
is as complete at the first moment of believing as it
ever will be; for' there is no condemnation to




PRACTICAL  SERMONS.            203
them that are in Christ Jesus:" but sanctification
is progressive, and is never absolutely perfect in this
life; but will be consummated when we leave the
body. Although our inherent righteousness is not,
in any measure, the ground of our legal justification; yet, sanctification is as necessary to salvation
as justification; for " without holiness no man shall
see the Lord." Without a renewed nature no man
is capable of enjoying the felicity of heaven. The
joys of heaven are holy joys, and the exercises of
heaven, consisting very much in praise and adoration, are holy exercises. The society in heaven
consists of holy persons, and, therefore, none but
the sanctified can participate in the happiness of
heaven. Heaven is, there-fore, called "the inheritance of the saints (sanctified ones) in light."
4. Christ is also said, in our text, to be made
unto us redemption. This word, I think, must be
here taken to signify deliverance, complete deliverance. Captives were often redeemed by the pay
ment of a ransom-price; and persons of distinction,
when made captives in war, were redeemed at a
great price. In this strict and proper sense of the
term, Christ is truly a Redeemer. He came from
heaven to redeem his people from the curse of the
law, and from the bondage of sin and Satan. He
did not come empty-handed. He came to offer a
ransom for every redeemed soul. But silver and
gold would answer no purpose in the redemption
of the soul and the body of lost man. Nothing
would answer as a price for this redemption but
blood-and that blood divine-the blood of the Son
of God. When his heart's blood was requisite he




204        PRACTICAL SERMONS.
did not spare it, but freely poured it out for our
redemption. In this view of redemption, Christ
was our Redeemer, as obtaining for us deliverance
from condemnation, and from the bondage and
dominion of sin; but this redemption was virtually
treated of in the last two particulars. The word
redemption here, then, as was said, is to be taken
in a more restricted sense, for our final deliverance
from all the evils which sin has entailed upon us.
For though the believer is justified, and in part
sanctified, yet is he surrounded with evils of various kinds, and his body must return to the dust
and see corruption; from which it shall not obtain
deliverance, until the glorious morning of the resurrection. For this deliverance, Paul and his fellow
Christians groaned within themselves, " waiting for
the " adoption," which he calls " the redemption of
the body." A captive ransomed and released from
bondage in an enemy's country, might have contracted grievous diseases which it would require
much time and a painful course of medicine to
cure; and he might have a long and difficult journey to perform before he reached his father's
house. He might have to pass through a howling
wilderness, over rugged mountains, and stormy
seas; so that, though fully redeemed, as far as the
ransom was concerned, and released actually from
his fetters and manacles; yet he might never be so
happy as to reach his home, but might miserably
perish by the way. The condition of the redeemed
of the Lord, is, in many respects, similar. They
are free from condemnation, and the power of sin
n them is broken; but its remains are, indeed, a




PRACTICAL  SERMONS.             205
deep and inveterate disease, requiring a course of
painful discipline, and the Christian pilgrim may
be said to be yet far from his heavenly mansion.
Before him is a dangerous wilderness, and an
exceedingly dark and gloomy valley, called " The
shadow of death." His body rendered mortal by
sin, must go to the dust, before it can be such a
body as will be suited to a purified soul, or be fit
for the Jerusalem above. " Many are the afflictions
of the righteous." Through much tribulation they
must enter into heaven.  But in one important
respect, their condition differs widely from that of
the earthly captive. He is in no danger of perishing eventually. Christ is the Captain of salvation,
who has promised to bring him off conqueror,
and more than conqueror, through his unchanging
love.  None shall be able to pluck these feeble
sheep from the faithful hands of their Shepherd.
No: Christ has declared it:  " They shall never
perish." Hear Paul's triumphant language: " Who
shall separate us from the love of Christ? Shall
tribulation or distress, or persecution, or famine,
or nakedness, or peril, or sword? Nay, in all these
things, we are more than conquerors through him
that loved us."
Although death is inevitable, it shall not vuitimately triumph, for the body shall be redeemed
from the power of death and the grave. The
resurrection will be the consummation of the saints'
redemption.  "It is sown in corruption, it is raised
in incorruption.  It is sown in dishonour, it is
raised in glory.  It is sown in weakness, it is
raised in power. It is sown a natural body, it is




206        PRACTICAL  SERMONS.
raised a spiritual body.  Then, this corruptible
shall put on incorruption, and this mortal shall put
on immortality. Then shall death be swallowed up
in victory," and then shall be sung the conqueror's
song, " 0 death, where is thy sting? 0 grave, where
is thy victory?"
We may remark,
1. The completeness of the plan of salvation
which the gospel reveals. Here is provision made
for every spiritual want. Wisdom is provided for
those who by nature are blind and foolish. They
are made wise to know the way of life, and they
receive that wisdom which is from above, "which
is first pure, then peaceable, gentle, easy to be
entreated, full of mercy and good fruits, without
partiality and without hypocrisy." Being destitute
of any righteousness of their own, which can justify the sinner, they here find in Christ all that the
law demands; and, therefore, there is no condemnation to them. "It is God that justifieth, who is
he that condemneth?"
Again, being born in sin, and stained with
innumerable defilements of actual transgression,
they need to be washed and sanctified, as well as
justified. By the word and Spirit of Christ, this
purification is commenced, and carried on gradually
to perfection. All believers are saints, consecrated
to God, and delivered from the love and power of
sin; and at the appointed time will be made perfect
in holiness.
While here, the Christian is subject to manifold
afflictions and to the death of the body; but he is
permitted to entertain the blessed and assured hope




PRACTICAL  SERMONS.            207
of complete redemption from every evil which sin
has introduced. When Christ shall come to gather
together his elect, his redemption, even from death
itself, will be complete. Death will be swallowed
up in victory.
2. And finally, we should never forget that all
the blessings of salvation are received through
Christ. He is the believer's unfailing treasure, from
whom he derives wisdom, righteousness, sanctification, and redemption. He who possesses these
cannot fail of eternal life. " He that hath the Son,
hath life." "And this is the promise which he
hath promised us, ETERNAL LIFE;" and that life
they shall for ever enjoy in the presence of, and
in communion with Christ.




SERMON XV.
THE ONE THING NEEDFUL.
But one thing is needful; and Mary hath chosen that good part,
which shall not be taken away from her.-LuKE: x. 42.
OUR blessed Lord, though he seems to have had
no place of lodging in the city of Jerusalem, where
he spent much time, and laboured much for the
benefit of the people; yet, had a friendly family in
the neighbouring village of Bethany, on the Mount
of Olives, who were glad of the privilege of entertaining so divine a guest.  This family consisted
of three persons, two sisters and a brother; and
they were surely a happy family, for Jesus not
only visited them often, but loved every one of
them; and on one occasion manifested his friendship by raising the brother from the dead, when he
had been four days in the sepulchre. Martha and
Mary, the sisters, were both greatly attached to
Jesus, but differed in their manner of showing it.
Martha was solicitous about giving him the best
entertainment in her power.  Mary, in order to
avail herself of the precious opportunity of obtain208




PRACTICA.L SERMONS.            209
ing divine knowledge, from  him who spake as
never man spake, relinquished all care of domestic
matters; and as an humble penitent, took her seat
at the feet of Jesus, drinking in every word which
proceeded from  his gracious lips.  The whole
burden of domestic duties being thus devolved on
Martha, her temper became ruffled and her spirit
vexed at her sister's neglect of her part of the
duties of the family. She, therefore, complained
to our Lord of the delinquency of her sister, and
solicited his interposition. She said, " Lord, dost
thou not care that my sister hath left me to serve
alone? Bid her, therefore, that she help me." The
answer of Jesus is remarkable for its fidelity and
affectionate tenderness: " Martha, Martha, thou art
careful and troubled about many things; but one
thing is needful, and Mary hath chosen that good
part, which shall not be taken away from her."
As there is an evident antithesis between the many
things which occupied the attention of Martha, and
the one thing pronounced to be alone necessary,
several of the ancient interpreters supposed, that
the contrast was between many dishes which
Martha was engaged in preparing, and a single
dish, which, our Lord said, was enough; whereas,
the real antithesis was between the many objects
of Martha's attention, and the single object which
absorbed the attention of Mary; as is evident from
the following words, "and Mary hath chosen that
good part," that one thing needful, "which shall
not be taken away from  her."  The one thing
needful, therefore, is the good part which Mary
nad chosen. What then was Mary's choice? We
27




210        PRACTICAL  SERMONS.
read, " that she sat at Jesus' feet to hear his words."
In the general, divine truth, uttered by her Lord
was the one thing which engaged her affections
and more particularly the gospel of salvation; or,
that plan of redemption by which a sinner can be
reconciled to God, and be restored again, not only
to his favour, but to his image. As all true religion
is founded on a knowledge of truth, and is insepa.
rable from it, the thing needful may be said to be
the whole of true religion; which is, indeed, one
thing, although it consists of many branches; for
they all may be fairly traced to the spiritual knowledge of the truth as it is in Jesus. We have,
then, from the text, this important instruction, that
true religion is needful, and is a good thing, and
will never be taken away from those who possess
it.  We are, moreover, here taught that true
religion is a thing of choice; and that possessing
this, we need nothing else; that is, our eternal
happiness is secure by this alone, though we should
be destitute of all other things.  Or it may be
understood that this blessing comprehends all other
good things, as "godliness has the promise of the
life that now is, and of that which is to come." In
accordance with which, Paul says to the Corinthian
Christians, "All things are yours, whether Paul, or
Apollos, or Cephas, or the world, or life, or death, or
things present, or things to come, all are yours, and
ye are Christ's, and Christ is God's."
We shall endeavour to show the excellence and
necessity of divine knowledge with its accompaniments, by several considerations:
1. This knowledge is necessary to our reconcilia



PRACTICAL  SERMONS.            211
tion with God. The religion of a sinner must
necessarily be different from that of an innocent
being. He who has sinned, has contracted guilt,
which must be removed by an atonement satisfactory to divine justice. While sin remains unpardoned, there can be no peace, nor safety to the
sinner. The law, which is inflexible, denounces a.
curse on every transgressor. " God is angry with
the wicked,very day," and hath declared, that
"He will in no wise clear the guilty."  "The
wrath of God has been revealed from heaven
against all ungodliness and unrighteousness of
men."  God is a righteous Judge, and hath, in
many places of his word, declared that every man
shall receive according to his works. Now, as all
have sinned and come short of the glory of God, he
hath concluded all, both Jews and Gentiles, to be
under wrath, and hath declared that the only hope
of salvation is in Christ;'` whom he hath set forth
to be a propitiation for our sins, that he might be
just and the justifier of him who believeth in
Jesus." There is no other method of reconciliation; "neither is there any other name given
under heaven, whereby we must be saved;" "for
other foundation can no man lay than that which
is laid, which is Jesus Christ." Two things then
are necessary to the pardon and justification of a
sinner; first, that an adequate atonement be made
for sin; and secondly, that the sinner receive the
benefit of this atonement by the exercise of a
saving faith. The righteousness of Christ justifies
no one, until it is set down to his account; and it
is appropriated to none, but by faith. Therefore,




212        PRACTICAL  SERMONS.
while we are said to be justified by Christ's blood,
and freely by the grace of God through the
redemption that is in Christ Jesus; we are also
said to be justified by faith. Both these things are
equally necessary to the pardon and reconciliation
of a sinner; but on very different accounts.
Christ's righteousness is the only meritorious
ground; and faith is merely the instrument of
reception, or the bond which unites the soul to
Christ.  Now, faith  cannot be separated from
spiritual knowledge. This last is included in it, as
presenting to the mind all the objects of faith.
This is saving knowledge. The object of it, or
truths known, are all indeed contained in the
revelation of God; but the discernment of their
true nature-their beauty and their glory-is by
the illumination of the Holy Spirit, who takes the
things of Christ and shows them unto us. " This
is eternal life, to know thee, the only true God, and
Jesus Christ whom thou hast sent."
Certainly, then, the one thing needful for man,
is the true knowledge of "the way of life."  This
is to him the good part which he has chosen for his
heritage, and equally needful for all. Of this knowledge, Christ is the sum and substance. Therefore, the apostle Paul said, " I determined to know
nothing among you, save Jesus Christ and him
crucified." It is in his face we behold the brightest rays of the divine glory; beholding which, " we
are transformed into the same image, from glory to
glory, as by the Spirit of the Lord."
II. The second consideration which serves to
bsow the necessity and excellence of the know.




PRACTICAL SERMONS.            213
ledge of divine truth, is, that in this knowledge,
and the holy affections which flow from it, consists the highest dignity and supreme excellence
and felicity of human nature. With this crown
man was adorned in the day of his creation,
when he came fresh and beautiful from the hand
of his Creator. Deprived of this, the intellect of
man was darkened and perverted. All his affections and moral powers became disordered and
deformed. In the soul of man, thus deprived of
the divine image, all traces of moral beauty were
defaced; and man, instead of appearing in the
likeness of his Creator in which he was made, took
on the likeness of his greatest enemy. No other
acquisition or possession can compensate for this
radical defect. Knowledge and intellectual power,
without being conjoined with the beauties of holiness, only render the human nature more odious.
From this deep degradation, no power can deliver
us but the power which at first created us. Of all
the creatures which God produced, in this world,
man was the noblest; and of all the endowments of
man, none was so excellent as the image of God.
Where this is defaced, to suppose that it could be
renewed by any but the omnipotent God, would be
to imagine that the most excellent thing which
God ever made, could be re-produced by a creature
-by a sinful worm of the dust. No: we are born
again, or from above, " not of blood, nor of the will
of the flesh, nor of the will of man, but of God."
" For," says Paul, " God who commanded the light
to shine out of darkness, hath shined into our hearts,
to give us the light of the knowledge of the glory




214       PRACTICAL SERMONS.
of God in the face of Jesus Christ." The image
of God which is restored in the new creation, is,
by the same apostle, in one place, described as
" righteousness, and true holiness."  " Put on the
new man which is created in righteousness and
true holiness." But in another place he sums up
the effect of this renovation in the single word
"knowledge." "And have put on the new man,
which is renewed in knowledge after the image
of him that created him."
The excellence of holiness is so great, that the
apostle Peter describes it as a participation of the
divine nature.  "According as his divine power
hath given unto us all things that pertain unto life
and godliness, through the knowledge of him, that
hath called us to glory and virtue; whereby are
given unto us exceeding great and precious promises, that by these ye might be partakers of the
divine nature." When holiness is manifested in
the particular virtues of the Christian life, it cannot
but win the approbation of every mind, not perverted by error, or blinded by prejudice. Even
when moral goodness is calumniated, it is never
done as being good, or under the idea of goodness,
but it must first be caricatured, and misnamed.
Even the devils know that moral excellence is
better than sin, for they have experienced the
effects of both. Holiness is the glory of God, for
this word expresses the sum of all his moral attributes. Holiness is the foundation of heavenly bliss
and glory, the golden pavement of the city of God.
Without holiness no one can enter into the society
of heaven. The knowledge which the best attain




PRACTICAL SERMONS.            215
nere, is obscure and imperfect; but there the view
of divine truth will be perfectly perspicuous.
"Here, we see through a glass darkly; there, face
to face." In proportion to our knowledge will be
our love; and from this perennial fountain will flow
uninterrupted happiness.
III. A third consideration which goes fully to
justify the choice of Mary is, that the good part on
which she had fixed her affections, should never be
taken away from her. However excellent a possession may be intrinsically, and however well adapted
to promote the happiness of the possessor, yet, if it
continue only for a short time, its value would be
comparatively small. Or, if it should be liable to
be lost by the negligence or misconduct of the
owner, this circumstance would greatly diminish
its worth. But true religion, when once obtained,
is never lost; it abideth for ever.  God, after
having bestowed on a dead soul, the principle of
divine life, will not take it away; for he is of one
mind. His purpose of mercy is as unchangeable
as his being. " The gifts and calling of God are
without repentance;" that is, without change of
mind. What he graciously gives, he will not withdraw.  And though Satan will exercise all his
malicious arts to overcome and destroy the Christian; yet, he shall not be able to prevail; for, "if
God be for him, who can be against him?" This
sleepless adversary may indeed frighten the timid
sheep, and may sometimes be permitted to wound
and worry them, but the good Shepherd, who has
given his life for them, will not suffer the weakest
of them to perish. His word of promise is more




216        PRACTICAL  SERMONS.
stable than the pillars of heaven, and he hath said.
" My sheep hear my voice, and I know them, and
they follow me. And I give unto them eternal
life; and they shall never perish, neither shall any
man pluck them  out of my hand.  My Father
which gave them me, is greater than all, and no
man is able to pluck them out of my Father's
hand."
But, it may be alleged, as religion is a matter of
choice, it is obviously possible, that what is chosen
to-day, may, with the same freedom, be rejected
to-morrow. No doubt, the fall of a pious man is a
thing in itself possible. Adam and Eve, though
perfectly holy, fell, and a multitude of holy angels
fell; and, surely, Christians, who are surrounded
with imperfection and exposed to numerous tenLptations might fall. This cannot be denied.  If believers, after their conversion, should be left to depend on their own strength, their fall and utter
ruin would be, not only possible, but almost certain. But their standing is not in themselves.
And in this we see the wide difference between the
covenant of works, and the covenant of grace. In
the first, salvation depended on the integrity of a
mutable man; in the last, on the faithfulness of
God. " We are kept," says the apostle Peter, " by
the power of God, through faith unto salvation."
The question is not, whether the Christian might not
fall away, if left to himself; but whether the grace
of God is not sufficient to keep him from falling;
and if so, whether the faithfulness of God is not
pledged to preserve his sheep from perishing. 0!
what a triumph would it be to Satan, if he could




PRACTICAL SERMONS.            217
pluck one of these lambs out of the hands of the
Redeemer!
It is true, if the pious man chose to forsake God,
he would do it; but, He who at first made him
willing to embrace the good part, in the day of his
power, can, by the exertion of the same power,
influence his will to continue to choose the good
part. And in this conservatory influence, there is
no constraint or compulsion. God can sweetly and
effectually influence the human will, without the
least interference with human liberty. Man never
acts more freely than when under the operation of
divine grace.
It will be argued, however, that many flourishing Christians have entirely fallen away.  To
which we answer, that many flourishing professors
have fallen away, we do not doubt; but such may
have been mere hypocrites like Judas, oi temporary believers, like the seed on stony ground,
who Niad no root in themselves; therefore, in the
day of trial, they could not stand, but withered
away.  " Not every one that saith Lord, Lord,"
says Christ, "shall enter into the kingdom  of
heaven, but he that doeth the will of my Father
in heaven." The apostle John teaches us what to
think of such apostates; "They went out from us,
but they were not of us; for if they had been of us,
no doubt they would have continued with us."
Our Lord, himself, at the last day, when such piofessors will make a plea of their high standing in
the church, will declare that he never knew them:
"Depart from me, ye workers of iniquity, for I
never knew you."
28




218        PRACTICAL  SERMONS.
In conclusion, let all who enjoy the opportunity
of seeking divine instruction, feel the importance
of not postponing the concerns of the soul and.
eternity, for the sake of worldly business, or worldly
honours and amusements. While Jesus is in the
way and accessible, let all come and take his easy
yoke, and learn of him, and they shall find rest to
their souls.
If a free pardon were offered to a condemned
criminal, would he plead for longer time to remain
under condemnation? If an effectual remedy were
offered. to a sick man, would he be guilty of the
folly of procrastination, and thus endanger his life?
But a greater folly we behold every day, in multitudes, who have the offer of pardon and salvation,
if they will repent, and receive Christ as offered in
the gospel. Yet, though under the sentence of a
law from which none can escape, they neglect the
great salvation. They make light of the invitation
of the great King, if not in words, yet by their
conduct, and go, "one to his merchandise and
another to his farm." Or, they make an excuse
of their worldly pursuits and avocations. To find
examples of such consummate folly, we have no.
need to go to the pages of ancient history, or to the
shores of foreign countries; we have them in large
numbers among us, who, though they have been
often called, yet still refuse the gracious invitation
of the gospel.
But as we know not at what hour, or by what
call, God by his Spirit may reach the hearts of
careless, delaying sinners, it is our duty still to lift
ip the voice of warning-still to call sinners to




PRACTICAL  SERMONS.            219
repentance-and to invite all thirsty souls to come
to Christ and drink; and all heavy-laden sinners to
come to the meek and lowly Redeemer, that they
may find rest to their souls. As ambassadors of
Christ, it is made our duty to entreat sinners, in
Christ's stead, to be reconciled unto God.  We
are authorized to declare, that "him that cometh,
he will in no wise cast out;" but the promise of
eternal life is made to every one who receives the
Lord Jesus; that is, who cordially believes on his
name. Come, then, I beseech you, and seek salvation in Christ. Break off your sins by repentance,
and with broken, penitent hearts, approach the
cross of Jesus Christ.  Come and be sprinkled
with his justifying blood. Speedily lay hold on
eternal life —let there be no delay. Eternal happiness and eternal misery are at stake-life and death
are set before you. "Believe in the Lord Jesus
Christ, and thou shalt be saved." But if you continue to neglect the great salvation, there will be
no way of escape from wrath.




SERMON XVI.
THE LOVE OF CHRIST.
As Christ also hath loved us, and hath given himself for us, an
offering and a sacrifice to God for a sweet smelling savour.EPHES. V. 2.
As God is incomprehensible in his eternity, his
power, his immensity, his knowledge and his
wisdom; so is he in his love.
There is a breadth and length, and depth and
height, in the love of Christ, which passeth knowledge. But though we cannot comprehend this
love; yet we are permitted to know of its existence,
and of some of its properties, which will now be
the subject of our contemplation.
1. The first thing which strikes us as wonderful in
this love of God is, that it should have sinners as
its objects. When we consider, that God is infinitely holy-that holiness is his very essence-it
cannot but strike us, as an incomprehensible thing,
that depraved and guilty creatures should be from
eternity the selected objects of divine benevolence.
Foi it should be understood and admitted, that for
God to love sinners with the love of complacency
220




PRACTICAL  SERMONS.            221
or esteem, is a thing evidently and absolutely
repugnant to his nature; and therefore impossible.
But a holy being may love those who are unholy,
with the love of benevolence; as this consists, not
in any delight in their character, but in a desire
for their well-being and happiness.  Such love
contemplates the. recovery of its objects, not only
from misery, but from depravity; and their restoration to the image and enjoyment of God.
But as the Almighty possessed the power of
creating with a word, innumerable intelligent
beings, who might become the objects of his love,
it is wonderful that he should fix his love on sinful,
ruined creatures. It could not be merely as creatures, that men became the objects of this love; for
then fallen angels, as being of a nobler nature, had
a higher claim. But " Christ took not on him the
nature of angels." Devils were not the objects of
his love.
2. Another thing which is incomprehensible in
the love of Christ to sinners is, that among men,
all of whom were equally lost and helpless, it
should select a certain number, as its objects, and
leave all the rest under condemnation and depravity,
as they were before.
If men are the objects of divine favour, why
a part only?  Why not all? especially, as the
means necessary to redeem a part, are sufficient to
redeem the whole.
If those elected were uniformly better than
those passed by, there would be some small ground
of making a difference. But this is not tf e fact.
Scme of the elect, we know, were among the




222        PRACTICAL  SERMONS.
greatest sinners upon earth; and, generally, they
were no better than others, in heart or life.
This doctrine of sovereign election is so offensive t) human reason, or rather to human prejudices, that every evasion which human ingenuity could devise, has been resorted to, in order to
avoid it; or so to explain it, that it might be rendered
more palatable to the children of men.
The most plausible evasion of the doctrine is,
that God, who is omniscient, foresaw that a certain
number of the human race would, in the exercise
of their free-will, cordially receive the gospel, and
persevere in obedience until death; and on this
account they were elected unto life. But this is
inconsistent with the condition into which the
human race are sunk; which is one of entire
depravity, or alienation from God. We might as
reasonably expect the dead to rise out of their
graves, by their own power, as that men dead in
trespasses and sins, should of their own accord, put
forth any holy act. It is also diametrically opposed
to the teaching of Scripture on the subject: where
no such reason is ever offered why certain persons
were elected unto life, but they are predestinated,
that they might be holy. They are not chosen,
because it was foreseen, that they would be holy;
but they became saints, because God, in his incomprehensible counsel, was pleased to choose them to
be heirs of salvation. Their love to God is not the
cause of his love to them, but the consequence.
"We love him," says John, "because he first
loved us." And again, " Not that we loved God,
out that he loved as, and sent his Son to be the




PRACTICAL  SERMONS.           223
propitiation for our sins." When Christ rejoiced
in spirit, and thanked God that he had hid these
things from the wise and prudent, and revealed
them unto babes, he ascribes it entirely to divine
sovereignty: " Even so, Father, for thus it seemed
good in thy sight;" and Paul attributes all to the
"good pleasure" of the divine will.
3. A third characteristic of the love of Christ is,
its degree of intensity, which is unparalleled.
" Greater love hath no man than this," says Christ,' that a man lay down his life for his friends;" but
Paul says, " God commendeth his love toward us,
in that, while we were yet sinners, Christ died for
us."  " God so loved the world," says Christ, "that
he gave his only begotten Son, that whosoever
believeth in him, should not perish, but have everlasting life." The love of the Father and the Son
is the same; but the evidence of the love of the
Son strikes us more forcibly, because he it was
who became incarnate, and was crucified. He was
made of a woman, and made under the law, that he
might be capable of suffering, which as God he is
not; though some entertain the opinion that the
divine nature suffered. This, however, seems to
us inconsistent with the immutability, felicity, and
absolute perfection of Deity. But the divine and
human nature constitute but one Person, and
therefore, it may truly be said that the Son of God
suffered and died, that is, he suffered and died in
that nature which was susceptible of suffering and
death. The intensity of Christ's love is manifested
by his voluntary giving up his life for the salvation
of his people.




224        PRACTICAL SERMONS.
He gave himself for us, says our text, an offering
for a sweet smelling savour unto God. He was, by
an oath of the Father, designated to be a priest
after the order of Melchisedek; and as our great
high Priest, he must needs have something to
offer. As Isaac said, My Father, where is the
lamb? so we may say, Here is the Priest, but
where is the sacrifice?  The answer is, "sacrifice
and offering, and burnt-offering, and offering for sin,
thou wouldst not, neither hadst pleasure in them.
Then said he, Lo, I come, to do thy will, 0 God.
By the which will we are sanctified through the
offering of the body of Jesus Christ, once for all."
"This man after he had offered one sacrifice for
sins, for ever sat down on the right hand of God."
" Such a high Priest became us;" and such a sacrifice was necessary for the salvation of one soul, and
is in value sufficient for a thousand worlds, for it is
infinite.
How exceedingly great was that love, which
could induce the Son of God to veil his glory, and
leave the riches of heaven, to become a poor,
despised, and sorrowful man; yea, to give himself
up freely into the hands of wicked men, who
maliciously sought his life!  He says, "I lay it
down of myself, no man taketh it away from me."
"He humbled himself and took upon him the form
of a servant, and being found in fashion as a man,
he was obedient unto death, even the death of the
cross. "
The efficacy of this sacrifice in procuring reconciliation is signified in the text, by its being called
"a sweet smelling savour unto God." God was




PRACTICAL SERMONS.             225
well pleased with the mediatorial work of his Son.
A rich reward was given to him for his humiliation and death. This, we read, he had before him,
when "he endured the cross, despising the shame."
As the death of the Son was agreed on. in the
eternal counsels of Jehovah; and as he perfectly
complied with all the stipulations of the covenant;
and not only obeyed the law, but endured its curse,
his work and his offering could not but be pleasing
to God.
4. As this love did not originate in time, but,
from eternity, the delights of the Son were with the
children of men; so it will never have an end.
Many waters cannot extinguish it. Whom Christ
loves, he loves to the end. It is an everlasting love:
" I have loved thee with an everlasting love." If it
should be alleged, that the objects of this love may
cause it to cease, by wickedly forsaking Christ and
becoming reprobates; it may be answered, that
his grace is sufficient to save from apostasy, those
whom he has effectually called. " They are kept
by the power of God through faith unto salvation."
If, indeed, true believers should ever apostatize,
they would forfeit the love of Christ; but his
promise is express, that such an event shall never
take place.  "And I will make an everlasting
covenant with them, that I will not turn away
from them to do them good; but I will put my fear
in their hearts, and they shall not depart from mne."
Christ prays for them, as he prays not for the
world: and the Father heareth him always. Again,
he says, " Father, I will that those whom thou hast
given me, be with me, that they may behold mi
29




226        PRACTICAL  SERMONS.
glory."   United to Christ, and members of his
body, they cannot perish.
5. The love of Christ to his people is manifested
by the revelation which he has made for their
instruction; by all the institutions of his church
for their edification; and by all the dispensations of
his providence, whether afflictive or prosperous.
But, especially, the love of Christ toward his
chosen people is evinced by the gift of his Spirit,
the Comforter, to abide with them for ever. By
his effectual agency the soul is renewed, and san ctified, and made meet for the enjoyment of the
heavenly inheritance. He takes of the things of
Christ, and shows them unto us, and is a Monitor,
a Comforter, an Advocate, and a Helper in every
time of need and of distress.
6. Finally, the love of Christ to his disciples is
a tender, condescending love. He deals with them,
as a mother with a child; carries them in his
bosom, and gently leads them in the right way;
and as they are prone, like lost sheep, to stray far
away from his pastures, he goes after them and
brings them back. " He restoreth my soul," is language -which every disciple has occasion, with gratitude, to use. We see, in the gospel history, clear
evidence of the forbearance and condescension of
Christ toward his disciples. Now that he is exalted
at tile right hand of God, he exercises the same
tenderness and condescension, as the experience of
every true Christian can testify. Even the' tenderness of a mother for her suckling is not sufficient,
fully to exhibit the tenderness and constancy of the
love ol Christ to his people. This language, by




PRACTICAL SERMONS.             227
the prophet Isaiah, is remarkable: "But Zion said,
The Lord. hath forsaken me, and my Lord hath forgotten me.  Can a woman forget her sucking
child, that she should not have compassion on the
son of her womb? Yea, they may forget; yet will
I not forget thee. Behold, I have graven thee upon
the palms of my hands-thy walls are continually
before me." The love of God to his people is
often, in the Old Testament, called loving-kindness.
A stronger expression for tender love could not be
used.
"The Lord," says the Psalmist, "is merciful
and gracious, slow to anger, and plenteous in
mercy. He will not always chide, neither will he
keep his anger for ever. He hath not dealt with
us after our sins, nor rewarded us according to our
iniquities. For as the heaven is high above the
earth, so great is his mercy toward them that fear
him. As far as the east is from the west, so far
hath he removed our transgressions from us. Like
as a father pitieth his children, so the Lord pitietb
them that fear him."  But after all, the love of
Christ is too great, too wonderful to be comprehended.  It passeth knowledge.  Paul says, "Who
loved me and gave himself for me." He compares
the love of Christ to that of a tender husband
toward his wife. "Husbands, love your wives, even
as Christ also loved the church and gave himself for
it. So ought men to love their wives as their own
bodies; for no man ever yet hated his own flesh,
but nourisheth and cherisheth it; even as the Lord
the Church. For we are members of his body, of
his flesh, and of his bones. This is a great mys



228        PRACTICAL  SERMONS.
tery, but I speak concerning  Christ and his
zhurch."
1. The first inference from this subject is, that
if Christ so loved us, we ought to make all the
return possible, by loving him supremely, constantly, tenderly.  Love to Christ is the only
satisfactory evidence we can have that we are the
objects of his love. We should love him, because
he has manifested such love to us. If we love
Christ, we will keep his commandments.
2. The second inference is, that if Christ so
loved us as to give himself for us, an offering of
a sweet savour unto God, we ought to love one
another, and to walk in love; for this is the exhortation of the apostle in our text. To walk in love,
our minds should be imbued with this holy affection. Love should be our aliment-love should be
our active principle, ever prompting and influencing us.  Those whom  Christ so intensely and
tenderly loves, we ought to love with a pure heart
fervently.
3. The love of Christ should be the constant
object of our contemplation, and the subject of our
continual praises.  This will make us meet for
heaven; for the everlasting song of the redeemed
is, "To him that loved us, and washed us from our
sins in his own blood, and hath made us kings and
priests unto God, and his Father, to him be glory
and dominion, for ever and ever, Amen."




SERMON  XVII.
LOVE TO CHRIST.
Simon. son of Jonas, lovest thou me.-JOHN xxi. 17.
JESUS had now appeared the third time to his
disciples, when collected together after his resurrection, and had given them the most satisfactory
proof, that he was indeed risen from the dead; for,
he not only exhibited himself to their eyes in the
very form and features, to which they had always
been accustomed; but he condescended to permit
them to handle him, that they might be certain
that it was not a mere apparition, which they
beheld; and to remove every shadow of doubt from
the most incredulous amongst them, lie ate and
drank in their presence, as formerly. It was inmme
diately after a repast of which they had partaken,
with him, at the sea of Tiberias, that he turned to
Peter, and three times proposed the question contained in our text, nearly in the same words; and
each time received the same answer, "Lord. thou
knowest all things, thou knowest that I love thee."
229




230        PRACTICAL  SERMONS.
There was a particular reason why Peter should
have been thus interrogated.  His conduct had
been such as to render his sincerity suspected.
He had in the most cowardly and profane manner
denied that he knew the blessed Jesus, when he
was upon his trial before the Jewish court. And
what added peculiar aggravations to his crime
was, that a little before, he had solemnly and
publicly professed that he would die sooner than
he would forsake his Master.  Indeed, at first,
when the band of soldiers approached to apprehend
Jesus, he did exhibit considerable signs of courage;
for he drew his sword, and cut off the ear of one
of the high priest's servants; and then went forward
to the hall of judgment. But he would have discovered more attachment to his Master, to have run
away with his fellows, than to have behaved as he
did in his presence. No man is equally bold at all
times. Sudden fits of terror will occasionlly unman
the greatest hero.  Besides, blustering courage is
not the most to be depended on. A mild, calm,
unassuming temper is commonly the most steadfast,
in the hour of danger. Who would have supposed
that John, the meek, affectionate, amiable John,
would have displayed more fortitude in the face of
death, than the bold, intrepid, self-confident Peter?
But so it was, and so it commonly will be, that
modest firmness will stand the test of real danger,
better than confident bravery. John was the first
to follow his Master to the iniquitous tribunal
where he was condemned; and it was by his influence that Peter was admitted. Well, when introiluced, how does he act?  Does he, fearless of the




PRACTICAL SERMONS.             231
consequences, take his stand by his Master, and
attempt to soothe him with the tear of sympathy
and look of compassion? Does he still express his
willingness to die with him, and for his sake?
What an opportunity he had now to act the most
dignified and pious part! But, instead of this helie
hides his face, as it were, from him. He is afraid
lest any body should suspect that he had ever had
any connexion with him. He skulks among the servants, and sits trembling, lest some unlucky accident should detect him. His cowardly fears were
soon realized; for a maid servant recognized him,
and charged him with being a disciple of Jesus,
O! what a mortifying picture of human nature is
now before us!  Peter denies his Lord.  He is
interrogated more sharply a second time.  Well,
he has had the opportunity for a little reflection.
Does he recall his words? No. He denies him
again. And, horrible to relate! upon the third
charge he affects to be in a mighty passion, and to
his denial adds oaths and curses! And all this in
the presence and hearing of Jesus himself! But
as he turned his face toward his insulted, offended
Master, HE looked upon him with a countenance,
no doubt, in which indignation and pity, love and
displeasure, were blended. He looked upon him,
and this look went moredirectly to his heart, than if
a dagger had pierced him. It would be impossible
to describe the mingled sensations, which, at this
moment, agitated the breast of poor, unfortunate
Peter.  Honest at heart, but too confident of his
own powers, he had been left for a moment to himself; and in his weakness we may see our own.




232        PRACTICAL  SERMONS.
In his fall, we may learn what a broken reed human
strength is! But the principle of piety, though
overborne in the moment of trial, is not extinguished. It commonly soon recovers its predominant influence, and frequently exerts itself with
unusual energy, like an elastic body after having
been bent out of its proper direction. The falls of
the pious are, by this, distinguished from those of
the wicked; in that, they are soon followed by a
deep and thorough repentance, by which they are
restored to their former condition; but the latter fall
from one grade of wickedness to another, without
any experience of that " godly sorrow which worketh a repentance not to be repented of." Peter,
overwhelmed with his feelings, and unable to contain himself, went out, and wept bitterly. If he
spent the whole night in penitential sighs and
groans, and bitter self-reproaches, it need not excite
our surprise. Such was probably the fact.
It is a pleasing reflection, that our Saviour knows
all things-that he knows the heart. This seems
to have been Peter's comfort. If it had been othervise, he would have found it no easy matter to
produce any satisfactory proof of his love.  But
conscious of the sincerity, and strength of his
attachment, and confident that Jesus knew  the
secret workings of his soul, when asked this pointed
question, " Simon, son of Jonas, lovest thou me?"
he boldly appealed to his omniscient Saviour, for
the sincerity of his attachment; "Lord, thou
knowest all things; thou knowest that I love thee."
Love to the Saviour is acknowledged by all,
to constitute an essential part of the Christian




PRACTICAL  SERMONS.             233
character. To be destitute of this principle, therefore, is a decisive proof, that we are yet in our sins.
To know that we possess it, is the same thing, as
to be assured that we are the children of God, the
heirs of glory. We cannot, therefore, be too particular, and cautious in examining, whether we are
real lovers of Jesus; for if we love the Son, we love
the Father, for the Son is the brightness or splendour of the Father's glory, " the express image of
his Person."
Permit me, then, to direct your attention exclusively to this subject which will be the more proper
as the service is intended to be preparatory to the
reception of the Lord's Supper.
For the sake of presenting my ideas in the most
perspicuous form that I am able. I will consider
the foundation, nature, properties, and efects of
love to Christ. And may the Lord enable me so
to speak, and you so to hear, that your souls may
be edified.
1. In the first place I propose to speak of the
foundation of love to God.  I do not mean the
foundation which there is laid for such an affection,
in the nature and perfections of the object, but the
state and disposition of the mind, which is necessary to make it susceptible of the love of God.
And it may be observed, in the first place, that
there must be a foundation for such an affection,
in the original and natural structure, or constitution of the soul of man; otherwise it would be
absurd to require him to love God. He must have
a capacity to know something of the perfections
of God, for that cannot be the object of affection,
30




234        PRACTICAL  SERMONS.
which is utterly unknown: and he must possess the
natural susceptibility of being moved by affection
or desire; for a purely intellectual being, if we can
conceive of such, cannot love, however much it
may know. The amount of what I mean by these
observations is, that the being, which is required to
love God, must be endowed with both intellectual
and active powers, such as it is evident man does
possess.
But we proceed now to observe, what is of more
importance, that the soul of man may become
depraved and disordered, so that it shall neither be
disposed to know or love its Creator. That this
is the actual condition of our whole race, is proved
by the testimony of God, and by universal experience. " The natural man receiveth not the things
of the Spirit of God; they are foolishness unto him,
neither can he know them, because they are spiritually discerned."  "The carnal mind is enmity
against God; it is not subject to his law, neither
indeed can be." Whilst this depravity continues,
there can be no love to God, for the idea of a holy
God, to an unholy soul, must be extremely disagreeable. The wicked, that is, all unregenerate men,
shun the thoughts of a holy God; or, if by any
means they are led to contemplate his perfections,
they are filled with disgust and horror, instead of
love. Their hearts are entirely opposed to such a
character, and such a being.  This is the reason,
that when Christ came into the world, he appeared
to men "as a root out of a dry ground;" and still
appears to the multitude " without form or comeliness."  But it is a maxim  in morals that the




PRACTICAL  SERMONS.             235
depravity of the subject does not diminish the
authority of the law-giver, nor furnish any kind of
excuse for disobedience. For to be depraved is the
same thing as to be deserving of blame; and, therefore, the greater the depravity the more inexcusable
is the sinner. From this view of human nature, it
is evident that the regeneration of the soul, is absolutely necessary, as a foundation for the love of
God.  " Therefore," said Jesus, "except a man be
born again, he cannot see the kingdom of heaven."
" He that loveth is born of God." This renewal of
the heart is not produced by any human efforts.
Not by the man himself, for he can only bring into
action such principles as are within him. Nor by
any other creature, for another can only address
himself to the heart by objectively proposing truth
to the understanding; but truth, in order to produce
its effect, requires a correspondent state or temper
in the mind; so that even the brightest display of
God's perfections to the understanding of a sinner,
will only excite greater enmity, as in the devils.
This change, therefore, is not of " blood, nor of the
will of the flesh, nor of man, but of God." The
Spirit of God is the agent; and in producing it, is
free, sovereign, and  incomprehensible.  "'; The
wind bloweth where it listeth, and thou hearest
the sound thereof, but canst not tell whence it
cometh, and whither it goeth: so is every one that
is born of the Spirit." The effect of this divine
agency is a new principle or new life; or a capacity
of being properly affected with truth when proposed. This foundation being laid, the love of God
follows as a thing of course. It is easy, it is




236        PRACTICAL SERMONS.
delightful, to a renewed heart, to love the Lord its
God. As this renovation is a necessary foundation
for the love of God, so the love of God is a satisfactory evidence of the reality, and genuineness of
this change.
2. I proceed, in the second place, to speak of the
nature of that affection which we call love to God.
Here I would not have you to suppose that any
description of an emotion or affection, can convey
a clear idea of it, to the mind of a person who has
no experience of it. But, as all men are the subjects of love to some object, they may form an idea
of the nature of this affection, when it has God for
its object. The only reason why any explanation
is necessary on this point, is, because frequently,
several distinct exercises, or different affections
have but one common name, which, in fact, is the
case with respect to the love of God, for some
have enumerated several distinct exercises as included under this name. But I think the whole
may very commodiously be reduced to two heads,
benevolence, and esteem or complacency. Both of
these are undoubtedly comprehended in love to
God, and they are entirely distinct; for the one
has for its object the happiness of the being belox ed,
and the other terminates on his character or moral
attributes.  Gratitude is only the exercise of one
or both of these, mingled with self-love. If it be
unconnected with them, it is merely natural, and
cannot with any propriety be termed " the love of
God."  It may be inquired how the Deity can be
the object of our benevolence, since his glory and
happiness can receive no increase. To this, I




PRACTICAL  SERMONS.             237
answer, that the very same affection, which seeks
the happiness of another, when it is incomplete,
rejoices in the happiness of God which is perfect
TL.3 pious man delights in the thought, that God
is so great, so glorious, so independent, so happy,
and so perfectly secure from every danger or possibility of change. When our friend has attained to
the object of his and our wishes, our benevolence
towards him does not become extinct, because we
do not wish him to rise higher; but the affection is,
as it were, satisfied.  It rejoices in what before
was the object of desire.
Complacency, when God is its object, is a most
refined, sublime, delightful emotion.  It derives
value from the superlative excellence of its object;
and even assimilates the soul itself to the character
of God. Its strength and perfection depend on two
principles, viz. the degree of clearness with which
the attributes of God are perceived, and the degree
of sanctification to which the soul has attained.
In heaven, love will be made perfect, and will be
the source of that pure, soul-satisfying, eternal joy,
which makes heaven such a delightful residence.
Faith, hope, prophecy, and every other gift shall
fail, but love never faileth.
3. I come, in the third place, to speak of the
distinguishing properties of the love of God.  It
must be sincere, supreme, disinterested, and constant.
1. Sincere love stands opposed to that which is
not real, but pretended; and also to that which is
not pure, but adulterated.
It is an easy thing to pretend to the love of God.




238       PRACTICAL  SERMONS.
We may profess with our lips, what our hearts
never felt. We may borrow the very language
which they use who do love God in sincerity; and
put on the same external appearance of sanctity
and devotion, which in others proceeds from the
love of God; and yet, all this may be hypocrisy.
It is the heart which the Lord requires, and not
fair words, and a specious profession.
Our love must be rooted in the heart, and not
confined to the tongue and the lips. The word
sincere means genuine in the Scriptures.  Our
love to God must be pure, genuine, unadulterated
love. I do not mean that sincere love is perfect in
its degree, but it must be pure in its kind. It is
the more necessary to be particular here, because
there is much in the Christian world which bears
the name of the love of God, and yet is spurious
The mere stirrings of natural passions, the flights
of a heated imagination, and even feelings which
belong almost entirely to our animal nature, have
been dignified with this name, and many have been
deceived; for whilst they have professed themselves
to be perfect in love, they have been the willing
slaves of sin. In order to the sincerity of love, it
must terminate on the true character of God, and
not upon an idol of our own imagination. Every
one is ready to love such a God as suits his own
character.  Let the greatest profligate only be
persuaded that God is not displeased with sin, and
that he will never punish him for it, and he will
love him. This is the source of much deception.
Multitudes entertain no doubt, but that they love
God; yet they have no just conceptions of his true




PRACTICAL SERMONS.            239
character. They never think of his holiness and
justice, but only of his goodness and mercy; and
so they continue at ease in Zion, whilst they are
"in the gall of bitterness and bond of iniquity."
2. But our love to God must not only be sincere,
it must also be supreme. God will admit of no
rival in our affections. He is a jealous God, and
will not give his glory to another. Unless our love
to God be stronger than our affection to all other
objects, it will never become a uniform principle of
obedience; and it can never entitle us to the
denomination of the servants of God. The Lord
Jesus Christ constantly required supreme love in
those who proposed to become his disciples.  If
any man love father or mother, wife or children, or
even life itself more than him, he is pronounced to
be unworthy of him.  Many are willing to do
much, and go far to obtain a seat in heaven; but
they are not willing that Christ should reign in
their hearts. A sinful man will give any thing to
God, rather than his heart. He has bestowed this
already, and is unwilling to change the object of
his affections. A young man of high rank, and
amiable deportment, came to Christ, and with much
earnestness inquired what he should do to inherit
eternal life.  Jesus, after some conversation, finally
told him to go and sell all, and give it to the poor, and
to come and follow him, and he should have treasure in heaven. This discovered the true condition
of the young ruler's heart, for he went away very
sorrowful, because he was very rich. He loved his
estate more than he loved his God. Believe me,




240        PRACTICAL SERMONS.
there are now very many young men, and old ones
too, just in the same situation.
3. Our love to God must be disinterested. It is
degrading to religion to suppose that its highest
efforts, and noblest affections are merely selfish.
To suppose that the desire of our own happiness, is
the only principle by which man can be actuated,
goes far towards confounding all distinctions between virtue and vice. The greatest sinner, and
even Satan himself, possesses this principle, in the
utmost perfection. To say, as some eminent writers
have said, that virtue consists in the pursuit of our
everlasting happiness, but vice leads her votaries to
take their portion here below, and that this is the
only difference between the two, is much the same
as to say, that the sinner's only fault consists in a
mistake of the judgment, respecting the best
method of securing his happiness. Amongst men
it is certainly received as a common principle, that
love in order to be praise-worthy, must be disinterested. If a man profess to be my friend, and
discover every mark of affection for me, yet if I
ascertain that his only motive for this is not any
regard for me, but merely a desire to gain some
advantage to himself, I despise his professions of
love, and will, by no means, agree that he is a
sincere friend.  That kind  of love which we
esteem, induces the subject of it to sacrifice his own
ease and interest for our good. This deserves the
name of benevolence.
Certainly, the pious man, when enjoying a clear
manifestation of God's excellence and glory, often




PRACTICAL  SERMONS.             241
forgets himself. He is absorbed in the contemplation of infinite worth; and his soul rests with
delight in the object, without looking any further
at the time. In pleading for disinterested love, I
do not mean to insinuate, that the desire of personal
happiness is wrong. It is not the fruit of sin, but
belongs to the original constitution of all rational
and sentient beings. It has, therefore, simply considered, nothing of a moral nature, good or bad.
Very useless and absurd questions have frequently
been started, respecting the length to which disinterested benevolence ought to carry us; as whether
a holy man should not be willing to be eternally
miserable for the glory of God; as if it were possi..
ble for God to be glorified by the damnation of one
of his own people; or, as if a holy nature could
be reconciled to become eternally unholy; or as
if it were possible for any creature to divest himself of the first law of his nature, the desire of selfpreservation.  Cases which can never happen,
ought never to be proposed, for they can illustrate
nothing.  But disinterested  love to  God will,
undoubtedly, lead us to give up any earthly
possession, and to endure any temporal affliction
to which he may call us. This, indeed, is a most
reasonable service; considering the love wherewith he hath loved us; for when we were yet
sinners, Christ died for us.
4. The last property of the love of God, which I
shall mention is, that it must be constant. It is a
constant, steady flame which many waters cannot
quench. It is like the fire on God's altar, which
burnt day and night without going out. It is no
31




242        PRACTICAL  SERMONS.
always equally lively, nor always in actual exercise
but the principle is always there. We see many
wrho appear to be inflamed with very ardent
religious affectionS, which the more violent they
appear, the sooner they subside. Their zeal blazes
out like wild-fire, and their passions are bounded
and regulated by no certain limits or principles.
Such, for a time, may greatly outshine the real,
humble, followers of Jesus, as a meteor does the
fixed stars, but their light is not like that of the
just, "shining more and more unto the perfect
day."  Their religion is temporary, founded on
sudden impressions and impulses, and consisting in
vivid flashes of affection, which soon become
extinct. But true religion is permanent. It proceeds with a regular uninterrupted pace, " through
evil report and good report." Backslidings there
may be, but this cannot be perpetual. It is the
characteristic of the wicked to fall and rise no
more. It belongs to the Christian to keep himself
in the love of God; to hold fast the beginning of
his confidence firm unto the end; to renew his
strength; to run and not be weary, to walk and
not faint. He that endureth to the end shall be
saved.  The righteous shall grow stronger and
stronger.
4. In the last place, we come to speak of the
invariable effects of love to God. These will be
better understood, and the subject more easily
improved in the way of self-examination, if we consider the analogy between the effects of this affection of love, when a creature is its object, and when
t is fixed on Christ.




PRACTICAL  SERMONS.,;43
1. One necessary effect of love is a desire to
please the person beloved. Love always seeks for
a return. The person who loves a friend is ever
solicitous to conciliate the esteem of that friend,
and cannot be satisfied without a reciprocal affection.  "If ye love me," says Jesus, "keep my
commandments. He that hath my commandments,
and keepeth them, he it is that loveth me. Ye are
my friends, if ye do whatsoever I command you."
A constant desire to please God, is, therefore, a sure
proof that we love him; and an inseparable concomitant of this, will be the fear of offending him.
Slavish fear is cast out by perfect love. But the
fear of offending him grows with the growth of
love; yea, grows out of it. We cannot be at a loss
about what course of conduct will be pleasing tc
God, and what offensive to him, with his word in
our hands. Do we then take his word to be the
rule of our life? Do we conscientiously aim at
universal obedience to all its precepts? Do we sincerely hate every sin? and are we daily striving to
mortify the deeds of the body and crucify the flesh,
with its lusts and affections?  If we can truly
answer these interrogatories in the affirmative, it is
better evidence that we love God, than if we heard
it proclaimed by a voice from heaven.
2. Another effect of love is a desire of the company and conversation of the person beloved, and
uneasiness and restlessness when he is absent.
These feelings will be in proportion to the strength
of our love.
But God is invisible, and Christ is removed far
beyond our sight; how then can we enjoy his com



244       PRACTICAL  SERMONS.
pany or fellowship? This, no doubt, is a great
mystery to the natural man; and is one of those
things of the Spirit which to him appear foolishness.  But, says the apostle, "our fellowship is
with the Father and with his Son." Communion
and intercourse with the Father, through the Son,
and by the Spirit, is a truth clearly taught in the
Scriptures; and known by experience to all those
who love our Lord Jesus Christ in sincerity. Those
who have once tasted the sweetness of the divine
presence, and have had "the love of God shed
abroad in their hearts by the Holy Ghost," are ever
after anxious to enjoy these visitations of their
heavenly Father. For this purpose, they frequent
the house of God, to inquire after him, and to
behold his beauty. With this view, they read,
pray, and meditate, in their secret retirements.
When the child of God approaches the table of the
Lord, if any one should inquire, What is thy request,
and what is thy petition? the natural answer would
be, I desire the presence of my God; I wish to
behold his glory in the face of Jesus Christ. When
they are admitted to his presence, they "rejoice
with joy unspeakable and full of glory."  But
when they are disappointed in their views of meeting with their God and Saviour, they go away
sorrowful, but still they anxiously seek him, and
will not rest until they find him. As the hunted
hart panteth after the water brooks, so panteth my
soul after thee, 0 God! 0 that I knew where I
might find him.
3. Another natural effect of love is a desire to be
conformed to the character of the person beloved.




PRACTICAL  SERMONS.            245
Love has an assimilating effect on every mind
which is the subject of it.
Then, if we love the Lord Jesus Christ, we shall
be seeking conformity to his lovely character. His
excellencies will be the object of our habitual
imitation. No better evidence can be given of the
genuineness of our love, than a constant effort and
desire to be like Christ, in his humility and meekness, in his benevolence and compassion, in his zeal
and devotional spirit; and so far as we find ourselves
wanting in conformity to Christ, we shall be pained
and dissatisfied with ourselves.
4. The last effect of love to God is an ardent
concern for his glory; which discovers itself in
active exertions to promote truth and holiness in
ourselves and others; in using our best endeavours
to advance the Redeemer's kingdom, by our own
exertions, or by aiding and encouraging the exertions of others, and in real joy, when the interests of
true religion are promoted, whoever may be the
instrument; in grief and sorrow, when piety languishes, when truth is perverted, when iniquity
abounds, and the love of many waxes cold. The
most care for none of these things. If their own
affairs are prosperous, they have no concern
whether it goes well or ill with the kingdom of
Christ. Many would rejoice at the overthrow of
Christianity. If it were in their power, they would
utterly abolish this system which so much disturbs
their peace. But all the friends of the Lord Jesus
rally round his standard, and would rather shed the
last drop of their heart's blood, than forsake a cause
which is so dear to them.




SERMON XVIII.
KEEPING ALIVE THE LOVE OF GOD.
Keep yourselves in the love of God.-JUDE, verse 21.
THE phrase "love of God," has two significations
in the New Testament. First, it imports God's
love to us: secondly, our love to God.
In the former sense, it is read in the following
passages. Rom. v. 5, " For the love of God is shed
abroad in your hearts, by the Holy Ghost sent down
from heaven." Rom. viii. 39, " Nor any creature
shall be able to separate us from the love of God,
which is in Christ Jesus." Tit. iii. 5, " But after
that the kindness and love of God to man appeared."
1 John iii. 16, " Hereby perceive we the love of
God, because he laid down his life for us."
1 John iv. 9, " In this was manifested the love of
God toward us," &c.
It is used in the latter sense in Luke xi. 42,
"But pass by judgment and the love of God."
John v. 42, " I know you, that ye have not the love
of God in you." 2 Thess. iii. 5, " The Lord direct
246




PRACTICAL  SERMONS.           247
your hearts into the love of God." 1 John ii. 5,
"In him, verily the love of God is perfected."
lii. 17, "But whoso hath this world's good, and
seeth his brother have need, and shutteth up his
bowels of compassion from him, how dwelleth the
love of God in him?" v. 3, " For this is the love of
God, that we keep his commandments."  To which
may be added the words of our text, " Keep yourselves in the love of God."
Such exhortations do not imply, as some teach,
that those addressed possess in themselves a complete ability to perform what is commanded, without
divine aid. The maxim that where there is a command, there is always an ability to obey, is a false
maxim. The obligation to obedience may remain,
when the ability is lost; as Is the case with every
sinner. The maxim holds good in relation to all
creatures, as they proceed from the hands of God.
But who would say that the devil is not under
obligation to love his Creator; and yet, who would
affirm that he has the ability to change his nature
from enmity to love? Human agency and divine
efficiency are not at war; but sweetly harmonize.
God commands what is right, and graciously gives
us strength to perform it. It is analogous to what
we observe in natural things. It is the duty of the
husbandman to plough and sow, and water, but
without the genial influences of heaven, the suln,
air, and rain, he cannot have a crop. God must
"give the increase."  The true principle is tauglht
by Paul, Phil. ii. 12, 13. "Work out your own
salvation with fear and trembling, for it is God that
worketh in you both to will and to do, of his own




2'48       PRACTICAL SERMONS.
good pleasure."  Our dependence on God is no
reason why we should sit still and be idle, but
a good reason for our being up and doing. It will
be admitted by all, that the love of God is the
essence of true religion, under every dispensation.
It was the law of Paradise. It was the sum and
substance of the ten commandments, uttered in a
voice of thunder from Sinai, and written by the
finger of God on tables of stone, and it is the soul
of gospel obedience. It is unnecessary to attempt
any analysis of love. It is too simple for definition,
and too well known to all men, to need any explanation of its nature.  But as the word includes
more than one affection, it may be useful to employ a few words in showing what is usually comprehended under the term. When it is put for all
moral obedience, it is used as a generic term, and
comprehends all the desires and affections of the
heart, which have God for their object, such as
admiration, reverence, and confidence. But in its
stricter sense, as meaning what is commonly understood by love, it comprehends three affections,
which are easily distinguishable.  The first terminates on the moral excellence of the divine
character, and is termed esteem or complacency.
The second has for its object the glory and felicity
of God, and ardently seeks the manifestation of
his glory, and rejoices in his infinite and unchangeable blessedness.  The third  is that flow of
affection which is excited in the susceptible heart,
by the reception of benefits, and is called gratitude.
We may exercise benevolence toward one for whom
we can feel no esteem; and we may feel esteem




PRACTICAL SERMONS.             249
and benevolence toward one to whom we owe no
debt of gratitude. But in regard to God, all these
unite and combine, in that state of heart, in which
true holiness or piety consists. We love God for
what he is. We rejoice in his glory and felicity,
and we feel gratitude for his unnumbered and
unspeakable benefits.  This is the love of God.
The loss of this was the greatest injury sustained
by the fall. The recovery of a disposition to love
God supremely, is the richest blessing brought to
us by the gospel. This is the end of redemption.
By regeneration love is implanted again in the
human soul, which has a natural capacity for this
affection; so that when implanted, it takes deep
root. But in the beginning, this affection is commonly feeble: in all, it is imperfect. The spiritual
birth is analogous to the natural. All partake of
life by this birth, but not all in an equal degree.
Some are strong and lively from the moment of
their conversion, while others are weak and sickly,
and at first give symptoms of vitality so equivocal,
that for some time, it may remain doubtful whether
thev are dead or alive.  But these feeble babes,
by means of the sincere milli of the word, may outgrow, and come nearer to the stature of a perfect
man in Christ Jesus, than those who commenced
their spiritual existence under auspices much more
favourable. In all, there is room for growth in
grace, that is, in love, while they are tenants of
these houses of day. The exhortation in the text
implies that Christians are liable to lose the fervour
of their first love. They are, indeed., prone to declension. The course of the Christian is like that of a
32




250       PRACTICAL SERMONS.
man rowing up the stream; if he is remiss for one
moment, he loses some part of the distance before
gained. All the tendencies of nature within him
are downward; and all the influence from the
world is in the same direction. There is need,
therefore, of constant exertion. We must not be
slothful, nor grow weary in well-doing.
In the sequel, some directions for keeping ourselves in the love of God will be given; and some
motives presented, to stimulate my hearers to
engage heartily in this work.
DIRECTIONS FOR KEEPING THE HEART IN THE
LOVE OF GOD.
1. Carefully shun all those circumstances and
things which are known to have a tendency to
damp the fervours of love, or to extinguish this
holy fire. Here a large field opens, but we have
not time to occupy it. A few things only, out of
many, can be noticed.  Above all, avoid every
sinful indulgence. Known, allowed sins, of every
kind, are as water to the fire. The love of God
cannot live in the heart, where any sin is indulged.
Fleshly lusts war against this holy principle. Flee
youthful lusts. The love of the world is a common
and insidious foe. Avarice may be indulged to a
great extent, and yet no overt act committed which
will alarm the conscience. We should remember
that solemn warning, "If any man love the world,
the love of the Father is not in him."  "Love not
the world nor the things that are in the world."
Desire of the good opinion of men, often leads eve;
Christians to an undue conformity to the world




PRACTICAL  SERMONS.            251
"How  can ye believe," says our Lord, "who
receive honour one from another?"
The neglect, or careless performance, of the
duties of the closet, cannot but have the effect of
cooling the ardour of piety in the soul; especially
the neglect of reading the word of God which is
calculated to furnish fuel to the fire of divine love.
Avoid, also, contention and strife, as exceedingly
inimical to the peaceful spirit of piety. " As much
as lieth in you, live peaceably with all men."
Every species of pride and vain glory, tends to
extinguish the holy fervours of divine love.
In short, whatever thought, feeling, desire,
imagination, word, or action  has a tendency
to grieve the Holy Spirit, should be solicitously
avoided.
2. To keep ourselves in the love of God, we
should often meditate on the superlative moral
excellence of the divine character, as displayed in
his works and word. The habit of associating the
idea of God with every object of nature, is one of
the happiest which can be formed. It brings God
near to us wherever we are, or whatever we may
be doing. In all our blessings and enjoyments, we
should gratefully acknowledge God as the Author,
"the Father of lights, from whom cometh down
every good gift, and every perfect gift."
God's providential dealings toward us, personally,
in giving us so favourable a lot, in the circumstances of our birth and education in a land of
churches, Sabbaths, and Bibles, and in preserving
our lives in the midst of dangers, or rescuing us
from the grave, when in an unprepared state,




252        PRACTICAL  SERMONS.
should have a powerful effect in stirring up our
minds to acts of gratitude.
But nothing so powerfully affects the mind
which has within it the principles of true piety,
as a contemplation of the love of God as manifested
in the gift of his only begotten, and well-beloved
Son, to die on the cross for our salvation. "Herein
is love, not that we loved God, but that he loved
us."  "We love him because he first loved us."
Nothing is so powerful to excite love as the wellgrounded persuasion of the love of God to us.
This motive so frequently presented in the Scriptures should not be repudiated as unworthy, or
selfish. It is a noble trait in any mind to be susceptible of lively gratitude, for benefits received.
Much of true piety on earth, and much of the holy
exercises of heaven, consist in the flow of grateful
affection.  "To him who loved us, and gave himself for us, be honour and glory and praise," will be
the everlasting song of the redeemed.
3. Every habit and affection is preserved in
vigour, and increased by frequent exercise. If we
desire to strengthen any member of our body, or to
render our senses more acute and susceptible, we.
find no method more effectual than to exercise incessantly those parts which we wish to improve.
Habits and affections of the mind follow the same
law, and are strengthened imperceptibly, but
powerfully, by exercise.  Even in regard to our
affection to earthly friends, if we seldom think of
them, and do not enjoy their company, our love
grows cold. Hence, memorials of absent friends,
and correspondence by letters, are so much in use,




PRACTICAL SERMONS.             253
for it is found, that the frequent recollection of
those whom we love, keeps alive our affection,
which otherwise would be apt to die away for want
of exercise. Thus it behoves us to keep ourselves
in the love of God, by frequently calling up in our
minds the idea of his excellence and his ineffable
love to us.
The cultivation of other holy affections, and the
conscientious discharge of all incumbent duties,
will also help to preserve alive our love to God.
4. The greatest hinderance to the exercise and
increase of our love to God, is our blindness of
mind and unbelief. The objects of sense too much
occupy and interest us; while spiritual and invisible objects are obscurely perceived, and make a
feeble and transient impression on the mind.
Although we know that God is ever present with
us, and takes cognizance of all our thoughts and
actions; yet how little are we affected, habitually,
by this truth!
In order, therefore, to preserve our souls in the
lively exercise of the love of God, we must seek an
increase of that faith which is "the substance of
things hoped for, and the evidence of things not
seen"-that faith which " sees him, that is invisible"-which " looks not at the things which are
seen and temporal, but at the things which are
not seen, which are eternal." The close connexion
between faith and love is manifest from the nature
of the case; as no object can be loved which is
not perceived; and the more vividly an object of
love is presented to the mind, the more is the affec
tion increased in vigour.  The Scriptures also




254        PRACTICAL SERMONS.
teach, that it is " faith which works by love." This
connexion between faith and love is distinctly and
explicitly taught in the context, " Wherefore, building yourselves up in your most holy faith, praying
in the Holy Ghost, keep yourselves in the love of
God." Let us, then, often present that important
petition, " Lord, increase our faith."
5. But in the words just recited, we are admonished that this desirable object cannot be accomplished by mere human effort. It is a solemn truth,
that "without Christ we can do nothing." Hence,
while we are exhorted to act, and to exert ourselves
to exercise faith, and to keep ourselves In the love
of God, we are instructed to "pray i. the Holy
Ghost."  Without the efficient aid of this divine
agent, all our efforts will be fruitless; but Christ
has graciously assured us, that the Holy Spirit will
be given to those who ask for this best of gifts.
We need this aid that we may pray aright, "praying in the Holy Ghost," and we need the same
efficient operation to give exercise to faith and
love, and every grace. It is a delightful promise,
that the Holy Spirit shall take up his abode in
believers; so that their bodies become, as it were,
temples of God. " Hereby we know that he abideth in us by the Spirit which he hath given us."
"Ask, and it shall be given you; seek and ye shall
find; knock, and it shall be opened unto you. For
every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be
opened. If a son shall ask bread of any of you that
is a father, will he give him a stone? or, if he ask
i fish, will he for a fish give him a serpent? or if




PRACTICAL SERMONS.            255
he shall ask an egg, will he offer him a scorpion?
If ye, then, being evil know how to give good gifts
unto your children, how much more shall your
heavenly Father give the Holy Spirit to them that
ask him?"
II. The motives which should induce us to use
all means to keep our souls in the love of God, are
the strongest that can be conceived.
1. By doing this we shall best glorify God upon
earth. Every true Christian has this as his chief
end, but all do not keep the object sufficiently
before their minds; and all do not pursue steadily
that course which leads directly to this end. Inferior objects, because they are present and visible,
and occupy the attention of those around us, too
frequently draw us off from our proper course.
Now, to prevent this forgetfulness and unsteadiness,
nothing will be so effectual as the lively exercise
of the love of God. This holy affection will give
a right direction to the thoughts, and elevate the
heart from low and groveling, to high and heavenly
objects. The love of God will give alacrity and
energy in the performance of every duty; will
enable us to bear with patience every affliction;
and will render our devotional exercises not only
pleasant, but profitable. Unless we have the love
of God in exercise, we cannot glorify him; and our
most painful services will be worthless.
2. The next motive which should influence us
to perform faithfully the duty enjoined in the text,
is, that this will be the most effectual method of
promoting the welfare and salvation of our fellow




256        PRACTTCAL SERMONS.
creatures. Man is not placed here to live merely
for himself. He is bound to love his neighbour as
himself-to do good to all men, especially to the
household of faith. He should imitate his divine
Master, who went about doing good, both to the
bodies and souls of men. Christ expects his disciples to abound in good works, to let their light
shine, that others seeing their good works may
glorify their Father in heaven.  And when he
comes to collect his sheep into the eternal fold, he
will make their affectionate assiduity in ministering
to the necessities and comfort of his poor and
afflicted brethren, the measure of the reward which
he will confer on them. Now, the love of God is
the root from which every branch of true piety
springs. The love of our neighbour cannot'exist
in vigour, unless it derive daily strength from the
love of God. If, then, you would abound in the
fruits of holiness, be careful to water the root.
"' Keep yourselves in the love of God," and you
will not cease to do good, as you may have opportunity, to your fellow men.
3. Lastly, the more we keep ourselves in the
love of God, the more meet shall we be for the
heavenly inheritance, where perfect love reigns in
every heart. Not only so, but the richer reward
will be possessed; for notwithstanding the imperfection of our services, God is pleased to make our
good works here, the measure of the reward which
lihe will bestow hereafter. All his people are equally justified, but all will not be equally glorified.
" In our Father's house, are many mansions," and




PRACTICAL SERMONS.                        257
some  are  doubtless much  nearer to  the  celestial
throne than others. Some saints will occupy, in
heaven, a much higher and more honourable place
than  others.   All will be  as happy  as they  are
capable of being; but the capacity of those who
loved God most fervently and constantly, will be
greater than that of those who loved less.*
* The critical reader will find some of the sentiments of the preceding discourse in the introduction of this; and also that there is a slight
shade of difference in the description of the affection of love to God.
In regard to this, the author would remark, that no less than forty
years intervened between the composition of these two discourses;
and the first was for many years out of his possession, and what was
written in it was nearly forgotten when the latter was composed.
And he would further remark, that between some of the discourses
in this volume half a century has elapsed; from which it may be seen
that the author's religious sentiments have undergone little change in,
a long life.
33




SERMON XIX.
STRENGTH RENEWED BY WAITING ON THE LORD.
But they that wait upon the Logo shall renew their strength; they
shall mount up with wings as eagles; they shall run and not be
weary; and they shall walk and not faint.-IsAIAH xl. 31.
ALMIGHTY power and infinite wisdom belong unto
God. The continual exertion of his power in the
sustentation of all things, occasions no weariness to
him. As he is strong himself, so he is the source
of strength to such as trust in him, although they
be weak in themselves. But all who rely on their
own strength, though they be young and vigorous,
will utterly fail; for as human wisdom, in the sight
of God, is counted as folly, so human strength in
the most vigorous, is but weakness. These ideas
are beautifully expressed by the prophet in the
context.  "Hast thou not known, hast thou not
heard, that the everlasting God, the LORD, the
Creator of the ends of the earth, fainteth not, neither
is weary? there is no searching of his understanding. He giveth power to the faint; and to those
that have no might he increaseth strength. Even
258




PRACTICAL SERMONS.            259
the youths shall faint and be weary, and the young
men shall utterly fall. "But they that wait upon
the Lord shall renew their strength; they shall
mount up with wings as eagles; they shall run and
not be weary; they shall walk and not faint." In
considering and applying these words, it is proposed, first, to inquire what are the elements of
spiritual strength. Secondly, by what means this
strength may be acquired and increased.  And
thirdly, point out some of the benefits and pleasures
of spiritual strength.
1. Wherein consists the strength spoken of by
the prophet? and what are its elements?  The
Philistines were utterly unable to find out in what
the amazing strength of Samson consisted, until he
revealed it to his espoused wife. It was his religious observance of the laws of the Nazarite which
occasioned his extraordinary power. Not that long
hair could produce bodily strength; but as long as
he was obedient to the Nazarite vow, the Spirit of
the Lord was with him, and when there was an
occasion to require a great exertion of strength,
enabled him to put it forth, to a degree, never
observed in any other man. His uncommon bodily
strength, therefore, was from the Lord; and when
He departed from him, he became weak as another
man.
But the strength spoken of in our text is evidently not corporeal strength; it is a power seated in
the mind; but neither is it intellectual vigour. It
is often found in persons of weak understanding,
and in minds not highly cultivated by refined
education. The strength spoken of by the prophet




260        PRACTICAL  SERMONS.
is evidently a moral, or more properly, a spiritual
quality. As bodily health is only found in a well
balanced and healthy state of the corporeal functions; so spiritual strength can only be found in
souls into which new life has been infused, and is
in vigorous exercise. The elements of this strength
are, 1. Faith, genuine faith, founded on divine
illumination. This is the mainspring of all spiritual
exercises. All men are influenced and governed
by some kind of faith; but worldly men have no
true faith in things spiritual and invisible. It is
not meant, that many, from education or from the
convictions of reason, do not give a firm assent to
the reality of such things, and thus possess a
certain kind of faith; but it does not bring before
the mind the true nature of spiritual things; that
is, their beauty and glory; and, therefore, they are
but little influenced by their belief. " The natural
man receiveth not the things of the Spirit of God;
they are foolishness unto him, neither can he know
them, because they are spiritually discerned. But
the spiritual man judgeth all things."
Spiritual strength especially consists in that
exercise of faith, called trust or confidence. This
is the nature of the mind's full persuasion, when
a divine promise is the object. However weak the
believer feels himself to be, he possesses all needful
strength when his confidence is in God.  Yea,
when he feels himself most weak, then is he strongest-" strong in the Lord, and in the power of his
might."
Again, another element of strength is in the
affections. When love to God is ardent and con



PRACTICAL  S RMONS.             261
stant in its exercise, then there is real strength.
In our present clouded and imperfect state, this
affection is more manifested by desire than delight.
The soul which pants after the presence of God,
and hungers and thirsts after righteousness, is in
a state of vigorous health.
But the essence of spiritual strength resides inl
the will. A fixed purpose is that which more
clearly characterizes the genuine Christian than
any thing else. When the determination of the
will is not only fixed but strong, then the soul is in
a vigorous state. Many have raised affections, at
times, who never arrive at any fixedness and
strength of purpose. Some whose will is inclined
to the right side, possess no strength of purpose;
their resolution to serve God is easily shaken.
Others are continually vacillating between the
service of God and the world.  These are not
strong. They may be babes in Christ, but they
have not attained to the maturity and vigour of
young men.  The apostle John describes such
when he says, "I have written unto you, young
men, because ye are strong." The royal Psalmist
possessed this element of strength, when he exclaimed, "My heart is fixed, 0 God, my heart is fixed;"
and Joshua, when before the whole congregated
elders of Israel, he said, " But as for me and my
house, we will serve the Lord." Energy properly
appertains to the will; indeed, it is nothing else but
a strong will; and where this exists there will
be active exertion. Where there is strength there
will be diligence in well-doing. Indolence is in



262        PRACTICAL  SERMONS.
compatible with spiritual energy; it is its opposite,
its most insidious foe.
Humility, meekness, peace, and joy, may not
seem, at first view, to contribute any thing to
strength, but in truth they are among the necessary
elements of this vigour of mind. There may be a
vigour which is the effect of a disordered state of the
corporeal system-a feverish or spasrAodic action,
which is much more violent than the strength of a
healthy man.  So, in religion, there often is
observed an unnatural energy and enthusiastic
vehemence.  This is not genuine strength, but
real disease.  True piety has no greater enemy
than fanaticism, which some are so undiscriminating, as to confound with the fervours of true
religion. It is strange fire, which should never be
brought into the sanctuary of God.  The more
powerful any machine, the more it needs a regulator-something to balance, harmonize and direct
its action. So in religion, zeal and energy are
necessary to strength, but they need something
to moderate and guide them. Humility is a just
estimation of ourselves, physically and morally.
If it is wanting, the soul will be irregular in its
religious exercises; and its exertions will be misdirected. Humility is to the Christian what ballast
is to the ship; it keeps him in his proper position,
and regulates all his thoughts and feelings.  A
ship, with all its sails expanded to the wind, if
it were without ballast, would be capsized by
the first violent blast; thus many high professors
in the church make speedy shipwreck, because
hey go forth without humility.




PRACTICAL SERMONS.            263
There are also occasions, when the best thing
the believer can do is to sit still and cease from
his own exertions; when every thing must be
looked for from God. Such a case occurred to the
Israelites when they arrived at the shore of the
Red Sea. They were pursued by the Egyptian
army, with whom they were unable to contend.
They were hemmed in on the right and left, and
the sea was before them. In such circumstances,
their own efforts were perfectly useless; their help
could come alone from God.  Moses, therefore,
baid to the people, " Stand still, and see the salvation of God."  In the thirtieth chapter of Isaiah,
we have two remarkable texts pertinent to this
point.  "Their strength is to sit still."  And
again, "In quietness and confidence shall be your
strength." Often the Christian finds all resources
exhausted, and yet there is no deliverance. He
finds that his own exertions can accomplish nothing;
and all he can do is to wait on God-to stand still
and let the Lord do his own work in his own way.
Indeed, often our own exertions answer no other
purpose than to convince us of our helplessness,
and that is the condition of the soul, when the most
eminent deliverances are experienced. He says,
" Be still, and know that I am God."
That holy joy is an element of strength is evident
from the words of the prophet Nahum, "For the
joy of the Lord is your strength." Most esteem
joy to be a high privilege; but few feel that it is
a commanded duty. "Rejoice in the Lord," says
Paul, "and again I say rejoice."  Joy and peace
are mentioned as the fruits of the Spirit, next after




264        PRACTICAL SERMONS.
love, to which these emotions are nearly allied.
Paul also informs us that he not only rejoiced in
the glory of God, but in tribulation; and the
prophet Habakkuk has left us a lively and~ beautiful
expression of his elevated feelings, where he says,
"Though the fig-tree shall not blossom, nor fruit
be in the vines; the labour of the olive shall fail,
and the fields shall yield no meat; the flock shall be
cut off from the fold, and there shall be no herd in
the stalls; yet I will rejoice in the Lord; I will joy
in the God of my salvation." While grief and
dejection debilitate the soul, joy not only animates
but nerves the mind with resolution and strength.
Christians who hang their heads as a bulrush,
and whose spirits are low, and feelings sorrowful,
are incapable of much enterprise or vigorous
exertion.
The only other ingredient of spiritual strength
is zeal, pure zeal, zeal according to knowledge.
Zeal to the soul is what animal heat is to the
body. Without warmth in our desires and feelings we shall be found feeble and sickly. As
was before stated there is a feverish heat which is
much more vehement, than that which is healthy.
Fanatics and enthusiasts are over heated; but this
undue excitement is sure to be followed by a
collapse —a cold season, which often is connected
with death. But if there be life in the body, there
will be heat, and it is one sure symptom of vitality.
Zeal gives an impulse to the mind. Zeal fills the
soul with courage to encounter enemies and surmount obstacles. Zeal is requisite in every arduous work, and enables the Christian pilgrim to bear




PRACTICAL SERMONS.            265
adversity, and to achieve works of benevolence and
piety, which, without it, would be impracticable.
II. We come in the second place to inquire how
spiritual strength may be acquired; and how
renewea, when it has been impaired.  It has
already been shown that the source of this strength
is not in ourselves but in God.  We are not
exhorted, therefore, to be strong in ourselves, but
"' in the Lord, and in the power of his might." But,
in order to obtain aid from on high, we must make
use of the appointed and appropriate means.
These are all comprehended in one expression,
"waiting on the Lord." Let us, then, attentively
consider what is included in the duty here recognized. The allusion is probably to the case of persons waiting in the antechamber, or some appointed place, for the entrance of a prince, or other
exalted personage, whose aid is sought in some
concern of moment. Suppliants cannot command
the presence of a king or great man with whom
they have business; they must wait his leisure or
convenience; and sometimes such petitioners are
kept long waiting. The petition may be sent in
through the proper medium, and an answer is
expected; but the suppliant must wait until it is
received.  Analogous to this is the condition of
those who seek God. They must attend where he
has appointed to meet with humble worshippers.
If no means of access had been appointed, they
could have little encouragement to prosecute their
suit; or if they devise means which he has never
sanctioned, they need not expect a favourable
answer; but the question put to some of old will be
34




266       PRACTICAL SERMONS.
applicable to them, "Who hath required this at
your hands?"  And the words of our Lord show
that such seeking will be without fruit, " In vain
do they worship me, teaching for doctrines the
commandments of men."
Now, it is our happiness to know, that means of
access to God have been appointed. The public
worship of God in the assemblies of his people,
where prayer and praise are offered, and where his
word is preached and ordinances dispensed, affords
to every sincere seeker an opportunity of drawing
nigh to God, and presenting his petitions; for the
prayers which are offered are in the name of all
who join in the service. And often, through the
word, the very information which we need is communicated; and not only do we receive light by the
word, but strength and comfort. Therefore, where
God has recorded his name; wherever the silver
trumpet is sounded, and the people of God are
congregated, there God is present in the midst of
the assembly; and there should all who desire any
blessing of the Lord present themselves. There
shoulld tbey be fould wvaitingf to bear what the
Lord will speak. Often has he there spoken peace
to his waiting people; so that they have said in
their hearts, " It is good to be here," and have felt
reluctant to depart. Souls oppressed with a load
of guilt, have by waiting on the Lord, in his house,
often been relieved of their burden, by rolling it
on the Lord, according to his gracious invitation;
that is, by faith in Christ crucified, they have
obtained assurance of the pardon of their sins.
4nd persons, whose minds are clouded and per



PRACTICAL  SERMONS             267
plexed with doubts and unbelieving suggestions, by
going into the sanctuary, like Asaph, experience a
speedy relief, and find their faith which was shaken,
wonderfully confirmed.  This ancient saint, the
author of several precious psalms, seems to have
been a man of a sorrowful spirit, and much harassed
with skeptical thoughts respecting divine providence; especially, when he saw the prosperity of
the wicked, and contrasted their thoughtless ease
and security with his own daily afflictions, his feet
had well nigh slipped.  But on entering the
sanctuary, he obtained such a view of the dangerous
condition of the wicked, as standing on a slippery
precipice, that all his doubts were dispelled; and
his soul was filled with divine consolation, so that
he could exclaim, " Whom have I in heaven but
thee? and there is none in all the earth, that I desire
besides thee." And from his own delightful experience, he could say, in the conclusion of the
psalm, " It is good for me to draw near to God."
But believers are not restricted to public ordinances; they are encouraged to meet with two or
three, and Christ promises to be in the midst of
them, and to grant any petition which they shall
agree to offer. And not only so, but the throne of
grace is accessible by individuals, at all times, and
in all places. " When thou prayest," says our Lord,
"enter into thy closet, and pray to thy Father in
secret; and thy Father who seeth in secret, shall
reward thee openly." The fervent effectual prayer
of one righteous man availeth much, as is proved
by the case of Elijah. And greater encouragement
to prayer couldr not be given, than the words of our




268       PRACTICAL SERMONS.
Saviour afford, "Ask, and ye shall receive; seek
and ye shall find; knock, and it shall be opened
unto you; for he that asketh receiveth, and he
that seeketh findeth, and to him that knocketh, it
shall be opened." And as the influence of the
Holy Spirit is the sum of all spiritual blessings, the
promise of this rich and comprehensive gift, is
enforced in the most emphatical manner: and we
are taught, that in some cases, fasting should
accompany our prayers. Three things are plainly
implied in the expression, " waiting on the Lord.'"
First, a desire of some benefit, with a petition for
the same. Secondly, the exercise of patience. And
thirdly, the expectation of receiving what is asked.
The desire will be earnest in proportion to our
sense of the wants under which we labour.  A
deep sense of sin and apprehension of the punishment to which it exposes us, will produce importunity in our petitions; and such prayers are
effectual.  A feeling of unworthiness and entire
dependence will cause the soul to wait patiently
until it shall please the Lord to show himself
favourable, and to return an answer to its earnest
petition. We are never more in the way of success
in our waiting, than when we are conscious that
we deserve nothing, and that a sovereign God,
without injustice, might cast us off for ever. Our
hope of acceptance in waiting on the Lord is based
on nothing else but the mercy of God, the merit
and intercession of Christ, and the gracious declarations and promises of God, in which he appears
disposed to save the lost, to pardon the sinner,
and justify the ungodly, who believeth in Jesus.




PRACTICAL  SERMONS.            269
And the liveliness of our hope will be in proportion
to the strength of our faith. When this is vigorous,
the assurance of hope will be enjoyed. Often, in
fervent believing supplication, at a throne of grace,
for mercy, there is a delightful assurance that our
prayer is heard, and that we have the blessing for
which we earnestly prayed.
Perseverance is also implied in waiting on the
Lord. This, indeed, is included in the patience
which has been mentioned. Some seekers, if they
meet not with immediate success, are offended, or
discouraged, and cease from striving, as believing
that it is in vain.  Such, although they might
promise well at first, yet soon fall away, and not
only lose their own souls, but become a stumbling
block to others. But souls truly convinced of sin,
persevere in waiting. Their determination is, if
they perish, to perish at a throne of grace. No
consideration will induce them to give over seeking. And all such do find mercy, and obtain from
the Lord, the blessings which they seek.
In the third place, let us consider what benefits
and aids they receive, who wait upon the Lord.
They are said, in our text, "to mount up on wings
as eagles."  The soul of fallen man naturally
grovels on the earth; his face instead of being raised
to heaven, is prone toward the ground. But when
the Holy Spirit enters into any man, his thoughts
and affections are raised to those things which are
above, where Christ sitteth on the right hand of
God. By the indwelling of the Holy Ghost, faith,
love, and hope are brought into lively exercise;
and these are as pinions to the soul; under their




270        PRACTICAL  SERMONS.
influence it rises from the earth, and soars on high,
like the eagle in its flight; and, like the same,
gazes on the sun, not the visible luminary, but the
SUN OF RIGHTEOUSNESS.  When, by faith the
regenerated soul draws near to God, the earth
appears to recede; all its objects are seen to be
diminutive; and the realities of the heavenly state
are perceived, and operate with power on the susceptible mind.  The affections, which may be
called the wings of the soul, mount on high; and
it is borne upwards and rejoices in the view of the
glory of God, and in the lively hope of dwelling
with him for ever. But such seasons of elevated
devotion, and delightful contemplation, are not
constant. Zion's pilgrim experiences night as well
as day. He has his nights of weeping, and often
fears that the mercy of God is clean gone. But
through whatever vicissitudes of feeling he passes,
in one thing he is uniform, both in the light and
in the shade, on the mount and in the valley, in
trouble and in joy; his purpose never varies. His
determination to continue seeking God never
wavers.  He can say, under all circumstances,
" My heart is fixed, 0 God, my heart is fixed."
In general, the course of the humble believer, is
not an eagle's flight; if he enjoys seasons of this
kind, they are few and far between; yet he rejoices
in the recollection of them, and the very places
where they were experienced, remain fresh in his
memory, as we observe in the case of the royal
Psalmist. When his soul was cast down within
him, he encouraged himself by calling lo mind
former deliverances.  "Therefore," says he, "I




PRACTICAL SERMONS.            271
will remember thee, from the land of Jordan and
the Hermonites-from the hill Mizar."
Our text speaks not only of flying, but of running and walking. There is a race to be run, in
which the strong young men utterly fall; but they
that renew their strength by waiting on the Lord,
are enabled to run in this race without growing
weary. Their strength is not in themselves, but
in the Lord, and this is the reason why they do not
grow weary. Their strength is continually renewed
by waiting on the Lord; so that they never grow
weary of well-doing. They never become tired of
the service of their divine Master; their greatest
trouble is, that they are able to do so little for him,
who has done so much for them. Though running
is necessary in winning a prize in a race; yet a
journey or pilgrimage cannot be pursued in this
way. Steady walking is the common method of
performing a pilgrimage. And when the journey
is long and the place to be visited far distant,
human strength is apt to fail, and the weary
traveller to become faint. In this case the suggestion of prudence is, that he turn aside for a season,
and rest his fatigued limbs, and seek some refreshment.  This is especially necessary to Zion's
traveller. And he knows where refreshment and a
recruit of strength can be obtained. The Lord is
his strength. By waiting on him, he is enabled to
pursue his journey to the end, without fainting by
the way.




272        PRACTICAL  SERMONS.
REFLECTIONS.
1. "The men of this world are wiser in their
generation than the children of light." When the
body is debilitated and needs to be strengthened,
they spare no pains or expense to recover impaired
health. If they hear of a medicinal spring, far off
in the mountains, they hesitate not to undertake the
journey, and undergo the hardships of the rugged
way, that they may test the efficacy of the mineral
waters. And this is done commonly, in the greatest
uncertainty, whether the means will prove effectual.
The diseased in body will apply to the most skilful
physicians, and be at any expense, which they can
afford, to procure the medicines prescribed. But
although there is a fountain opened for sin and
uncleanness, yet how slow are men to avail themselves of this effectual means of purification! Although a great and infallible Physician offers his
services, with all needed remedies to heal the diseases of the soul, and not only so, but to confer
immortal life on every one who is willing to come to
him, and confide his case entirely to his hands; yet,
notwithstanding that multitudes who are perishing
are within reach of the great Physician, and hear
his kind invitation every week, they refuse to
apply to him, and are unwilling to submit to his
prescriptions.
2. As our natural life requires to be nourished
by suitable food, from day to day, without which
it would decline, and death would ensue; so the
spiritual life of the Christian needs to be recruited




PRACTICAL  SERMONS.             273
continually, with the nutriment which is suited to
its growth and strength; and if this be withheld,
or sparingly partaken of, the soul will lose its
healthful vigour, and will languish and fall into
dangerous diseases. Of their daily bread men in
health are led to partake by the stimulus of appetite; so that there is no occasion to exhort them to
attend to this matter: but in regard to spiritual
nutriment, there is often in many professors, a manifest defect of both taste and appetite; so that while
the means are accessible, and that without expense
or trouble, yet they are neglected; and the spiritual
life remains languid, exhibiting few symptoms of
vitality, and none of strength.  Or, as there is too
much reason to fear, in many cases, the principle
of life is wanting. Having a name to live, they
are dead, and no more enjoy the rich provisions of
the house of God, than a dead man would the mos
savoury and nourishing food.  A love to divine
ordinances, and a disposition to wait upon God in
attendance on them, in private as well as in public,
may be given as one test of Christian character.
3. Although every degree of spiritual strength is
a precious possession, and we are not permitted "to
despise the day of small things," nor to reject from
our fellowship those who are weak in the faith;
yet it is the duty and privilege of every believer to
aim at high attainments in the divine life, and to
encourage and aid others in doing the same. They
should be covetous of those rich experiences in
the divine life, which are represented by mounting
up as on wings of an eagle. Such elevated seasons
of religious experience are not only inexpressibly
35




'274       PRACTICAL  SERMONS
delightful,. but exceedingly profitable.  One day
thus spent, whether in the sanctuary or in the
closet, is better than a thousand in worldly business and carnal pleasures. The soul thus favoured
possesses an evidence of the truth of the Christian
religion, which no other can have. Such elevated
views and affections also give an impulse to the
soul in its spiritual progress which is like to that
which a ship receives from a favourable wind
springing up, after the experience of head winds or
a calm.
But if we should not be so highly favoured as to
be able thus to mount and fly, yet we should certainly not be contented to creep, when, by renewing
our strength, we may run and yet not be weary,
and walk and not faint. Some who are strong in
the Lord, are men of a sorrowful spirit, and subject
to fearful conflicts, but God causes them to triumph,
and following the Captain of salvation wherever he
leads, through evil and through good report, they
are made more than conquerors, through his love,
through his merit, through his faithfulness, and
through his power.
Blessed, then, are all they who continually wait
on the Lord; for they will enjoy spiritual health
and vigour, while those who rely on their own
strength shall utterly fall.




SERMON XX.
THE TRUE ISRAELITE.
Behold, an Israelite, indeed, in whom is no guile. —JOHN 1. 47,
NATHANAEL, to whom our text refers, was of Gali
lee, of the town of Cana; and though a good man,
was not without his prejudices; for when Philip,
after having seen Jesus, accosted him, saying,
" We have found him of whom Moses in the law,
and the prophets did write, Jesus of Nazareth, the
son of Joseph;" Nathanael replied, "Can there
any good thing come out of Nazareth?" Philip
persuaded that nothing else was necessary to remove
his friend's prejudices than a personal interview
with Jesus, invited him to go with him, and see the
remarkable person of whom he spake. With this
invitation, Nathanael immediately complied. When
Jesus saw Nathanael coming, he uttered the words
of our text, " Behold, an Israelite, indeed, in whom
is no guile."  Nathanael, surprized at such a salutation from a stranger, said, "Whence knowest
thou me?"  Jesus answered, "Before that Philip
275




276       PRACTICAL SERMONS.
called thee, when thou wast under the fig-tree, I
saw thee." How Nathanael was occupied at the time
referred to, must be a matter of conjecture; but it
is not improbable that he had been engaged in
holding secret communion with God, when alone
under the fig-tree.  He was, therefore, at once
convinced of the omniscience of Jesus, and that he
was certainly the true Messiah. His prejudices,
arising from the supposed place of our Lord's
origin, were for ever dispersed; and the good man
exclaimed, " Rabbi, thou art the Son of God, thou
art the King of Israel. Jesus answered, and said,
Because I said unto thee, I saw thee under the
fig-tree, believest thou? thou shalt see greater
things than these. Verily, verily, I say unto thee,
hereafter ye shall see heaven open, and the angels
of God ascending and descending on the Son of
man." Whether this promise was fulfilled on the
day of our Lord's ascension to heaven, when a
multitude of angels came down to accompany him,
or at some other time not recorded, we cannot positively determine. It might, for aught we know,
have been fulfilled, on several occasions. Most
expositors are of opinion, that Nathanael became
one of the twelve apostles, and was more commonly
known by the name Bartholomew, than by the
name here given.
Our object in the sequel of the discourse shall
be to delineate the character which Christ ascribes
to Nathanael, "an Israelite, indeed, in whom is
no guile."
1. It imported that he was a true son of Abraham. From the Holy Scriptures we learn, that the




PRACTICAL SERMONS.             277
children of Abraham are of two kinds; "they that
are born after the flesh, and they that are born after
the promise." And the apostle Paul teaches, that
" they are not all Israel who are of Israel." "Neither,
because they are the seed of Abraham, are they all
children;" that "they which are children of the
flesh, these are not the children of God, but the
children of the promise-these are counted for the
children.'   Nathanael was called an "Israelite
indeed," not because he was a natural descendant
of Abraham; for in this sense the words might
have been as properly applied to every individual
of the Jewish nation. There is an emphasis on the
word indeed. It means, that he was a genuine son;
one who truly resembled Abraham in his faith and
piety. Christ, in his conversation with the Jews,
recorded in the eighth chapter of this book, denies
that the unbelieving Jews could with propriety be
denominated the children of Abraham.  "If ye
were Abraham's children," says he, "ye would do
the works of Abraham." He had admitted, indeed,
that as to natural descent, they were the seed
of Abraham; but in the more important sense, he
denies their claim to this appellation, as their conduct proved them to be of a character entirely
opposite to that of the patriarch.  Abraham was
constituted the father of all true believers; not
merely of those descended from him according to
the flesh, " For the promise that he should be the
heir of the world, was not made to Abraham and
his seed, through the law, but through the righteousness of faith, therefore, it is of faith, that it
might be by grace, to the end that the promise




278        PRACTICAL  SERMONS.
might be sure to all the seed, not that only Mhicu
is of the law, but to that also which is of the faitr
of Abraham, who is the father of us all."
The conclusion which the apostle Paul draws,
in another place, is, " If ye be Christ's, then are ye
Abraham's seed, and heirs according to the promise." " For he is not a Jew who is one outwardly, but he is a Jew who is one inwardly." " Know
ye, therefore, that they who are of faith, are the
children of Abraham."
Faith, then, is the characteristic of a true Israelite. This was the trait which was most remarkable
in the life of this patriarch. Whatever God promised, he fully believed; whatever God commanded, he hesitated not to do. The testimony given
of his faith is, that " he staggered not at the promise
through unbelief; but was strong in faith, giving
glory to God. Being fully persuaded, that what
he promised, he was able to perform."
The same readiness to believe, seems to have
been the disposition of Nathanael. It was, therefore, no doubt, on account of his faith that our Lord
speaks of him as an " Israelite indeed."  And this
is the distinguishing feature in the character of
every sincere servant of God. Faith is the primary
virtue of the Christian life.  But the faith of God's
elect, must not be confounded with the speculative
assent which unsanctified men give to the truth of
divine revelation. This is altogether inoperative.
It is a dead faith. But the faith of the Christian,
is a living and operative principle. It is also fruitful of good works. By its fruits it must be judged.
As the apostle JFames says, " Show me thy faith




PRACTICAL SERMONS.            279
without thy works, and I will show thee my faith
by my works." A genuine faith cannot be unfruitful, for "it works by love and purifies the heart."
2. A true Israelite was one in covenant with
God.  The nation of Israel were distinguished
from all other nations by this circumstance, that
God had entered into a solemn covenant with
them. Every descendant of Abraham, and every
one connected with his family permanently, received
the sign of circumcision, which was " a seal of the
righteousness of faith." And when God brought
his people out of their bondage in Egypt, he
entered into covenant with the whole nation, at
Sinai, and at Horeb. They thus became a peculiar people, who were favoured with exceeding
great and precious privileges; for to them were committed the oracles of God, the covenants of promise,
and all the institutions and ordinances of divine
worship.  But the possession of these external
privileges did not interest the people in the spiritual
blessings of the covenant of grace, unless they by
faith laid hold of the promise, and were thus
brought into friendship with God.
The Jews were ever ready to boast of their
privileges, and of their being the children of Abraham, and despised all others as being uncircumcised, and out of covenant with God. Both John
the Baptist and our Lord took pains to show them
that those external privileges would answer them
no valuable purpose, unless they became in heart
the sincere servants of the most High.  The
promise, "I will be a God to thee and thy seed,"
is still in full force, and belongs to every one who




280        PRACTICAL  SERMONS.
has truly entered into covenant with the God of
Abraham.  Whoever cordially, and unreservedly
takes God for his God, Christ for his only
Redeemer, and the Holy Spirit for his Sanctifier
and Comforter, is in covenant with God. And
every such person consents and promises to walk
before God uprightly, in obedience to all his
commandments and ordinances.  To all such,
God says, "I will be a father unto you, and
ye shall be my sons and daughters."  No situation can be so safe and comfortable as to be in
covenant with God; for to those who are in this
sacred relation, all the promises of the covenant
of grace belong. These are exceeding great and
precious, and they are all firm and sure. "They
are not yea and nay; but are all yea, and amen, in
Christ Jesus to the glory of God." Their fulfilment rests on the faithfulness of God, which can
never fail.  Heaven and earth will pass away,
sooner than the least thing which God has promised
shall fail of a fulfilment. The true Christian, then,
is now the "Israelite indeed," and all things are
his, "whether Paul, or Apollos, or Cephas, or life
or death, or things present, or things to come, all
are yours, and ye are Christ's, and Christ is God's."
The covenant of grace is not peculiar to gospel
times; pious Israelites were always included in the
same covenant of promise, and inherited the same
blessings. While the external dispensation of this
covenant has been changed, the substance has
remained the same. To all true believers, under
both the old and new dispensation, God is their
reconciled Father; Christ their Prophet, Priest,




PRACTICAL SERMONS.             281
and King; and the Holy Spirit the source of their
spiritual life, and of all their hopes and comforts.
3. A third characteristic of a true Israelite is, that
he is a worshipper of the true God. All other nations
worshipped idols, and knew not Jehovah the living
God. Even of the Samaritans, who professed to
worship the God of Israel, our Lord said, "They
worship they know  not what."  The genuine
Israelite not only acknowledges Jehovah to be the
true and only God, and renders to him external
worship, to whom alone all religious worship should
be paid; but he worships with the heart —he prays
to him with the understanding and with the
spirit. Every true Israelite has, as it were, a temple within himself, and God dwells in him. From
the altar of his heart he offers daily, morning and
evening, and at other times, the incense of a sincere
and affectionate heart. To God he gives the best
of his services. He brings his whole " body a living
sacrifice, holy and acceptable to God, which is his
reasonable service." God is a Spirit, and requires
those who approach him, to worship him in spirit
and in truth. The worship of God, with the true
Israelite, is not a mere formal service-a drawing
nigh with the mouth, and bowing the knee, but it
is a service of the heart, in which its best affections
and purposes are consecrated, as first fruits unto
God. This service is to him not burdensome, but
delightful. He esteems it his highest privilege to
draw near to God; and his language is, " One day
in thy courts is better than a thousand. I had rather
be a door-keeper in the house of God, than to dwell.n the tents of sin."
36




282       PRACTICAL SERMONS.
The Israelite indeed shows his sincerity by
worshipping God in secret, where his heavenly
Father alone witnesses his devotion, as well as in
public, where he is seen of men. His family too
will attest the constancy and earnestness of his
prayers.  And, while many around him, may
forsake the assembling themselves for the worship
of God, the true Israelite will not be found neglecting the prayer-meeting; and on the Lord's day, he
rejoices when the doors of the sanctuary are opened;
and when his brethren say unto him, " Come, let
us go up to the house of the Lord."
4. When giving the character of the true Israelite, we should not omit that circumstance which
gave origin to the name Israel. When Jacob was
returning with his numerous family from Mesopotamia into Canaan, his native country, from which
he had been an exile for more than twenty years,
he was thrown into great alarm and consternation,
from hearing that his brother Esau, whom he had
grievously injured, was coming to meet him with
an armed force, of four hundred men. To contend
with such an army, he knew that he was not
prepared; his only resource was in God. Therefore, after making the best arrangements which he
could for the safety of his family, he retired into a
private place to pray. And while he was there, a
man wrestled with him until the breaking of the
day. And he said, Let me go, for the day breaketh;
and he (Jacob) said, I will not let thee go unless
thou bless me: and he said, What is thy name? and
he said, Jacob. And he said, thy name shall no
more be called Jacob, but ISRAEL; for, as a prince,




PRACTICAL  SERMONS.           283
hast thou power with God and with man, and hast
prevailed." Thus we see that the import of the
name Israel is, "one who has power with God
and prevails."  Here, then, we have a striking
characteristic of the Israelite indeed; he is a
mighty wrestler; he wrestles with God, by his
fervent desires and importunate prayers.  He is
one who lays hold of the promises, by a grasp
which nothing can loose. He fills his mouth with
arguments, and will take no denial.
The exercises of a soul, in offering the prayer
of faith with importunity, are well represented by
the act of wrestling; for in no other case is there a
more intense exertion of the mind. We have a remarkable example of that importunity, which would
take no denial, in the Syrophenician woman, who
applied to our Saviour when he passed near her
residence, in behalf of her daughter, who was
grievously tormented by a demon.  She had no
right to lay any claim to the blessings which pertained to Israel, as she was of the accursed race of
Canaan which God had doomed to utter destruction. But urged by the necessity of the case, and
probably encouraged by a favourable report of
Christ's tender compassion to the afflicted, she
resolved to make an earnest application. And so
repeated and earnest were her cries, that the
disciples were annoyed, and requested our Lord
to send her away. To this he paid no attention;
and the earnest suppliant having pressed through
the crowd, approached the person of the Saviour,
and falling down before him, said, " Lord, help me."
His answer, containing a reference to her alien




284        PRACTICAL  SERMONS.
race, seemed like a complete repulse; for he said,
"It is not meet to take the children's bread, and
cast it to dogs." But even this, she, in her earnestness, turned into a plea in her favour: "Truth,
Lord," said she, "yet the dogs eat of the crumbs
which fall from the Master's table." Though of
the race of the Canaanites, she was indeed an
Israelite, in spirit; for she would not let him go
until he blessed her.  His final answer to her
petition is remarkable; for it evinces, that the
answer to believing prayer is not restricted to any
nation, nor dependent on any external relations or
religious rites.  "Jesus answered and said unto
her, 0 woman, great is thy faith; be it unto thee as
thou wilt. And her daughter was made whole
from that hour."
5. The only other characteristic which I shall
mention as distinguishing the true Israelite, is, that
he has the promise of an inheritance. To Israel
after the flesh, the land of Canaan was promised.
First, this promise was made to Abraham, then to
Isaac and Jacob; and afterwards, was renewed to
the people of Israel, even when they were slaves in
a foreign land.  To give them  possession of the
promised land, they were brought out of Egypt,
by the hand of Moses and Aaron, and were conducted through a barren and howling wilderness,
that they might receive possession of their promised
inheritance; and although many failed to enter in
because of unbelief, yet Israel, as a nation, were
introduced into this land, under the guidance of
Joshua; and every Israelite received an allotment
in this pleasant land, which is constantly described




PRACTICAL SERMONS.             285
as "flowing with milk and honey."  So also,
the spiritual Israelite, the son of Abraham by a
participation of his faith, has received the promise
of an inheritance, a heavenly Canaan, where he
shall rest from all his conflicts and all his toils
and temptations. There already, we know from
the infallible word of our Lord himself, are Abraham, Isaac and Jacob; and all the children of
Abraham who died in the faith are gathered to
their father's bosom; where they shall enjoy eternal peace and consolation, far beyond what they
can now  conceive.  "There remaineth a rest
for the people of God."  This inheritance is described by the apostle Peter, as "incorruptible,
undefiled, and that fadeth not away."  And it
is reserved for all believers; and is made sure
to them, for they are kept by the power of God,
through faith unto salvation.
Israel, when all who belong to this holy nation
shall be gathered together, will indeed be more
numerous than the stars of heaven.  They will
form a company, which no man can number, and
every one of them will possess a true heart, an
undissembled love to their Joshua, and a fervent
love to one another; and every Israelite shall
enjoy his allotted portion.
It may be useful to make a few remarks
on this interesting portion of the evangelical
history; and
1. The conduct of Philip must be highly approved, and should be imitated. He had found
the Saviour, and was fully persuaded, that he was
the Messiah, predicted by Moses in the law, and




286        PRACTICAL  SERMONS.
by all the prophets, and therefore he desires to
make his friends also acquainted with the divine
Redeemer. This is often observed in genuine converts. One of their first thoughts after experiencng pardoning mercy, is, to bring to the Saviour
their friends and acquaintances. Too often, however, not meeting with the success which they
expected, they cease their efforts, and give up the
hope of their conversion, as desperate; or, at least,
as not likely to be accomplished through their
instrumentality. In this they do wrong. They
should never despair of the salvation of any one; and
should never cease to invite and urge them to come
to Christ, for there is no other name by which they
can be saved.
2. We may learn from the case of Nathanael,
that although good men are subject to be prejudiced
against the servants of God, yet, when they have
the opportunity of being better acquainted with
them, these prejudices are sure to be dissipated;
and their dislike converted into cordial attachment.
It is, therefore, a very desirable thing to bring the
people of God, and especially, the ministers of the
gospel, into a more intimate acquaintance with each
other. By this means, they will find that most of
their prejudices were unfounded, and that there is
a nearer agreement among the children of God, in
all practical matters, and especially, in their religious exercises, than either party apprehended.
They may, and do differ in their speculative opinions, and in their external forms of worship; but
such a difference is consistent with their being of
one heart, and of one spirit.  Bigoted. sectaries




PRACTICAL  SERMONS.            287
aim to keep up the walls of separation, but Christian love pants after unity with all the real
children of God.
3. Another remark suggested by the history of
Nathanael is, that our Lord is the witness of every
action of our lives; and especially, of every exercise
of devotion. He sees us, when we are concealed
from the view of all mortals. He hears the prayer
which is offered up, in the recesses of the forest or
grove. Nathanael, under the fig-tree, felt himself
to be retired from all the world, but there the eye
of Christ was upon him. Hannah, when she
wrestled with God for her Samuel and was heard,
uttered no sound, but only moved her lips. No
person present knew what was passing in her
mind. Eli, the priest, who observed that she was
much agitated by some internal cause, uncharitably attributed it to strong drink; but God, who
searcheth the heart, knew the fervent desires of
her inmost soul, and immediately returned an
answer; in mercy bestowing the very gift for which
she so earnestly prayed.  The softest whisper
of prayer, when prompted by sincere faith enters into the ears of the Lord of Sabaoth. It is
not necessary to the efficacy of prayer, that it
should be expressed even in a whisper; for our
Lord would have all the churches to know that it
is he who "searcheth the reins and the hearts."
Therefore, the sincere desire which is not expressed
by any external sign, is known to him, and is as
acceptable as if uttered in a loud voice. We do
indeed, read much in the Psalms of crying aloud




288        PRACTICAL SERMONS.
unto God; and it is very natural for strong desires
to seek for expression by the voice.  It is often
profitable to employ our voice even in secret prayer,
because the sound of our own voice has a tendency
to confine the thoughts from wandering, and also
to stir up some lively emotion within us. An experienced writer recommends the chanting of the
Psalms, in the tone which nature prompts, as
serviceable to excite the sluggish feelings. But
still, the secret breathing of the heart is real prayer,
and is often heard and answered. Through unbelief, we are prone to think of God as removed to a
great distance from us, whereas we ought to have
the impressive conviction, that we are in his immediate presence, and that he is the witness of all the
desires and emotions of our hearts. In nothing, is
there a greater difference between our theoretical
and practical belief, than in regard to the omnipresence and omniscience of God. No Christian
ever hesitates about ascribing these attributes to
Jehovah; but alas! how faint is the impression of
these truths on our minds; even when professedly
engaged in his solemn worship.
4. Finally, we learn from our Lord's address to
Nathanael, that sincerity in our religion is essential.
He is described as being "without guile."  Nothing, not even open impiety, is more odious in the
sight of God, than hypocrisy. On account of this
vice, our blessed Lord denounced, in the severest
language, the Pharisees of his day, who made the
loudest professions, and exhibited to the world the
greatest show of devotion and strict godliness




PRACTICAL  SERMONS.            289
He compares them to whited sepulchres, which
although beautiful without, were within full of
rottenness and dead men's bones.  They made
clean the outside of the cup and platter, but altogether neglected to cleanse the inside; whereas, all
that is excellent in religion must come from the
heart. As out of it proceed evil thoughts and every
species of sin; so it is also the seat of every Christian virtue, and of every holy temper. The fear
of God, the love of God, faith, penitence, humility,
submission, zeal, brotherly love, and every other
pious exercise must proceed from the heart. One
characteristic of the wisdom which is from abovewhich is nothing else than true religion —is, that
it is " without hypocrisy."
Let us, then, be diligent in searching our own
hearts, to ascertain whether indeed we belong to
the true Israel of God-whether we are in the
faith-whether Christ dwells in us-whether he
possesses the throne in our hearts-whether we
are divorced from all our former idols-whether
we have evidence of having been renewed in the
spirit of our minds-whether we are united to
Christ as the living branch to the vine-and
whether, as an evidence of this union, we are new
creatures, old things having passed away, and all
things become new.
Sincere religion is not that which a man believes
to be right, but it is that which is right.  In the
New Testament sense, sincerity is that which will
stand the strictest scrutiny-which will bear to be
examined in the clearest light.
37




290        PRACTICAL SERMONS.
Now, as the consequences of being right, and
possessing genuine piety, are of infinite moment,
we ought to give the subject our utmost attention
and never rest, until every doubt is removed; and
as our hearts are deceitful above all things, we
should most earnestly pray to God, to search ana
try us; lest at last, we should discover, when it is
too late, that we were not of the number of the
true, spiritual Israel.




SERMON XXI.
GOD TO BE GLORIFIED BY THOSE BOUGHT WITH A PRICE.
i e are not your own, for ye are bought with a price; therefore
glorify God in your body, and in your spirit which are God's.1 COR. vi. 19, 20.
THE religion of the Bible relates to the two great
branches of human duty, the things to be believed,
and the things to be done.  These truths are
exhibited in various methods; sometimes in a more
general and comprehensive manner, and at other
times particular points are distinctly brought into
view. The doctrines and precepts of the gospel,
though they may be distinguished, must not be
separated.  There exists an intimate connexion
between them. The objects of our faith are not
matters of mere speculation; they furnish the
motives which should impel the Christian to the
performance of duty; and duty cannot be rightly
performed, unless under the influence of the belief
of these doctrines. Faith and good works have,
therefore, an indissoluble connexion, so that where
291




292        PRACTICAL  SERMONS.
there are no good works, it must be concluded, that,
whatever boast may be made of believing the truth
the faith is not genuine and saving.
In the words of the text, we have a doctrine and
a duty inculcated in their relation to each other.
The duty is so comprehensive, that it includes the
whole circle of Christian duties, for it is a command
to glorify God with our bodies and spirits; and
evidently, this comprehends every duty which
God requires of man. The doctrine taught, and
presented as a motive for our obedience, is so
powerful, that though it cannot be said strictly to
embrace every doctrine of the gospel, yet it supersedes the necessity of calling in the aid of any
other motive. It is the doctrine of REDEMPTIONredemption from sin and misery by a ransom-a
ranson of such inestimable value, that nothing can
be added to it. They who are thus redeemed from
death, by another, are no longer their own. All
their faculties belong to him who has bought them.
They are bound by the law of gratitude to conform
their conduct, henceforth, to the will of their
Redeemer.
In the further prosecution of the subject, we
shall first consider the duty; and secondly, the
motive offered for its performance.
1. The duty is, "to glorify God, with our bodies
and spirits." Let us begin with the latter. How
may we glorify God with our spirits, that is, with
our rational souls?
This we may do, in the first place, by making
use of the reason with which we are endowed, in
contemplating the character of God as made known




PRACTICAL SERMONS.            293
to us in. his works and in his word. To enable us
to perform this duty was the principal end of our
Creator, in making us intelligent beings; and out
reason can never be exercised on any subject so
noble and excellent. And as our rational faculties
were given to enable us to contemplate the divine
attributes, so also to search after the knowledge of
God. Although " none by searching can find out
the Almighty to perfection," yet, by diligent attention to the book of nature, and to the Bible, we may
learn much of God that was not apparent at the
first view. Every rational creature should, therefore, seek assiduously to know God, as far as he has
revealed himself. Things unrevealed, we have no
concern with. They do not respect our faith and
practice; and it is presumptuous in us to endeavour
to pry into them, according to that declaration in
the law, " The secret things belong unto the Lord,
our God, but those things which are revealed,
belong to us and our children for ever, that we
may do all the words of this law."
Again, we glorify God when we readily and
firmly believe and rely upon all that he has said.
God is better pleased with no act of his creatures
than faith in his declarations; especially, when they
are contrary to the notions which we naturally
adopt from our own reason, as probable. Such a
faith was conspicuous in Abraham, on account of
which he obtained the honourable appellation of
"the father of the faithful."  "Who, against hope,"
as says Paul, "believed in hope, that he might
become the father of many nations." Though what
God promised seemed impossible, according to the




294        PRACTICAL  SERMONS.
course of nature; yet, " he was not weak in faith'
" he staggered not at the promise through unbelief; but was strong in faith, giving glory to God."
We may also glorify God in our spirits, by setting
our affections supremely on him, and by the constant and lively exercise of pure love.  This,
indeed, is the essential thing in religion. Without
love or charity, Paul assures us, that all knowledge
and all faith will profit nothing. Of all excellent
gifts and graces, this is the most excellent, and
shall abide for ever.
No honour given to any one can be equal to our
sincere and supreme love.  This, therefore, was
the original demand of the law of God; and as that
law is immutable, the same thing is now demanded;
and, in the same proportion as we love God, in the
same we obey the law; and thus we come to the
conclusion, that we cannot glorify God so effectually in any other way, as by obeying his law.
We, moreover, glorify God by forming such pur
poses as are in accordance with the divine will
The character of every man is determined by the
habitual bent and purpose of his will. All human
actions flow firom the will; this is, therefore, the
mainspring of all good conduct. Man's depravity
consists mainly in the opposition of his will to the
will of God. But when the will is renewed, the
purposes of the heart are decidedly for God and
his service. The stubborn will, naturally so selfish,
is now subdued; and the sincere inquiry of the
soul is, What is God's will? Now, such a person
can truly say, " My heart is fixed, 0 God, my heart
is fixed."  "Thy will be done, as in heaven so in




PRACTICAL  SERMONS.             295
earth." And even when the manifestations of the
divine will are contrary to the natural -affections
and inclinations of the person, he learns to
acquiesce in the divine will. "It is the Lord, let
him do what seemeth him good."
All our duty, however, does not consist in action
In this world the children of God are all subject to
various afflictions. These they are taught to consider as paternal chastisements, which are intended
to work in them the peaceable fruits of righteousness; and the rod of chastisement is used to correct
their faults, and to make them partakers of his holiness. These afflictions are properly called trials,
because they bring to the test our submission to the
will of God. It is much easier to be thankful for
mercies received, than to be cheerfully submissive
when our comforts are taken away. Our natural and
lawrful affections are apt to become inordinate, and it
is fvund hard to resign our possession of objects
which have been long enjoyed. The bereavement
of dear friends is a sore affliction.  None knows the
bitterness of soul produced by the loss of such, until
he has had some experience of these trials. However well we may be acquainted with the reasons
which should have influence to make us submissive
to the will of our heavenly Father, and may assent to
them all, and acknowledge their weight; yet, when
the trial actually comes upon ourselves, we find theory to be very different from practice. At first, even
the Christian under severe chastisement is like
"a bullock unaccustomed to the yoke;" but after
struggling awhile, he learns to s lbbt, and finds




296        PRACTICAL SERMONS.
resignation the best remedy for every species of
trouble. And in proportion as submission is diffi
cult, on account of its crossing the inclinations of
the flesh, in the same proportion is it pleasing to
God; and by'having our wills swallowed up in the
divine will, we glorify God as much as in any
other way. Afflicted saints, confined to their beds
or their houses, often feel as though they were cut
off from all opportunity of glorifying their heavenly
Father; whereas they are placed in a situation in
which they can glorify him more effectually than
by active service. Their humble submission to the
divine will, and their cheerful resignation of the
dearest objects of their earthly affections, at the
call of his providence, is a sacrifice with which
God is ever well pleased. We may, in this way,
glorify God even in death, when with childlike
submission we part with life and all its enjoyn-Ats,
and give up our souls into the hands of him who
gave them. "Whether we live, we live unto the
Lord; or whether we die, we die unto the Lord."
Finally, under this head, we glorify God with
our spirits, when we constantly and deliberately
aim at his glory: when, in all that we do, or undertake, we set before our minds the glory of God, as
our highest end; and when, in the ardour of our
zeal, we call upon every one around us to join in
ascribing glory to his name, and not only so, but
invite all nature to join in the chorus of praise.
Thus the royal Psalmist often invites all creatures
to praise the Lord.
But in our text, the apostle speaks of glorifying




PRACTICAL SERMONS.             297
God with our bodies, as well as our spirits. Let
us, then, inquire how our bodies may become
instruments of glorifying God.
Ip the first place, we glorify God when our
bodies are preserved from impurity and intemperance. This was the very idea which the apostle
had in his mind, when he introduced the word
bodies; for he had just said, in the beginning of the
nineteenth verse, "What! know ye not that your
bodies are the temple of the Holy Ghost, which is
in you, and which ye have of God?" As the
temple of God must be holy, so it must be preserved
from all impurity of the flesh. This is so offensive
to God.hat in a parallel passage, it is said, " If
any mal defile the temple of God, him will God
destroy." So, also, the body should be kept free
from those disorders and insane perturbations produced by inebriating drinks and drugs, and also
from all undue repletion of food.  The passions
and appetites, which have their seat in the body,
must be held under a strong restraint. And as a
pure and temperate condition of the body is
requisite to the performance of any duty, and necessary to the right exercise of the mind itself, it is a
duty of high obligation to keep the body under
due government, lest fleshly lusts which war
against the soul should subdue it, and involve it in
ruin.  Paul says, "I keep under my body lest
while I preach to others, I myself should be a
castaway."
Again, as man consists of body and spirit, and as
both have been derived from God, it is reasonable
38




298        PRACTICAL  SERMONS.
that both should be employed in his service
Various duties requiring bodily action are therefore enjoined; and all the institutions of social and
public worship demand the employment of bodily
organs and members. We are bound to worship
God with our bodies, as well as with our minds.
We must bow down before him, and by external
actions and gestures, manifest our reverence for the
divine majesty.
Besides, God is to be praised with our voice in
the assembly of his saints, and it is written, "He
that offereth praise, glorifieth me."  With the
tongue then, we should continually glorify the
name of the most High. To animate our praise,
we need the aid of sacred music. "Praise ye the
Lord; for it is good to sing praises unto our God;
for it is pleasant, and praise is comely."
Moreover, as God is glorified by acts of beneficence and charity, and indeed, by every species
of good works; and all these require the instrumentality of the body; so we may be said to glorify
God by every good work which we can perform.
We glorify him by the common labours of our
hands, whether in the house, or in the field. Those
in the most abject circumstances in the world, have
it in their power to glorify God, by diligently performing the duties of their station and places.
Thus Paul exhorts servants, who were in bondage,
"Obey," says he, "in all things your masters
according to the flesh, not with eye-service, as menpleasers, but in singleness of heart, fearing God;
and whatsoever ye do, do it heartily as to the Lord,




PRACTICAL SERMONS.            299
and not unto men, knowing that of the Lord ye
shall receive the reward of the inheritance; for ye
serve the Lord Christ."
Our hands may be made to glorify God, when
they are opened in acts of liberality and beneficence. When, possessed of abundance of the good
things of this life, you supply the wants of
Christ's poor brethren, it will be openly acknowledged in the day of judgment. Even if you give
a cup of cold water to a disciple in the name of a
disciple, you shall not lose your reward.  Certainly, he who advances the kingdom of Christ by
preaching his gospel, or by contributing to the
support of those who do; and who makes a pious
and liberal use of the wealth which God has
bestowed upon him, does thus glorify Him, from
whom wealth is received. Rich men labour under
some great disadvantages, as it relates to the salvation of their souls; but they possess one means of
glorifying God which others want. They have the
" mammon of unrighteousness," by the wise use of
which they may make themselves friends. Let
themn, then, "do good and conmmunicate, for Kwith
such sacrifices God is well pleased." 0 rich man,
let not the rust of your hoarded gold and silver
testify against you. The talents with which you
are entrusted must not be buried, but diligently
employed for the interest and honour of your Lord.
In short, we are bound to glorify God in all
things. "Whether ye eat or drink, or whatever
ye do, do all to the glory of God." Good works
send forth a shining light, and have a tendency
to lead others, who see them, to glorify our Father




300       PRACTICAL SERMONS.
in heaven, according to that precept of our Lord
" Let your light so shine, that others seeing your
good works may glorify your Father in heaven.'
A holy, exemplary life is the most effectual method
of glorifying God, before men. If we set before
us, daily, the example of Christ, and follow it, we
shall not fail to glorify God. " Let the same mind
be in you, which was also in Christ Jesus."
Imitate his example, " who went about doing good;"
and neglect not to ascribe to God the glory due to
his august and holy name.
II. We come to consider and urge the motive
for our glorifying God, mentioned in our text.
" Ye are not your own-ye are bought with a
price." When it is said, that we are not our own,
the meaning is, that we are the property of the
Lord. Every one has a right to the use and benefit of what properly belongs to him. If we are
God's, then he may rightfully require all the service and obedience which we are capable of rendering.  If he is our Owner, we should employ
our faculties of mind and body to glorify him.
The apostle might have founded God's right to us
on creation.  He who makes any thing, among
men, has the best title to it; but man can make
nothing unless the materials be furnished. God
first produced the material, and then fashioned and
constituted it, in a very wonderful manner.  But
the apostle says nothing of this, and why? because
his mind was fully occupied with anotheL subjectREDEMPTION. "Ye are," says he, "bought with a
price." The redemption of captives was an idea
very familiar to the ancient Greeks and Romans.




PRACTICAL  SERMONS.            301
As by the customs of war, every prisoner was made
a slave, it often happened, that persons of wealthy
and respectable families, would be thus separated
from their parents, brothers, and sisters; and from
their wives and children, where they had families
of their own. It is not surprising, therefore, that it
frequently happened, that the relatives of the captive in slavery, would raise a sum sufficient to
ransom their friend, and would send a suitable
person to find him out, and to pay his redemption
price, and bring him home. Suppose a father or
brother to go in search of the lost son or brother.
He encounters every peril, by land or sea, makes
his way over mountains and deserts, until he arrives
at the spot where the captive, confined with chains,
is labouring under the lash, it may be, of a cruel
master. What would be the feelings, do you suppose, of a number of captives confined together,
when it should be announced, that a Redeemer
had arrived with a large ransom to deliver some
one of them? How, in such circumstances, would
alternate hope and fear agitate every bosom! But
when the fortunate captive heard his own name
called, who can describe his exultation? The good
news is so unexpected, and the tidings so joyful,
that he at first, can scarcely believe the report.
But when he sees the face of his father or brother,
and sees the ransom paid, and finds himself freed
from his fetters, his heart is as full of joy as it
can hold.  He springs forward and embraces
his kind redeemer. He exults, and weeps, and
laughs-and knows not how to give expression tc
his feelings. This is literally what is meant by




302       PRACTICAL SERMONS.
redemption. Sometimes, indeed, the word is used
for any great deliverance; but primarily and properly, it means to buy with a price. And so the
apostle says to the Christians of Corinth, "Ye are
bought with a price."
The deliverance of sinners from death by the
Lord Jesus Christ, bears therefore a striking analogy to the redemption of captives. Men are taken
captive by the devil. They are bound fast in the
cords of iniquity. They cannot liberate themselves,
nor can this redemption be effected by any one but
the Son of God. But, though the analogy is striking, yet there are three circumstances in the
redemption of the sinner, which distinguish it from
that which takes among men.
1. When one went to redeem his brother or friend,
though he might have far to go, and many difficulties to encounter, before he found the unhappy
captive, still he had not to go out of the world;
but when Christ, as our elder brother, undertook
the ransom of his people, it was necessary for him
to descend from heaven to earth-from the throne
of majesty to a stable and a manger.
2. When an earthly redeemer set off in search
of an enslaved son, or brother, he had indeed to
obtain and take with him a ransom-and it might
be a large sum which was requisite, for those who
now held the captive in bondage, would raise their
demand in proportion to the wealth of the friends
Still the price consisted of silver or gold or precious
stones, or some valuable earthly commodity. But
when the Son of God came into the world to
redeem lost sinners, he must lay down a ransom of




PRACTICAL SERMONS.            303
a very different nature. Silver and gold go for
nothing in this transaction. All the treasures in
the bowels of the earth are insufficient to redeem
one soul. The price required is blood-and no
other blood will answer, but that of the Redeemer
himself. Yes, the Son of God must assume our
nature, that he might have blood to offer as a ransom. "Lo, I come, 0 God," says he, " to do thy
will."  "A body hast thou prepared me."  Having
been " made of a woman, and made under the law,"
he bore the stroke of divine justice due to the
sinner, and by becoming a curse for him, redeemed
him from the curse of the law. "For," says Peter,
"we are redeemed, not with silver or gold, but
with the precious blood of Christ, as of a lamb without blemish and without spot."  0 Christian!
behold the blood flowing from the heart of the
Lamb of God. This, this was the price paid for
your redemption.
3. This redemption is distinguished from the
transaction so called among men, by the nature
of the bondage and captivity under which tile
sinner was confined. He was first under a just
sentence of condemnation from the law of God.
Next, he was held bound in cords of iniquity,
which no created arm could loose. And lastly, he
was lying under the cruel tyranny of Satan, the
worst of masters. From all these our Redeemer
came "to save his people."  He removed the
curse of the law by bearing it in his own body on
the tree. He saves his people also from their sins
by the washing of regeneration and the renewing
of the Holy Ghost, and he dispossesses Satan by




304       PRACTICAL SERMONS.
his superior power. " When a strong man armed
keepeth his house, his goods are in peace, but
when a stronger than he cometh, he taketh away
his armour wherein he trusted and divideth the
spoils."  Christ came " to destroy the works of the
devil."  Paul was sent " to turn the heathen from
darkness to light, and from the power of Satan to
God;" and Christians are "translated from the
power of darkness to the kingdom of God's dear
Son."
Now, those who have been thus redeemed owe
a debt of gratitude which, without exaggeration,
may be said to be infinite.  No wonder Paul
judged it unnecessary to urge other motives. If
this has not power to influence us to glorify God,
no others can possess such a power. Let us, then,
cordially and cheerfully spend our lives in glorifying God, with our body and spirit which are his.
REFLECTIONS.
1. Let us reflect penitently on our culpable
neglect of this great duty, of glorifying God with
our bodies and spirits which are God's. Though
we may not be chargeable with a total neglect of
duty; though we may have had this as the highest
object of pursuit, for years past; though we may
be conscious that we have desired and purposed to
make every other pursuit subordinate to this chief
end; yet, upon a retrospect of his past life, who is not
constrained to confess that there has been a great
failure in coming up to the requirements of God,
all of which are most reasonable?  And not only




PRACTICAL SERMONS.            305
have we come short of that perfection which the
law demands, but we have not reached that degree
of perfection at which we fondly anticipated that
we should arrive.  Deep humility and sincere
repentance are the feelings which should possess
our minds in looking back on the past.
2. We should endeavour to obtain a lively feeling of our obligations to the Redeemer.  We
should often remember, that we are redeemed
captives, bought off from a cruel servitude, from
galling chains; yea, from certain death, not of the
body only, but also of the soul-a death of never
ending misery. And let us endeavour to excite
within our cold hearts, the emotions of lively gratitude, by contemplating the price of our redemption;
not silver or gold, or any mundane treasures, but
the precious blood of the Lamb of God! And let
us meditate not only on the gift, but on the motive
which prompted it. There is no greater mystery
than the love of God to sinners. In this love there
is a depth, and height, and length, and breadth,
which passeth knowledge. What shall we render
to the Lord?  What can we render for such a
benefit? The best return we can make is to give
ourselves away to our Redeemer.  We are not our
own; he hath bought us with a price. All our faculties of mind are his, and should be consecrated to his
service. All the members of our bodies should be
employed, as " intruments of righteousness."  All
the power or influence which we may possess over
others, should be exerted to bring them to join us
in this reasonable and exalted work of glorifying
God. All our property should be sacredly devoted
39




306        PRACTICAL  SERMONS.
to the service of the Lord. He gave it, and he has
a right to it; yea, he has bought ourselves with an
inestimable price, and this includes all that we
possess. Let those, then, that have wealth consider
themselves as the stewards of God; and let them
prove faithful in dispensing their Lord's goods
His language to such is, " Occupy till I come."
3. Let us esteem it a great privilege to be the
redeemed servants of the Lord. It is the highest
honour which we can enjoy; and he never requires
his servants to be losers by their sacrifices, labours,
and privations for his sake. Our highest happiness
also is inseparably connected with the performance
of this duty. All who forsake God, forsake the
fountain of living waters; but they who glorify him,
shall enjoy him for ever. All the inhabitants of
heaven glorify God with all their powers; and in
glorifying him, they find complete blessedness.
Their felicity is sweetly conjoined with their duty.
If they should cease to glorify God, they would
instantly cease to be happy. The servants of God
here below, are only truly happy, while they are
found glorifying their Father in heaven.  The
more we lose sight of self the better. The more
we are absorbed in the desire to glorify our
Redeemer, the more is our true happiness promoted.
Finally, let us remember that the time which
remains to many of us, I may say, all of us, is short.
We cannot return to live our lives over again, to
finish the work which we may now neglect. If we
are convinced that we have not improved the time
gone by, as we ought to have done, the only way
by which we can redeem lost time is by making




PRACTICAL SERMONS.            307
the best possible use of what remains. Be up and
doing-the night comes on apace-the day is far
spent  The Master will soon require of us an
account of our stewardship. Every day we should
act under the deep impression of the account which
we must give to Christ when we stand before his
tribunal. Let every one endeavour so to improve the talents committed to him, as to be
privileged to hear the welcome laudatory, "Wel.l
done good and faithful servant, enter into the joy
of thy Lord."




SERMON XXII.
THE WAY IN WHICH GOD LEADS HIS PEOPLE.
And I will bring the blind by a way that they knew not; I will lead
them in paths that they have not known: I wi'l make darkness
light before them, and crooked things straight. These things will
I do unto them, and not forsake them.-ISAIAH xlii. 16.
THE person who speaks, in this place, is JEHOVAH,
whom the prophet describes in strains of true
sublimity.   "Thus saith God the LORD, he that
created the heavens, and stretched them out: he
that spread forth the earth, and that which came
out of it: he that giveth breath unto the people
upon it, and spirit to them that walk therein. I am
JEHOVAH, that is my name, and my glory will I not
give to another, nor my praise to graven images."
In the whole of the, former part of this chapter,
the character of the Messiah and his rich endowments are described and predicted.   And in the
words of our text, Jehovah speaks of his chosen
people, whom he hath determined to bring to
Mount Zion, where the throne and kingdom of
Messiah is established for ever. "And I will bring
308




PRACTICAL SERMONS.            309
the blind," &c. They are called " blind," because
in their state of alienation, they know nothing
spiritually of the true God, nor of the way of return
to Mount Zion. Their condition is often represented by that of Israel in captivity, in a foreign
land, who are entirely ignorant of the way in which
they can be released, or of the pathway by which
they may return to Mount Zion. Spiritual blindness hangs heavy on the eyes of all the true Israel,
in their natural state. They are " darkness"-they
are " children of wrath even as others."
But Jehovah promises to lead his blind people
in the right way to Zion.
Jerusalem and Zion were the established types
of the true spiritual church of God; and the way
along which they were conducted, in their return
from Babylon, or any foreign land of captivity, will
represent the way of salvation. Of this way, God's
own chosen people are entirely ignorant, until they
are led into it by the teaching of the word and
Spirit of the Lord; and they are not merely ignorant of this way, but have taken up exceedingly
erroneous conceptions of it. The people of God,
in their unregenerate state, are involved in the
same darkness which enshrouds the minds of
others; and when effectually called, are often found
wandering in devious paths, at the remotest distance from the right way.
But in Scripture, "darkness" is not only the
emblem of ignorance and error, but of misery also.
The place of future misery, is always represented
as a place of extreme darkness; and the same figure
is often employed to set forth the miseries of this




310        PRACTICAL  SERMONS.
mortal life; and, truly, man in his natural state, is
subject to all that this expressive emblem imports.
He feels a thousand things which he can neither
remove nor mitigate: and the burden of his misery
increases with his years. Often, too, such reflections and apprehensions enter his mind, as convince
him that the thousandth part of the woe to which
he is heir, is not yet felt. He dreads the arrival of
that day which will fully make known to him how
miserable he is. Against these approaching and
accumulating evils, he is acquainted with no better
refuge than to shut his eyes and refuse to look the
danger in the face; as some silly birds are said to
do when closely pursued.
By the illumination of the Holy Spirit, however,
this darkness is turned into light. The sun of
righteousness arises upon the long benighted soul;
and the eye. which never saw before, is opened to
look upon " a new heaven and a new earth." The
darkness disappears, and the dawn of a heavenly
day is experienced. "If any man be in Christ, he
is a new creature; old things are passed away,
behold, all things are become new."
But JEHOVAH not only promises to make darkness light before them, but "crooked things
straight."  The  ways of iniquity are  called
"crooked," because they are deviations from the
perfect rule of God's law, which is represented by
a straight line; and they may be so called, because
of their inconstancy and inconsistency. The sinner
first pursues one forbidden object, then another.
Continual change seems to be the common lot of
transgressors.  In childhood, youth, manhood,




PRACTICAL SERMONS.             311
old age, different objects are pursued. There is a
perpetual turning from one pursuit to another; yet
every path in which he goes is " crooked." His
ways are also inconsistent. There is no harmony
in sin. One strong passion impels the sinner in
one direction; then another urges him in a different
course; and sometimes the one, and sometimes the
other, gaining a governing influence over the man,
his ways are rendered "crooked."  As a ship,
without rudder or compass, driven by fierce winds,
pursues no steady course; so sinners are driven by
every gale, and pursue every course but the right
one. But from these crooked paths the sheep of
Christ shall be reclaimed, and shall " make straight
paths to their feet." They are made to hear the
Shepherd's voice and follow him, and shall wander
no more; but be led in the highway, which will
conduct them through green pastures, and by
pleasant streams to Mount Zion, where, collected
in the peaceful fold, they " shall go no more out."
Finally, JEHOVAH promises that he " will not forsake them." This last promise is essential to their
comfort; for if the Great Shepherd should only
bring the wandering sheep into the right way, and
then forsake them, soon would they be found fatally
straying, and would inevitably be lost; or, after
leading them along the right way for years, if he,
at the last stage of their pilgrimage, should leave
his redeemed saints to themselves, the consequence
would be, that not one of them would be able to
reach the heavenly Jerusalem. So true is that say
ing of JEsuS, "without me ye can do nothing."
But our covenant-keeping JEHOVAH pledges his




312        PRACTICAL  SERMONS.
truth, and faithfulness, to his people. He says,
" These things will I do unto them, and NOT FORSAKE THEM11."  Let this sweet promise be as a
cordial to our desponding hearts. It is a promise
often repeated, as being much needed, for the comfort of God's people. He solemnly declares, "I
will never leave thee nor forsake thee:" but lest our
timidity and unbelief should suggest that there is
still no security, because we may forsake God
after all our experience of his love; to render assurance doubly sure, he says, "I will not turn away
from them to do them good; but I will put my fear
into their hearts, that they shall not depart from me."
Having given a general exposition of the text, our
object will now be to show, that from the beginning
to the end of their pilgrimage, God leads his people
in a way, which previous to experience they
know not.
This truth shall be illustrated by the induction
of a number of particulars, connected with the
leadings of the Spirit and providence of God.
All the acts and operations of the Almighty, in
the world of nature, as well as grace, are inscrutable. " There is none by searching can find out
God."  " The wind bloweth where it listeth, and
thou hearest the sound thereof, but canst not tell
whence it cometh, or whither it goeth; so is every
one that is born of the Spirit."
But to speak of the mysteriousness of these
divine operations in nature, providence or grace, is
not the object now in view. The nature of the
Christian's experience is the subject which will be
brought under consideration.




PRACTICAL  SERMONS.             313
1. The true nature of conviction of sin, is a thing
of which the called of God have no distinct
knowledge, prior to experience.
There is, no doubt, a great diversity in the exercises and circumstances of souls under conviction.
Some are agitated with awful terror, while others
are gently led to a view of the aberrations of their
hearts and lives from the law of God; but in all
that is essential to conviction, there is a precise
similarity in the experience of all Christians. The
end attained in every case is the same, though the
steps, by which it is arrived at, may be exceedingly
different.
Eivery man who is brought under the convictions
of the Spirit-for all true conviction is his workis made serious, and brought to a solemn consideration of his ways. Serious consideration, therefore,
may be said, always to be the first step in a religious life. The multitude are destroyed for want
of this.  They cannot be persuaded to lay aside
their frivolity, and their worldly cares; nor to consider what they are, and whither they are going.
But the first touch of divine influence on the mind,
renders the hitherto careless soul deeply serious.
An awakened attention to divine things is experienced. The man begins to hear with other ears,
to see with other eyes, and to entertain other
thoughts and feelings, than he was wont to do.
The past, the present, and the future, engage his
attention. He asks himself, " What am I? wrhi ler
am I tending? What have I been doing all my
life? and what are my prospects beyond  the
grave?" Though accustomed to hear the word all
40




314        PRACTICAL  SERMONS.
his life, it now appears like a new thing-like a
message from God to himself; and he can hardly
be persuaded that the preacher has not undergone
a great change; or has not learned to preach new
doctrines; for the truths which now rivet his attention, he never understood; nor did they before
make any but a momentary impression on his
mind. The awakened soul is often ready to exclaim, " Surely I never heard these awfully solemn,
and highly interesting truths before, or I should
have been affected by them." Not only the word
preached, but read, appears new. He takes down
from the shelf the long neglected Bible, which was
kept in the house more for the sake of decency,
than for use; and shaking off the dust of years, he
opens the sacred volume; and whilst he reads, he
holds up a faithful mirror, which exhibits to him
his own moral features. Here he sees the evil of
his past life reflected in a clear, strong light, upon
his conscience. Sometimes the truth is so pungent,
and penetrates the mind with so much pain, that
he is tempted to lay aside the book. The more
the awakened sinner reads, meditates, and hears
of the truth, the more uneasy he becomes, and the
more dangerous does his condition appear to be.
At first, gross sins, or palpable neglects of duty,
engage his attention, and affect his conscience; and
these defects he attempts to reform; but he soon is
made to see, that not merely a few, but all his
actions have been "evil, and only evil, and that
continually, from his youth up." As the light of
conviction increases, he becomes conscious that the
fountain from which these streams issue, is within




PRACTICAL SERMONS.              315
him, and is entirely polluted-that "the heart is
deceitful above all things and desperately wicked"
-and is continually sending forth streams of wicked
thoughts and desires. To reform the life, where
habits of iniquity have become inveterate, is no
easy task; but who can regulate the thoughts,
desires, and volitions?  Who can command the
affections to fix with due intensity on their
proper objects? Who is found able to purify the
inner man, and restrain all wanderings of thought
and desire?  Alas! boasted ability turns out to be
a mere illusion of an unenlightened mind; and yet
the sinner under conviction excuses not himself
on account of his inability. He is deeply conscious
that it is his own fault. It is the very core of his
iniquity. He feels most sensibly that he ought to
love God, but his wicked heart refuses. He is
convinced that it is his duty to come believingly
and penitently to Christ for grace and salvation,
but his obstinate will is reluctant; and his heart
remains callous and ungrateful under all the representations of God's wonderful love, and Christ's
tender compassion, which induced him to endure
the cross and despise the shame. This conviction
of deep-rooted depravity and helplessness, is a state
of mind the most distressing that can well be con
ceived. The convinced sinner feels as if he could
take vengeance on himself, for having acted so
shamefuilly, so foolishly, so wickedly. He groans
under the burden of his iniquity, like a slave under
hard bondage, and under the lash of a severe taskmaster. But the sinner thus convinced, does not
feel tenderly; nor is he sensible of pungent pain




316        PRACTICAL  SERMONS,
This want of tender feelings, and sensible heart.
breaking, is the very thing which gives him most
distress. Such an one will often be heard to
exclaim,'I have no conviction of sin-no conviction bearing any proportion to my enormous trans
gressions —I am quite stupid and insensible-Sure
ly, there never was lodged in any human breast, a
heart so impenetrably hard.  Nothing moves or
softens it in the least. It remains equally unaffected with the joys of paradise, and the pains of hell;
even the bitter agonies of Christ in the garden, and
on the cross, produce no tender relentings.'  Another unexpected conviction which is commonly
experienced, is, that the person is growing worse
instead of better. Some have strenuously maintained that this is the truth of the fact; concerning
which we will not now dispute: that which is
asserted is, that to the apprehension of the convinced sinner, it seems to be a truth, that he is
growing worse and worse; but this can be accounted for from the increase of light. Just as a man
placed in a dark and loathsome dungeon, if he
should have the light let in gradually, would see
the filth increasing on every side; so the heart
when the covering which conceals its turpitude is
withdrawn, appears to become more and more vile
and abominable.
Now, we say to one under these convictions, if
you feel nothing as you say, why do you yet complain? What mean these deep fetched sighs, and
these abundant tears? Why are you not contented
and at ease, as the multitude are and as you
once were? To such questions and expostulations,




PRACTICAL  SERMONS.            317
he would reply,' I am distressed because I feel so
little distress-I am grieved, because I cannot feel
grief. My most earnest desire is, to fall under
deep conviction of sin.  0, if I could feel my
heart sensibly pained, and tenderly affected, I
should be in a comfortable state compared with that
which I experience.'  Now this is real conviction;
and it is one of those paths into which the blind
are led, of which they knew nothing prior to experience. Before this, indeed, they may have formed
a conception of the feelings of a convinced sinner.
They imagined that by some flash, like lightning
-by  some awful stroke, by which their sculs
should be stunned, as by a thunder-bolt, and
shaken to the very centre, and melted as the ice by
the rapid heat, conviction of sin would be effected.
Very commonly the awakened person strives to
produce conviction of the kind conceived, by bringing up to view the most frightful images, by reading the most awful and affecting descriptions of
death, judgment, and hell; and frequents that
preaching which denounces with the most awful
severity the wrath of the Almighty; still hoping
and praying to be overwhelmed with such feelings
as have been described.  But if the convinced
sinner could realize all the feelings of which he
has conceived, and for which he longs and prays,
the end of conviction would not be at all answered;
for the end of conviction is to lead the sinner out
of himself; to destroy all self-confidence and selfcomplacency; to show him how evil and how helpless is his condition. But if he could experience
such feelings as he wishes, he would think well of




318        PRACTICAL  SERMONS.
himself, as being in the frame in which he ought
to be. The views and feelings produced by the
conviction of the Spirit, lead the soul to despair
— to despair of ever saving itself. Thus self-righteousness, which is so deeply inherent in every
man, is cut up by the root. "I through the law,
am dead to the law," says Paul, "that I might live
unto God."  Again, "I was alive without the law
once, but when the commandment came, sin
revived, and I died."  Thus, "the law is a schoolmaster to bring us unto Christ." It is an unexpected thing, of which the blind could form no
practical conception, that the nearer the sinner
approaches towards deliverance, the further he
recedes from hope and comfort, in his own apprehension. That is found true, therefore, in spiritual
things, which has been remarked in natural things;
that the darkest hour is that which immediately
precedes the dawning of the day. When the convinced sinner is brought to the point of fully condemning himself, acknowledging that the sentence
which dooms him to misery is perfectly just, then
is the time of God's mercy; so that, in the moment
when it expected nothing but death, salvation is
found.  Thus the richness and freeness of the
grace of the gospel are magnified, and the saved
sinner is prepared to give all the glory to God, and
ever afterwards to confess that he deserved nothing
but to be cast off for ever.
2. Conversion, also, turns out, in experience, to
be a very different thing from what was anticipated.
Awakened sinners, having heard of persons being
translated from darkness "to the marvellous ligh




PRACTICAL SERMONS.             319
of the gospel;" and having, perhaps, heard or read
of some remarkable conversions, expect to be
brought through the new birth in a way perfectly
similar to these extraordinary cases, which, however, are very imperfectly understood.  They,
therefore, endeavour to place themselves in the
same circumstances as those in which others were
when they found peace with God; and they continue to look and wait for some sudden and almost
miraculous change; and they often endeavour, beforehand, to imagine what their views and exercises
will be when their conversion shall take place.
These expectations are never realized, and are
always erroneous; for when this blessed change
actually occurs, the light is commonly like that of
the dawn; obscure at first, but shining more and
more to the perfect day; and instead of the views
being miraculous or strange, they appear to arise in
the mind like other thoughts and feelings. The
only marked difference is, not in the manner of the
views, but in the spiritual beauty and glory of the
objects contemplated.  Instead of a sudden and
violent agitation, there is a sweet exercise of the
mind in directing its thoughts to Christ, and to the
glorious perfections of God, as exhibited in his
works and in his word. The soul reposes with
delightful complacency on the truths to which its
attention happens to turn; and besides the light
afforded by the Spirit shining on the word, there is
often a suggestion of precious Scripture promises,
or other evangelical truths, suited to the condition
and wants of the new born soul. These sometimes
come dropping into the mind, successively, as




320        PRACTICAL  SERMONS.
precious morsels on which it feeds. As the recently born infant instinctively thirsts for the nutriment
which the mother's milk supplies; so new born
souls as naturally thirst for -" the sincere, (or pure)
milk of the word, that they may grow thereby."
One circumstance, which will appear strange to
those who have not learned it by experience, is,
that in the first exercises of the new convert, there
is frequently no thought or question, whether these
are the genuine exercises of one born of God.
There is no room, at present, for such reflex acts;
the mind is completely occupied with the objects
of its contemplation; and often, when these views
are clear, forgets itself, and is absorbed in beholding the glory of God in the Mediator, or the
wonders of redemption as set forth in the gospel, or
the beauty of holiness, as manifested both in the
law and the gospel. Thus often Christ is received,
true faith is exercised, the heart is humbled in
penitence, and exercises sincere love to God, without knowing or even asking what the nature of
these exercises may be; and these views and exercises come on so gradually, in many cases, that their
origin cannot be traced. So far is it, then, from
being true, that every regenerated man knows the
precise time of his renovation, that it is a thing
exceedingly difficult to be ascertained. It is not
difficult to know, that on such a day our minds
were thus and thus exercised; but whether those
were the exercises of genuine piety, is quite another question; or whether, if they were, they were
the first of this kind, is still a different question.
Some who speak confidently of the day and the




PRACTICAL SERMONS.            321
hour of their conversion, never were truly converted,
but were imposed on by a mere counterfeit. Others
who have the same confidence of knowing the
precise time of their conversion, though true
Christians, are mistaken as to this matter. They
were enabled obscurely to view the truth, and
feebly to believe, long before the period at which
they date their conversion.  Some attain a full
assurance of hope, who do not pretend to know
when their spiritual life commenced.  All they
can say is, with the blind man in the gospel, " One
thing I know, that whereas I was blind, now I
see." As in the dawning of the natural day, we
often can know assuredly that the day has commenced, because the objects around us are distinctly visible, when we could not tell the precise
moment when the day dawned.  Sincere souls,
which have the scriptural evidences of piety, need
not be distressed because of their ignorance of the
day and hour of their vivification.  But. let not
those who have never experienced any change,
take comfort from this, as though it were possible
that they also may have experienced regeneration,
while they knew nothing about it. In regard to
such we may truly say, you cannot be converted
without knowing something about it; you cannot
be the subjects of a series of new views and feelings, without being conscious of these spiritual
exercises.
The soul, under the leadings of the Spirit, is
often brought near to Christ, when it apprehended
he was far off. Their first intercourse with the
Redeemer, is like that of the two disciples on the
41




322        PRACTICAL SERMONS.
way to Emmaus. Their eyes are, as it were,
holden, that they do not know, in very deed, that
the person with whom  they are conversing is
Christ; but afterwards, like those disciples, they
can say, "Did not our hearts burn within us, while
he opened to us the Scriptures, and while he communed with us by the way?"  In such a conference, under such a sermon, while meditating on
such a passage of Scripture, did we not feel our
minds to be elevated, warmed, enlightened? What
could this be but the risen Saviour whispering his
love into our hearts? When he thus comes near
and we are not aware of his being present, he will
not keep the veil long before our eyes, which conceals his true features. He will come nearer still;
and in " the breaking of bread," or in some other
divine ordinance, he will stand revealed before our
eyes, and we shall recognize him as our FRIEND
and our BELOVED; and if it should be but a glimpse
which he affords us, before he vanishes from our
wistful sight, yet even this transient view will be
sufficient to convince us, that "He is altogether
lovely, the chief among ten thousand."
3. God leads his once blind but chosen people in
the way which they know not, as it relates to the
means and progress of their sanctification. All the
children of God are inspired with an ardent love
of holiness; and they are much delighted with the
thought of having the power of sin destroyed; and
it is often the burden of their prayer, that the very
principles of iniquity within them may be eradicated; but little do they know or consider how this
is to be effected. They have no idea how slow and




PRACTICAL  SERMONS.             323
painful will be the process of mortifying the old
man with his deeds which are corrupt. Upon their
first conversion, they were often filled with comfort,
rejoiced in hope, and found sweet satisfaction in
attendance on divine ordinances: and they entertained the fond hope that it would always be thus,
or better. They were like little children, dandled
on the parent's knee, and not exposed to hardship
or required to labour; but soon the scene changes.
Darkness hangs over them; difficulties perplex;
conflicts discourage them. Inbred corruption begins to stir sensibly, and evils appear which were
not believed to exist. The power of temptation is
felt; and the Christian finds it to be literally true,
that he is engaged, in a warfare. Pride rises and
attempts to regain its former mastery; passion
swells and becomes impetuous; the baits which the
world presents to avarice, ambition, and the love
of ease and pleasure, are found to be far more
fascinating than was expected. The pleasures of
religion too have subsided, and the lively relish for
the service of God is abated. Prayer, meditation,
and self-examination, once so delightful, now too
often are a burden, and are, therefore, frequently
neglected, or hastily and carelessly performed. A
distressing reluctance to spiritual duties is experienced; and all the pleasures of religion have
vanished. Now the Christian may be compared
to a weaned child, from which the mother turns
herself away, and refuses it its wonted refreshment;
or perhaps is better represented by the child sent
off from his father's roof, to shift for himself, in a
wide and unfriendly world. To increase his afflic



324       PRACTICAL SERMONS.
tion, external troubles often combine with those
which are inward and spiritual. Malignant enemies rise up to annoy and persecute; friends die,
or become unkind; ministers, on whom perhaps
too much dependence was placed, are removed;
zealous professors turn back to the world; religion
is wounded in the house of her friends; truth lies
bleeding in the streets; family comforts decay; and
poverty and debt succeed to affluence and comfort;
and to crown all, Satan comes forth with a frightful
roar, and endeavours to worry whom he knows he
cannot devour.  Now, indeed, the feeble, timid
soul is pressed beyond expression.  It groans
"being burdened;" almost wishes for death; not
because conscious of preparation for a better world,
but as a release from trouble. Sometimes, under
these afflictions, especially when bodily health is
impaired, or a good name blasted by the tongue
of calumny, the soul grows pettish and impatient;
and the feelings, if expressed in words, would be
something like this, "Why am I thus? Why am
I left to buffet the storm without help or refuge?
Why am I abandoned of God, and made a reproach
to my enemies, who daily say, scoffingly,' Where
is now your God, in whom you trusted? There is
no help for him in God.'" Or more commonly,
the afflicted and heavy-laden soul, sinks into despondency, and concludes that it never has been in
the right way; that surely, if it was one of God's
dear children, it would never be thus forsaken and
left to sink in the horrible pit and miry clay.
"Surely," it exclaims, " this cannot be the way in
which Jehovah leads his own dear children, whom




PRACTICAL SERMONS.             325
he hath redeemed." Were it not that now and
then there is "a little reviving" in the midst of
these years of affliction; unless, after long intervals
of thick darkness, some rays of cheerful light gilded
the dark scene, and some drops of refreshment fell
into the cup of sorrow, the soul would be overwhelmed with a burden which human strength is
unable to bear.
But how is this the way of sanctification? It
looks more like the path of declension and apostasy.
But remember, that before we can ascend we must
descend; before we can be filled with the divine
fulness, we must be emptied of self and sin. To
bring us to feel our weakness and entire dependence, we must be left to try our own strength; and
to convince us of the evil of sin, we must, for a
season, be left to struggle against its power, and to
learn to know the "depths of Satan."  To cure us
of the undue love of the world, the world must be
"' crucified to us, and we to it;" and to preserve us
from idolizing the creature, the objects of our too
fond affections must be snatched away from our
embrace. But, doubtless, this is a way which the
people of God did not know, until they were led
into it. Even when forewarned by experienced
Christians, of the difficulties and dangers of the
way, they heeded them not; as either not understanding what they meant, or as not giving full
credit to their testimony.
4. Another thing in the dispensations of God to
his people which, prior to experience, they never
distinctly understood, and which cannot easily be
explained, is his leaving them for a season to back



326        PRACTICAL  SERMONS.
slide; and then recovering them by the exercise of
the same sovereign grace which first brought them
into the path of life.
The young convert cannot believe that he shall
ever grow cold and decline in piety, much less that
he may be left to commit some grievous sin, to the
sore wounding of his conscience, and perhaps the
dishonour of his profession. But, notwithstanding
his strong confidence, which leads him to boast,
"my mountain standeth strong, I shall never be
moved," it will not be a new thing on the earth,
or in the church, if he should add one more beacon
to the many with which this coast is already
strewed, to be a warning to those who come after
him. Backsliding begins in the heart, shows itself
in the closet first, and soon diffuses its paralyzing
influence through the life. The backslider for a
while may preserve a fair exterior; his public devotions may appear to be punctual and fervent, while
in secret he is cold and careless. The Christian
while in this declining state, differs so little from
the hypocrite, that it is not easy to discriminate
between them. Indeed, to the man himself, this is
commonly impossible, and happily so; for when
love grows cold, fear must be brought to operate on
the natural feelings. If backsliders possess assuranue, it is the assurance of delusion. While thus
departing from God, they cannot possess satisfactory evidence of his favour, for the exercise of
grace is its evidence. The symptoms of backsliding are evident enough. The want of lively faith,.nd love. and penitence, is the root of the evil.
The reality, beauty, and importance of eternal




PRACTICAL SERMONS.           3'27
things, are out of view; the world, therefore, rises
in magnitude, and seems clothed with new interest,
and its objects appear more desirable. Seriousness
of spirit is now succeeded by levity, and that
tenderness of conscience which shuddered at the
mere "appearance of evil," by stupidity.  The
spirit of the world gains too great ascendency; and
conformity to the corrupt maxims and customs of
the world becomes manifest. Even lawful objects
are sought with too much ardour, and the too
anxious desire to be rich has often entangled the
souls of professors in many hurtful snares, from
which some are never extricated, but their souls
are finally pierced through with many sorrows,
and drowned in perdition.
When backsliding once begins, there is no
knowing how far the declining Christian may depart
from God. It cannot be a matter of much surprise,
therefore, that in an evil hour, and under the power
of temptation, some insidious lust should prevail
against him, and should carry him into captivity.
Indeed, such is the frailty of the best men, that
there is no security for their not falling into gross
sins, but in the conservative grace of God; and
when Christians begin to backslide they never
recover themselves, and return bv their own efforts;
but by the kind interposition of their faithful
Shepherd, whose love to his sheep leads him to
leave the ninety and nine, and to go into the wilderness to reclaim one straying lamb. He makes his
voice to be heard and recognized. If the common
warnings of the word, and gentle suggestions of the
Spirit have been neglected, or resisted, it is usual




328        PRACTICAL  SERMONS.
with him to apply the rod. Providence is made to
co-operate powerfully with grace; or rather is made
a part of that system of gracious means, which God
makes use of to preserve and reclaim his erring
people; and in the corrective dispensations of Providence, there can often be remarked a connexion
between our sin and God's chastisement. Often
the objects which have been the occasion of our
sin, are some how made the instruments of our
punishment; or in some way and by some association observed by us, God points as with a finger,
by his dispensations of affliction, to sins long since
committed and perhaps almost forgotten.  The
riches which were too eagerly sought, "make to
themselves wings and fly away," as the eagle te
heaven; or those for whom these riches were so
painfully accumulated, are taken away.  If we
make an idol of any creature, God will often judge
it best to remove the stumbling-block, and make
room for himself in our affections. Our heavenly
Father knows how to direct the rod so as to produce
the desired effect. He knows our frame, and can
pierce the point of sensibility, and thus rouse us
from our apathy, or from our dreams of worldly
pleasure and ambition. The backslider is now
arrested in his downward course, is brought to
pause and consider his ways. He now sees how
far he has departed from the right path. He is
convinced of his folly and sin, in forsaking "the
fountain of living waters, and hewing out broken
cisterns which can hold no water." The convictions of sin in the case of the backslider, are often
attended with keener compunction and anguish,




PRACTICAL SERMONS.            329
than were experienced under his first awakening.
Sometimes he almost despairs of mercy; or if he
dares to cherish a trembling hope of acceptance,
yet he expects no more kind and gracious dealings
from his heavenly Father. He calculates, like the
returning prodigal, to be placed. on the footing of
"a hired servant," rather than that of a son. But
here again he is led by a path which he knew not;
for God not only "heals his backsliding," but
graciously forgives all his aggravated sins; receives
him as a child, without upbraiding; draws him
with loving cords, even the bands of a man, and
says, "I will heal their backsliding, I will love
them freely, for mine anger is turned away from
him."
This abounding of free grace and pardoning
mercy to backsliding believers, is one of the most
wonderful things in the way in which God leads
his blind people.  When they were looking for
nothing but wrath, behold he shows his reconciled
face, and manifests his pardoning mercy with all
the tenderness of a kind father. It is by such dispensations of love and mercy, that God proves to
us how superior he is to all our highest conceptions.
That he is God, and not man, is the reason why
his people are not consumed. " For my thoughts
are not your thoughts, neither are your ways my
ways, saith the LORD. For as the heavens are
higher than the earth, so are my ways higher than
your ways, and my thoughts than your thoughts."
It should not be inferred from what has been
said, that God leads all his people in precisely the
same paths; for while there is generally a similari
42




530        PRACTICAL SERMONS.
ty, there is a particular diversity. The case of
every Christian has probably something peculiar
in it; both as it relates to the work of grace withibi
him, and to the dispensations of Providence vithout him. There are some individuals who are led
in a way remarkably different from the common
paths of the flock. They are conducted through
the world in a gentle, peaceful course; exposed but
little to the fierce blasts of adversity, with which
others are assailed and almost overwhelmed; and
seem to be preserved from those terrific conflicts,
and satanic temptations, which others are called to
endure; while to others the path is hedged up and
frill of difficulties throughout. But often, while the
first stages of the pilgrimage are smooth, the latter
may be rough and painful, or the reverse. During
a long season of prosperity and peace, the cup of afflictions is filling up ready to be poured forth at a
future day.  Indeed, according to the order of
natural events, it must be so; for if all the members
of a large family are, for many years, spared, there
are only so many more marks for the arrows of
future adversity; for all these are subject to various
misfortunes, and all these must die, sooner or later,
as well as others. Those, therefore, who seem for
it while to be exempt from adversity, will in due
season have their full share; unless in mercy they
are " taken away from the evil to come."
5. Finally, the people of God are often conducted
through the "valley and shadow of death" in an
-unexpected manner.  We learn, that anciently
there were some " who were all their lives subject
to bondage, through fear of death;" whom Christ




PRACTICAL SERMONS.            331
came to deliver. Well; that bondage of fear is still
experienced by many sincere, but timid Christians;
and many anxious thoughts are felt in relation to
this awful but inevitable event. Yet when the
trying moment arrives-when death appears near,
and the evident symptoms of approaching dissolulion are experienced, they find themselves supported
and comforted, far beyond their highest expectation:
and, as this last enemy comes nearer, he appears
less formidable: his sting is extracted; and sometimes he seems to assume the face of an angel of
light; so that the dying Christian can often say,
" 0 death, where is thy sting?" "For me to die is
gain." This peaceful end is not reserved for those
alone, who appeared, in life, to possess a strong
faith, but doubting, desponding believers are often
thus raised above their gloomy fears, and are
enabled to triumph in a dying hour. The faithful
Shepherd of Israel is always present to guide the
sheep of his purchase through this gloomy valley.
Although they are blind and know not the way,
yet with his rod and his staff will he both guide
and protect them. Happy they who have God for
their guide.
INFERENCES.
1. We may learn from what has been said, the
end to be accomplished by the various dispensations of God to his people is, to humble their pride,
to divest them of self-righteousness and self-confidence-to lead them to appreciate the grace and
faithfulness of the Saviour; and to give exercise to




332        PRACTICAL SERMONS.
the several virtues of the Christian life, and thus to
prepare the soul for its heavenly state.
2. Believers, by being led in this way, are
instructed in the knowledge of the deep depravity
of their nature; the deceitfulness of the heart; the
turpitude of sin, in its various forms and aspects;
of the malice and subtlety of the grand adversary;
and consequently of the riches of divine grace; the
wonderful wisdom of the plan of redemption; the
tender sympathy, as well as the faithful care, of the
Mediator; and of the desirableness of a better rest
than this world can afford.  Our estimation of
heavenly joys will have some relation to our conflicts
and afflictions upon earth. No doubt the gratitude
of the redeemed, on Mount Zion, is increased
exceedingly, by the consideration that they "have
come out of great tribulation."
3. Let us learn then to trust implicitly in the
providence and in the promises of a covenant-keeping God.  His providence extends to the hairs of
our head, and his promises are all yea and amen
in Christ Jesus, and are "EXCEEDING GREAT AND
PRECIOUS."  We should learn to live upon the promises, by the exercise of a lively faith and hope,
trusting all our interests into the hands of a faithful
Redeemer-confidently believing, that whatever he
hath promised he will certainly perform. Hath he
)egun a good work, and will he not accomplish
t? None who trust in him shall ever be disappointed; and the more confidently we rely upon. his
word of promise, the more is he honoured, and the
more acceptable are we in his sight.




SERMON  XXIII.
NOT SLOTHFUL, BUT FOLLOWERS OF THE SAINTS BY FAITH.
That ye be not slothful, but followers of them, who through fith
and patience, inherit the promises. —HEB. vi. 12.
THE Hebrew Christians, to whom this epistle was
addressed, appear to have made slow progress in
religion, and to have been greatly in danger of
apostasy.  The  apostle, therefore, addresses to
them  many exhortations and warnings, adapted to
their character; and endeavours to arouse them to
greater watchfulness, diligence, and exertion, in
their spiritual pilgrimage.  He tells them, that
"when for the time they ought to be teachers, they
needed that one teach them again, which be the
first principles of the oracles of God, and are
become such as have need of milk and not of
strong meat; for every one that useth milk is
unskilful in the word of righteousness, for he is a
babe. But strong meat belongeth to them that are
of full age, even those who by reason of use, have
their senses exercised to discern both good and
evil." And in the beginning of the sixth chapter,
333




334        PRACTICAL  SERMONS.
whence our text is taken, he exhorts them tc
advance beyond the first principles of Christianity,
and to go on to a more perfect knowledge of the
truth. And to stimulate their sluggish souls, he
sets before them the awful consequences of apostasy,
as well as the unpardonable guilt which, by this
conduct, they would bring upon themselves. If
after the reception of so many spiritual gifts, and
after making such a profession as they had done,
they should apostatize, he seems to represent their
case as hopeless. It is not necessary hence to
conclude, that true believers ever do, in fact, totally
and finally fall away; but they are in constant
danger of such a fall, and are only kept from it by
the word and Spirit of Christ. These warnings,
therefore, are not needless to the real children of
God: they may be the very means which a faithful
Redeemer makes use of to preserve them from
apostasy.
We learn from this passage, how far false professors may go in religion. They may not only give
their assent to the gospel, but may hear it with
joy, as we learn from the case of the seed on stony
ground, in the parable of the sower. And they
may possess miraculous gifts, as Judas, or even
the spirit of prophecy, as Balaam, and yet be destitute of charity, and " love the wages of unrighteousness."
The apostle could not know the hearts of the
people to whom he wrote, and, therefore, he
addresses them as professors, who, notwithstanding their many gifts and high profession, might
possibly be deceived; but he did not wish to be




PRACTICAL SERMONS.            335
censorious, and says, that although he thus spake,
he hoped better things of them and things that
accompany salvation. And he gives them credit
for the good works which they had performed,
which he assures them  God would not forget.
", For God," says he, "is not unrighteous to forget
your work and labour of love, which ye have
showed to his name, in that ye have ministered to
the saints and do minister." But he would not
have them rest satisfied with attainments already
made, but to press forward to the highest exercises
of piety. "And we desire," says he, "that every
one of you do show the same diligence to the full
assurance of hope unto the end." And as sloth is
one of the most common hinderances to growth in
grace, he proceeds to warn the Hebrew Christians,
particularly, against this insidious vice, and exhorts them to imitate the conduct of those ancient
worthies who had successfully run this race, and
had won the prize. "Not slothful, but followers
of those who through faith and patience inherit the
promises."
Brethren, we have the same race to run, and are
beset with the same temptations and dangers from
without, and are impeded by the same tendency
to forgetfulness and indolence as those to whom
those exhortations were originally addressed. They
are, therefore, as well suited to us as to them; and
they were written for our learning and admonition
Let us, then, endeavour to profit by them, by not
only hearing them, but by making a practical application of them to our own souls.
That the truths contained in the text may be




336        PRACTICAL  SERMONS.
brought distinctly before you, I will endeavour
to set before you, 1. The vice against which you
are warned. 2. What things in the ancient saints
we should imitate. 3. The blessing which we shall
by so doing inherit.
1. The evil which we are exhorted to shun is
sloth. The bad consequences of this vice, as it
relates to worldly concerns, are well understood;
and youth are often admonished by parents and
teachers, not to indulge a propensity which is
inherent in every son and daughter of Adam.
But "the children of this world are wiser in their
generation, than the children of light." Christians
are not commonly so apprehensive of the evils of
sloth, in retarding their spiritual progress, as the
men of the world are, in relation to earthly pursuits.
Great loss is sustained by most who are running
the Christian's race, through an undue indulgence
of indolence. There is in human nature a natural
aversion to exertion.  It requires the action of
strong motives to arouse the mind from its natural
apathy; this is especially true, when mental exertion is requisite. But besides this natural love of
ease, there is a sinful aversion to the exercise of
holy activity.  "The carnal mind is enmity against
God; it is not subject to his law, neither indeed can
be." Just so far as this depravity of nature prevails,
just so far will there be a reluctance to turn the
thoughts to spiritual objects. And as conscience
condemns according to the light of truth which is
in the mind, impenitent men instinctively turn
away from the contemplation of their own sins, on
account of the pain and remorse which such views




PRACTICAL  SERMONS.             337
occasion. And, as the pious are renewed but in
part, the iemains of corruption in their hearts, paralyse their souls, and render them dull and inactive
in spiritual concerns. When we feel a secret aversion to any set of objects, we are reluctant to think
of them; the soul naturally turns away to such
things as are congenial with its present temper.
When pious affections are lively, then there is no
disposition to indulge in indolence. Love creates
alacrity, and sweetens the most toilsome labours.
Blut when love grows cold, in the same proportion
the soul moves heavily in the ways of God.
Drowsiness benumbs its sensibilities. " I have put
ofl my clothes," said the spouse, "and how shall
I put them on?"  Prayer, which is so delightful to
the lively Christian, becomes a task, and meditation
a burden. Closet duties are neglected, or hurried
over without any engagedness of spirit. Sloth cuts
the nerves of effort. Under its withering influence
the most precious means and opportunities of spiritual progress are suffered to pass without improvement. The soul indulges in sleep, when it should
be wide awake-sleeps too, on enchanted ground,
where many have slept the sleep of death.  0
Christian, awake to consider your real situation.
You are surrounded by enemies, which are ever
watchful, ever on the alert.  Awake to consider
the work which you have to do. The time is far
spent. The day in which work can be done for
God, and for the soul, will soon be over.  " Watch
and pray, lest ye enter into temptation." It does
not become us " to sleep as do others, but to watch
and be sober." Eternity, with all its awful reali43




338        PRACTICAL  SERMONS.
ties is coming on, and will soon be here. Gird up
the loins of your mind. "Work while it is called'to-day,' before the night cometh, when no man can
work."
II. But the duty of the Christian is not merely
negative: he has positive duties to perform, as well
as to shun the evils to which human nature is
prone. And the duty enjoined in the text is the
imitation of the men distinguished for piety, whose
history has been left on record, for this very purpose. "Be ye followers of them who through faith
and patience inherit the promises." The apostle
evidently refers to those ancient saints, to whom
God had made exceeding great and precious promises. And, especially, he seems to have Abraham
in his eye; for he goes on, immediately, to speak
of the oath and promise of God made to this patriarch, as furnishing a solid ground of consolation to
all true believers. The exhortation is, first, to be
imitators of the faith of the ancient saints, and no
one among them is so conspicuous for constant and
extraordinary faith as Abraham. He is, therefore,
in many places of the sacred Scriptures, exhibited'
as a model to believers who should come after him.
On account of the strength of his faith, he obtained
the honourable title of " the father of the faithful."
And when the apostles treat of the nature and
efficacy of faith, Abraham is the example commonly
selected for illustration. In the eleventh chapter
of this epistle, Paul speaks of the faith of this
patriarch, in the following strong language. "By
faith Abraham, when he was called to go out to a
place which he should after receive for an inherit



PRACTICAL SERMONS.            339
ance, obeyed; and he went out, not knowing
whither he went. By faith he sojourned in the
land of promise as in a strange country, dwelling
in tabernacles with Isaac and Jacob, the heirs with
him of the same promise. For he looked for a city
which hath foundations, whose maker and builder
is God."  The faith of these ancient worthies of
whom the apostle speaks, was strong in death as
well as in life; and had respect not merely to
temporal blessings, but more especially, to the
heavenly inheritance.  For, "these all died in
faith, not having received the promises," that is,
not having seen their fulfilment; "but having seen
them afar off," about certainly to be accomplished
at a future day. "They were persuaded of them,
and embraced them, and confessed that they were
strangers and pilgrims on the earth.  For they
that say such things, declare plainly that they seek
a country. And truly if they had been mindful of
that country from which they came out, they might
have had opportunity to have returned. But now
they desire a better country, that is, a heavenly;
wherefore, God is not ashamed to be called their
God; for he hath prepared for them a city."
In the history of Abraham, there is one transaction which exhibits the strength of his faith, in the
clearest manner conceivable. It was his prompt
obedience to the command of Jehovah, when
directed to sacrifice his son Isaac. The apostle
speaks of this extraordinary exercise of unshaken
confidence in God, in the following terms. "By
faith, Abraham, when he was tried, offered up
Isaac; and he that had received the promisesi




340       PRACTICAL SERMONS.
offered up his only begotten son, of whom it was
said, In Isaac shall thy seed be called; accounting
that God was able to raise him up, even from the
dead." This is the kind of faith which we are
called upon to imitate; though we may not be able
to come up to an equality with it. If we examine
more particularly into the nature of Abraham's
faith, we shall find in it the following properties.
1. It was prompt. No sooner did he hear the
voice of God speaking to him than he obeyed,
however repugnant the command might be to
human feelings. When God first revealed to him
his will, commanding him leave his own country
and kindred, he hesitated not, but went out, not
knowing as yet, whither God would have him to
go. So our faith should be prompt; at once yielding
undoubting assent to the truth of what God has in
his word declared; and without consulting with
flesh and blood, we should be ready, without
delay, to obey his commands.
2. Abraham's faith was implicit. He believed
the revelations of God, without waiting for an
explanation of the difficulties or mysteries involved
in the subject. Some of the declarations of the
Almighty had the appearance of being, in the
nature of things, impossible; as that Sarah when
past the age of child-bearing should have a son;
and some seemed to be not only unnatural, but
contrary to the truth of God's promises, as the conmmand to sacrifice his son Isaac, in whom, it had
been promised, all nations should be blessed. But
Abraham did not hesitate. Human reason, as well
as the fond affections of our nature, often raise up




PRACTICAL SERMONS.             341
obstacles in the way of faith in God's revelations;
but over all these the faith of Abraham triumphed.
He seems to have resorted to no sentiments or
reasonings of his own, when God had spoken. His
confidence in the divine veracity was such, that
what God declared, he implicitly received as true,
and acted accordingly.  This is the noblest triumph of faith. Reason is no competent judge of
divine mysteries. They are not contrary to, but
above reason. But how, it may be asked, could
Abraham believe in a revelation which seemed to
contradict promises already made? Paul explains
this. He believed that if he slew his son, God
would raise him up again; for he was sure that his
promises could not fail. In this respect, we should
imitate the faith of Abraham, by implicitly receiving whatever we find clearly revealed in his word,
although many of the truths therein contained be
in their nature incomprehensible.  We should
leave it to God to clear up, in due season, mysteries
which now baffle human reason; and not trust to
our own feeble intellect.  Many things we may
be unable to reconcile, owing entirely to the imperfection of our knowledge; but there are mysteries
which must ever remain such, to all created intelligences; for how can finite ever comprehend that
which is infinite? The pride of human reason,
which disdains to submit to receive what it cannot
understand, has been the fruitful source of innumerable heresies.
3. The third characteristic of Abraham's faith
was its strength. Faith may be of very different
degrees of strength. We hear our Saviour saying,




342       PRACTICAL SERMONS.
" I have not found so great faith, no, not in Israel."
Again, "0 woman, great is thy faith." On the
other hand, he often upbraids his disciples for the
weakness of their faith, " 0 ye of little faith, wherefore did ye doubt?"  Now, Abraham  received
this testimony, that "he believed God, and his
faith was counted for righteousness." Paul says,
"who, against hope believed in hope, that he
might be the father of many nations." That is,
when every human appearance, and even the laws
of nature stood in the way of the fulfilment of the
promise; yet he continued to rely on the faithfulness of him that promised. " For being not weak
in faith, he considered not his own body now dead,
when he was about a hundred years old, nor yet
the deadness of Sarah's womb. He staggered not
at the promise of God through unbelief, but was
strong in faith, giving glory to God; being fully
persuaded, that what he had promised, he was
able to perform."  The strength of his faith was
also remarkably manifest in the transaction already
referred to, when he promptly obeyed the command
to sacrifice his son, his well beloved son, although
the fulfilment of the promises of God was dependent
on his life-" accounting that God was able to
raise him from the dead." There is no human act
more pleasing to God than a strong confidence in
his word. Many things which he reveals may be
mysterious, and far above our comprehension; but
we need no other evidence of their truth than the
word of God. So, also, we may be required to
perform duties which involve much self-denial;
but we should not confer with flesh and blood, but




PRACTICAL SERMONS.            343
should imitate Abraham, who, without delay or
hesitation, obeyed the commandment of the Lord.
When he was directed to leave his native country,
he immediately went out, not knowing whither he
went. And when God commanded him to offer up
his well beloved son, Isaac, he demurred not, but
saddled his ass, and. took his son and went to the
place appointed. The path of duty is always the
way of safety; and it is the road to happiness. We
may hesitate about what is duty, in certain dubious
circumstances, but when that point is ascertained,
there should be no hesitation about performing what
conscience dictates to be right.
4. Another characteristic of Abraham's faith
was, that it directed his attention and affections to
heaven, as his resting place.  The promise of
Canaan was of no value to him, individually; for,
he owned not a foot of land in the country, while
he lived, except a burying ground, which he had
purchased, on the death of Sarah. His immediate
descendants, Isaac and Jacob, were like himself,
strangers and sojourners in the land of promise:
and their descendants, for centuries, were in a
foreign country, where they suffered great affliction and oppression. All this was made known to
Abraham, and yet he lived by faith.  He had
something in view far better than this earthly possession. " He looked for a city which hath foundations, whose builder and maker is God." Faith
was to him the evidence of things not seen, the
substance of things hoped for. This, my brethren,
is the faith of those who inherited the promises,
which the apostle exhorts us to follow.




344       PRACTICAL SERMONS.
But those ancient worthies whom we should
imitate, are characterised by patience, as well as
faith. These two virtues are very fitly joined
together, because the good things promised were
not immediately received, but were "viewed afar
off."  "These all died in faith, not having received
the promises, but having seen them afar off."
Therefore, while they were sojourners and strangers,
and exposed to many evils, they had great need of
patience, both to wait for the fulfilment of the
promises, and to endure the trials, through which
they had to pass. All the pious patriarchs possessed
both faith and patience; though not all in the same
degree. We have selected Abraham, in particular,
as a model of faith, which we ought to imitate,
and in making this selection we are warranted by
the authority of Scripture, where he is called, " the
father of the faithful," but whom shall we fix upon
to be an example to us in patience? Our thoughts
would at first naturally turn to Job, whom, from
our infancy, we have been taught to consider the
most patient of men. The apostle James says,
" Be ye also patient; establish your hearts, for the
coming of the Lord draweth nigh.  Take, my
brethren, the prophets, who have spoken in the
name of the Lord, for an example of suffering
affliction, and of patience. Behold we count them
happy which endure.  Ye have heard of the
patience of Job, and have seen the end of the Lord;
that the Lord is very pitiful and of tender mercy."
Among the prophets we might fix upon Jeremiah,
as a man of almost unexampled afflictions, from his
youth to his death. But though both these ancient




PRACTICAL  SERMONS.            345
saints, Job and Jeremiah were among the greatest
sufferers, of whom we have any record; yet they
were both, at times, pettish and querulous. The
spirits of both of them were so exasperated, on certain occasions, that they cursed the day on which
they were born. This certainly is no example for
us to follow.  They both uttered many things
not indicative of a patient, submissive temper. I
have, therefore, selected Moses, as the person whose
constancy and perfect submission to the will of
God, under circumstances of the severest trial, may
be held up as a pattern for our imitation, above
any other. Though the Scriptures speak of the
patience of Job, they no where assert, that he was
the most patient of men: and a comparison between
him and Moses, will lead to the conclusion, that
the latter, in regard to this virtue, is a more perfect model for our imitation than the former.
Moses is declared to have been the meekest man
upon earth; and there is a near affinity between
meekness and patience   Never did mere man
endure a more constant pressure on his mind than
this servant of God, while he had committed to
him the charge and guidance of the people of
Israel, in their long journey of forty years, in the
wilderness.  This people were stiff-necked and
rebellious, and left nothing undone which could
have a tendency to intimidate, provoke, and render
impatient their divinely appointed leader.  But,
under all these repeated trials and provocations, he
remained firm; and never suffered his spirit to be
exasperated, except on two occasions. The one was
when he came down from the mount with the two
44




346        PRACTICAL SERMONS.
tables of the law, written by the finger of God himself, and beheld the people dancing and shouting around the golden calf, which they had
caused Aaron to make, he threw down the tables
with violence to the ground, and broke them to
pieces. This, however, is no where, in Scripture,
represented as a sin; but seems to have been a
holy indignation, on account of the sad defection of
the people, at the very foot of the mountain, on
which God had recently manifested his awful glory,
and terrible majesty.
The other instance, in which Moses departed
from his characteristic calmness and patience, was
at the waters of Meribah. Here he behaved in an
improper manner, and "spake unadvisedly with
his lips;" on which account, he was debarred from
entering the land of Canaan. In all other cases,
he seems to have possessed his soul in patience. "He
endured," says the Scripture, " as seeing him that
is invisible." " He, as a servant, was faithful in all
his house." Let us, then, set before us as an example of firmness, meekness, and patience, this emiinent servant of the most High, with whom God
conversed face to face, as he never did with any other
person.  His life was made up of vicissitudes.
Born under a cruel edict which condemned him to
death as soon as born, but concealed by his parents
for a while, he was at length exposed in a little ark
on the edge of the Nile.  Being found by the
daughter of the king, and adopted as her own son,
he was nursed by his own mother, and when
weaned given up to his foster-mother, to be educated in all the learning of the Egyptians. When




PRACTICAL SERMONS.            347
grown to man's age, he began to visit his brethren
in bondage, for he had received an intimation that
he was appointed to be their deliverer, and supposed
that they would have received him as such; but
their minds were blinded. The appointed period
of their deliverance had not yet come. The four
hundred years predicted to Abraham had not
expired, and he had to undergo a long preparatory
discipline in a foreign land.  Having slain an
Egyptian, in defending an Israelite, he was under
the necessity of leaving Egypt; and he went into
the land of Midian, where he connected himself in
marriage with a daughter of Jethro, a wise and
good man, and a priest of God. Here he remained,
pursuing the occupation of a shepherd, for forty
years; at the end of which period, he received a
commission from God, to go to the king of Egypt,
and demand the release of the children of Israel,
and was endowed with the power of working miracles of the most astonishing kind. As the heart of
Pharaoh was hardened, he refused to let the people
go, until ten heavy judgments were inflicted on the
nation; the last of which was one that came home
to the bosom of the monarch as keenly as to the
meanest of his subjects: all the first-born in every
house of the Egyptians were slain by the angel of
death.  This afflictive dispensation induced him
and his people, not only to permit the Israelites to
depart, but to drive them out, giving them whatever they demanded, for the people were filled with
terror, and apprehended that they were all in
danger of perishing. But no sooner had Pharaoh
and his people time to recover from the shock of




34S        PRACTICAL  SERMONS.
this calamity, than they repented of having let the
Israelites go; and they hastily pursued after them,
and overtook them at the Red Sea, at a place,
where, to all human appearance, escape was impossible. Before them was the sea; behind them the
Egyptian army ready to fall upon them; and on the
right and left they were completely hemmed in.
Great, indeed, was the terror and agitation of
the immense multitude, and they charged Moses
with the ruin which threatened them.  But in
these perilous circumstances, how did Moses
behave?  He was calm  and unmoved, trusting
in Jehovah.  He reposed with unshaken confidence on the power and faithfulness of God
" Stand still," said he to the people, " and see the
salvation of God." And upon his stretching forth
his miracle-working rod, the sea divided, and left a
dry path before them, so that they all went safely
over; which the Egyptians essaying to do, were all
overwhelmed by the returning waters. We might
follow Moses, through his whole journey, and
should always find him calm, composed, and exercising tile most extraordinary forbearance and
patience, toward this murmuring and rebellious
nation. And yet, when the Almighty proposed to
destroy them, and make a greater nation of him,
such was his disinterestedness, that he fell on his
face, and most earnestly deprecated this judgment)
which would have raised him to such an eminence,
and made his family illustrious above all the families of the earth. Yea, he prayed, that rather than
this should be done, his name might be blotted out
of the book of the living. Behold in Moses a model




PRACTICAL SERMONS.             349
for your imitation! As no man ever lived who
was favoured with such near and intimate intercourse with his Maker; so it is probable, that no
man ever equalled him in fidelity to his Lord, in
every trust committed to him. "Moses was faithful in all his house."
The word rendered patience in our text, is more
commonly translated long-suffering; and is sometimes distinguished from patience. But as these
two graces are so nearly the same, it is not necessary to be very critical in distinguishing between
them. It may be remarked, however, that no word
can better express the prominent trait in the character of Moses, than long-suffering.  And it is
worthy of remark, that this temper is the genuine
fruit of faith. If Moses had not had a faith of
uncommon strength in the word and promise of
God, he never could have possessed his soul in
patience, as he did. Be ye then followers of such
men as Abraham and Moses, and the other saints
of God, whose exemplary. lives are recorded for
this very purpose, that we might have suitable
models for our imitation.  These biographical
sketches;'were written for our learning, that we
through patience and comfort of the Scriptures
might have hope."
III. In the last place, I am to speak of the in
heritance of the saints, which is here mentioned.
The saints referred to in the text, are said "to
inherit the promises." From the time of the fall,
God has been graciously pleased to bind himself
by promise and by covenant, to his chosen people.
He made promises to Adam, to Noah, to Abraham,




350        PRACTICAL SERMONS.
Isaac, and Jacob, and other distinguished saints
And what he promised to them, equally belongs to
all who possess the same character. To inherit the
promises, is, to have a title to the blessings pro
mised; and these blessings come to us freely as ar
inheritance, from a father to his children. These
blessings, it is true, were dearly purchased, by our
elder brother, through whom we have our title;
but to us, they are free gifts. We possess them
without paying any thing-and such an inheritance
suits us, for we had nothing wherewith to buy any
of these rich blessings.
"0 to grace how great a debtor!"
Most of the early promises to the fathers had
relation to the Messiah, that precious " seed of the
woman"-that seed in whom all nations should be
blessed-that "desire of all nations:" because
through him all blessings come to redeemed saints.
Indeed, they are all in a sense made to him; or
they are made to them in him.  The promised
Messiah was to believers under the Old Testament
the object of faith, and faith then justified, or gave
a title to the promises, just as it does now. They,
therefore, became heirs of the promises by faith.
The apostle Paul demonstrates, that the rich promises made to Abraham are not abrogated, but
remain in full force. For the covenant made with
Abraham was "confirmed of God in Christ;" and,
therefore, he concludes, " if ye be Christ's, ye are
Abraham's seed, and heirs according to the promise." And Peter says to the converted Jews, on
the day of Pentecost, "the promise is unto you and
your children." This apostle, in his second epistle,




PRACTICAL SERMONS.             351
declares, that "the promises of God are exceeding
great and precious."   And  the apostle John
informs us, in a sentence, what is the sum and
substance of all the promises, "and this is the
promise, that he hath promised us, even eternal
life."  And this inheritance is not only rich, but
sure. The promise of God, according to Paul, is
of the nature of an "immutable counsel." "Wherein God willing more abundantly to show unto the
heirs of promise, the immutability of his counsel,
confirmed it by an oath, that by two immutable
things, in which it was impossible for God to lie,
we might have a strong consolation, who have fled
for refuge, to lay hold on the hope set before us."
And in another place he assures us, that the
"promises of God are not yea, and nay," that is,
not vacillating and uncertain, "but are all yea and
amen in Christ Jesus, to the glory of God."
To inherit the promises is to inherit all things.
They comprehend all the good which a man is capable of enjoying, and much more than he is capable
of imagining. God will do for his people abundantly above what they can think or ask.  The
promised inheritance is declared to be "incorruptible, undefiled, and which fadeth not away," reserved
in the heavens for them. " For all things are yours,
whether Paul, or Apollos, or Cephas, or the world,
or life, or death, or things present, or things to
come, all are yours, and ye are Christ's, and Christ
is God's."
1. Since, then, so rich a prize is held up before
us, and is promised to him that overcometh, let us
lay aside sloth.  Let us gird up our loins and




352        PRACTICAL SERMONS.
strive, and wait, and hope to the end. Let us not
be weary in well-doing, but let us press toward the
mark.
2. Let us meditate frequently and profoundly on
the characters of the saints, which are left on record,
for our imitation. Let it not be supposed, because
many of them were inspired, and had supernatural
gifts, that they are not proper objects of imitation
They were men of like passions with ourselves, and
were supported by supplies of grace from the same
fountain from which we are permitted to draw. The
same Spirit which wrought powerfully in them still
exists in all the plenitude of his power, and is still
with the church, and indwelling in every true
believer. We are not straitened in God, but we
are straitened in our own bowels. But if we cannot attain to the high eminence on which Abraham
and Moses stood, can we not make some greater
approximation to their character, than we have yet
done? Certainly we may derive benefit from imitating them, though at an humble distance. The
child who writes after a copper-plate, may not hope
to equal its perfection; and yet it is a great advantage to him to have such a copy to follow.
3. Remember that faith is the secret spring
which keeps the spiritual life in motion. If you
inquire what enabled Abraham to rise so high in
the performance of difficult acts of obedience, the
answer is, that he was strong in faith. He believed
whatever God told him, and therefore he was able
to do all that he commanded. And what rendered
Moses so firm and faithful in all God's house?
The apostle teaches that it was all by faith. And




PRACTICAL  SERMONS.            353
this has been the secret of the patient and cheerful
sufferings of the martyrs. They trusted in God,
and his strength was made perfect in their weakness. But if faith becomes weak, all external observances, and all internal strivings will be ineffectual.
Let your constant prayer then be, " Lord, increase
our faith."  It is by faith that we inherit the
promises.
4. To faith join patience; for often the fulfilment
of the promise is long deferred. Though it tarry,
wait for it. The duty of Christians is often, in
Scripture, expressed by "waiting"-waiting on
the Lord. This implies, that patience is requisite.
God may not see fit to appear when we first call.
He may wisely intend to put our faith and patience
to the test.  A hasty, perturbed spirit, however
warm the zeal, is not the proper temper of dependent beggars.  We must learn to feel that we
deserve no favour, and yet earnestly wait upon
God, if peradventure he may have compassion
on us.
Again, God's people are in this world, an afflicted
people. "Many are the afflictions of the righteous.".n the world they shall suffer persecution; and
through various tribulations must enter the kingdom.  Under these various afflictions, the only
peace which they can enjoy, is connected with a
patient, submissive temper; a willingness to bear
whatever their heavenly Father may think proper
to lay upon them.
5. Cast anchor on the solid ground of God's
promises. Take fast hold, and resolve never to let
go, and you will safely outride every storm. No
45




354       PRACTICAL SERMONS.
one has ever been disappointed who relied on the
faithfulness of God. "A covenant-keeping God"
is one- of the titles by which he has made himself known, "His faithfulness reacheth unto the
clouds."  And he has promised to every one who
trusteth in him, " I will never leave thee nor forsake thee." Heaven and earth shall pass away,
sooner than one jot or tittle shall fail of all that he
has promised. "Hath he said it, and shall he not
do it?"
6. Meditate much on the promised inheritance.
Think how near it is; only a few days, or at most
a few years distant. These will roll round as fast
as those which have already gone by. Think how
sure it is, resting on the promise of one who cannot
lie. Think how rich it is —thought cannot reach
it, much less can words describe it.
But it is enough for believers to know that they
shall be with Christ, shall behold his glory, and
slhall be like him, both in soul and body.




SERMON XXIV.
CHRIST THE BELIEVER'S REFUGE AND CONSOLATION.
That we might have a strong consolation, who have fled for refuge,
to lay hold upon the hope set before us.-HEB. vi. 18.
GOD would have his people to be comfortable. He
has, therefore, laid a solid foundation in the promises of his word, for their consolation. Human
faith is weak, and unless well supported, is apt to
totter and suffer the soul to sink into deep discouragement.  The promises of God, on which the
believer leans, are not only rich, but sure: " they
are all yea and amen in Christ Jesus to the glory
of God."
But as among men, that which is confirmed by
a solemn oath is considered more firm than that
which rests on a simple promise, therefore. God, in
condescension to our infirmity, has been pleased to
add an oath to his promise.  And because there
was none greater by whom  he could swear, "he
sware by himself, that by two immutable things,
in which it was impossible for God to lie, we might
355




356       PRACTICAL SERMONS.
have strong consolation who have fled for refuge to
lay hold upon the hope set before us."
The form of expression here used, is probably
derived from a custom sanctioned by the law of
Moses, that when any person killed a man, he had
the privilege of fleeing to one of the cities of refuge.
Of these, there were three on each side of the
Jordan, so situated as to be in reach of the inhabitants of every part of the country. In ancient
times, it was usual among most nations, for the
nearest of kin to a murdered person, to avenge his
death, by slaying the murderer. And the practice
still exists among many barbarous tribes.  The
kinsman, on whom the duty of taking vengeance
devolved, was called "the avenger of blood," who
was considered bound in honour never to give over
the pursuit of the manslayer, until blood was shed
for blood. Whether this custom took its rise from
what God said to Noah after the flood, "Whoso
sheddeth man's blood by man shall his blood be
shed;" or whether it originated in the resentftul
feelings of human nature, it is not necessary to
inquire. The Mosaic law certainly did not give
rise to this ancient custom, but was intended to
modify it, and to prevent the injustice and cruelty
which were likely often to be done, in carrying
this custom into effect. For, in the case in which
a man was slain by another, without the deliberate
purpose of taking away life, the kinsman of the
slain, while in the heat of passion occasioned by
the death of a near relation, would be poorly qualified impartially to judge of the motives from which
the act proceeded. There was, therefore, danger




PRACTICAL  SERMONS.            357
lest death should be inflicted on an innocent person,
or on one who did not merit so severe a punishment.
By this law of Moses, therefore, an asylum was
provided for every manslayer, who chose to avail
himlself of the privilege, until there was an opportunity of a fair and impartial investigation, that the
true character of the act might be ascertained. The
gates of these cities of refuge were kept constantly
open, that there might be no obstruction to hinder
the ingress of the manslayer, by day or by night.
The high-ways also, which led to these cities, and
the bridges, were required to be kept in good
repair.
But although all manslayers were permitted to
take refuge in these cities; yet the institution was
not intended to screen the malicious murderer from
condign punishment; nor could it avail such an
one any thing to take refuge in them; for if upon
inquiry it was found, that the act was designed, the
murderer was immediately delivered up to the
avenger of blood to be put to death.
There were, however, other places to which the
guilty were accustomed to flee for refuge.  We
find that Joab when he feared for his life, fled to
the altar of burnt-offerings, and laid hold of the
horns of the altar, and refused to come away or let
go his hold. Solomon, therefore, directed that he
should be slain there. As there is nothing in
Scripture to sanction this custom, it is probable that
it was borrowed from the pagans, among whom
temples and altars were always places of refuge for
the guilty; and to slay them in these sacred places
was looked upon as a sacrilegious violation of the




358        PRACTICAL SERMONS.
sanctity of the place.  Some particular places
acquired such a reputation for sanctity, that fugi
tives from justice might remain securely in them
for any length of time. Daphne, near to Antioch,
in Syria, was one of the most renowned places of
refuige in the whole heathen world. But if the
refugees were caught without the precincts of these
sacred places, they were liable to be put immediately to death.
It matters not to which of the fore-mentioned
customs the allusion is made, in our text: the import
is the same, in either case.
The precise meaning of the word hope, requires
a moment's consideration. By it most understand
the object of hope, namely, justification and its consequence, eternal life. Others, however, understand
the act or exercise of hope; but it is more probable,
that by a common figure of speech, the apostle
meant the foundation of hope; that is, the promise
of which the apostle had been just speaking, and
which generates hope in us. Certainly, this
accords best with the preceding context, and with
the scope of his argument. God had given a promise and confirmed it by an oath. On this solid
foundation faith could firmly rest, and hope is the
fruit of faith, and ever rises and falls with it. lie
who believes the promise, lays hold of hope, for
faith in the promises of God, is the pillar and
ground of a gospel hope.
Let us, then, contemplate the soul flying for
refuge, and laying hold of the sure promise of God.
And here it may be remarkled, that no one seeks a
refuge, unless he is apprehensive of some danger.




PRACTICAL SERMONS.             359
The traveller who sees a storm rising, and apprehends some injury from exposure to the wind, rain,
hail, and lightning, flies to the nearest shelter, and
takes refuge from the gathering storm.
So, he who is pursued by a vindictive enemy,
as was the manslayer, bends his course, and hastens
his steps, to the city of refuge. Thus, also, the
sinner, when awakened to a true sense of his danger,
begins to look out for a place of safety. But the
person who apprehends no danger will not flee.
You may call upon him, and invite him as much
and as long as you will, but he heeds you not. He
is urged by no motive strong enough to induce him
to break off from his worldly pursuits, to seek salvation. Hence, the necessity of conviction of sin,
that men may feel their need of a Saviour. " The
whole need not a physician, but they that are sick."
The first step, then, is, to see and feel that we are
in a lost and perishing condition. We learn, in
accordance with this, that the first work of the
Spirit is, to convince men of sin. And although a
mere legal conviction has no tendency to renew the
heart; yet, as God deals with sinners as reasonable,
accountable creatures, he does not usually bestow
grace and pardon on them, until they are made
sensible of their wretched and helpless condition.
Thus, those convicted on the day of Pentecost,
were first pricked in their hearts, and cried out,
" Men and brethren, what shall we do?"  And the
jailor of Philippi, cried out, " What must I do to
be saved."
Careless sinners, all who are at ease in Zion,
make light of the gospel invitation, and continue to




360        PRACTICAL  SERMONS.
neglect the great salvation. But when, by the law
brought home to the conscience, the false peace of
the sinner is interrupted; when he begins to open
his eyes on his true situation, and finds that he is
in reality under a sentence of condemnation, and in
a blind and helpless condition-that his whole
nature is corrupt, and that he can do nothing to
save himself, he begins in good earnest to inquire,
whether there is any refuge for one in his wretched
condition. He will now be disposed to listen to
every report of a refuge whither he may fly and be
safe. This subject now occupies his thoughts, and
the things of time and sense no longer engross his
attention. All earthly things appear trivial, and his
only concern is, how lie may escape impending
wrath, and secure the salvation of his soul. Oppressed with the burden of his iniquities, he groans
n anguish. He is filled with compunction for the
sins of his youth, which now rise up in fearfill
array before his conscience. He is ashamed to look
up to the throne of a holy God, but cries with the
publican, " God be merciful to me a sinner." He
takes all the blame to himself, and acknowledges
the righteousness of the sentence which condemns
him. Sometimes, he is tempted to despair of any
relief, but the free offer of salvation to the chief of
sinners, in the gospel, encourages him to indulge a
feeble hope, that God may intend mercy for his
miserable soul. He turns his face, therefore, toward
the house of refuge, and resolves that he will never
give over seeking, and crying to God, for mercy.
2. The manslayer, pursued by the avenger of
blood, might, for a season, persuade himself that




PRACTICAL SERMONS.              361
he could be safe in some other place, and might
attempt to conceal himself in some refuge nearer
home. Such a course would have been exceedingly
unwise, for wherever he was, he would still be
exposed to danger, and at an unexpected time, his
adversary might fall upon him, and take away
his life. In all the coasts of Israel, there was -no
place of security for a manslayer, but in one of the
appointed cities of refuge. Here there was legitimate protection, and no where else.
Just such is the case of the awakened sinner.
He is convinced that danger impends; and that lie
must seek some refuge from the coming storm.
But he is unwilling to betake himself to the house
of safety, to which he is pointed by the gospel.
This method of escape is foreign from his thoughts,
and uncongenial with his feelings. He naturally
turns to the old covenant, under which he was
created. The new is strange to him; he does not
understand it.  He persuades himself that by
reforming his life, and forsaking those sins which
have particularly affected his conscience, he may be
safe without fleeing to the house of refuge, which
seems to him to be far off, and of difficult access.
And if conscience is still unsatisfied with his reformation, he will add a diligent attendance on religious duties. He will observe the Sabbath, attend
the church, pray in his family and in his closet,
and manifest much zeal in all that relates to the
externals of religion. In the warmth of his zeal, he
may even aspire to the holy ministry, and may be
a monitor and reprover of other sinners.  He
fancies himself to be a religious man, and fondly
46




362        PRACTICAL  SERMONS.
compares himself with the multitude who neglect
all attention to religion, and infers that his condition
must be safe. He compares his present with his
former conduct, and congratulates himself upon the
great change in his manner of life. By his fellowprofessors he is viewed as an eminent Christian,
and his delusion is so complete, that he has no
suspicion of himself, but thinks that all is well, and
that when he dies, he shall be received into heaven.
The awakened sinner has indeed found a refuge,
but alas! it is " a refuge of lies." He has no shelter
but his own rotten righteousness. He entertains
high hopes, but they are built on a sandy foundation. At some future time, he will be convinced
that he has taken refuge in an unsafe place, from
which he must be driven, or miserably perish.
This conviction of danger, may seize him  while
there is yet an opportunity of escaping to the true
city of refuge which God has appointed, where he
will still find safety and protection  But often the
mistake is not detected until it is too late to seek
for safety in the true refuge.  Some have their
eyes opened to see their miserable condition just
when they are leaving the world; when it is too
late to prepare for eternity; and others apprehend
not their danger until the light of eternity reveals
it to them. 0 wretched condition! Let all convinced sinners beware of the danger of resting on
a false foundation, or seeking safety in a refuge of
lies. Let them never feel at ease, until they have
entirely escaped from the plain of destruction, and
have taken refuge in the mount of safety. We
must be brought to renounce our own righteous



PRACTICAL SERMONS.              363
ness and all dependence on our own works, or on
our tears of repentance, and must put our trust
solely in the all perfect righteousness of the Lord
Jesus Christ.
3. The figure, "flying for refuge," is as well
suited to express the act of faith, when Christ is
believed on, as any that could be used. And the
phrase " laying hold," is strikingly descriptive of
the earnestness with which the convinced sinner
seizes the gracious promise of God, when his eyes
are first opened to understand the freeness and
fulness of the offered salvation.  As a drowning
man, with eagerness seizes a rope thrown to him,
and grasps it with a firmness which nothing can
loose, so the sinner pursued by the demands of the
broken law, flies to the house of refuge which is
opened in the gospel, and immediately enjoys the
feeling of repose; vea, often, of strong consolation.
The expression lay hold of would seem to have
allusion to the horns of the altar, which the guilty
person who sought an asylum, grasped.
Although there is considerable variety in the
exercises of sincere converts; yet there are some
leading points in which the experience of all true
believers agrees. As all are by nature in the same
condition of condemnation and depravity; as all
are equally helpless; as the same gospel is the
object of the faith of all; and as regeneration in all
is the work of the same Holy Spirit; there can be
no essential difference in the nature of the exercises
of genuine converts. All, for example, are convinced of sin, and feel themselves to be in a perishing condition. This conviction may, in some, be




364        PRACTICAL  SERMONS.
attended with a much livelier sense of dangrer, than
in others: but the degree of fear and terror excited,
is a mere circumstance which does not determine
either the depth or genuineness of the sinner's convictions; for there may be overwhelming terror
where there is but little true conviction, and there
may be deep and scriptural conviction where there
is little terror, and where the mind remains calm.
Indeed, it often happens, that when conviction is
deepest, the mind is most calm. Even when it
seems to be on the borders of despair, and has
almost relinquished hope, there is often a calm, but
sad serenity, which is not easily accounted for.
There is not only a conviction of sin, in all true
converts, but a thorough feeling of utter helplessness; not only a conviction of inability to keep
the law, but also to repent of sin or receive the
gospel. Unbelief is commonly the last sin of which
the Spirit convinces the awakened soul-" of sin,
because they believe not in me." But the truly
convinced sinner never pleads his inability as his
excuse, nor feels less guilty on this account. No,
this he is sensible is the very core of his iniquity.
Other sins are the branches of the evil tree, but
this is the bitter root out of which they grow; and,
therefore, every convinced sinner is led clearly to
see the justice of God in his condemnation. Ile
may be said to "accept the punishment of his
sins;" for he acquiesces in the justice of the sentence which condemns him to eternal misery. He
justifies God, and takes all the blame to himself.
Indeed, at this point of experience, the goodness,
and especially the long-suffering of God toward




PRACTICAL  SERMONS.             3(
nim, is apt to affect his mind in a very sensible
manner; and his feeling is, that if he perish eternally, he never can feel that he has been unjustly
treated, but that his gratitude is due to God for his
long continued and unmerited kindness. Views
and feelings of the kind mentioned, can only be
accounted for, on the supposition that a spiritual
change has already passed on the soul; though
nothing is further fiom the belief of the subject of
these exercises. The sinner is often renewed before
he is aware of it. Spiritual life is breathed into
the soul, before it is filled with the joy and peace
which arises from receiving Christ by faith. There
are evident pulsations of life, and vital breathings
after God, the effect of renewing grace, before the
eyes are opened to behold the reconciled face of
God in Christ. One of the earliest sensible feelings of the regenerated soul, is a sense of ingrati
tude, which breaks the heart hitherto hard, into a
melting frame of godly sorrow. Tears flow apace.
This sorrow is sweet in the experience, because it
is always mingled with a sense of the mercy and
goodness of God; and yet there may be no thought
of being in a safe state.  But, usually, such exercises are soon succeeded by views of Christ as
an able and a willing Saviour. These first views
of a Saviour are sometimes sudden and overwhelming. The soul feels itself transported, as it were,
into a new world. Gross darkness is exchanged
for "marvellous light." The "joy is unspeakable
and full of glory." The soul exults and glories in
the cross of Christ; and all doubt and fear are
expel'ed, and the heart is at once filled with con



366        PRACTICAL  SERMONS.
trition and with love and peace.  These first
views of a Saviour are often more remarkable, and
more sensible in the flow of affection which accompanies them, than any afterwards experienced. The
blessed vision of divine truth thus enjoyed, may
be repeated twice or thrice, and then the soul is
left to what may be called the common encouragements and hopes which the gospel inspires. But
it would be unjust and injurious to many sincere
Christians, to lay down the preceding, as the uniform experience of all the children of God. So far
from it, that I am persuaded, that a large majority
of those converted in our day, are led in a different
way. Their first views are very obscure, and they
can point to no particular time, when all darkness
and doubt were banished from their minds. The
light, with them, has been like the dawn of day, at
first an obscure twilight, but gradually increasing
to the clear light of day. They are very sensible
of a great change in their views and feelings, from
what they once were, but how it came about, they
cannot tell. All they can say is, "whereas I was
once blind, now I see."
Often, the first views of Christ are very partial.
Perhaps, the soul that had considered its case as
hopeless, begins to see and understand, that Christ is
able to save it, desperate as its condition seemed to
be; and even this, which to many would seem as a
small matter, is to a convinced soul almost in
despair, as life from the dead. 0 to be assured
that salvation is even possible, fills the soul with a
delight it never before experienced.  Hope now
takes place of despondency; and the soul into which




PRACTICAL  SERMONS.            367
this first ray of light is darted, forms the purpose
never to give over seeking, until salvation is
obtained. And, in its progress, one of its greatest
difficulties is to suppress a continually rising
thought, that a change has been experienced.
As sincere souls are more apprehensive of no
danger than of false hope, they become alarmed,
when they find themselves insensibly sliding into
the opinion that they are already Christians; and
yet this persuasion is hard to be resisted, because
it is based on the evidences of piety contained in
the word of God, and laid down by judicious
divines.
4. The blessed effect of flying to this refuge
which is set before us is, strong consolation. No
feeling with which we have an acquaintance is
more delightful, than an assurance of deliverance
from  a great impending calamity.  And as no
danger to which we can be exposed is comparable
to that of everlasting misery; so no enjoyment is so
sweet, as the joy of salvation. It is described as
"unspeakable and full of glory."  It cannot be
otherwise, but that there should be peace and joy
in believing; for he who truly believes, must have
some view of Christ as an all-sufficient Saviour.
He must have some apprehension of the refuge
provided for guilty sinners; yea, must have fled to
this refuge, which act cannot take place without
experiencing something of that repose and comfort,
which must necessarily follow from the discovery
of a way of escape from the impending wrath of
God. But it is evident that though there is ample
provision made for strong consolation to all who flt




368        PRACTICAL SERMONS.
to this refuge; yet the comfort enjoyed will generally be in proportion to the strength of the faith
exercised. Often, faith, in its commencement, is
like a grain of mustard-seed, so small, that in the
midst of the darkness and corruption of the human
heart, it can scarcely be discerned. And there is
in many a gloomy, melancholy temperament; or
such a degree of suspicion and diffidence of themselves, that they cannot easily be persuaded that
they are in a safe state. Their comfort is therefore
greatly marred by doubts and fears, which accompany some pious persons through their whole
pilgrimage. There are also, often, mistakes entertained, respecting the true nature of conversion.
It is assumed as a truth, that this change is in all
cases, very great and perceptible; and as they have
never experienced any thing of this sort, they suppose that they are still impenitent.
There is, moreover, some degree of perverseness
in relation to this matter, in some serious people.
They get into the habit of taking part against themselves, and of uttering constantly complaints of
their unhappy state; and also of refusing that consolation which the gospel freely offers to persons in
their condition.  Such persons may be said to
deprive themselves of consolation. But it seems
wisely orderly, that our spiritual comforts should
rise and fall with the degree of strength or weakness in our faith. If we could enjoy strong consolation while faith and love were feeble, it would
prevent us from using suitable exertion to rise, and
grow in our spiritual attainments. There is, however, in the promises of God a rich fountain, from




PRACTICAL SERMONS.              369
whence streams of strong consolation may at any
time be drawn, by the exercise of a living faith.
All other joy fades away in the near prospect of
death and eternity. It is earthly in its source, and
cannot endure the bright light of eternity to shine
upon it. But the consolations which are found in
Christ, become richer and stronger, the more we
meditate on the awful realities of the future world.
Indeed, much of this strong consolation, experienced
by the believer, arises from an assured hope of
heavenly felicity. It is the anticipation of future
blessedness which fills the heart with a joy which
cannot be expressed. If, then, we would partake
of this "strong consolation," let us be strong in
faith; not staggering at the promise through unbelief, but being fully persuaded that what God hath
promised, he will surely perform. Let us hold fast
the beginning of our confidence, encouraging our
hearts to embrace the promises in all their fulness
and freeness. Let us come boldly to the throne of
grace, that we may obtain mercy.
1. From what has been said, it may be inferred,
that there is good reason for the name " gospel""good news."  For to the sinner, justly condemned
by the unalterable law of God, it opens a safe
refuge, to which the guiltiest may flee. I would,
therefore, now invite, exhort, and entreat every
sinner to avail himself, speedily, of this safe retreat.
Fly from impending wrath. The storm of divine
vengeance lowers over your head, and unless you
get into some safe shelter, will soon overtake you,
and will surely overwhelm you, and plunge you
into endless perdition.  Escape then-escape for
47




370        PRACTICAL  SERMONS.
your lives. There is no time to be lost. The door
of mercy is now open, but none can tell how soon
it may be closed, for ever.
2. Let all beware of false refuges.  Of these,
there are many, into which deluded souls enter in
search of safety, but by which they are only exposed to a more dreadful destruction. They can
furnish no real shelter from the storm of divine
wrath. The most they can do is, to afford a momentary ease, by cherishing false hopes. But when
the hope of the hypocrite perishes, as it certainly
will, then he is left in a more miserable condition,
than if he had never indulged any hope. Among
false refuges, we may mention infidelity, or the
fond persuasion that there is no danger of future
punishment; a trust in a decent, moral life, without any saving knowledge of a crucified Saviour;
self-righteousness, or a dependence on the exact
performance of religious rites and duties; also
the vain self-confidence of fanatics and antinomians, who trust to their own disordered imaginations, or deceitful hearts.  Fly not to any of
these, for they are all refuges of lies.
3. As long as the Christian is in this world, he
needs a refuge to which he may flee in seasons of
affliction and danger. In himself, there is no help
nor strength. He is like a defenceless, timorous
dove, liable to be devoured by every rapacious bird
of prey. If he had no place of refuge, he could not
escape destruction. But having once entered the
house of refuge, he is safe; no enemy dare pursue
him within this sacred refuge: or if he should there
be assaulted, he has at hand a mighty Redeemer.




PRACTICAL  SERMONS.           371
4. The believer having found a safe refuge,
should be careful to remain within the limits prescribed. The manslayer, though acquitted, could
not with safety leave the city of refuge, during the
life-time of the high-priest, and that might often be
as long as he himself lived. But our High-priest
ever lives, and therefore we must ever remain in
the refuge to which we have fled. There is safety
there, and no where else.  And even when we
leave this world, we are only transferred to a higher,
holier refuge.
5. Let condemned and perishing sinners, who
are exposed daily to the wrath of God, avail themselves of the opportunity of escaping to a place of
safety. Let there be no delay in fleeing from the
wrath to come. While you delay and procrastinate,
divine vengeance may suddenly overtake you. Behold, now is the accepted time, and now s the day
of salvation. How can you escape, if ycu neglect
so great salvation! Christ, who has provided this
refuge, or rather, who is himself the sinner's Refuge,
kindly invites you to come to him for rest. And
his gracious promise is, that "him that cometh he
will in no wise cast out." Be wise, then, 0 ye
sons of men, and know the time of your merciful
visitation; for many who once occnpied precisely
the ground which you now dc, have eternally
perished. They put off the matter too long, an1i
now must lament their folly through eternity!




SERMON XXV.
RETURNING TO OUR FIRST LOVE.
Nevertheless, I have somewhat against thee, because thou hast left
tay first love. Remember therefore from whence thou art fallen,
and repent, and do the first works; or else I will come unto thee
quickly, and will remove thy candle-stick out of his place, except
thou repent.-REv. ii. 4, 5.
ALTHOUGH our blessed Saviour never wrote any
thing himself for the church; yet we have in the
evangelists many of his discourses in substance, if
not entire; and here we have seven epistles, dictated
by him, and communicated to his beloved John,
after his ascension to glory. The first of these was
addressed to the church at Ephesus, the capital of
proconsular Asia; and the other churches to which
epistles were addressed, were situated in the vicinity.
As the apostle John had taken up his abode at
Ephesus, these churches would naturally fall under
his inspection  and  care.   The  angels, through
whom these epistles were addressed to the churches,
are commonly supposed to have been the pastors;
but a late writer of our own country, has an ingenious conjecture, that these angels were, in fact, the
372




PRACTICAL SERMONS.              373
messengers of these seven churches who had been
sent by them to attend on, and comfort their beloved
apostle, in his exile, in the island of Patmos.
Many interpreters, because these epistles are
placed as a preface to a book of prophecy, have
been of opinion, that they were of a prophetic3al character, representing seven successive periods
3f the history of the Christian church. But there
is nothing in these letters to the churches of Asia,
which has the least appearance of prediction, except
the threatenings and blessings which are appended
to the epistles, respectively. And the attempts to
apply the supposed prophecies to the several
periods of the history of the Christian church, have
utterly failed; or such force has been necessary to
make out any correspondence between the matter
of the epistles and the events of history, that every
impartial reader must see, that there exists no solid
foundation for the opinion, that these seven epistles
to the churches of proconsular Asia were intended to
be prophetical. It may be satisfactory to some, to
mention, that the name Asia, as that of Europe, was
at first confined to a comparatively small district,
of which Ephesus was the capital. Most of the
cities to which these epistles were addressed are
now in a state of utter desolation, and none more
so than Ephesus, which was in tile days of the
apostle, one of the most celebrated cities in the
world. The threatening against the church in this
place, mentioned in our text, has been most signally
fulfilled. Not only has the candlestick been removed, but the city in which the church was situated is a total ruin. There is something fearful,




374        PRACTICAL  SERMONS.
and at the same time, admonitory, in viewing the
utter desolation of many ancient cities, which
seemed to have as fair a prospect of perpetuity as
any which now flourish upon earth. And does the
same doom await these also? Will the candlestick
be removed from our great cities? Doubtless, these
things were recorded for the admonition and warning of all succeeding churches, to the end of the
world. There is a greater uniformity in God's
government of cities, churches and nations, than
most are willing to acknowledge.  Without claiming any thing of the spirit of prophecy, it may be
predicted, that when the cup of iniquity, in our
large cities, is full, (and the filling goes on very
rapidly,) they also will become desolate; and
the ground now so highly appreciated, will become
worthless; and the churches, which have left, or
shall leave their first love, and refuse to repent,
will be removed; so that no vestige of them shall
remain, as is literally the fact, in regard to Ephesus.
Already Ichabod may be inscribed on some
churches in our land, for the glory is departed.
And as it relates to the different denominations of
evangelical Christians, it may be predicted that
those which decline most from the truth, and from
the spirit of genuine piety, will, notwithstanding
all their efforts to increase, and although they may.
for a while, flourish in numbers and wealth, be
cast off, and doomed to become desolate. Let all
Christians, therefore, fear the wrath of that august
personage, described in the first chapter of this
book, out of whose mouth proceeds a sharp twoodged sword.




PRACTICAL SERMONS.              375
Before speaking of the declension of these Ephesian Christians, it will be proper to say something
of what is here called "first love." The prominent characteristic of every soul truly converted to
Christianity, is LOVE to the Saviour.  The faith
which is the gift of God, and which is wrought in
Christians by the Holy Spirit, always works by
love. Love is, therefore, set down as the first and
principal fruit of the Spirit. Now, there is something peculiar in the exercise of this first love of
the young convert.  Its exercise is fervent and
tender, not founded, indeed, on such accurate
views of the character of Christ as are afterwards
acquired; and commonly less pure from mere
animal excitement,'than that of the mature Christian, but accompanied with more joy and exultation.
These joyful frames, so common in new converts,
may be ascribed to several causes.  The first is
the recent transition of the soul from a conviction
of condemnation, and ruin, and helplessness, to a
state of favour and reconciliation.  When the
views of the way of salvation are clear, and the
faith strong, there is commonly a joyful persuasion
of safety and pardon; and even the hope of pardon
after a dark season of distress and conscious condemnation is like life from the dead. This case is
well illustrated by that of a criminal reprieved
from death when under the gallows.  His first
feelings will be extatic, and though his safety is a:.
certain years afterwards, he never will experience
the same liveliness of joy.
Another thing which stamps a peculiarity on
the first love of the Christian is the novelty of the




376        PRACTICAL  SERMONS.
objects and scenes which are now presented to his
enlightened mind. All his life time he has been
in darkness respecting the true nature of spiritual
things; for "the natural man receiveth not the
things of the Spirit of God, for they are foolishness
unto him, neither can he know them, because they
are spiritually discerned." But now the eyes of his
understanding being opened, and the true light
shining into them, every thing appears new and
attractive; and sometimes, a divine glory is exhibited to the contemplation of the enlightened
mind. This light is, therefore, called " marvellous,"
by an apostle, and the love which accompanies it,
partakes of its marvellous nature.' Whom," says
the apostle Peter, "not having seen we love; in
whom though now ye see him not, yet believing,
ye rejoice with joy unspeakable and full of glory."
Again, God deals with his children in the infancy
of their spiritual life, as mothers with their children,
while they are young.  They nurse them  with
tender affection, and do every thing in their power
to render them comfortable. They furnish them
with the sweetest nutriment, cherish them in their
bosoms, carry them in their arms, and rock them in
the cradle.  But when they have been weaned,
and have grown strong, they are turned out to
shift for themselves.  They must now learn to
work and endure hardships, and are no longer
cherished at the breast, or dandled on the mother's
knee.
Thus, our heavenly Father, who exercises a
warmer and tenderer affection for his children,
than the kindest mothers, is pleased to deal very




PRACTICAL  SERMONS.             377
tenderly with young converts; and often pours
streams of divine comfort into their susceptible
hearts. They are for a season led in smooth and
pleasant paths; and, though dark clouds may occasionally come over them, and " weeping may endure
for a night; yet joy cometh in the morning."  In
their prayers and other religious exercises, they
enjoy liberty of access to their heavenly Father;
and much of their time is spent in grateful songs
of praise, for redeeming love and converting grace.
The state of the soul at this period, is beautifully
expressed by the poet, in the hymn, which begins,
":Sweet was the time when first I felt
The Saviour's pardoning blood," &c.
Earthly things now have little or no attraction.
The thoughts and feelings, the conversation and
actions are chiefly occupied with religion.  These
are indeed halcyon days, and will be often afterwards remembered with a mournful pleasure, when
the scene is greatly changed; and especially when
inbred corruption grows strong, when temptations
vex the soul, and when the heart seems to have
lost all tenderness; and when, instead of joy, darkness and trouble almost overwhelm the soul. Then
is often uttered the exclamation of Job, " O, that it
were with me as in months past."
The union of the believer to Christ, is, in Scripture, often compared to marriage; and the joy of
the young convert is like the joy experienced in
the day of espousals. (Jer. ii. 2.)
The early days of the true Christian may also
be well illustrated by the feelings of the newly
enlisted soldier.  He rejoices in the "pomp and
48




378        PRACTICAL SERMONS.
circumstance" of the military life; is animated by
the sound of martial music, and by the sight of
splendid banners, and the gorgeous costume of his
officers; and leads a life of idleness, while his
bounty money supplies him with such luxuries as
he desires.  But how different are the condition
and feelings of the same person, when he receives
marching orders; and especially, when he is led
into battle, when all his energies are put in requisition, and his life is placed in imminent danger!
But the change in the Ephesian church, of
which the ascended Saviour complains, and on
account of which he brings a charge against them,
is not that which naturally occurs by a change of
circumstances, which may take place without any
real declension in the vigour of piety. When he
says, "thou hast left thy first love," he charges
them with actual backsliding. And the declension
of a church supposes that of the members of which
it is composed.
Let us, then, consider the causes and symptoms
of backsliding; and the imperative duty of all who
may unhappily have fallen into this state.
Declensions in vital piety are owing to a variety
of causes, internal and external. Some of these
operate in one case, and different ones, in others; the
whole, however, may be attributed to the temptations of Satan, the allurements of the world, and the
inbred corruptions of the heart.  Declensions in
religion are very commonly produced by too muach
intercourse with a careless, money-loving, pleasureseeking world. Vital religion is a delicate plant,
and being surrounded by many unfavourable cir



PRACTICAL SERMONS.             379
cumstances, is liable to receive injury from contact
with a polluted world.  He who is clothed in
garments white and clean, will find it difficult to
avoid contracting spots which deform and defile his
robes, when he is obliged to live in a filthly house.
Piety is not the natural state of the heart, but is
brought in by a foreign influence, and finds many
things inimical to its preservation and growth, in
the soul in which it has taken up its abode. For
a while, at first, the young convert thinks but little
about the business and cares of the world. Perhaps
he is culpably inattentive to those duties which are
required in making provision for the body. But
soon he finds, that he must serve God in a lawful
calling-he must make honest provision for his own
wants and those of his family. It is hard to pursue the world just as far as duty calls, and then to
stop.  When the efforts to acquire property are
successful, a pleasure is naturally experienced in
the acquisition of good things. And, after a while,
an undue love of the world is apt to be generated
insensibly.  The evil creeps in insidiously, and
nothing unjust is thought of; but the undue love
of the world, whether of its riches, its honours, or
its pleasures, will soon injuriously influence the
love of the soul to its Saviour. The thoughts are
too much drawn off from the contemplation of divine
things, and the relish for spiritual duties and enjoyments is sensibly diminished. The duties of the
closet are no longer anticipated with delight; and
the hours consecrated to private devotion, which
were wont to be the pleasantest in the whole day,
do not now afford the same comfort as formerly.




380        PRACTICAL  SERMONS.
The want of enjoyment in religious duties, and the
wandering of the thoughts in the midst of them,
and the want of lively feeling naturally tend to
produce a backwardness to engage in them; so that
were not the person forced, as it were, by conscience
to enter his closet, he would often omit the duty
altogether. But when secret prayer is attended to,
the person on whom the world has had an undue
influence, hurries over the service; and often the
omission would be better than the performance,
where the service is merely formal, and the knee is
bowed and words uttered, without one devotional
emotion.
Worldly company, and too much occupation
in secular affairs, are almost sure to deaden our
pious affections, and to disqualify us for spiritual exercises. At first, the soul which has in it the
"root of the matter," is alarmed at the defect of
spiritual enjoyment, and makes, it may be, some
inefficient efforts to recover the ground which has
been lost; but these not proving successful, it gives
itself up to a kind of indifference. It avoids serious
reflection on its former state of lively feeling; or
perhaps is tempted to think that there was more
enthusiasm than real religion in those joyful frames,
which were once so highly valued.  And this
temptation derives strength from the recollection
of our ignorance, and the many false impressions
to which we were then subject. Just so far as this
temptation has influence, the backslider loses all
present desire of having his former exercises of
religion renewed. This is a fearful and dangerous
delusion. In this state of delusion, the person tries




PRACTICAL  SERMONS.            381
to persuade himself, that he has lost nothing; that
sober thought and rational feeling have taken the
place of enthusiastic fervours. But where there is
any spiritual life, there will be seasons of uneasiness, and an irrepressible feeling that all is not right.
These, however, are but waking moments in the
sleep of carnal security, into which the soul has
fallen. For the most part, the conscience is lulled
into a false security; and is so little awake, to give
warning of danger, that many things now appear
to be lawful and innocent, which would have been
avoided as highly criminal in the time of its first
love. Indeed, while in this state of slumbering,
you can perceive very little difference between the
declining professor, and the mere moralist who
makes no pretensions to religion. And the people
of the world are surprised and gratified, to find that
those whom they once shunned, on account of their
seriousness, are so much like themselves, a.id call
join with them in gay conversation, and partici
pate in their amusements without scruple.
But let a lively Christian attempt to engage such
persons in spiritual and experimental conversation
on religion, and see what repugnance they will
manifest to lay open the state of their hearts.  Soon
they will contrive to change the subject; and while
it continues, they assent with painful feelings, to
what may be said. " Out of the abundance of the
heart, the mouth speaketh." There is no surer
sign of declension from our first love, than an aversion to conversation respecting Christ, and his
love, and our great obligations to love, honour and
praise him, to the utmost of our power.  Many




382        PRACTICAL SERMONS.
leave their first love to Christ, who never fall into
open transgression: but some are not so much
favoured. Thev are " overtaken in a fault," under
some sudden temptation, as Peter. Others, gradually sink into a state of carnal security, until like
David, they become entangled by some insidious
lust. When off their guard, the enemy comes in,
and presenting the bait of sensual pleasure, they
are overcome, and remain for a season, under the
dominion of sin. Often it becomes necessary to
exclude such from the communion of the church,
for conduct which is dishonourable to their sacred
profession. And the judicious exercise of discipline,
is sometimes made the effectual means of recovering
true Christians from a state of shameful backsliding.
Discipline is not intended for the destruction of
those on whom it is exercised; but that they may
be saved, by destruction of their pride and sinful
propensities.
A more common means of restoring backsliders,
is the rod of affliction. The reason why God
scourgeth every son that he receiveth is, because
all have faults and imperfections, which a kind
Father aims to correct, by the use of the rod. By
affliction, the vanity of the world is seen. The
infatuation produced by the love of the world is
broken. In the dark day of adversity, when the
idols of the backsliding Christian have been snatched
away; when sickness has invaded his dwelling,
and, either in his own person, or those as dear to
him as his own soul, he is excruciated with strong
pain, and no earthly resource remains on which he
car. rely for consolation, he is filled with sorrow for




PRACTICAL  SERMONS.            383
having departed from the fountain of living water,
and is driven to seek refuge and comfort in the
mercy of our Lord Jesus Christ.
The last thing which we propose to consider, is
the return of the soul to its first love. Backsliding
Christians might, in justice, be cast off for ever;
but God, who has entered into covenant with his
people, is faithful; and one of the promises of the
new covenant is, that he will " heal their backsliding." The good Shepherd looks after his wandering sheep, and restores them. But this he does
by bringing them to a deep conviction of their
sin.  Their second conversion is, like the first.
attended with many painful and anxious feelings.
but after many discouragements, they are enabled
to come to Christ and cast themselves upon his
mercy; and to their astonishment, their reception is
most gracious.  They are welcomed as though
they had never offended, and are restored to the
joy of the divine favour.
But let us attend to the directions given in
the text, to the Ephesian Christians.  And the
first is, to remember whence we have fallen.
In a state of declension, there is a strange forgetfulness of former experience in the divine
life. It is, therefore, very significantly represented by a state of sleep. The very first step
towards a return to God, is to be awakened from
this spiritual slumber; to remember what we
once possessed and enjoyed, and to compare our
present condition with our former. This awakened
recollection will lead the soul to understand the
cause of its departure from God, and to trace all




384        PRACTICAL SERMONS.
the steps of its retrograde course. Memory is a
valuable faculty of our minds, and its exercise is of
much avail in religion. "Remember!" My hearers,
our exalted Saviour seems to address this word
unto us. Let us, then, remember what we once
were; what lively feelings of penitence, love, and
joy, sweetly mingled their emotions in our early
experience in religion.  Let us remember what
hopes we then cherished, what resolutions we
formed —yea, what solemn vows we made and
recorded in the house of God. Did we then suppose, that we should ever become so cold and
indifferent in our religious feelings as at present?
When aged Christians warned us of our danger.
we were disposed to think that their solicitude in
our behalf was superfluous, for we were confident,
that we should never decline from the walk of
faith. Our foresight was, indeed, short; by insensible degrees we left our first love, and have wandered like straying sheep. But now, again, the
good Shepherd causes us to hear his voice. And
his first call to us is to "remember"-to remember
whence we have fallen. This is in order to the
next step, which is TO REPENT. Be sorry for what
you have done. We should be willing to admit
the painful, humbling conviction that we have
grievously and foolishly sinned, in departing from
the living God. Sin is embittered to none, more
than to the penitent backslider; especially the sin
of ingratitude breaks his heart. He is astonished
at his own blindness and unbelief which prevented
him from seeing the snare which the enemy spread
No entangle his feet.  0 what infatuation! after




PRACTICAL SERMONS.            38O
having tasted the joy of pardoned sin, and after
being favoured with the spirit of adoption, to turn
again to folly. This fills him, on the recollection,
with astonishment and regret; and he now asks
himself, "What fruit had ye in those things
whereof ye are now ashamed?"  Where now are
the promised pleasures of sin?  Alas! that which
was sweet in the mouth is turned to gall and wormwood in the stomach.  Remember, then, from
Nwhence thou hast fallen and REPENT.
But our obedience must not be confined to the
feelings and affections of the heart, however pious
and penitent these may be. A good tree will produce good fruit. Our Lord, therefore, adds, "and (lo
the first works." Immediately, on a sinner's first
conversion, he begins to work. " Lord,' what wilt
thou have me to do?" is the language of every
renewed heart. " He that hath my commandments
and keepeth them," saith our Lord, "he it is that
loveth me."  "If ye love me keep my commandments." But in a state of backsliding, the commandments of Christ are neglected, or obeyed in a
very imperfect manner. Undue conformity to the
world takes the place of self-denial, and formality is
substituted for spirituality, in the worship of God.
But when the backslider is reclaimed-which is
really a new conversion-he is again led to engage
cordially in the service of God. He now returns
to the performance of his first works, as well as to
the exercise of his first love. He again abounds in
prayer and praise, makes the Sabbath a delight,
and counts it honourable; draws nigh to God in the
holy supper; and is found walking in all the com49




386        PRACTICAL  SERMONS.
mandments of the Lord, blameless. He does justly.
loves mercy, and walks humbly with his God. The
heart of a reclaimed backslider is sure to be more
humble and distrustful of itself than before. There
is also, now, more caution and watchfulness, in
regard to the heart.  It has been found to be
"deceitful above all things," and, therefore, ought
not to be trusted. The vain self-confidence of such,
is now completely cured. The reclaimed penitent
knows, experimentally, that his standing is not in
himself; that unless he is preserved by the grace
of God, he will certainly fall away again.
The penitent backslider is especially on his
guard against those sins and temptations by which
he was overcome, when he departed from God; so
that, in all his after life, he is more secure from
these, than from other sins.
Two feelings are predominant in the exercises of
a returning backslider; these are shame, and a lively
feeling of the baseness of ingratitude. Such a soul
is ashamed to look up, and is often so confounded
and overwhelmed with this feeling, that it remains
silent before God. This frame of mind is vividly
described by Ezekiel in the following language:
"' That thou mayest remember and be confounded,
and never open thy mouth any more because of thy
shame, when I am pacified toward thee, for all that
thou hast done, saith the LORD GOD."
The mercy of God, in graciously receiving the
returning backslider, appears to him more wonderful than it did on his first conversion, and his
admiration of the long-suffering of the Lord is
greatly enhanced. It is true, then, that God in his




PRACTICAL SERMONS.              387
wisdom, overrules even the falls and declensions of
his people, to increase their humility and watchfulness. The reclaimed backslider is also rendered
more charitable and forbearing to his brethren, when
they appear delinquent in duty, or are overtaken in
a fault.
Let all churches make the inquiry seriously
and honestly, whether they have not left their first
love.  With many, the fact is notorious; their
departure from God may be said to be visible and
great. Where is now that fervent affection and
ardent zeal which once characterized them? Where
now is that spirit of earnest, wrestling prayer,
which seemed as if it would give God no rest until
he should cause the righteousness of Zion to go
forth as brightness, and the salvation thereof, as a
lamp that burneth? Where now is that fruitfulness in works of piety, mercy, and benevolence,
which adorned your profession?
-"Remember, therefore, from whence ye are
fallen and repent, and do your first works." Otherwise, the threatening against Ephesus, so fear
fully executed, may be realized in your case. Your
candlestick may be removed. Darkness may succeed to light. Error may overspread the church.
Faithful ministers may be withdrawn, and false
teachers may come in their place. For your own
sakes, and that of your posterity, awake out of
your sleep. Seek the Lord for the return of his
grieved Spirit. Cry mightily to God for his reviving influences.
As every church consists of individuals, I would
call upon all professors to consider their ways.




38S       PRACTICAL SERMONS.
Examine yourselves, whether you be in the faith,
and whether you are in a growing, thriving condition; for if not, you are surely in a state of
declension. There is no standing still in religion.
If you are not pressing forward, you are certainly
retrograding. You are, this day, solemnly called
upon to remember the times and seasons which are
past-to remember the love and joy of your
espousals unto Christ, when the candle of the Lord
shone upon your tabernacle; and when your chief
delight was in the service of God; when the very
name of Jesus was as ointment poured forth —when
he gave you songs in the night, and in the morning, your first thoughts spontaneously arose to God
your Redeemer. Then you could say, " It is good
for me to draw near to God."  " Whom have I in
heaven but thee?" "There is none in the earth
that I desire besides thee." (' One day in thy courts
is better than a thousand, and I had rather be a
door-keeper in the house of God, than dwell in the
tents of sin." Then you rejoiced, when they said,
"Come, let us go up to the house of the Lord."
But how is it with you now? What does conscience testify as to your present condition? What
testimony would your closet give, if it could speak?
Alas! what a change! Where now are your religious comforts? What has become of that sweet
peace you once enjoyed?  Perhaps, you even
doubt of the reality or genuineness of your former
experiences.  You have, like the virgins in the
parable, fallen into a slumbering state. in which the
awful truths of religion are dimly perceived, and
make but a slight and transient impression on your




PRACTICAL SERMONS.            389
mind, when they occur to your thoughts. To you,
I would say, " Awake out of sleep, arise from the
dead, and Christ shall give thee light." Remember from whence you have fallen; repent and do
your first works. Your present situation is one of
extreme danger.  VWhile in this deadening state,
you cannot possess satisfactory evidence of the
genuineness of your piety. While in this state you
cannot glorify God, nor be useful to men according
to your ability and opportunity.  And how sad
your condition, if death should find you in this unprepared state!  "0 that they were wise, that
they would consider their latter end."
If there should be any present who have been
made sensible of their sinful departure from God,
and who are sunk in discouragement, and agonized
with fear, lest they have sinned beyond the reach
of mercy and bounds of forgiveness, and who, by
these views are prevented from returning, to such
I would say, dishonour not God, by entertaining
such hard and unbelieving thoughts. His mercy
is infinite. As high as are the heavens above the
earth, so high are his thoughts of mercy above our
conception. He has left special promises for the
encouragement of such as you; and he has never
rejected one who came unto him. You cannot
gratify the heart of your sympathizing Saviour
more, than by exercising confidence in his power
and willingness to save you.
I would conclude by addressing you in the language of God by the prophet Hosea: "0 Israel,
return unto the Lord thy God; for thou hast fallen
by thine iniquity. Take with you words and turn




390        PRACTICAL SERMONS.
to the Lord; say unto him, take away all iniquity
and receive us graciously-for in thee the fatherless
findeth mercy." To which his gracious answer is,
" I will heal their backslidings and love them freely;
for my anger is turned away from him. I will be
as the dew unto Israel; he shall grow as the lily,
and cast forth his roots as Lebanon. His branches
shall spread, and his beauty shall be as the olivetree, and his smell as Lebanon. They that dwell
under his shadow shall return, they shall revive as
the corn, and grow as the vine. The scent thereof
shall be as the cedars of Lebanon; and Ephraim
shall say, What have I to do any more with idols?"




SERMON XXVI.
TH E BLF.SSEVEDNESS OF TRTJTSTTNG TN  D.n,
Blessed are all they that put their trust in him.-PSA. i. 12.
TmrAT this psalm relates to the Messiah is admitted
by Jews as well as Christians. Whether it has
a primary respect to David and the establishment
of his kingdom on Mount Zion, or should be
entirely referred to Messiah, is a point on which
expositors are not agreed; and it is not a matter of
so much importance, as to render it necessary for
us to discuss it in this place. That it does contain
an important. prediction of the Lord Jesus Christ,
does not rest: n the interpretation of fallible men;
but is expr..-:ly decided by the authority of divine
inspiration.  "The kings of the earth set themselves, and the rulers took counsel together against
the Lord and his anointed."   This passage is
quoted and expressly applied to Christ by the
whole college of apostles, after they had received
the plenary inspiration of the Holy Spirit, on the
dav of Pentecost. For upon hearing the report of
Peter and John, who had been arraigned before the
391




392       PRACTIC AL SERMONS.
sanhedrim, the apostles all broke out in praise to
God, saying, "Lord, thou art God, which hast
made heaven and earth and the sea, and all
that in them is; who by the mouth of thy servant
David hast said, Why did the heathen rage, and
the people imagine vain things? For of a truth,
against thy holy child Jesus whom thou hast
anointed, both Herod and Pontius Pilate, with the
Gentiles and people of Israel, were gathered together, for to do whatsoever thy hand and thy
counsel determined before to be done." (Acts iv.
24-28.)
In regard to the remarkable declaration, "This
day have I begotten thee;" the apostle Paul assures
us, that such an address was never made to the
highest of created angels.  There is but one to
whom it could with propriety be made; and by
orthodox commentators it has, from time immemorial, been supposed to have respect to the eternal
generation of the Son; for the expression "this
day" is not to be taken as having reference to any
particular day, but as relating to a perpetuity of
duration.
Paul, in his discourse delivered in Antioch, in
Pisidia, applies this declaration to the resurrection
of Christ, saying, "We declare unto you glad
tidings, how that the promise which was made unto
the fathers, God hath fulfilled the same unto us
their children, in that he hath raised up Jesus
again, as it is written in the second Psalm, " Thou
art my Son; this day have I begotten thee." It
cannot be supposed by any, that Christ was not
truly the Son of God, before his resurrection; there'




PRACTICAL SERMONS.             393
fore the meaning must be that by the resurrection,
Jesus was manifested to be the Son of God; just as
he was by being born of the Virgin by the power
of the Holy Ghost. The exhortation to " kiss the
Son" —and the benediction on all who trust in him,
can refer to no other but the Son of God. We are
never, in Scripture, exhorted to trust in any mere
creature, however exalted.  On the contrary, a
curse is denounced on every one " who trusteth in
man, and maketh flesh his arm."  This portion of
the Psalm, therefore, can have no application to
David or Solomon, but must refer solely to the
Messiah who is the eternally begotten Son of God.
The act of trust is so familiar to all, that it
requires no explanation.   Even children know
what is meant by trust in any one. Two things
are always implied in trusting; the first is a conviction of need, and sense of dependence. He who
needs nothing, will, of course, not trust to another
for what he has in himself; and he who, though
destitute, is not sensible of his need, will never be
induced to trust in another
The second thing implied in the act of trust is,
a persuasion of the good-will, ability, and fidelity
of the person in whom  we trust.  A  child in
danger, will fly to the arms of its father with confidence, but will not trust to another child, however
affectionate; because it is not persuaded of its
ability to protect it. Neither would a child trus
to an entire stranger, as having no assurance of hi
good-will; nor would it fly to the arms of one, by
whom it had often been deceived.
The exercise of a saving faith is not more fre50




394        PRACTICAL  SERMONS.
ly expressed by any term than by trust. Indeed,
whenever we believe in a promise of any one; that
is, when we are fully persuaded of the truth of a
promise, that act of faith is properly termed, trust.
Man is so dependent on Providence for the common blessings of this life, that trust in God for
these, is the state of mind which is becoming.
For, although we procure many temporal blessings
by the instrumentality of our own faculties, or the
labour of our hands; yet these blessings are as
really the gifts of our heavenly Father as if we
used no means whatever; for without the blessing
of God, all our toil and ingenuity would effect
nothing. "Except the Lord build the house, they
labour in vain that build it."  God is the " Father
of lights from whom cometh down every good and
perfect gift."  This dependence on God, we should
eel in relation to all our efforts to procure common
blessings; and not only feel it, but openly acknowledge it, when we partake of the common bounties
of divine Providence.
But, in regard to spiritual and eternal blessings,
our dependence is still greater; for man has already
lost tle favour of God, and has fallen under his
dreadful curse. Man is also sunk deeply into a
state of depravity. He has lost all true knowledge
of God his Creator; and is not only a miserable,
but a helpless creature.  He is unable, by any
sufferings which he can endure, to expiate the
smallest of his sins. He is unable to vivify his
dead soul, or to bring back life inlto his benumbed
faculties. If his salvation depended on it, he could
not cause his heart to go forth in love to God, or




PRACTICAL  SERAMONS.           395
cease the undue exercise of self-love and love to the
creature. " The carnal mind is not subject to the
law of God, neither indeed can be." But this
inability of the heart and will is so far from furnishing any excuse to the sinner, that it is the chief
ground of his criminality.  What! a heart so
depraved that nothing can induce it to reverence
and love its Creator! Will any one dare to plead
the possession of such a heart, as a reason why he
should not be punished when arraigned at the
tribunal of God?  Man, in his natural state, is
also blind and ignorant. Some, like the Pharisees
of old, will be ready to ask, " What! are we blind
also?"  Yes, all are blind, however acute their
intellect, however stored with human learning their
minds. "The natural man receiveth not the things
of the Spirit of God; they are foolishness to him;
neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.)
Here, then, is a threefold misery common to all the
children of Adam-blindness, deadness, and guilt;
and to qualify himself as a physician to cure the
threefold malady, Christ has assumed as Mediator, a
threefold office, viz. of a prophet, of a priest, and of a
king; and in this threefold office, the sinner must
trust in him for salvation. But it may be alleged,
that this misery of man is merely imaginary;
that the majority of men are in a good moral condition, and behave as well as could be expected in
the circumstances in which they are placed. It is
admitted that all are not equally abandoned in
iniquity. It is admitted, that many maintain a
decent outward appearance.  It is admitted that




396        PRA.CTICAL SERMONS.
many are strict in the observance of rites and forms
in religion; and show themselves to be of the same
spirit as the Pharisees of old. And it is evident
that few among men seem to have any particular
conviction of the miseries which have been mentioned. But this blindness and insensibility are
rather aggravations of their misery, than alleviations. Indeed, this stupidity respecting spiritual
concerns and eternal interests is the very worst
symptom of their desperate disease. If they were
sensible of their sins, if they lamented their blindness, if they were crying out, "What must I do to
be delivered from this dreadful curse?" there would
be some hope of them; but as long as this state of
blindness and insensibility remains, there is no
hope; for they never can be induced, in this state,
to apply the only remedy; which remedy is of that
nature, that it must be apprehended and appropriated by the rational mind. "They that are whole
need not a physician, but they that are sick."
Christ says, "I came not to call the righteous, but
sinners to repentance."
If you saw, in a public prison, a number of criminals under sentence of condemnation to suffer
capital punishment, and should observe some of the
number indulging in singing and dancing, and
every species of mirth and levity, and using all
their influence to bring their companions into the
same temper, would you call these happy? Would
any man in his senses envy such happiness as this?
Or the contrary, would not all be shocked at this
most unseasonable and reckless levity?  And if
obliged to choose between this state of mind, and




PRACTICAL SERMONS.             397
that of those who were cast down and mourning
their unnappy lot, who would not prefer the condition of the latter?
All men need a refuge to which they may flee
for safety; and happy are they who have been so
made sensible of their danger and misery, that they
are anxiously seeking a place of safety. Their
case is urgent —their danger is imminent-the
misery which awaits them is inconceivably great,
and they are utterly helpless in themselves, and
unable to extricate themselves from their miserable
circumstances, or to ward off the threatening danger
which is ready to burst on their guilty heads. And
as they cannot escape by their own wisdom or
power, so no other creature has ability to rescue
them from ruin. Whither, then, shall they turn?
to whom shall they apply for help and deliverance?
The only one who has power to save them is the
Person whom they have offended, and whose displeasure they have incurred-the very Person who
holds in his hand upraised the sword of vindicatory
justice, ready to strike the sinner dead.  "The
Judge of all the earth will do right."  And it is
right to inflict condign punishment on impenitent
sinners, who have long rejected the gracious offers
of reconciliation. Where then is there any hope
for the sinner, justly condemned by the law of his
God? No where, but in the gospel of salvation.
Here, and here alone, is there a door of hope open
for the guilty. Sin cannot escape punishment in
the just government of a holy God. He says, " I
will by no means clear the guilty." " Surely, O
Lord, thou wilt slay the wicked."  But blessed be




398        PRACTICAL  SERMONS.
God, sin may be punished in an adequate substitute. It has been punished in our divine SURETY;
for " he was wounded for our transgressions; he was
bruised for our iniquities."  "He was made a curse
for us to redeem us from the curse of the law."
" Our iniquities were laid upon him." The satisfaction is complete. It is of infinite value. It is
impossible that any sins should be of such heinous
guilt, that the application of the blood of Jesus will
not cleanse it.  "Though your sins be as scarlet,
they shall be white as snow; though they be red
like crimson, they shall be as wool." (Isa. i. 18.)
Jesus of Nazareth is revealed as the true Messiah,
God's Anointed, the King of Zion-the only true
HIGH PRIEST, after the order of Melchisedec, and
the prophet of Israel of whom all God's people are
taught. He is the Saviour of the world; and " there
is no other name given under heaven, whereby we
must be saved." " Kiss the Son lest he be angry,
and ye perish from the way, when his wrath is
kindled but a little. Blessed are all they that put
their trust in him."
Trust in the Redeemer supposes that he has
manifested, in some way, a willingness to save us.
In order that trust have a firm foundation, it is
requisite that there should be, not only a general expression of benevolence and good-will, but
explicit promises of relief. And such promises are
especially necessary in the case of the sinner; for
he can with difficulty be convinced, that there car,
be any salvation for one so vile as he now sees himself to be. Therefore we find the gospel full of
kind invitations and gracious promises to all who




PRACTICAL  SERMONS.             399
wli come unto him  and receive salvation as a
free gift. These are the glad tidings by which so
many wounded spirits have been healed and comforted. The convinced sinner, (for no other can
trust in the Redeemer,) finding every other refuge
to be false, and every other arm to be weak, has, at
length, his attention turned to a crucified Saviour.
He hears words of mercy and kindness, but at first
he cannot believe that they are addressed to him.
He thinks this good news is for others less vile than
himself. He imagines, if in some way, by prayers,
tears, or penances, he could purify his heart, or
even get it softened to some degree of tenderness,
Christ might receive him; but he cannot easily be
persuaded, that he will be welcomed in his present
wretched state of mind.  He, therefore, is kept
back by his unbelieving fears, and by what has the
semblance of humility, and sees not the evil of
refusing to believe the words of Christ, by which
he virtually makes him a liar. He delays-he
strives-he prays and fasts-and finally, almost
despairs; for these efforts seem to have the effect
of driving him further from salvation than before.
He concludes, therefore, that he may as well give
over seeking, as now he is sensible of his utter
impotence.  But in this dark, distressful hour,
when he nearly depairs of mercy, he is surprised
by a view of the way of reconciliation.  Christ
appears both able and willing to save him; and
ne sees how God can be just, and yet justify
him through the righteousness of Jesus Christ.
Every thing appears so plain, that he wonders
he never saw it before-so plain, that he feels




400        PRACTICAL  SERMONS.
confident, that he could cause any one to under
stand it.
But the first views of faith are not always so clear;
more commonly, the first light is like that of the dawn
of day, which gradually increases. Often the convinced, discouraged sinner is first made to see the
fulness of Christ; and whereas before he feared that
his sins were too great to be pardoned, he is now
brought to believe, "' He is able to save-to save to
the uttermost, all who come unto God by him."
And even this is like life from the dead, to a sinner
on the borders of despair. Here is a real exercise
of faith, while the believing soul entertains as yet
no persuasion of being in the favour of God-an
evidence that such a persuasion is not of the essence
of faith. But when the view of the way of salvation is at first clear, or whenever it becomes clear,
nothing fills the soul with greater wonder, and
gratitude at the same time, than that Christ is
waiting to receive sinners in all their guilt and
vileness-yea, to receive them just as they are;
not only without merit, but without preparation;
and that he undertakes to do the whole work of
their salvation, gratuitously.
Now he begins to know, by experience, what it
is to trust in the Lord Jesus Christ.  Now he
willingly commits his soul into his hands, in confidence that he will keep it safely. He trusts in him
for pardon and justification; and this he can do
without hesitation, for he sees that lie hath borne
our sins, and hath become the end of the law for
righteousness to every one that believeth.  He
trusts in him also, for divine teaching; knowing




PRACTICAL  SERMONS.            401
thlat by his Spirit, his people are all taught of God,
and led into the knowledge of all necessary truth.
Hie trusts in him for complete deliverance from inherent corruption, and from the power of the grave.
In short, he trusts in him as his complete and
eternal Saviour, who, through his love and through
his merit, will bring him off conqueror and more
than conqueror. He is satisfied with the Redeemer
in all his offices, and in all his mediatorial work.
The language of his heart is, "He hath done all
things well."  When the soul, under the influence
of the Holy Spirit, is led to view Christ as " the
wvay, the truth, and the life," it is a very common
experience, to have precious promises brought
successively into view. They come dropping into
the soul, as honey from the comb;'or rather as the
manna from  heaven.  Sometimes, however, the
soul is absorbed in the contemplation of the truth,
contained in a single text, for there are incomprehensible riches in the word of God; so that often, the
whole plan of salvation is suggested by a single
passage of Holy Scripture.  All we need is, to
have the illumination of the Spirit to accompany
the reading or preaching of the word, to cause us
to see wonderful things in texts which had often
been heard or read without emotion; and in the
contemplation of them the mind is filled with unspeakable joy. Now the enlightened soul has no
need of arguments to convince it that the Scriptures are indeed the word of God. This is evident
from the excellence which is seen in them. And
as the light of day reveals to us as the most conspicuous and glorious object in the visible heavens,
51




402        PRACTICAL SERMONS.
the sun shining in his strength; so the light of
divine truth reveals Christ " the Sun of righteousness," as the most glorious object of contemplation;
for it is in his face that the glory of God is manifested. "He is the brightness of his glory, and
the express image of his Person." (Heb. i. 3.)
The soul which has thus been raised from the
horrible pit and miry clay of natural corruption
and condemnation, and is established on the rock
of ages, has a new song put into his mouth, even
praise for salvation. He can now rejoice in Godin his existence-his attributes-his Providencehis redeeming love in Christ, in all his glorious
work of redemption —in the promise of God-in the
means of grace, and in the hope of glory!
They who have once found Christ, and trusted
in him, however they may be tossed with temptation, or distressed by doubts of their acceptance,
never think of any other refuge but Christ-they
never attempt to build on any other foundation.
They show themselves to be his, by their trusting
in him. even when they walk in darkness, and have
no light. The more violent the storm by which
they are assailed the more tenaciously do they
adhere to the rock of their salvation. And when
oppressed with a painful conviction of unfaithfulness and short-coming, in the service of Christ, no
ease, no peace is experienced, until they come anew
to the cross, and by faith obtain a fresh sprinkling
of the blood of reconciliation. The blood of Christ
is the only balm for a soul wounded with a sense
of sin. As to his own best works, instead of pleading them as a ground of pardon, or a reason for




PRACTICAL SERMONS.            403
acceptance, he is ashamed of them in the sight of
God, and continually prays, that their imperfection
may not be charged upon him. Still he feels thankful to God that he has given him a heart to delight
in his law after the inner man, to hunger and thirst
after righteousness, and to aim at the glory of God,
and the advancement of the Redeemer's kingdom.
He is thankful for every evidence which he has of
being renewed in the spirit of his mind; for he
knows that if he is a new creature, it is altogether
owing to grace. Though the past sins of believers
are forgiven, yet he needs fresh forgiveness every
day and every hour. But when he sins he has
an Advocate with the Father, whose propitiation has
merit to take away all iniquity.  There is no
ground of confidence more satisfactory to the soul
than the intercession of Christ.  Thousands of
trembling souls have trusted in that one declaration,
and have found peace-" He is able to save to the
uttermost, all that come unto God by him, seeing
he ever liveth to make intercession for them."
Having a great High Priest to appear in the
presence of God for them, they can come with
boldness to the throne of grace. that they may obtain
mercy and find grace to help in every time of
need."
The believer also trusts in Christ for future help
and future good. He relies upon him for guidance
in the way of truth and duty-he depends on him
for strength to enable him to encounter all enemies,
to endure all afflictions, and to perform the most
arduous duties. And as he must, in his pilgrimage
to heaven, pass the valley of the shadow of death,




404        PRACTICAL  SERMONS.
he relies upon the faithful word of the great
Shepherd, that he will be present to drive away all
fear and all distress. And, in regard to bodily
want, there is no ground for anxiety, because he
hath said, "I will never leave thee nor forsake
thee."
Finally, the true believer trusts in Christ, that
when this earthly pilgrimage is finished, he will
have administered unto him an abundant entrance
into the everlasting kingdom of our Lord and
Saviour Jesus Christ. On this point, the promises
of God are clear and abundant. Christ says, " In
my Father's house are many mansions."  "I go,"
says he, "to prepare a place for you."  Again.
"Father, it is my will that where I am, there they
also may be, that they may behold my glory, which
I had with thee before the world began." "Fear
not, little flock, it is your Father's good pleasure to
give you the kingdom." And at the last day he
will say to every one of them, " Come, ye blessed
of my Father, inherit the kingdom prepared for
you from the foundation of the world."  "And
these shall go into life eternal."
They trust also, that these mortal bodies shall be
raised from the grave, incorruptible and undying,
and fashioned like unto Christ's glorious body.
Christ is the resurrection and the life, and as in
Adam all die, so in Christ shall all believers be
made alive.
III. We need not dwell long on the blessedness
of those who trust in the Redeemer, for this has
been in some measure anticipated in what has
already been said. It may, however, be useful to




PRACTICAL  SERMONS.            405
make a distinct mention of the blessings which
belong to such.
1. They have received the forgiveness of sin, and
have an assurance that they shall never again come
into condemnation.  "There is no condernnatioil
to them who are in Christ Jesus, who walk not
after the flesh, but after the Spirit."
2. They have the indwelling of the Spirit of God,
which secures their continuance in a state of grace,
and enables them to grow in grace and in the
knowledge of our Lord and Saviour Jesus Christ"to die unto sin and to live unto righteousness.'.'
If believers were left to themselves, their conversion would be of little value, for they would soon
be overcome by their spiritual enemies, and their
last state would be worse than the first.
3. It is a part of the blessedness of believers,
that they are the special care of divine Providence.
All things work for their good. The very hairs
of their head are numbered. Their afflictions are
fatherly chastisements, which shall work for them
the peaceable fruits of righteousness. Yea, these
light afflictions which are but for a moment, work
out for them an exceeding great and eternal weight
of glory.  Even death itself is reckoned in the
catalogue of blessings.  Not only are Paul and
Apollos and Cephas, and things present and things
to come, theirs, and life-but death also.  The
sting of them is extracted, for the sting of death is
sin, and the strength of sin is the law; but when
the law is satisfied and sin pardoned, then the sting
is taken away.
4. They who put their trust in God are blessed,




406        PRACTICAL  SERMONS.
because they enjoy inward peace.  They have
peace with God, peace of conscience, peace from
the jarring elements of corrupt passions. They
look forward to an inheritance incorruptible, unde
filed, and that fadeth not away. Hope that maketh
not ashamed, is the anchor of their souls in all the
storms of life.
5. When they leave the world they shall be
blessed in the open vision of God's glory; for they
shall see no more darkly as through a glass, but
face to face. They shall know as they are known.
They shall be perfectly cleansed from the pollutions
of sin, and when they shall see the Saviour, they
shall be like him, for they shall see him as he is.
Glorious state of complete felicity! Blessed indeed
are all they who have a part in the inheritance of
he saints in light.




SERMON XXVII.
FAITH'S VICTORY OVER THE WORLD.
And Lht8 is the victory that overcometh the world, even our faith.1 JOHN v. 4.
THE conquest of the world may be considered the
highest object of human ambition.  In different
ages, a few great heroes extended their conquests
so far, and brought under their dominion so many
countries and nations, that, in the language of
eulogy, they have been styled the conquerors of
the world. But if it were possible for any man
literally to gain possession of the whole world, still
he would be poor; the acquisition would be of little
real value, and he would remain as unsatisfied as
before. Indeed, it is reported of one who came as
near the dominion of the known world as any other,
that when he had completed his conquests, he sat
down and wept, because there was not another
world to conquer. It is a truth taught by all experience, that in no form and in no quantity can this
world be a satisfying portion to the immortal mind,
which was made for enjoyments of a far nobler
407




408        PRACTICAL SERMONS.
kind. It would, therefore, be a real benefit to mankind to be cured of their insatiable thirst after
worldly possessions, and to have their attention
directed to objects of a more excellent and durable
nature.  Now  this is the very design of true
religion, which it accomplishes, in some good
degree, for all those who sincerely embrace it.
But we cannot renounce the world as a portion,
without incurring its displeasure.  "If ye were of
the world, the world would love his own; but
because I have chosen you out of the world, therefore the world hateth you." And this enmity is
not inoperative.  The opposition which  exists
between the spirit of the world, and the spirit of
true religion must produce a conflict; for Christians
and men of the world not only mingle together in
the same society, but are often connected by the
ties of kindred and relationship.  Hence it has
come to pass, in all ages, that Christianity has been
the occasion of enkindling the flames of strife
between the members of the same household. And
although its natural tendency is to produce peace
and good-will among men; yet, agreeably to Christ's
prediction, it has brought " a sword."  "For I am
come," said the Saviour, " to set a man at variance
against his father, and the daughter against her
mother, and the daughter-in-law against her motherin-law; and a man's foes shall be they of his own
household." The world which lieth in wickedness, is at enmity with God. It is under the
usurped authority of the prince of darkness, who
is therefore called, "the God of this world."
Those, therefore, who come out from the world,




PRACTICAL SERMONS.             409
and imbibe a different spirit, will be treated as
deserters, and will meet with persecution in one
form or another. In this contest, if you count the
apparent numbers, there is a fearful odds in favour
of the world, and against the Christian soldier; but
if your eyes should be opened, like those of the
servant of the prophet, like him, you will be ready
to exclaim, " They that be with us are more than
they that be with them."  He who has enlisted
under the banner of the Captain of salvation, may
boldly say, " If God be for us, who can be against
us?"
The circumstances of this spiritual warfare vary
exceedingly with the condition of the world, and
of each individual. Sometimes the battle is fierce
and dreadful; while, at other times, there is the
appearance of a truce. This, however, is always
a deceitful appearance. On the part of the enemy
there never is any real cessation of hostility; and
on the part of the Christian there should be none.
And if, at any time, from the delusive appearance
of peace, he should remit his vigilance, and fall into
the sleep of carnal security, he will be exposed to
the most imminent danger; his spiritual welfare
will be placed in the utmost peril.
This contest, though " by poets unsung, and by
senators unpraised," is the most important in its
results, of any which was ever carried on in this
world. It will, therefore, be worth our while to
take a nearer view of it, and to inquire how the
world opposes the Christian, and how the Christian
gains a victory over the world.
A victory implies a conflict, and a conflict sup52




410        PRACTICAL  SERMONS.
poses an enemy. This enemy, as we have seen, is
the world.  In the sacred Scriptures, the word
world is used in various senses.  Here, it must
be taken to signify that complex idea, made up
of the men of the world, with all their sentiments,
maxims, plans, and pursuits, and the things of
the world, including every object which can, in
any way, become a temptation or an obstacle to
the Christian pilgrim, in his progress to the land of
promise.
The opposition of the world is of two kinds; or
it assumes two aspects, of a very opposite nature;
and endeavours to stop or retard the believer by
addressing two different classes of feelings, which
appertain to human nature. The first is, an aspect
of terror. It presents to him a formidable array of
evils, which he must expect to meet with in the
Christian course. It endeavours to alarm him, by
holding out the prospect of losses to be sustained
of things naturally desirable, of pains to be endured
which are abhorrent to our nature, and does not
merely threaten these evils, but actually inflicts
them, in a very appalling and terrific form. Thus,
when Christianity was first propagated in the world,
it was met with the most determined and virulent
opposition. Its professors were dragged before the
judgment-seat of governors and kings. They were
insulted and abused by the mob.  They were' every where spoken against," and reputed to be
"the offscouring of all things"-calumniated not
only as the enemies of the human race, but as the
enemies of the gods. They were beaten, scourged,
Imprisoned, tortured, thrown to the wild beasts in




PRACTICAL  SERMONS.            411
the theatre, and put to death by every species of
torture which diabolical ingenuity could invent.
And these scenes of persecution were not confined
to one country or to one age. Wherever Christians
were discovered, they were persecuted with unrelenting severity, and punished with death merely
because they bore the Christian name. During the
greater part of three centuries, were these cruelties
practised against the unoffending followers of
Christ.  Thousands, and tens of thousands, of
every age, and of both sexes, were thus put to
death; not accepting deliverance, when by uttering
a single word, or by a single act of worship to the
false deities of the heathen, they could have saved
their lives. And this spirit of opposition to the
genuine spirit of Christianity has never been more
malignant, than when it has been exercised under
the name and profession of the religion of Christ.
No pagan cruelties and tortures could exceed those
practised in the Spanish Inquisition. Infidels have
sometimes charged all these upon Christianity
itself; but this is most unjust, as the precepts and
spirit of this religion are diametrically opposed to
all cruelty and to all persecution, on account of
religion. When the world assumed the profession
of Christianity, with the change of name, there was
not, generally, a change of disposition. The two
contending parties still existed within the pale of
the church; and the spirit of the world is not less
malign, for being associated with hypocrisy. Christ's
real sheep have ever been a little flock. The multitude, and especially those in power and authority,
whatever name they may have assumed, have




412        PRACTICAL  SERMONS.
always been the enemies of the pure, spiritual religion of the gospel.
But the days of fierce and violent persecution
have gone by —we hope, for ever.  Even those
who retain and cherish the spirit of persecution are
ashamed to avow their true principles; and find it
to be the best policy, in this age, to profess liberality. Christians are, therefore, no longer subjected
to imprisonment and death, on account of their
adherence to the gospel. But has the offence of
the cross really ceased?  Is no hostility to true
religion felt by the world? Far from it. They
that are righteous are still hated by those whose
deeds are evil. They that are after the flesh, are
still disposed to persecute those that walk after the
Spirit. There never can be a sincere peace between
the seed of the woman and the seed of the serpent.
True godliness is still hated by the world; and
they who live godly in Christ Jesus, do still suffer
persecution. The spirit of the world is the same
as formerly, but the mode of attack is changed.
Or rather, the providence of God has put a restraint
on the wicked; and they now pursue the righteous
with weapons of scorn, ridicule, and calumny. The
war is not terminated; the contest is still going on,
and will not cease as long as there is a world of
carnal men.
There is, indeed, a fashionable kind of religion,
against which the world feels no enmity; a religion
which makes a compromise with the world, connives at its vices and follies, and shuns all seriousiess of spirit, and strictness of behaviour.  But
this is, in fact, no other than the spirit of the world




PRACTICAL SERMONS.             413
in disguise. Many professors of religion meet with
no opposition from the world, because they are of
the world, and the world will love its own. And
the mnen of the world, who are wiser in their generation than the children of light, are sagacious in
discovering their friends, under whatever disguise
they may appear.  Indeed, false professors often
manifest a more bitter enmity to true religion, than
the openly profane; so that there is no difficulty in
discerning what manner of spirit they are of. Such
have no contest with the world. Their controversy
is with the genuine spirit of Christianity, which
they are wont to malign as narrow, illiberal, bigoted,
and inimical to human happiness and to elegant
improvements in society. These pretend to have
discovered an easier way to heaven, than that old
thorny path of self-denial and devotion, designated
by the example and precepts of Christ. They do,
indeed, avoid the offence of the cross, and forsake
no earthly honour or enjoyment for the kingdom of
heaven.  But let any one be in good earnest in
matters of religion, and be influenced by its truths,
in some proportion to their importance. Let him
turn off his affections from the world, and no longer
seek his chief happiness in its riches, honours, and
pleasures. Let him turn his back on its fashionable
amusements and convivial entertainments, and let
him lead a life in exact conformity with the precepts of the gospel, however contrary to the fashions
and maxims of the world, and he will soon learn
from experience, that the world has not become the
friend of genuine piety; and that it is still true,
that he who will be the friend of the world is the




414        PRACTICAL SERMONS.
enemy of God. Parents often oppose their own
children, and do all they can to hinder them from
becoming religious; and husbands throw obstacles
in the way of their wives, or wives of their husbands.
The old companions of sincere converts treat them
with neglect, and soon show that their affections
are alienated; and sometimes, manifest their scorn
and contempt by signs not to be misinterpreted.
And he does not need a long time to learn, that
spiritual religion is no favourite with the men of
this world.
There is another aspect which the world assumes,
in regard to religion. It does not always frown,
but sometimes insidiously smiles. The aspect of
terror which we have been considering, may produce dismay, but the danger menaced is, in that
case, always manifest. But when she comes forth
with all the blandishments of pleasure; or when,
with the language of friendship, she soothes and
caresses, and pours forth her strains of adulation,
and heaps favours on the head of her intended
victim, and with her syren voice incites to the
enjoyment of sensual pleasure, then is the time of
trial. These are the temptations which are more
dangerous than fires and gibbets. And the danger
is greater because it does not appear to be danger.
No apprehensions are awakened. Prosperity and
indulgence are naturally agreeable to every one.
When the senses and appetites are addressed by
baits suited to them, and no gross sins are proposed,
but merely a life of elegant-and as they are called
— innocent delights, the unsuspicious soul is thrown
off its guard, and forgets to watch and pray against




PRACTICAL SERMONS.            415
temptation; and before she is aware, is ensnared in
some forbidden indulgence, or is lulled into a sleep
of carnal security. The cup of worldly pleasure is
always inebriating. It may be sweet to the taste,
and exhilarating to the spirits, but its ultimate
effects are deleterious. The soul of the Christian
is never in greater jeopardy, than when all things
around it wear a smiling aspect. By the deceitful.
ness of riches, many high professors have been
brought low in religion. While they hasted to be
rich, they pierced themselves through with many
sorrows, and fell into temptation and a snare, and
into many foolish and hurtful lusts, which drown
men in destruction and perdition. "For the love
of money is the root of all evil." Thus fell Judas,
Ananias, and Sapphira. Thus fell Demas, a companion of Paul, and a preacher of the gospel. In
like manner, the honours of the world and the
ambition of power and office, have been a snare to
many. They cannot believe, while they prefer the
honour that comes from men to that which comes
from God. They who love the praise of men more
than the praise of God, will be ashamed of the
gospel of Christ, and will never confess his name
before an ungodly and scoffing world.
But in no way does the world oppose the Christian more successfully, than by alluring him with
the prospect of ease and pleasure.  On this
enchanted ground many have slept, and many
have slidden back and fallen, so that ever afterwards, they have limped along on their pilgrimage,
with broken bones. On this slippery ground, the
"man after God's own heart," met with a sad and




416        PRACTICAL SERMONS.
disgracefill fall, on account of which the mouths of
the enemies of religion were opened to blaspheme
and do so to this day. And on this same deceitful
ground, thousands besides, have been overcome for
a season, and others have fallen to rise no more
At this point, the world is powerful, and the best
of men left to themselves, are weak. Indeed, few
who have set their faces Zionward, have escaped
unhurt, in passing over this enchanted ground.
Young Christians should take warning from the
experience of those who have gone before them, and
not foolishly confide in their own wisdom and
strength. But all should be strong in the Lord,
and in the power of his might, and never cease to
watch and pray.
II. Having shown how the world opposes the
Christian, we come next to explain how the Christian gains the victory. "And this is the victory
that overcometh the world, even our faith." The
faith to which this victory is ascribed is not that
historical or speculative faith, which nearly all
persons in Christian countries possess, and which
is the effect of education. This faith, in its origin,
does not differ from the faith of heathens and
Mohammedans, and in its effects, is powerless.
Such a faith never, in any case, overcomes the
world; for it is dead and unfruitful. The apostle
is careful to let us know, that the faith of which he
speaks, is the fruit of regenerating grace, the act
of the renewed soul; for in the first clause of the
verse, from which our text is taken, he says, " For,
whosoever is born of God overcometh the world.'
None achieve this great victory, but souls "born




PRACTICAL  SERMONS.             417
of God;" for none beside possess a true faith.
Some may allege, that their faith is not the mere
prejudice of education, but the result of a thorough
and impartial examination of the evidences of
divine revelation. To such it is still necessary to
insist, that though their faith is rational, as being
founded on good and solid reasons, yet it comes
far short of a saving faith. The faith under consideration, requires no new birth to produce it; it is
merely the offspring of man's reason. But it may
be asked, In what respect is it defective? If the
reasons on which it is built are sound, and the
assent unwavering, what could be added to it? To
which it may be briefly answered, that we may
have convincing evidence of the truth of a thing,
while this evidence does not present the object
itself in its true light. But when our faith produces an effect, it arises from the nature of the truth
believed. No evidence of gospel truth gives to the
mind a discernment of the true quality of spiritual
objects, but the illumination of the Spirit. " The
natural man receiveth not the things of the Spirit
of God; they are foolishness unto him, neither can
he know them, because they are spiritually discerned."  Genuine faith is a conviction, or full
persuasion of the truth, produced by the illumination of the Holy Spirit. The evidence on which
this faith is founded, being the beauty and excellence of the truth perceived, cannot but be operative; for it is impossible that the rational mind should
see an object to be lovely, and not love it. Such
a faith must, therefore, "work by love and purify
the heart," and be fruitful of good works. This
53




418        PRACTICAL SERMONS.
view of saving faith agrees with Paul's definition
"Faith is the substance of things hoped for, the
evidence of things not seen." Faith, if I may be
allowed the expression, is the eye of the soul by
which it looks into the spiritual world, and realizes
future and eternal things.  The Scriptures con
stantly testify, that all ungodly men are destitute
of the true knowledge of God. They may perceive
the mere verity and relative connexion of divine
truth, but the beauty and glory of the truth, they
see not. Just as a blind man may be convinced by
feeling and by testimony of the reality of the existence of the sun, but he can form no idea of this
celestial luminary in its glory, as he runs his daily
race through the heavens.
There is a wide and real distinction between
merely intellectual ideas of divine things and
those which are spiritual. The unregenerate man
may be endowed with a powerful intellect, and he
may exercise his reasoning powers on divine truth,
and may draw just conclusions respecting them;
but he can never by the mere exercise of reason
attain to spiritual ideas, any more than the man
born blind can attain to the knowledge of light and
colours, by logical reasoning; or the deaf mute
attain to the correct idea of sounds in some other
way. The weakest Christian, even the mere child,
by the illumination of the Spirit, possesses a species
of knowledge, to which the philosopher can never
attain, by the utmost exertion of unassisted reason.
And this knowledge is far more excellent, than that
orf any human science, however sublime or useful.
From the foregoing view of the nature of faith,




PRACTICAL  SERMONS.            419
it will not be difficult to understand how it overcomes the world.  It will only be necessary to
bring to view two principles, to account' for the
power of faith, by which it achieves this great
victory. The first is, that our estimation of the
value of objects is always comparative. The child
knows nothing which it esteems more valuable than
its toys; but when this child rises to maturity, and
the interesting objects of real life are presented to
it, the trifling baubles which engaged the affections
in childhood, are now utterly disregarded, and
considered unworthy of a moment's thought.
Again, suppose a person in a low and obscure
condition, whose mind has been occupied with
small concerns and trivial objects, to have suddenly
presented to him the prospect of great wealth and
distinction-or say, a kingdom; how quickly would
such a man lose all his former estimation of his
little cottage and his implements of industry! His
mind would now be completely absorbed in the
contemplation and pursuit of those more splendid
objects, which glitter in his sight.  Just so, by
means of faith, objects infinitely more valuable and
interesting, than any which this world contains,
are presented to the mind in their true character.
Upon the view of these things, the affections relinquish their hold of earthly things, and however
strong the grasp by which they were embraced,
they are now voluntarily resigned for the sake of
those more excellent things which faith reveals to
the soul. With these objects full in view, the glory
of this world fades away, and all its grandest objects
appear trivial, and little worthy of the pursuit of




420        PRACTICAL  SERMONS.
a rational and immortal mind. The riches, hon
ours, and pleasures of the world, are to the person
in the exercise of faith, like the toys of children to
the man of mature age. He cannot be persuaded
to give his affections to sublunary objects, who is
persuaded that an exceeding and eternal weight
of glory is within his reach. Such an one will
cheerfully part with an earthly portion, for the sake
of a heavenly inheritance. The world may frown
upon him, may brand with folly his new pursuit,
may follow him with its obloquy and contempt,
may endeavour to conquer his resolution by every
species of torture, but it cannot shake, much
less change his purpose.  His language still is,
"My heart is fixed, 0 God, my heart is fixed."
Even though his enemies kill the body, his faith
assures him that they cannot injure his better part.
" Fear not," says Christ, "them that kill the body
and have no more that they can do." Even while
the body is on the rack, or in the flames, by faith
he sees " a house not made with hands, eternal in
the heavens."  He sees his gracious and almighty
Redeemer holding out to him a crown of life. He
is assured that as soon as his soul leaves the body,
it shall be with Christ in Paradise; and that there
is in heaven reserved for him  "an inheritance
among the saints in light, which is incorruptible,
undefiled, and fadeth not away."  Is it strange
then, that with these views which a genuine faith
affords, the Christiaa should be a conqueror over
the world, in all the hostile forms which it may
assume?
The other principle to which I alluded is this




PRACTICAL  SERMONS.            421
The true method of expelling from the soul, one
set of affections, is to introduce others of a different
nature, and of greater strength. The soul of man
must have one governing affection, to which all
others must yield.  It is on this principle that
Christ said, "Ye cannot serve two masters.  Ye
cannot serve God and mammon."  Suppose a
devotee of sensual pleasure to be suddenly seized
with ambition, or avarice, in a very high degree.
The effect would immediately be, that he would
cease to seek happiness in the indulgence of bodily
passions, and he would be led to pursue assiduously the new object, whether honour or wealth, for
which he now entertains an affection of paramount
strength.  Such changes have sometimes been
observed in the history of men.  But though
changes of this kind are real, and great, and are'
hailed by many as a great reformation; yet there
is really no moral change. It is but the substitution of one vicious affection for another. But when
faith comes into operation, and love to God becomes
the predominant affection, there is not only a great
change, but a moral transformation of the soul, from
the sinful love of the creature, to the holy love of
the Creator. Now the world is conquered. Faith
working by love has achieved the victory. The
soul is restored to something of its pristine order
and beauty. Light has arisen out of darkness, and
order out of confusion. Verily, there is "a new
creation."
The believer can forsake not only riches and
honours, but father and mother, wife and children,
and life itself, for the sake of the honour of God his




422        PRACTICAL SERMONS.
Savioui. In vain does the world attempt to turn
him aside by its terrors and persecutions; by faith
he triumphs over all the cruelties and indignities
which she can heap upon him. And if she endea
vours to subdue him from his allegiance by spread
ing before him all her charms, her wealth, her
honours, and fascinating pleasures, if faith be in
lively exercise, all these will be spurned. Like
Moses, the believer will prefer the cross of Christ
to all the momentary pleasures of sin, and to all
the treasures of Egypt.  This power of faith to
conquer is not a vain boast, but a practical reality.
This victory has been achieved by multitudes, yea,
by every true believer; and will continue to be
achieved, as long as the world stands.
INFERENCES.
1. If what has been said be true, then we must
conclude that genuine faith is rare in the world;
yea, rare among professors. For when we take a
survey of the Christian world, how small the number who seem to have gained a victory over the
world! The thirst for riches, honours, and pleasures, is almost universal. By earthly passions the
great multitude are subdued and enslaved. Still
the words of our Lord are applicable, " Wide is the
gate, and broad is the way which leadeth to
destruction, and many there be which go in
thereat; while strait is the gate and narrow is the
way which leadeth unto life, and few there be that
find it." 0! professing Christian, let go your too
eager grasp of the world, or it will sink you to ruin




PRACTICAL  SERMONS             423
Beware of covetousness, and remember that it is
written, that covetousness is idolatry, and such
shall never enter into the kingdom of heaven. Flee
from idolatry, and seek that faith which is the
substance of things hoped for, the evidence of
things not seen.
2. Let not the poor and afflicted in this world,
who believe in Christ, be discouraged. You, my
brethren, are placed in the circumstances most
favourable to a victory over the world.  Those
fascinating temptations which have ensnared and
ruined so many professors, are removed far from
you. You should not repine at your poverty, for
riches might have proved ruinous to your souls.
And ye, who endure severe affliction, bear it with
patience, and even be thankful for it, because
"these light afflictions which are for a moment,
work out for us a far more exceeding weight of
glory." Soon all sense of pain shall cease for ever,
and all our feelings of sorrow shall be swallowed
up in never ending felicity.  "Fight then the
good fight of faith; lay hold on eternal life."
Henceforth there is laid up for you a crown of life,
which God the righteous Judge will give you at
that day. "Be faithful unto death," saith the Lord,
" and I will give you a crown of life."




SERMON XXVIII.
THE BENEFITS OF AFFLICTION.,
It is good for me that I have been afflicted. —Ps. cxix. 71.
"MAN is born unto trouble as the sparks fly
upward." Manifold are the afflictions incident to
humanity; and from these the pious are not exempt.
" Many are the afflictions of the righteous." Christ
said to his disciples, "In the world ye shall have
tribulation." The rich spiritual blessings to which
believers have become heirs, are consistent with
much suffering; yea, the afflictions of the righteous
are a part of their heritage. They are necessary,
as a means, to their greatest improvement and
happiness.  Therefore, it is written, "Blessed is
the man whom thou chastenest." "Behold, I have
refined thee, but not with silver. I have chosen
thee in the furnace of affliction."
Let us, then, inquire what are the benefits
which may be derived from affliction.
1. Afflictions have often been made the means
)f bringing careless and impenitent sinners to
serious consideration, which leads them to repent424




PRACTICAL  SERMONS.            425
ance. and a thorough reformation of life.  This
effect is produced by cutting off the person from
his sinful indulgences. A spell of sickness, or a
sore bereavement, interrupts the man in his course
of worldly pursuits.  It has a tendency to show
him the unsubstantial nature of all earthly possessions and enjoyments. Under the pressure of affliction, he feels his dependence. Pain urges him to
seek relief; but human help is vain. When sorely
distressed he begins to cry unto God. Multitudes
now in heaven can say, " It is good for me that I was
afflicted; for before I was afflicted, I went astray."
We know, indeed, that affliction, like other means
of grace, does not of itself produce any beneficial
effect on those whlo are the subjects of it. It requires
the influence of the Holy Spirit to render it effectual
to the coi1victki(tA anLd conversion of sinners. But
its tendency is to lead to serious reflection and to a
change of life; and often, we believe, the Spirit of
God does accomrnpany his chastening rod, so that it
is made the means of bringing men and women,
not only to consideration, but to a repentance not
to be repented of. One instance from Scripture is
that of Manasseh. The case is very remarkable on
two accounts; first, because he was one of the
greatest sinners who ever lived; and secondly, he
was an old man, when his conversion took place.
The history of this event is found in 2 Chron.
xxxiii. 12, 13; "Wherefore the Lord brought upon
them the captains of the host of the king of Assyria,
who took Manasseh among the thorns, and bound
him with fetters, and carried him to Babylon. And
when he was in affliction, he besought the Lord
54




426        PRACTICAL  SERMONS.
his God, and humbled himself greatly before the
God of his fathers, and prayed unto him; and he
was entreated of him, and heard his supplication,
and brought him again to Jerusalem, into his kingdom. Then Manasseh knew that the Lord was
God."
2. Afflictions are made eminently beneficial to
the pious, by preventing them from fixing their
affections unduly on earthly things. There is in
all minds too strong a tendency to the things which
are present and visible.  These worldly objects
become a snare to many, and by the too ardent
pursuit of riches or honours, they become involved
in many embarrassments, and often pierce themselves through with many sorrows. A season of
sore affliction, by preventing an inordinate attachment to the world, may be a real blessing. Or,
when the affections are already placed too strongly
on any earthly object, it is often the method of
Providence to remove that object. Even the dearest earthly relatives may become snares to the soul
of the pilgrim. Children may be too much loved,
in comparison of our Saviour, and if they are
snatched away from the tender embrace of their
parents, the discipline, though painful, is often
salutary, and even necessary.  When God thus
disciplines his children, he causes them to see why
he thus afflicts them; and commonly, they are
enabled, after a while, to say, " It was good for me,
that I was afflicted." For, although " no chastening
for the present seemeth to be joyous, but grievous;
yet afterward it yieldeth the peaceable fruit of right.
eousness unto them who are exercised thereby."




PRACTICAL  SERMONS.            427
3. As affliction is often employed to prevent the
saints from wandering; so, also, it is the usual
method by which backsliders are reclaimed. When
Christians have considerably declined from the
lively exercises of religion, they are but little
affected by the warnings of the word. It is to them
like a tale often told. They are asleep, and have
only a dreamy notion of the realities of eternity.
From this sleep of carnal security into which even
the pious are liable to fall, they are commonly
awakened by the application of the rod.  Some
severe dispensation of Providence overtakes them,
and they are brought to a stand. Serious reflection
is, as it were, forced upon them, and their eyes are
opened to see how far they have wandered from
the right path. By affliction the heart is softened,
and the truths of the word now sink deep into the
inmost soul. Deep contrition is produced, the soul
lies humbled in the dust, under the chastising
strokes of its Father in heaven.  It mourns in
bitterness over its folly and unfaithfulness, and
writes bitter things against itself; scarcely believing
that God can be reconciled to such an iungrateful
wretch. And when he speaks in the language of
loving-kindness, Return unto me, ye backsliding
children, and  I will heal your backslidings;
take unto you words and return unto the Lord;
say unto him, Take away all iniquity, heal our
b)ackslidings and love us freely, and let thine anger
be turned away from us, the forgiving mercy
of the Lord appears even more wonderful in receiving the backslider on his return, than in his first
conversion.  At length convinced of the loving



428        PRACTICAL  SERMONS.
kindness and tender mercy of the Lord, the penitent backslider responds to the kind invitation of
the Lord, " Come, let us return unto the Lord; for
he hath torn and he will heal us; he Lath smitten,
and he will bind us up."
4. Affliction serves as a furnace to purge out the
dross which still lurks in the regenerate heart.
Just as the precious metals are separated from their
dross, by being cast into the furnace heated seven
times; so the people of God are purified as by fire.
But the furnace not only serves to purge out the
dross, but to test the genuineness of the metal.
Not every thing which glistens is gold, says the
proverb. The ore must be tried in the fire, and if
it contain pure gold, while the dross is consumed,
the precious metal will shine forth brightly. Thus
afflictions also answer the purpose of a twst of the
genuineness of our piety. If there bee nothing in
us that will stand the fire, then we may be certain
that our religion is no better than a counterfeit.
The apostle Peter makes a striking use of this
similitude, when he says, "That the trial of your
faith being much more precious than of gold that
perisheth, though it be tried with fire, might be
found unto praise and honour and glory, at the
appearing of Jesus Christ."
Affliction not only serves as a test to try the
genuineness of our religion, but affords an opportunity of exercising some of the most excellent
graces of the pious heart. Faith, before it is tried,
cannot certainly be known to be faith; but when
the dark cloud of adversity lowers over the soul,
faith, when it has existence in the soul, comes forth




PRACTICAL SERMONS.              429
with vigour, and supports the soul ready to sink,
by laying hold of the promises of God. Submission to the will of God has also an opportunity of
being manifested. It is easy to say, " Thy will be
done," while we bask in the sunshine of prosperity;
but when the pressure of affliction is sorely felt,
there will be at first a struggle. Self-love makes
us restive, and endeavours to throw off the
burden; but where there is a principle of piety,
the soul after a short conflict bows in submission,
and its language is, "It is the Lord, let him do
what seemeth him  good."  Though a spirit of
rebellion was felt, it is subdued, and the soul quietly
acquiesces in the divine appointment.  It even
kisses the rod by which it is smitten, saying, " It is
good for me that I have been afflicted." And even
when it does not see the good to be derived from
some bereaving dispensation; like Aaron, when
his two oldest sons were smitten dead before his
face, held his peace; so the believer is still, knowing from whom the stroke has proceeded.
Patience is another excellent Christian virtue
which has no room for exercise, except in a state
of suffering. This grace is often and strongly
inculcated in the Holy Scriptures; and its exercise
tends to exhibit to all observers, the excellency of
true religion. The saints never glorify God more,
in any circumstances, than when they let patience
have its perfect work, while they are suffering in
the furnace of affliction. Paul gloried in tribulation, because it wrought patience.  "In  your
patience," says Christ, "possess ye your souls."
And Paul exhorts to be " patient in tribulation.'




430        PRACTICAL  SERMONS.
"Be patient," says James, " unto the coming of the
Lord.  Behold, the husbandman waiteth for the
precious fruit of the earth, and hath long patience
for it, until he receive the early and latter rain
Be ye also patient."
Affliction being in its nature painful is the opposite of joy, and might seem, at first view, to be
inconsistent with this state of mind. But while
we suffer tribulation we may rejoice. Paul says,
"I glory in tribulation, for tribulation worketh
patience, and patience experience, and experience
hope, and hope maketh not ashamed, because the
love of God is shed abroad in our hearts by the
Holy Ghost." Now that heart in which the love
of God is shed abroad must be full of joy; and this
experience is had in the midst of tribulations. We
are commanded to rejoice always, and therefore, we
are bound to rejoice in the midst 4i affliction.
Internal peace is often most perfect, when the person is under the pressure of external affliction. The
experience of real Christians testifies, that their
seasons of richest spiritual enjoyment, are not their
days of external prosperity; but the dark and
cloudy day of adversity. Indeed, in order to be a
proper recipient of spiritual peace, it seems necessary that the heart should be reduced from that
state of hardness or indifference which prosperity
naturally induces, to a state of sensibility; which
effect is often the result of affliction. The joy of
the Lord requires a heart deeply sensible of its
own weakness and unworthiness, which state of
mind, in the truly pious, is produced by having it
-ierced and wounded, by the shafts of adversity.




PRACTICAL  SERMONS.             431
One effect of affliction on most men is, that it
urges them to seek God, that they may obtain his
help. Even the ungodly will often pray earnestly
for deliverance from a painful affliction; but in the
case of the sincerely pious, this effect of affliction is
seldom  wanting.  Such pray in prosperity, but
often their prayers become formal, and their souls
are not stirred up from the bottom, and do not go
forth in warm desires; but the rod arouses the soul
from its apathy, and stimulates it to call upon God
with fervent cries and supplications. The spirit of
prayer which is excited by adversity, is not merely
for deliverance from the pressure of the particular
affliction under which it now labours; but by this
means, it is brought to a lively feeling of its own
sinfulness, and its urgent need of stronger faith,
and more perfect patience and submission. It is
led to inquire into the reason why it is thus afflicted.
It searches for IlJden and neglected sins, and can
commonly see reason enough for the severity of the
divine dispensations; and often can trace the affliction to some particular transgression, or the neglect
of some particular duty.
Affliction often opens up to a person's view, a
depth of iniquity not before perceived. And thus
it serves to humble the soul in deep penitence,
which is the very temper suited to prayer.  "The
sacrifices of God are a broken spirit; a broken and
a contrite heart, 0 Lord, thou wilt not despise."
Affliction not only is a powerful means of promoting
the knowledge of our own hearts, and of the depth
of iniquity which lodges within them; but it
furnishes an opportunity for a more experimental




432        PRACTICAL SERMONS.
knowledge of the wisdom, faithfulness, and mercy
of God in his treatment of his children. He brings
them into deep waters, that he may manifest the
truth of his promises, " which are all yea and amen
in Christ Jesus." Man's extremity is God's opportunity, saith the proverb. When hope is nearly
extinct, and the distressed soul is sinking as in
miry clay, where there is no standing, help from
God is experienced. It is delayed, for the purpose
of letting the person try his own wisdom and
strength to obtain relief, but when all other
resources fail, then God is pleased to speak comfortably to the troubled heart.  He, as it were,
takes him by the hand, and extricates lim from the
horrible pit and miry clay, sets iimn upon a rock,
establishes his goings, and puts a rnew song into his
mouth, even of praise to God, for delivering mercy.
Knowledge of the faithfulness and loving-kindness
of our heavenly Father, thus obtained, is far more
valuable than the mere theory respecting these
truths, without experience. An eminent theologian,
on his death-bed, said to those around him, " I have
learned more of God in these few days that I have
been confined to this bed of sickness, than I ever
knew before, with all my laborious study."
Affliction is not always of the nature of chastisement. It is sometimes for trial, and to give a manifestation of the power of faith, to endure with
patience the burden which may be laid upon it.
Thus, in the case of Job, his overwhelmnlg calamities were sent for the trial of his sincerity and faith.
And so, in the case of Abraham, when required to
offer up his beloved son Isaac. And we have no




PRACTICAL SERMONS.             433
right to infer, as the friends of Job did, that, when
God sends grievous affliction on any person, it is an
evidence that he is a great sinner.
Afflictions-which may seem severe —are often
the means of preventing much greater evils. The
negative benefits which arise from various means
of grace, are incapable of being fully appreciated
by us. Yet we may know, by serious reflection on
our own experience, that when we have been
gradually approaching some dangerous temptation,
which would in all probability have overcome and
ruined us, Providence has intel posed, and prevented the fall, by laying us on a bed of sickness;
or by some sore bereavement has broken the snare
in which we were entangled, and has opened our
eyes to see the danger to which we were exposed.
Not only may affliction be the means of preventing
the believer's fall into sin, but one affliction may be
the occasion of warding off another of much greater
magnitude. How often such deliverances occur no
mortal can tell, because we cannot know what
would have occurred on certain conditions which
never took place. God only knows how much we
are all indebted to our afflictions for our escape from
awful crimes or overwhelming calamities.  The
children of God would undoubtedly apostatize,
were it not for the restraints laid upon them by
the external dispensations of his providence, and
by the internal operations of his grace.
Once more, afflictions are made use of, in many
cases, to prepare the saints for heaven, by causing
them to desire rest from their protracted sufferings.
Our affections are naturally attached to earthly
55




434        PRACTICAL  SERMONS.
objects, which are present to our senses; anc
although grace changes the current of our thoughts,
yet still their exists an undue attachment to the
objects of sense. Here we have a home, to which
we have been long habituated; and every object
around us, by association, is prized above its real
value. Besides, we are surrounded by dear relatives, with whom we are naturally unwilling to
part; a feeble, helpless wife, it may be, and young,
dependent children. These also may, as we suppose, need our assistance, and we cannot see how
they can be provided for, and rendered comfortable, if we should be taken away from them.
We naturally ask, What will become of them? Who
will take care of them, when we are gone?  In
addition, the future is covered with darkness. We
cannot comprehend how we shall exist, with what
objects and persons we shall be conversant, and
what our emotions will be in that untried state. A
strong faith will, indeed, counteract these earthly
influences; but such a faith is aided by afflictions
which show us the emptiness of all worldly possessions and enjoyments; and, under the pressure of
long continued disease, the desire of deliverance
and rest, becomes strong enough to counteract our
attachment to earth, and to make us willing to leave
friends and possessions, that we may be free from
the pains which we endure.
Some Christians have been distressed because
they have been so little afflicted; fearing lest they
were not the children of God, as the Scripture says,
all sons receive chastisement.  Let such not be
troubled on this account, for their time of adversity




PRACTICAL  SERMONS.            435
may not have yet arrived. Some families, for many
years, appear exempt from the strokes of adversity;
numerous children grow up in health, and there is
no breach among them. But this cannot last. The
longer adversity is in coming, the broader is the
mark for its arrows.  These children, however
healthy for a season, will sicken and die. Be not
impatient for affliction, it will come soon enough.
It has already been remarked that there are internal afflictions, which fill the soul with unspeakable
anguish, when no external cause exists. These
are often among the severest afflictions, and are as
real as those which are the effect of external afflictive dispensations.
The use which I would make of what has been
said is, to exhort the sons and daughters of affliction,
1. To recognize the hand of God in every affliction.
Look not to second causes —look not to the persons
who may have been the instruments of your sufferings. If the wicked have reviled and slandered
you, follow the example of David, and say, " The
Lord hath bidden them," that is, the Lord has permitted this affliction for your chastisement.
2. Never murmur at the dealings of divine Providence. Nothing can befall you without the ordering of God.  Repine not, therefore, at what he
does, for however dark the dispensation, wisdom
and mercy guide the stroke. Say then, "I know
that in faithfulness, thou hast afflicted me."
3. Try to improve your afflictions by exercising
patience and submission.  God has a sovereign
right to dispose of you and yours.  Rebel not
against him. He has promised that all these things




436       PRACTICAL SERMONS.
shall work together for your good. More, he has
declared that these light afflictions, which are but
for a moment, work out for us a far more exceeding
and eternal weight of glory.
4. Consider that this is not your state of rest; that
is to come. Here you are subjected to various trials,
but when you have suffered a while, you shall have
an abundant entrance administered to you, into the
everlasting kingdom of our Lord and Saviour Jesus
Christ,




SERMON XXIX.
EXCELLENCY OF THE KNOWLEDGE OF CHRIST.
Yea doubtless, and I count all things but loss for the excellency of
the knowledge of Christ-PHIL. iii. 8.
THE apostle Paul had enjoyed uncommon privileges
as a Jew; so that if any man had a right to glory
in things of this kind, he more.  " Circumcised the
eighth day, of the stock of Israel, of the tribe of
Benjamin, an Hebrew of the Hebrews, as touching
the law a Pharisee, concerning zeal, persecuting
the church; touching the righteousness which is
in the law blameless." To which we may add what
through modesty he would not hint at, that he was
a man of extraordinary natural endowments, and
had received a finished education, first in the
schools of Tarsus, his native place, and afterwards
at Jerusalem, under the tuition of the most celebrated doctors.  By his birth in Tarsus, he also
enjoyed the privilege of being a Roman citizen,
which was one of high importance in that day, and
of which he sometimes availed himself when in
perilous circumstances. It may be proper to men437




438       PRACTICAL SERMONS.
tion, also, that he was, prior to his conversion, ir
high favour with the ruling powers in Judea; and
had he continued in the course which he commenced
in opposition to Christianity, he would, in all probability, have risen to a high station of honour and
power among his countrymen.
But, however great these advantages, he valued
them not, when brought into competition with the
gospel. A wonderful change had suddenly come
over the ardent mind of this aspiring and zealous
young man.  He had not merely experienced a
change, but he had been turned completely round;
and from being a raging persecutor of Christianity,
he became its most able, zealous, and indefatigable
preacher and defender. And the loss which he
sustained by becoming a Christian, he counted
nothing; yea, he counted it "gain;" and in comparison with the excellency of the knowledge of
Christ, he was not only willing to suffer the loss
of all other things, but held them in the utmost
contempt.
Let us, then, consider the excellency of this
knowledge, which had so captivated the mind, and
engaged the warmest affections, of such a man
as Paul.
i. The excellency of the knowledge of Christ
arises from the fact, that in him all divine and
human excellence are combined. Whatever beauty
and glory resides in the divine attributes, is in
Christ; for " in him dwelleth all the fulness of the
Godhead bodily." Yea, the brightest display of
the moral attributes of God is made in him, which
ever has been exhibited.  The angels are filled




PRACTICAL SERMONS.            439
with profound adoration of the glories revealed in
the Son of God, as Mediator. Therefore it is said,
"Beholding the glory of God in the face of Jesus
Christ."  He is called the " only begotten Son, full
of grace and truth."  And he is declared to be,
"The brightness of the Father's glory, and the
express image of his Person."  He is called the
WORD and WISDOM of God, because through him
God has revealed himself to man.  "No man
knoweth the Father but the Son, and he to whom
the Son will reveal him." But in Christ, the perfection of human virtues is also exhibited. " He
was holy, harmless, undefiled, and separate from
sinners."  His love to God and compassion for
men; his humility, meekness, patience, fortitude,
submission, and entire devotion to his heavenly
Father's will, and his perfect fulfilment of all righteousness in his life, present an object of affection
and veneration, which is above all parallel. We
are apt to be dazzled and overwhelmed with the
brightness of the divine glory; but when these rays
are, as it were, shaded and mitigated by passing
through the humanity of our Lord, the object
presented is exactly adapted to draw forth the
purest and warmest affections of the pious heart.
When this beauty is perceived by the light of the
Spirit, the believing soul is ready to exclaim, "He
is the chief among ten thousands, and altogether
lovely."
2. The superlative excellence of the knowledge
of Christ is manifest in this, that it has a transforming and assimilating effect on all who believingly
contemplate it. This effect is the natural conse




440        PRACTICAL SERMONS.
quence of a spiritual view of the glory of Chris;,
tor the affections of the heart are excited by this
view; and our likeness to the moral image of God,
consists chiefly in holy affections. " God is love;
and he that loveth, dwelleth in God and God in
him."  Therefore, this apostle says, "Beholding
his glory, we are transformed into the same image
from glory to glory, as by the Spirit of the Lord."
"When we see him," savs John, "we shall be like
him, for we shall see him as he is."
3. This knowledge is intimately connected with
our justification, as well as our renovation; for justifying faith is either included in it, or arises certainly from it. If faith be the belief of the truth,
or a full persuasion of the veracity of God speaking
in his word, this knowledge includes it. If it be so
defined as to comprehend other acts of the mind,
they are such as naturally arise from a spiritual
knowledge of the truth.  He that possesses this
knowledge of Christ, most certainly believes in him,
and is in a justified state; that is, his sins are freely
pardoned, and he is reconciled to God, and adopted
as a child to all the invaluable privileges of the
sons of God.
4. The superlative excellence of this knowledge
is evident from its tendency to generate lively hope
and to fill the soul with peace and joy. There is
"peace in believing."  The very exercise of the
mind in contemplating such excellence, is the
purest and sublimest pleasure of which we can
form any conception. And it is in the atonement
of Christ and his intercession for us, in the temple
above, that all our highest and most assured hopes




PRACTICAL  SERMONS.             441
of future blessedness have their origin.  He is,
therefore, by a common figure of speech, called
"our Hope." All spiritual comfort flows to us from
this fountain. Even in the greatest afflictions, if
we possess this knowledge, it not only affords us
support and inspires us with patience, but enables
us to rejoice; believing that these light afflictions,
which are but for a moment, will work out for us
a far more exceeding and eternal weight of glory.
Thus, we find Paul saying, " We rejoice in hope
of the glory of God, and not only so, but we glory
in tribulation." The spiritual knowledge of Christ
will enable us to obey the exhortation to "rejoice
always." If the word of God dwells in us richly,
in all wisdom and spiritual understanding, we shall
be directed in the way in which we should go.
Though the carnal mind is blind to spiritual
objects; " he that is spiritual judgeth all things."
5. The knowledge of Christ is excellent above
all comparison, because it fits the soul for the
enjoyments of heaven. The object of this knowledge is the same to the saint in heaven as to the
believer on earth; the difference consists in the
clearness of the vision.  Here we see through a
glass darkly; there, face to face. Here, we know
only in part; there we shall know as we are
known.  Indeed, this knowledge is the commencement of eternal life, according to that declaration of our Lord, "This is eternal life, to know
thee, the only true God, and Jesus Christ whom
thou hast sent."  The noblest life of a rational
being must consist in the knowledge of the most
56




442       PRACTICAL SERMONS.
glorious objects, and in supreme love to their
excellency.
6. This leads me to remark, in the last place,
that this knowledge will be for ever increasing.
While here, the believer as he grows in grace,
grows in the knowledge of our Lord and Saviour
Jesus Christ. To every finite mind the acquisition
of knowledge must be gradual. In heaven, though
the views of Christ are perfectly clear, they do
not comprehend the whole object; this is infinite.
It can never be exhausted. In what way knowledge will be communicated in heaven, whether
by teachers of our own race, or by angels, or
directly by the Spirit of God, it would be presumptuous in us to decide. Still, from the nature
of the case, it may be known, that the knowledge
of the saints in heaven is progressive; and that
this progression is eternal. 0 delightful prospect!
To be for ever learning more and more of the
attributes of the infinite God, and more and more of
his wonderful works and dispensations! This is a
happiness suited to the nature of a rational being.
Men in this world are often puffed up on account
of the knowledge which they acquire by laborious
study; but what is this obscure glimmering, when
compared with the knowledge which the least in
the kingdom of glory possesses? Believers, who
have no opportunity of becoming acquainted with
the discoveries of science in this world, need not
repine. If they have the knowledge of Christ, and
him crucified, all other kinds of useful knowledge
will, on their entrance into the clear light of




PRACTICAL SERMONS.             443
eterinity, be added. The merest babe in Christ, in
the future world, will know more of the works of
God than all the philosophers upon earth. Knowledge of the laws and phenomena of nature is
useful to society, by leading to numerous improvements, which lessen human toil, and minister to
the convenience and comfort of this life.  But
when we view man as an immortal being, whose
existence will be commensurate with eternity, all
natural knowledge sinks into nothing. Of what
account is it now, to those who were distinguished
for their scientific knowledge, that they stood
above their fellow men, in this respect? Whether
they are now in a state of happiness or misery,
all their acquirements of that kind, are of no
service to them. The knowledge of Christ is the
only knowledge which will avail us in another
world.
However high the saints may rise in heaven, and
however enlarged may be their powers in that
world; yet still Christ will be the inexhaustible
source of their increase of knowledge.  He will
be the great Teacher, or rather luminary, from
which rays of divine light will radiate and illumine
the souls of all his worshippers, to the utmost
capacity of their minds. But Christ in heaven as
well as upon earth is the object of our knowledge,
as he is its source. As he is divine, his perfections are infinite. Probably, new relations of the
great work of redemption will be revealed in continual succession. Christ, as seen now by faith,
appears to the believing mind, beautiful and glori



444        PRACTICAL  SERMONS.
ous; but the glory of his appearance in heaven
cannot be conceived by those who dwell in bodies
of clay.
The beatific vision cannot be described to mortals; or if described, it could not be understood. It
must be experienced before any adequate concep
tion can be entertained of it. Paul had a transient
view of what was passing in Paradise and in the
third heaven; but when he returned, he uttered
not a word respecting what he had seen. Indeed, he
says, it was " unlawful to utter it," or as the original
might be rendered, it was impossible. If the knowledge of Christ, seen here darkly through the mists
of human weakness and ignorance by faith, is so
excellent, we may infer that the unveiled view of
this object in heaven must be superlatively glorious.
This perfection of divine knowledge is reserved for
all the saints, according to their measure of comprehension, in the world to come, where they shall
all be collected, and though occupying different
mansions in their Father's house, shall enjoy the
beatific vision.
Two inferences shall close this discourse.
1. If the knowledge of Christ be so excellent, it
should be our constant and vigorous effort to
increase in it daily. It is the same as to grow in
grace. And to attain this object, two things only
are necessary; first, a diligent perusal of the
Holy Scriptures, where the character and work of
Christ are clearly exhibited; and secondly, prayer
to God for the influences of the Holy Spirit, by
whose agency alone the mind is enlightened to




PRACTICAL  SERMONS.            445
behold the glory of God, as it shines in the face of
Jesus Christ. And, as we have reason to believe,
that our celestial vision of Christ will bear some
proportion to our spiritual knowledge of Christ
here, this should stimulate our minds to a holy
emulation, to rise as high among the ranks of
heaven as we can.  As such an emulation can
injure no one, and may be profitable to ourselves,
we should entertain no scruple about indulging
it..Fall not below the station to which you may
arise.  Make the best possible use of your
privileges, which are afforded to you for this
very purpose.
2. The second inference is, if the knowledge of
Christ be so excellent, and so infinitely superior to
all other acquisitions, we should endeavour to
extend it to as many of our fellow-creatures as
we can possibly reach. It is our duty, and should
be our delight to spread the gospel over the globe,
until thb  knowledge of God shall cover the earth
as the waters cover the sea. And as the Scriptures
are the treasure-house of this knowledge, we should
do all in our power to circulate the Bible in all
languages, and, as faith comes by hearing, we
should unite with cordiality, energy, and liberality,
in educating pious young men for the ministry,
and sending the living preacher to all those nations
which are now sitting in darkness and the shadow
of death. We should aim at nothing short of the
conversion of the whole world; of which there is
at this time greater ground of hope than at any
former period.




446       PRACTICAL SERMONS.
And here again prayer is as necessary as in the
former case.  Nothing can be effected without
divine influence, and this is promised in answer to
prayer. Paul may plant, and Apollos water, but
it is God who giveth the increase. For that
increase let us pray without ceasing.




SERMON XXX.
HOLDING FORTH THE WORD OF LIFE.
Holding forth the word of life. —PmL. ii. 16.
THE disciples of Christ are not called to a life of
indolence, but to action. As Christ himself came
as a light into the world, he would have those who
follow him to be lights in their proper sphere. His
exhortation to them was, " Let your light so shine
that others seeing your good works may glorify
your Father in heaven."
In our text there seems to be an allusion to torchbearers, who in the night went before others to
show them the way. The Christians at Philippi,
who as yet formed a small proportion of the inhabitants, are reminded of the importance of exhibiting
a good example before the heathen multitude by
whom they were surrounded; of being blameless
and harmless, the sons of God, without rebuke;
that is, furnishing no occasion for censure or
rebuke, by the holiness of their lives. "Among
whom," says he, "ye shine as lights in the world.'
447




448        PRACTICAL SERMONS.
But as the verb in the original may with equal
propriety be read in the imperative or the indicative mood, it would suit better with what follows,
to render it thus, " Shine as lights in the world,
holding forth the word of life."  Our text will,
then, be an exposition of the manner in which
they should shine; namely, by " holding forth the
word of life."  As if he had said, You are bound
to shine upon the darkness around you, and this
you can readily do, for you are furnished with a
lamp or torch, even the word of life, which you
ought to hold up to view, that those who are in
darkness might be attracted by its light, and might
be induced to walk in the light which is shed
forth from this radiant point.
Let us then,
I. Inquire why the word is here called the
word of life.
II. And, in the second place, consider some of
tkec ways by which this light may be held forth.
And may the Lord afford spiritual illumination
to both preacher and hearers this day!
I. No doubt, by the word of life, we are to
understand the Holy Scriptures, and they are
called the word of life,
1. Because they clearly reveal to us a future
life, and teach us the way by which we may obtain
it.  Nothing certain can be known of a future
state of existence without the Scriptures; for even
if reason could assure us that we shall exist
hereafter, it cannot satisfy us, that we shall enjoy
happiness in the world to come. But as we all
have a consciousness of sin, the dictate of sober




PRACTICAL  SERMONS.            449
reason is, that we must expect to be punished for
our sins hereafter, since punishment does not
always overtake the wicked here. Reason would
dictate that the innocent and obedient would of
course be happy under the government of a righteous, moral governor; but in regard to pardon and
reconciliation for sinners, reason utters not a word;
she is dumb; or rather, she speaks a language of
terror, saying that every one must be rewarded
according to his works. And as we know that we
are sinners, what can we expect but to suffer for
our sins? To man, thus walking in darkness and
terror, the gospel brings a glorious and cheering
light. "Life and immortality are brought to light
by the gospel." The divine Author of our religion
has given us the clearest information which could
be desired; not only of the reality of a world of
blessedness, but also of the means by which we
may reach this happy state. And this revelation
being recorded in the word, this is properly called
" the word of life."
2. But the word of God contained in the Holy
Scriptures, is not only a revelation of a way of life,
but it is an authoritative grant of life to condemned
sinners, on the condition of faith and repentance.
It is one thing to know that there is life, and to be
informed of the way in which it may be attained,
and another and very different thing, to have an
offer by authority of this life to ourselves; yea,
a free grant of it, if we will accept the boon. To a
prisoner condemned to death it is pleasing to know
that the supreme authority is reconcilable; but
O how transporting to hear from those appointed




450        PRACTICAL.SERMONS.
to deliver the message, that he has sent me a sealed
pardon! Or to read the document itself, in which
he declares in the most solemn manner, that all the
sins of every penitent believer are forgiven! The
word contains the assurance of eternal life to every
true believer; it is, therefore, emphatically "the
word of life."
3. But the word is not only an authoritative
message from the King of kings, granting life to
all who are willing to receive it, but also the
appointed instrument of communicating spiritual
life to the soul. Though the work of regeneration
requires the exertion of the same power which at
first caused light to shine out of darkness, yet it
has pleased God to ordain that his own truth
should be the ordinary means of accomplishing this
great work. "Faith comes by hearing, and hearing by the word of God." Christians are said to
be begotten by the word of truth, and to be born
again by the word. "Being born again, not of
corruptible seed, but by the word of God, which
liveth and abideth for ever." This metaphor by
which the word is compared to a seed, is very
appropriate; for though a seed possesses vitality in
itself, it will never vegetate unless it is brought
under the influence of air, sun, and rain; so, the
word of God remains inefficacious until accompanied by the Holy Spirit. And, again, as the
word is the instrument by which the Spirit operates, it is called, "the sword of the Spirit."  The
word is the means by which the sinner is convinced of his sin and danger. While ignorant of
the law he remains careless and unconcerned; but




PRACTICAL  SERMONS.            451
when the commandment comes, sin revives, and he
dies. Paul says of himself, "I was alive once,
without the law, but when the commandment came,
sin revived and I died." "I had not known lust,
except the law had said, Thou shalt not covet."
By this precept he learned that the law reachel
the thoughts of the heart.  And conversion is
produced by the energy of the Holy Spirit under
the preaching of the word, as is evident from the
texts already cited. The word contains in itself
all those objects and qualities which are adapted to
excite holy affections in the human soul; and the
reason why it does not produce its appropriate
effects on the hearts of all who hear or read it is,
that there is no capacity in a soul dead in sin to
perceive spiritual beauty, and no susceptibility of
holy emotions and affections; but when spiritual
life is communicated, in proportion to the degree
of illumination granted, the truth will appear in
its genuine and attractive colours.  Its reality,
importance, beauty, and glory begin now to be
perceived; and the soul, under the influence of the
Spirit, is rendered impressible by the truth. Thus
every good desire, every holy emotion, every exercise of faith, love, repentance, hope, and joy, are
produced by the views of truth which the soul now
enjoys. The gospel is, indeed, "the word of life,"
and the means of spiritual life to every one that is
born of God.
4. Again, the word is not only the means of
generating spiritual life, but is the nutriment by
which this life is sustained, and by which it
increases and grows. This progress of the soul




452        PRACTICAL SERMONS.
in spiritual strength is what, in Scripture, is called
sanctification. The new man, formed in regeneration, though possessing all the members and lineaments of the child of God, is not made perfect in
knowledge and strength at once, but, analogous to
what takes place in the human body, is first a babe,
then a young man, and finally, an old man. Or,
like the seed sown in the ground, there is " first the
blade, then the ear, and finally, the full corn in the
ear."   Every kind of life in this world needs
nourishment. Man's natural body is in infancy
supported by milk, and when grown, by bread and
strong meat. So also the spiritual life must have
nourishment in order to its continuance and growth.
And this nourishment is found only in the word.
"Sanctify them  through thy truth; thy word is
truth." "Grow in grace, and in the knowledge of
our Lord and Saviour Jesus Christ."
5. By the word of the Lord the bodies of the
saints, at the last day, shall be resuscitated, and
inspired with new life. For all that are in their
graves shall hear his voice, and come forth, some
to everlasting life. Therefore, Christ, whose resurrection is an earnest of that of his people, says,
"I am the resurrection and the life," and by his
authority and power, all the pious dead shall rise
from their graves, and even the sea will give up her
dead, in the resurrection day.  It is, therefore,
said by the apostle Paul, when speaking of the
resurrection of the company of true believers, "As
in Adam all die, so in Christ shall all be made
alive." This doctrine of the resurrection of the
dead is peculiar to the gospel, and is an animating




PRACTICAL SERMONS.            453
and glorious doctrine. Then, indeed, may it be
said that man lives, when "this mortal shall put
on immortality." Then, indeed, "Death shall be
swallowed up of life."
II. We come, in the second place, as was proposed, to consider the duty of holding forth the
word of life.
The allusion is to holding up a light to others
who are in darkness.  The Philippians, in the
preceding verse, are represented as in the midst
of a crooked and perverse generation. They were
surrounded by heathen idolaters, who were not
only shrouded in ignorance, but degraded in their
moral conduct. They had no correct knowledge
of the true God, and were total strangers to the
character and mediatorial work of Jesus Christ.
They were at enmity with God, and aliens from
the commonwealth of Israel.  Now Christians,
whose eyes had been opened, and who had been
turned from the darkness of idolatry to the marvellous light of the gospel, had a duty to perform to
their benighted fellow-citizens. It was incumbent
on them to hold forth the lamp of divine truth, to
scatter the darkness which surrounded the people;
that is, it was their duty to make known to others
that word by which their own souls had been
quickened and enlightened. Nothing in the material world is more necessary than light. Without
it all the beauty of the universe would be obscured.
Without it all life, of every kind, would cease.
Light is to the bodily eye, what truth is to the
mind. Without the knowledge of the truth, the
soul of man remains in a state of darkness ane




454        PRACTICAL SERMONS.
disorder. Nothing can supply the place of light
in the natural world, and there is no substitute for
truth in the spiritual world.  But we need not
now descant on the preciousness of divine truth, as
we have already had the subject fully before us.
Our inquiry now is, what can be done to hold it
forth, so that others also may be illumined and
guided by it, for as to the obligation to communicate the truth to others, there can be no doubt.
Our Lord has given us express commands on this
subject: " Let your light so shine that others seeing
your good works may glorify your Father who is
in heaven."  And again, "Ye are the light of the
world; a city that is set on a hill cannot be hid."
And he forbade his disciples to put their light
under a bed or a bushel.
Though it is incumbent on all Christians, according to their ability and opportunity, to communicate
the truth to their fellow-creatures, there are some
on whom this duty rests especially, as occupying
stations and filling offices to which instruction
appropriately belongs. The preacher of the gospel
is by a solemn vow devoted to this very work.
His commission extends to every individual of the
race to whom he can gain access. "Preach the
gospel to every creature."  The command of God
is, "Be instant in season, out of season, reprove,
rebuke, exhort, with all long-suffering and doctrine." By means of the faithful preaching of the
gospel, the word of life is held forth to many at
once.
But though it is not incumbent on all Christians
t,o preach, it is the duty of all to do what in them




PRACTICAL  SERMONS.           455
lies, to have the gospel preached to all, by lending
their aid to prepare young men for the ministry,
by obtaining for them such an education as is
requisite to qualify them for the ministry. It is
undoubtedly the duty of all Christians to give their
aid in supporting a faithful ministry in the Church,
that all may have the opportunity of hearing the
word of life. They may hold forth the word of
life by supporting him who is authorized to dispease it; and by freeing him from the necessity of
occupying his time in secular business for the support of himself and family. But Christians should
hold forth the lamp of life to the heathen world.
A large proportion of our race have never heard
the gospel, and we know of no way by which they
can be saved without it. There is no other word
of life. There is no other name given under heaven by which we must be saved-other foundation
can no man lay than that which is laid, which is
Jesus Christ. Christians are not sufficiently awake
to this most important duty.  The call is from
hundreds of millions for their help. Not that the
heathen desire the light of the gospel; but their
urgent necessities should sound as a solemn call in
our ears continually. And not only the heathen,'but the Jews and Mohammedans, a numerous multitude, are also in darkness, to whom the word of
life should be held forth, whether they will hear
or forbear.  Let Christians do what they can to
enlighten these millions of men, inhabiting the
earth contemporaneously with themselves, ana
whom they will soon meet at the judgment-seat
of Christ.




456        PRACTICAL SERMONS.
But "the word of life" may be held forth also by
the press, even to a greater extent than by the
living preacher. Books and tracts circulate where
the sound of the preacher's voice is never heard.
The word of God should be translated into all
languages, and circulated through the whole world.
Within the last half century much has been done
in translating and circulating the Bible over the
face of the earth. But the work is not yet accomplished; it is just begun. The Chinese and Hindoos
will need millions of copies; as also many other
heathen nations.
Much may also be done by writing and circulating evangelical tracts and books among the people.
This good work has also been commenced and is
in progress; but when we contemplate the wide
harvest field, we have great reason to pray the
Lord of the harvest for more help; for the harvest
is great and the labourers few.  It is written,
that the time will come when many shall run
to and fro, and knowledge shall be increased.
Does not the enterprise of colportage seem to be
an accomplishment of this prediction?
But Christians must let their light shine by
example, as well as teaching. The apostle seems
to have had this especially in his eye, when he
penned these words of the text, for he says, "Be
harmless and blameless, the sons of God, without
rebuke." Nothing in the power of man is more
influential than example. A holy example strikes
with force on every mind in which conscience is
not seared as with a hot iron. There is something




PRACTICAL  SERMONS.            457
in a holy example which stops the mouths of gainsayers sooner than all arguments.
Let Christians live up to their duty and privileges; let them manifest the true spirit of their holy
religion, and exhibit beauty and purity in a consistent Christian example, and even infidelity itself
will be abashed, when it has no evil thing to say of
them. Even the sneering Gibbon, in attempting to
account for the spread of Christianity, was obliged
to give the unblamable lives of its professors as
one of the causes..53




SERMON XXXI.
THE HOUSE OF GOD DESIRABLE.
How amiable are thy tabernacles, O Lord of Hosts! My soul longeth,
yea, even fainteth for the courv of the Lord: my heart and my
flesh crieth out for the living GOD.-PsA. Lxxxiv. 1, 2.
IN the patriarchal ages, the pious had no particular
place or consecrated edifice, where they offered up
their worship to God; hut wherever they happened
to reside, there they erected altars, on which they
offered sacrifices, agreeably to the original institution; and sometimes consecrated pillars, by
anointing them with oil, to be memorials of some
remarkable transaction. But in the time of Moses,
while Israel remained near Mount Sinai, a command was given to build a tent or tabernacle for
the worship of God, of the most precious materials.
The quality and workmanship of these were specified with the utmost particularity. The form and
dimensions of this sacred structure were also
revealed, and it was positively directed that every
part of it, even to the loops and pins, should be
made in conformity to the pattern shown to Moses
458




PRACTICAL SERMONS.            459
in the Mount. Around the sacred tabernacle, a
spacious court was enclosed, within which stood
the altar of burnt-offerings, and the laver for the
purification of the priests.  While the Israelites
sojourned in the wilderness, the tabernacle moved
or remained with them, and the pillar of fire and
cloud which rested on it, by night and day, was
their constant guide.  But when they had conquered the promised land, Shiloh became the
permanent residence of the house of God.  For
several hundred years, even to the time of Samuel
the prophet, the tribes were accustomed to assemble for the celebration of divine worship at this
place. But in the time of David, the ark of the
covenant, after its return from the land of the
Philistines, was brought to Jerusalem, where king
David had erected for it a new tabernacle on a piece
of ground, which, by divine direction, he had purchased from Araunah the Jebusite, at the time of
the destructive plague by which so many thousands
of the people were cut off.
Here, on Mount Zion, was henceforth the sacred
place where God met with his people. But the
devout king of Israel was not contented that now,
when the nation was rich and powerful, God's
worship should be celebrated in a movable tent:
he, therefore, by divine permission, resolved to
erect a costly and splendid temple, adorned and
furnished with the greatest possible magnificence.
During the life of David, however, the tabernacle
continued to be the place of worship; for, although
God approved of his pious purpose to build him a
house, yet he chose that the work should be exe



460       PRACTICAL SERMONS.
cuted, not by him, but by his son and successor,
Solomon.
While there was only one place where God
recorded his name, and one house where he gave
tokens of his presence, it was a precious privilege
to enjoy the opportunity of frequent access to the
courts and. to the tabernacle, where divine worship
was daily and periodically celebrated; and where
such rites were performed, and such objects exhibited, as were calculated to strengthen the faith,
and enkindle the devotion of the pious.
But it was especially desirable and pleasant to
enter these courts, and join in the solemn worship of the sanctuary on those sacred festivals,
which, by divine appointment, were periodically
solemnized: at which times, the scene was rendered
peculiarly impressive and interesting, by the number of appropriate and significant ceremonies which
were exhibited; and by the eager multitudes of
people who attended from every part of the holy
land.
On these solemn occasions, it must have been a
delightful spectacle to behold the thousands of
Israel, of every age and condition, coming up to
the house of the Lord, and presenting themselves
before the God of Jacob, with their respective gifts
and offerings.  Who can tell with what rapture
the bosom of the devout worshipper swelled, when
his eye caught the first glance of that holy and
beautiful house which contained so many expressive and mysterious emblems of Jehovah's presence,
and of Jehovah's grace! The worship of God in
the tabernacle or temple was, doubtless, to the




PRACTICAL  SERMONS.            461
pious Israelite, a most solemn and affecting service.
In it the ancient saints took exceeding great
de.ight. Therefore, we find in the Psalm from
which our text is taken, and many others, an expression of the most ardent desires to enjoy the
privilege of joining with the people of God in the
worship of the tabernacle; and the most pathetic
lamentations when, by any circumstance, the
Psalmist was prevented from attending the public
worship of God, celebrated in this sacred edifice.
" As the hart panteth for the water-brooks, so panteth my soul after thee, 0 God; my soul thirsteth
for God, for the living God: when shall I come and
appear before God?" And the liveliest joy was
expressed upon the prospect of entering these
sacred courts. "I was glad when they said unto
me, Let us go unto the house of the Lord. Our feet
shall stand within thy gates, 0 Jerusalem. Jerusalem is builded as a city that is compact together;
whither the tribes go up, the tribes, unto the testimony of Israel, to give thanks unto the name of
the Lord." And in our text: "How amiable are
thy tabernacles, 0 Lord of Hosts:" and in verse
10; " For a day in thy courts is better than a thousand. I had rather be a door-keeper in the house
of my God than to dwell in the tents of wickedness."
The essence of spiritual worship is the same
under all dispensations; the same to the believing
Israelite and the devout Christian. They had the
same object of worship, for the God of Abraham,
Isaac, and Jacob is the Christian's God. They
exercised faith on the same Messiah; trusted in the




462        PRACTICAL  SERMONS.
same promises, and hoped for the same reward
The devotional exercises of the true worshippers
under the old and the new dispensation were not
different. Humble penitence, ardent thirsting after
God, joy and confidence in his mercy and faithfulness, and fervent gratitude and praise, were common to both of them. Pious Jews and Christians,
also, equally delighted in drawing near to God in
his house. Here, under both dispensations, much
was found to strengthen faith, to encourage hope,
to elevate the affections, and to fill the troubled
heart with consolation.
And the courts of the Lord are still sought after,
and rejoiced in, by all the true Israel. The solemn
pomp of ceremonies, it is true, no longer strikes our
eyes; the mysterious veil has been rent in twain
from the top to the bottom; and the mysteries of
the most holy place have been revealed. The mercyseat is now accessible to all believers; and the
spiritual SHECHINAH, or glory of God, is seen irL
the face of Jesus Christ. No longer is it requisite
to pour out daily the blood of lambs and bullocks,
which is not efficacious for the removal of guilt;
but it is ours, to present by faith the sprinkled
blood of that Lamb which " cleanseth from all sin."
If the worship of God, under the gospel, has less
in it to strike the senses, and affect the imagination,
it presents before the mind of the pious worshipper
the object of faith much more clearly and strongly.
The method of reconciliation is no longer hidden
under shadows and types; but the " new and living
way" is rendered so manifest, that "the wayfaring
men, though fools, shall not err therein."




PRACTICAL SERMONS.            463
In the sequel of this discourse, I propose to
explain what those considerations are, which have
always rendered the House of God so desirable to
the pious, both under the old and new covenants
or dispensations.
I. The courts of the Lord were highly prized by
the pious of old, because, upon entering the sacred
enclosure, they were permitted to behold the altar
of burnt-offerings, on which, morning and evening,
an unblemished lamb was offered unto God, and
on which its blood was sprinkled. There is no
want which every true penitent feels to be so
urgent as his need of pardon; and as it is an
unchangeable principle in the divine government
that "without the shedding of blood there is no
remission," no object of contemplation can be more
interesting to such, than an atoning sacrifice. And,
although the blood of these sacrificed animals possessed no efficacy to purge the conscience; yet,
they served as types to represent, in a lively manner, the real and efficacious atonement which God
was about to provide. And a believing Israelite
w as not only privileged to behold at a distance the
blood flowing from the altar, but to be himself the
offerer. The scene was still more impressive, and his
faith had a more evident ground on which to rest.
In this case, the humble penitent was permitted to
come near to the altar, and with confession of his
sins, to lay his hand on the head of the victim,
before it was slaughtered: as much as to say, may
my guilt be transferred to my surety, and may he
bear the punishment due to my sins. Then, when
he beheld the devoted animal sinking under the




464       PRACTICAL SERMuNS.
deadly stroke, and his quivering limbs laid upon
the altar to be consumed, and the priest in his
sacred garments receiving the shed blood, and
sprinkling it on every side of the altar, and polaring it out at its foot, could any other language have
taught him more significantly and impressively,
that his pardon could in no other way be secured,
than by the shedding of blood, and by the infliction
of the punishment due to him upon a substitute?
Every soul, therefore, which was deeply conscious
of guilt, and thirsted for pardon, would ardently
desire to enter the courts of the Lord, where he
might fix his believing eyes on the sacrifices which
exhibited, by anticipation, "the Lamb of God,
which taketh away the sin of the world."
And what is it now which renders the house of
God desirable and delightful to the pious Christian,
but the doctrine of atonement which is there exhibited to his view, in the word and sacraments of
the church? This is what causes him to long and
faint for the courts of the Lord. Take away all
idea of an atoning sacrifice for sin, and what is left
that can much interest a soul oppressed with a
sense of guilt and deserved punishment? Without
the doctrine of an atoning sacrifice, the gospel
would be no glad tidings; it would be but an empty
sound. The church of God in that case would
present no object of ardent desire to convinced sinners: the tabernacles of the Lord would be no
longer amiable. The burdened soul would go away
unrelieved; the thirsting soul unsatisfied.  The
sound of joy and thanksgiving would, in that case,
be no longer heard in the courts of Zion. 0 Chris.




PRACTICAL SERMONS.             465
tian, what is it in the church of God which most
enlivens and comforts your heart?  Is it not "the
Lamb slain"-" tile blood of sprinkling"-" the
cross"-the Redeemer, wounded for your transgressions, and bearing your sins in his own body
on the tree?  And what in the preaching of the
gospel do you find most attractive and edifying?
Is it not " Christ crucified?"  Wherever, then, this
precious doctrine is plainly and fully inculcated,
thither will the sincere seeker of salvation resort.
And as long as the world stands, the tabernacles
of the Lord will be amiable, when the people can
find there a healing balm for a wounded conscience.
2. The next conspicuous object in the court of
the Lord's house, was the laver of purifying water.
This was a lively figure of the "sanctification of
the Spirit." Christ came both by water and by
blood. So, when he hung on the cross, and was
pierced to the heart with a spear, the disciple who
bore witness saw a double stream, of blood and
water, issue from his side. Here justification by
his blood, and sanctification by his Spirit, were
emblematically represented. Every sincere believer
earnestly desires to partake of both these rich benefits; and on account of both, the tabernacles of tile
Lord are amiable and his courts desirable. How
delightful is it to those who abhor sin and loathe its
pollution, to come to a fountain open for the washing away of sin and uncleanness? The doctrine
of regeneration and sanctification by the sovereign
and supernatural influences of the Holy Spirit, has
ever been precious in the eyes of true Christians.
And as these blessings are usually bestowed through
59




466        PRACTICAL  SERMONS.
the instrumentality of the word and ordinance of
the church, therefore, the house of the Lord is
rendered exceedingly desirable. There, the word
is like a purifying bath, and the influences of the
Spirit descend as the gently distilling rain. "Let
us draw near, then, with a true heart, in full assurance of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with pure
water."
There is no more decisive evidence of being an
Israelite indeed, than a habitual and ardent desire
after universal holiness.  The "new creature"
breathes after complete redemption from the bondage of iniquity; "hungers and thirsts after righteousness," and never can be satisfied until he is
filled. The name of Jesus is peculiarly precious
to his people, because he saves them from their
sins. The antinomian hypocrite desires exemption
from punishment, and boasts of his liberty from the
law, while sin has dominion over him, and while
his pollution is not cleansed. But the truly regenerate knows that Christ came not to be the minister
of sin; and that the end of his death was " to purchase a peculiar people," whom he would redeem
from all iniquity, and render zealous of good works.
God's house is to his people lovely, because it is
a holy house.  Holiness was, in the tabernacle,
inscribed on every person who ministered, and on
every utensil used. Every thing which came near
to God must be purified; no unclean person or thing
was, on any account, permitted to be brought into the
sanctuary. And, now, by the grace administered,
by means of the word and sacraments, the souls of




PRACTICAL  SERMONS.             467
believers undergo fresh purification from time to
time. Here, as in a laver of pure water, they are
washed again and again, from the filthiness contracted by too close a contact with the world; and
knowing the value of this cleansing, the pious
greatly delight in the courts of the Lord; and when
prevented from the enjoyment of this privilege,
thieir spirits long and faint, and their very flesh
crieth out for the living God. "As the hunted
hart panteth after the water-brooks, so panteth my
soul after thee, 0 God. My soul thirsteth for God,
for the living God; when shall I come and appear
before God?"
3. As the court contained objects of deep interest
to the true penitent; so also did the tabernacle itself.
On entering this sacred edifice the first thing which
would engage the attention of the observer, was the
golden candlestick, with its seven branches and
lamps, constantly illumining the holy place. This
was undoubtedly an emblem of the knowledge of
divine truth.  The natural light is sweet, and a
pleasant thing it is to behold the light of the sun:
but blessed above expression, are they who have
the light of divine truth continually beaming upon
their souls. God is a sun unto those who are privileged. to walk in the light. But as the natural sun
is too bright for our eyes, with safety and comfort to
gaze upon it, without the interposition of some
medium to mitigate his burning splendour, so the
light of God's glory is too dazzling for the contermplation of human beings: they are overwhelmed
and blinded by the exceeding brightness of his
countenance.  God is said, therefore, "to dwell in




468        PRACTICAL  SERMONS.
light which is inaccessible and full of glory, whom
no man hath seen or can see." But in the church
this glorious light is manifested in the face of Jesus
Christ, who is " the Sun of righteousness;" and here,
without losing any thing of its clearness, its intolerable brightness is mitigated, and accommodated
to the weakness of our vision. The divine perfections, by being exhibited in the person of the
Mediator, and by being revealed to us through his
human nature, are capable of being contemplated
by the believing soul, as with open face. This
view, however, is transforming; "for we are
changed into the same image from glory to glory,
as by the Spirit of the Lord." The truth of God
revealed in his word, and illustrated by the Holy
Spirit, is the light of the soul. All those who know
not the truth are in "darkness and walk in darkness, and know not whither they go;" but they
who are taught of God are "children of the light
and of the day."  Christ is to them  "the true
light,"-" the Sun of righteousness, with healing
under his wings."  And as in the natural world,
the sun itself is the object rendered most brightly
conspicuous by his own rays; so Christ is the
object most distinctly revealed by the light of
divine truth. That is a false light which does not
exhibit Christ in his mediatorial work and offices.
How pleasing to enter a room which is illumined
by a clear but mild light, rendering distinctly visible all objects in the place: such a light radiated
from the lamps of the golden candlestick, in the
holy place. This light, like the holy fire, there is
good reason to think, was never suffered to go out;




PRACTICAL  SERMONS.            469
fc.r e en in the day-time it was needed, as the tabernacle had no window for the reception of the light
from  without.  Thus the lamp of divine truth,
since it first began to dawn upon the world has
never been extinct, and will go on-to shine brighter
ana brighter, until the earth shall be filled with
the knowledge of God, as the waters cover the sea.
And as this light still shines in the house of God,
the spiritual worshipper rejoices to go thither, that
he may be enlightened with its life-giving rays.
Therefore, he cries out, " How amiable are thy
tabernacles, 0 Lord!" Here, in the church, are
now seen the golden candlesticks, and one walking
in the midst of them, who is no other than the Son
of man.  "One thing," said the royal Psalmist,
"have I desired of the Lord, and that will I seek
after: that I may dwell in the house of the Lord all
the days of my life, that I may behold the beauty
of the Lord, and inquire in his holy temple."
4. Another significant emblem in the holy place
of the tabernacle, was the table of shew-bread: on
which were placed twelve loaves of bread, in two
rows, answering to the twelve tribes of Israel.
These loaves were covered with frankincense, and
were renewed every Sabbath morning; and those
which were removed were eaten by the priests
within the sacred inclosure.
As food is absolutely necessary to the subsistence
of the body, according to the laws which regulate
the animal economy; and as bread is the chief article of food, and therefore called, " the staff of life,"
it furnishes an expressive emblem of that grace and
truth by which the soul is nourished in the spiritual




470        PRACTICAL  SERMONS.
life. When the body is in want, hunger impels us
to seek for bread, and to go wherever it can be
obtained. In vain do we endeavour to satisfy the
cravings of hunger with any thing but food. The
most precious metals and jewels will be spurned by
one perishing with famine, unless they can be
made available to procure nourishment. The soul
needs nourishment as well as the body. The soul is
famished while it has nothing better to feed on than
the husks of this world. But a gracious God has
made ample provision for our spiritual refreshment.
He has prepared "a feast of fat things," and the
invitation is gone out, "that all things are ready;"
and that there is room and a welcome for all who
will come. This feast is exhibited in the courts of
the Lord; it is presented to all believers, in the
word and sacraments of the church. Here Christ,
the true bread, that came down from heaven, may
be eaten. The hungry soul may here feast on the
hidden manna. Here, the body of Christ, broken
for us on the cross, is meat indeed. Here, also,
babes in Christ are fed with the pure milk of the
word, and grow thereby. Under all dispensations,
bread has been an emblem of that grace which
nourishes the soul. In the wilderness God prepares
a table for his people; and as there is no stint of
spiritual provision, his language to them is, " Eat,
O friends; drink, 0 beloved." On every holy Sabbath, the bread is renewed; the ministers of God,
by the faithful preaching of his word, bring forth
the precious food, and when the table of the Lord
is spread, there is a rich feast for God's hungering
people. His kind inviting language to them is,




PRACTICAL  SERMONS.            471
" 0 taste, and see that God is good. Blessed is
every one that trusteth in him." Well, then, might
the Psalmist exclaim, when for a season separated
from the house of God, "How amiable are thy
tabernacles, 0 Lord! My soul longeth, yea, even
fainteth for the courts of the Lord."
5. But in the holy place there was still another
interesting object;. it was the altar of incense.
Every morning and evening sacred perfumes were
here burnt, by a coal taken from the altar of burnt
offerings. The ascending smoke, the sweet savour,
and the officiating priest, exhibited, in an impressive
manner, the prayers of the saints, and the intercessions of our great High Priest. How pleasing the
assurance, that the prayer of faith enters into the
ears of the Lord of Sabaoth! Our sincere petitions
rise before him, like the odour of the precious
incense from the golden altar. But our imperfect
prayers can only be made acceptable through the
kind and continual intercession of the High Priest
of our profession.  In allusion to this altar, the
pious Psalmist sings, "Let my prayer be set
forth before thee as incense, and the lifting up of
my hands, as the evening sacrifice." There is a
remarkable passage in the Revelation of John,
which seems to have a relation to this subject:
"And another angel came and stood before the
altar, having a golden censer, and there was given
unto him much incense, that hie should offer it with
the prayers of all saints, upon the golden altar,
which was before the throne. And the smoke of
the incense which came up with the prayers of the
saints, ascended before God, out of the angel's hand."




472        PRACTICAL  SERMONS
There is no stronger inducement to bring the
pi)us near to God than the assurance that he is the
hearer of prayer. This, in fact, is our only accessible way of approaching our heavenly Father. Nc
greater privilege, therefore, can be enjoyed by the
believer, than prayer; and he is so sensible of this,
that nothing in the world could induce him to forege this exercise, or to abandon a throne of grace.
That house, therefore, which is emphatically called
" the house of prayer," is amiable in his eyes. His
soul longs to be present with the assemblies of praying people. He loves to mingle his desires, petitions,
and praises with theirs. In these social and devotional exercises of the congregation of God's people,
he finds unspeakable pleasure. " Blessed is the man
whom thou choosest, and causest to approach unto
thee, that he may dwell in thy courts. He shall be
satisfied with the goodness of thy house, even of
thy holy temple."  "0 thou that hearest prayer,
unto thee shall all flesh come."
6. But the tabernacle of the Lord was not only
amiable and interesting, on account of what was
visible, but more so on account of those sacred
objects which were concealed from the eyes of the
people, and even of the common priests. Between
the holy and the most holy place was suspended a
rich, impervious veil, which concealed from view the
ark and all the other mysterious emblems of the
sacred place. Beyond this veil no one was ever
permitted to pass, except the high priest; and he
only on one day in the year-the great day of atonement; when, with the blood of the sin-offering, and
a censer of incense, he went to make atonement for




PRACTICAL SERMONS.            473
his own sins, and those of the people. The worshippers in the court and in the sanctuary well
knew, however, what was contained in this most
holy place. They well knew that the divine glory
visibly rested over the ark, and that there was the
propitiatory, or mercy-seat, and the golden cherubim,
with their expanded wings and emblematical faces.
Their reverence and profound adoration would,
therefore, be the more excited by the awful mystery
which hlung over this part of the tabernacle; and as
they approached the house of God, they would be
filled with holy exultation, and would be ready to
exclaim, "How amiable are thy tabernacles, O
Lord!" "I had rather be a door-keeper in the
house of my God, than to dwell in the tents of
wickedness."
What an awful feeling must have possessed the
mind of the Jewish high priest, on the great day
of atonement, when his duty required him to enter
alone, with the blood of a sin-offering, within the
mysterious and sacred veil which concealed the ark
and mercy-seat from all mortal eyes, and where
the miraculous effulgence of the divine glory was
manifest over the cherubim!
But although the Christian, in his worship, has
nothing which is so suited to affect the senses, and
excite fear; yet, he enjoys a privilege which no
pious Israelite could enjoy in the same ample and
spiritual manner. He has direct and immediate
access to the High Priest, made with a solemn oath
of God, after the order of Melchisedek; and who
has for him entered into the most holy place not
made with hands, not with the blood of goats and
60




474        PRACTICAL  SERMONS.
calves —which could never take away sin, but with
his own blood, which has efficacy to cleanse from
all sin. He is, therefore, able to save to the uttermost all who come unto God by him; seeing he
ever liveth to make intercession for them. And
the Levitical priesthood, and all its accompanying
apparatus of types and sacrifices, as being mere
shadows of good things to come, have vanished
away since the substance has come; just as the
shadows of night fly away at the rising of the suin.
The mercy-seat is now accessible to every
believer, and it is still sprinkled with the blood of
atonement; so that however guilty, we may come
boldly to the throne of grace, that we may obtain
mercy and find grace to help in time of need. And
as the glory of God took up its residence over
the mercy-seat, so still, his glory, not visible but
spiritual, is beheld in the face of Jesus Christ, who
is himself the propitiatory. And as from between
the cherubim, God was pleased to utter a gracious
response to the petitions of the priest invested with
the sacred breast-plate, and the URIM and THUMMIM;
so now every true believer is so far made a priest
unto God, that he has the privilege of presenting
as many petitions as he will, and has the promise
of a gracious answer from him who sitteth on the
mercy-seat. "Blessed are all they who dwell in
thy house."
The inferences from the subject treated, are
1. The benefits and pleasures of public worship
being thus great, we ought so highly to prize the
house and ordinances of God, as never to be absent
from his courts, unless providentially prevented




PRACTICAL SERMONS.            475
from attendance   This subject brings a solemn
admonition to many who suffer a trifling obstacle
to prevent them from appearing in the temple of
God when the regular period of public worship
comes round. Professing Christians who thus act
despise their own mercies.  They loathe the
children's bread, by which alone they can be nourished. They love darkness rather than light, or
they would come to the place where the "true
light" shineth. They are insensible of their own
pollution, and the value and sweetness of moral
purity, or they would frequent the fountain in which
their filthiness might be cleansed. They know not
the malignity of the disease by which they are infected, and by which their life is threatened, or they
would assiduously attend on the great Physician,
and make use of the remedies which he prescribes.
As to the multitudes who are seldom or never
seen in the house of God, it is, perhaps, useless to
address an admonition to them, because they are
not likely to peruse a discourse of this kind; but if,
for a moment, I could gain their attention, I would
say, Deluded mortals! you know not what you are
doing. You are pursuing happiness, and yet turn
your backs upon the only true source of felicity.
You neglect preparation for another world, and yet
you stand upon its verge.  Suffer one word of
exhortation from a fellow-traveller to eternity, who
seeks your salvation. Turn from the evil, reckless
course, which you are pursuing. Turn unto God
and live. Turn towards Zion —towards the temple
of the most High, where alone safety and happiness
can be found. Turn seasonably-that is, instantly;




476       PRACTICAL  SERMONS.
lest, when his wrath is kindled, you perish for ever,
with the workers of iniquity. "Behold, now is the
accepted time; behold, now is the day of salvation."
" Seek the Lord while he may be found, call upon
him while he is near. Let the wicked forsake his
way, and the unrighteous man his thoughts, and
let him return unto the Lord, and he will have
mercy upon him, and to our God, for he will abuiindantly pardon." And that you may receive safe
directions into the way of life, go, I beseech you,
to the house of God; frequent his courts; listen to
his word, and obey his commands. Then you
will also join in saying, " How amiable are thy
tabernacles, 0 Lord!"
2. This subject also reproves those, who, for the
sake of earthly gain, emigrate from a region where
they enjoy the privileges of God's house, and go,
with their families, far into the wilderness, where
there are no churches, no Sabbath observed, no
sound of the gospel, except from some chance itinerant. Here, their children grow up without the
beneficial training of the church, and without the
salutary and powerful influence of religious society.
They grow up nearly as wild as the savages whose
places they occupy.  There are thousands of
families who have thus sacrificed spiritual, for the
sake of earthly blessings; who have preferred fat
lands and rich crops to the pleasures and benefits of the church of God. They may have obtained
for their children a worldly inheritance, while they
have put them entirely out of the way of securing
for themselves an inheritance among the saints in
light. Solemn will be the account which such




PRACTICAL SERMONS.            477
persons must give for turning their backs upon the
house of God, and removing their children, consecrated to God, perhaps, in holy baptism, from the
church into which they were initiated, and from all
the means of grace. God may, in some instances,
have overruled it for good, by planting germs of
gospel churches in the bosom of the wilderness;
but this does not lessen the guilt of those who
deserted the ordinances of God, without any reason
to expect that spiritual good would accrue.
I am not opposed to emigration. In this land,
it is the order of Providence to fill up the unoccupied parts of the earth; but I would have Christian
people to emigrate with the ark and the priesthood
in their midst. Let them first provide for the
instruction and spiritual edification of their families, and then let them go forth wherever Providence may direct them. Let them only be careful
to follow the leadings of the pillar of fire and
cloud, and pitch their tents wherever God may
direct.
3. But, finally, I feel my heart moving me to say
a word to such as are still, unhappily, far from the
tabernacle of God, whether thus separated from the
ordinances of public worship by their own fault or
not. In such painful circumstances, I know, there
are found many of God's dear children. When
the Sabbath comes, no church-bell announces the
approach of the hour of public worship. No temple of God rears its top towards the skies; yea, no
humble tabernacle, of the felled trees of the forest,
stands open to receive them. They are doomed
to silent Sabbaths. They cannot but reflect with




478       PRACTICAL SERMONS.
a mournful pleasure on the privileges and enjoy
ments of former days.
Dear brethren, I sincerely compassionate your
condition, and would suggest a few words of counsel suited to your present destitute circumstances.
If you have any pious neighbours, or any near you
who have any sense of the importance of religion,
however small their number, invite them to meet
with you for the social worship of God, and for the
reading of his holy word. " Where two or three,"
says Christ, "'' are met together in my name, there
am I in the midst of them." Be not backward to
take a part in these social exercises. Though you
may be weak in the gift of prayer, the mere effort
will be acceptable in the sight of God; and he
often wonderfully strengthens the weak, and aids
those who go forward in the performance of duty,
in humble dependence on his help. Be not discouraged, although many obstacles should oppose
your attempt. Persevere, and God may cause "a
little one to become a thousand." From such a
beginning, a flourishing church may take its rise.
In these social meetings, on the Sabbath, make it a
point to catechize the children, and give them good
advice. And as a substitute for preaching, let a
sermon or a religious tract be read by one of your
number. A sermon out of Boston, Burder, Davies,
Walker, Scott, Newton, or Witherspoon, will often
be found exceedingly refreshing, and will be likely
to have a very salutary effect on your children. I
have known such social meetings to be eminently
blessed, in the absence of public ordinances, in preserving the spirit of piety from becoming extinct.




PRACTICAL SERMONS.            479
But I would earnestly beseech you to spare no
pains to get the gospel preached among you, by a
faithful minister.  Go to the nearest presbytery,
when met, and supplicate with importunity for aid.
Take no denial; but hang upon the skirts of the
servants of God, until they consent to visit you. This
advice will also apply to many vacant churches.
These are often so far removed from settled ministers, that they are seldom supplied with preaching;
and often the elders neglect to gather the people
together at the house of God. This is a fault to
be censured. It is the duty of every ruling elder
in the want of a pastor, to do his best in giving the
people instruction. He must not preach, but ne
may exhort the people to the performance of duty.
He may instruct the ignorant by familiar conversation; and he may and ought to catechize the
children, in the use of the excellent catechisms of
our church. And it is his bounden duty to read
an edifying sermon to the destitute flock.
Finally, I would say to all Christians, expect not
only delight, but profit, from an attendance on the
house of God. Prepare diligently for these holy
services. Dismiss entirely worldly cares. Endeavour to raise your minds to heaven. Soar above
the world in holy contemplation, Guard against
formality and wandering thoughts.  Exercise a
lively faith in the truths which may be presented
for your consideration, and let your aspirations to
God for his grace be incessant; and may grace,
mercy, and peace be upon you, Amen.




SERMON XXXII.
THE MISERY OF IMPENITENT SINNERS.
For I perceive that thou art in the gall of bitterness and bond of
iniquity.-AcTs viii. 23.
SIMON, the sorcerer, figures greatly in oriental
history as the father of many impious and extravagant heresies. A majority of the sects which go
under the general name of Gnostics, are, by the
early ecclesiastical writers, traced up to this man.
His history, however, except what is here given in
the Acts of the Apostles, is very obscure and uncertain. We learn from the narrative of Luke, that
Simon in his travels had come to the city of Samaria, where he took up his residence for a time; and
gained such an influence over the inhabitants by
his magical arts, that from the least to the greatest,
they gave heed to him, and believed him to be what
he professed, "the great power of God."   But
though the strong man armed seemed to have com
plete possession of this castle; yet there was one
stronger than he, who had power to cast him out.
480




PRACTICAL  SERMONS.            481
The gospel is truly the great porer of God. Wher.
ever it comes it overthrows the kingdom of darkness, and emancipates souls from the tyranny of
Satan.  As Moses overcame the arts of the
magicians of Egypt; so the first ministers.of the
gospel, armed with the panoply of God, were suecessful in every contest with the powers of darkness. Their cunning agents and pretended miracles
could not bear the light of the everlasting gospel;
and all their miracles were found to be only " lying
wonders." The gospel was first preached at Samaria by Philip the evangelist, who had at first been
a deacon. His preaching being attended with the
power of God, produced a wonderful effect on the
inhabitants of this city, for both men and women
believed the divine testimony delivered by Philip.
Simon had no power to prevent the people from
turning to the Lord, and submitting to Christian baptism as a sign of their discipleship to Christ;
wherefore, artfully and hypocritically, the sorcerer
himself professed faith in Christ, and was also
baptized; hoping by this means, no doubt, to
retain the influence which he had acquired over
the minds of the people.
When the apostles, at Jerusalem, heard of the
great success of the gospel at Samaria, they deputed
two of their number to visit the place; particularly
for the purpose of communicating the miraculous
gifts of the Holy Ghost, which were at that time
bestowed on the churches; but which were only
given by the laying on of the hands of the apostles
When Simon saw that through the laying on ol
the hands of the apostles, the miraculous gifts of
61




482        PRACTICAL SERMONS.
the Holy Ghost were given, he thought within himself, what he might accomplish, if possessed of such
a power as that exercised by Peter and John.
And his covetous heart judging of others by himself, inspired him with the audacity to make an
offer of money to the apostles, "Saying, give me
also this power, that, on whomsoever I lay hands,
he may receive the Holy Ghost." Peter indignantly said unto him, " Thy money perish with thee,
because thou hast thought the gift of God may be
purchased with money. Thou hast neither part
nor lot in this matter; for thine heart is not right
in the sight of God. Repent, therefore, of this thy
wickedness, and pray God, if perhaps the thought
of thy heart may be forgiven thee; for I perceive
thou art in the gall of bitterness and the bond of
iniquity."
We may learn from the facts here recorded, that
men may make a fair profession of faith and be
regularly received into the church by baptism, and
yet be destitute of a spark of true piety. As far as
appears, the sincerity of Simon was not suspected
by his fellow-professors, nor by the apostles, until
his wickedness was made manifest by his impious
proposal.
Churches and church-officers are not to be censured for receiving into the communion such as
make a fair profession; and even if they suspect
their sincerity, they have no right to exclude them,
until by some overt act or speech they clearly discover that their hearts are not right in the sight of
God. The power of searching the heart belongs




PRACTICAL SERMONS.            483
not to men-no, not even to apostles; but is the
prerogative of God.
The language of the apostle Peter, in our text, is
very strongly expressive of the condition of an
unconverted man. For, though some unregenerate
men are further from the kingdom of heaven than
others, and their condition much more hopeless;
yet what is here said of Simon the sorcerer is true
of every impenitent sinner in the world. He is in
the " gall of bitterness and bond of iniquity."  The
two prominent ideas of the text are, bondage and
misery; bondage of the worst kind-of iniquity;
and misery expressed by the " gall of bitterness."
What I propose in the sequel of this discourse is,
to show the misery of the state of the unconverted.
It would be important, if we had time, first to lay
down the marks by which an unregenerate state
may be ascertained; but it will be inexpedient, at
present, to enter further on that subject, than to
observe, that where persons are conscious that they
are living habitually in the practice of known sin,
or in the neglect of acknowledged duty, the conclusion is undoubted, that the heart has never been
renewed.
Again, so great a change as that signified by
conversion, or being "born again," cannot take
place without the person being conscious of it. It
is not meant, that every regenerate person knows
certainly that he is renewed; but that every one
who has experienced this change must be conscious
of new views and new feelings in regard to many
things.  Every true convert has had his eyes
opened to see the exceeding odiousness of sin, and




484        PRACTICAL  SERMONS.
has sincerely repented that lie has ever been guilty
of that abominable thing which God hates. He has
also been convinced of the insufficiency of his own
righteousness to justify him, and of the inefficacy
of his own efforts to deliver him from the bondage
of iniquity, in which he finds himself involved.
Every sincere convert has been led to justify God,
and to condemn himself by accepting the punishment of his sins as just; and has been led to view
Christ as a sufficient, a suitable, and the only
Saviour; and has been induced to commit his soul
into his hands, by a willing submission and an
unreserved surrender of all his faculties to his
service.
Now, there are multitudes who are conscious
that they never experienced any such change; and
are, therefore, still in the state of nature.  Others
have been the subject of transient religious impressions; but they cannot but know that no radical
and permanent change has been wrought upon.hem. Let no man deceive himself with the deceptive idea, that this change may have been experienced without his being conscious of its effects;
and, especially, let no impenitent sinner fall into
the soul-destroying delusion that no such change is
necessary to salvation; or that it was effected for
him in his baptism in infancy. It can be the interest of no one to be deceived in a matter of such
momentous interest. Whatever present ease such
a deception may afford for a few days, the awful
truth must be realized, sooner or later; and if the
truth should not be known until it is too late to
seek a remedy, the recollection of having foolishly




PRACTICAL SERMONS.            485
yielded to such a delusion, will enhance the misery
of the soul through eternity.
1. The first thing which shows the misery of an
unconverted sinner is, that he lies under a sentence
of condemnation from the holy law of God. The
curse which he has incurred is proportionate to the
number and heinousness of his sins. "Cursed is
every one that continueth not in all things written
in the book of the law to do them." "He that
believeth not is condemned already, and the wrath
of God abides upon him."  "He that believeth not
shall be damned."
To be condemned to death by a human tribunal
is a state deeply deprecated and earnestly shunned
by most men; but what is the sentence of a human
law compared with the law of God? What is the
sentence of a fallible man upon ourselves, compared
with the sentence of the Almighty Judge? What
is the transient pang of temporal death, com
pared with the never-ending agonies of the second
death? Remember, 0 man, that you live daily
under a sentence of condemnation, which, if you
understood and felt its weight, would destroy all
your cheerfulness, and incapacitate you for all your
worldly pursuits and pleasures. This bond of the
law is one from which you canr never extricate
yourself. And no creature in heaven or earth can
redeem you from this miserable thraldom. Consider, also, that your guilt is accumulating every
day. While none of the old scores are wiped out,
oy your daily sins you are "treasuring up wrath
against the day of wrath, and revelation of the
righteous judgment of God."




486        PRACTICAL SERMONS.
2. While the impenitent man lives in sin, he is
miserable.  The soul cannot be satisfied with
earthly objects-and often great disappointment is
experienced by most in regard to the objects on
which they place their affections. Their schemes
of acquiring wealth utterly fail; or riches, when
acquired, make to themselves wings and fly away.
as an eagle to heaven. But alas! the great mass
of mankind spend all their lives in wretchedness.
Vice breeds misery, among the rich and the poor.
" The way of transgressors is hard." Crimes committed under the influence of passion, or in thoughtless levity, are bitter in recollection.  Remorse,
in the time of adversity, is armed with a scorpion
sting. Old age to an impenitent sinner is a dreary,
desolate period. But a majority of transgressors
never arrive at this age. They do not live out
half their days. Excesses of every kind undermine
the stoutest constitutions; and when avarice or
ambition is the governing passion, care and
anxiety exhaust the spirits, and wear out the life.
Many, also, fear keeps in misery. The dread of
death and judgment are thoughts which coming
across their minds disturb their gaiety, even in
the midst of feasting, like the hand-writing on the
wall to Belshazzar.  "There is no peace, saith my
God, to the wicked."
3. Though it is true that the unconverted are
far from being happy in this world; yet statements
of the truth on this subject commonly produce very
little effect on their minds; for they still labour
under the delusion that happiness is attainable in
earthly pursuits, or in the possession of earthly




PRACTICAL SERMONS.             487
objects. And many, by running a continual round
of exciting amusements, try to think that they are
living a life of pleasure; while all thoughts of death
and eternity are banished from their minds. Others
are so completely occupied with the business of the
world, that they have no time for serious reflection;
and the thought of future judgment is seldom permitted to obtain an hour's consideration. Though
this course must soon have an end, and disease or
-death interrupt their pursuits; yet others follow
on in the same track, with as much ardour and
with as sanguine hopes, as if all who had gone
before them had been successful.
Instead, therefore, of endeavouring to convince the
impenitent that they are miserable, I will direct
their attention to the future; and especially to the
future world. No man can be so infatuated as to
expect to escape death. Men may turn away their
thoughts from the hated monster; but its reality
they cannot doubt.  The evidences of man's
mortality are clear as the sun light. And every
man knows that every passing day brings him
nearer to this dreaded event; and no power can
retard the rapid speed with which he hastens to
eternity. Death, too, is bommonly attended with
many appalling circumstances. The worldling is
snatched away often in the midst of his uncompleted
schemes. He must leave all his gains, as well as
his prospects, behind; for, "as we brought nothing
into the world with us, it is certain we can carry
nothing out." The fruits of all his anxious toil
are taken away in a moment.  What folly and
vanity to set the heart on that which must so soon




488        PRACTICAL- SERMO-NS&.
be relinquished for ever!  Sickness and bodily
pain usually accompany men's departure out of
life. The struggle with the last enemy is some-'times long, and, in many cases, the agony great.
When the strong man is bowed down with mortal
disease, he makes a mighty resistance, but all in
vain. The unrelenting foe pursues him through
every lane of life, until his conquest is complete. It
is wonderful, that living men who have witnessed
the last struggles and agonies of the dying, can ever
be at rest, or enjoy one moment's ease, until they
are prepared for this awful scene. See the sick
man on his dying bed, how he writhes in excruciating anguish.  See his restless, despairing looks
turned every way for relief, but in vain. The
physician has exhausted the resources of his art,
and has given over the patient.  Friend, wife,
children, brothers and sisters weep around him;
and the parting with these adds to the poignancy:of his anguish, and their very tears increase his
misery. Wretched man! he has made no prepara-,tion for his appearance before the judgment-seat,
where all his sins will be sure to meet him. Can
nothing be done for his. salvation in these last
-moments? We would not limit the grace or power
of God; but surely, the opportunity of accomplish.
ing so great a work in so short a time, and under
such adverse circumstances, is small indeed. And
often, when the religious teacher is permitted to see
him, he finds that it is too late to do any thing
effectual. If the dying person has imbibed dan-.gerous errors, there is no time to have them re*moved by argument. If he is ignorant of the truths




PRACTICAL SERMONS.              489
of religion, he is in no condition to attend to the
lessons of instruction; if hardened in iniquity, sickness and pain and fear have no tendency to soften
the heart.  And often his reason is clouded or
deranged, so that he is physically incapable of
receiving any benefit from instruction. In many
cases too, the misguided friends and attendants use
every art to keep the dying from hearing any thing
about religion, lest the awful subject should distress
or injure them. What can the minister of God do
for such a miserable man at the last hour? Alas!
in most cases, he can do nothing with any hope of
saving benefit.
It is an unpleasant, as well as an ungrateful
duty, to attempt to lift the curtain, and to follow
the dying sinner into his future abode; but, however painful, the minister of God, who has the care
of souls, and who is commissioned to declare " the
whole counsel of God," must not hesitate to present
the truth in its solemn reality. The office of the
minister is like that of the skilful surgeon, who,
when he perceives that unless the gangrened limb
be removed, the patient must die, does not hesitate
to amputate the diseased member, however painful
to the feelings of the person; so, the faithful minister must not consult the taste or feelings of his
hearers in administering to them; but must bring
forth to their view, and solemnly inculcate on their
conscience, those truths needful to be known, however unpleasant to their present feelings.  It is
better to suffer the pains of compunction now, than
to endure the pains of hell for ever. It is necessary
to warn impenitent persons of their imminent dan62




490        PRACTICAL SERMONS.
ger of destruction.  They are walking securely
upon the very brink of ruin, unaware of their danger.
How would we tremble if we saw a blind man ap.
proaching the verge of a frightful precipice, without
being aware of his danger! And why are we not
more affected than we are, with the dangerous condition of unconverted men and women; yea, of the
members of our own families; it may be our beloved
children; or our brothers or sisters, who, we have
reason to fear, are yet out of Christ! This sinful
indifference is owing principally to our want of a
lively faith in the realities of the invisible world.
If the awful truths which the Bible reveals, respecting the future, endless misery of all who die in their
sins, without being regenerated and reconciled to God,
were firmly believed, we should never cease to entreat sinners to repent, and to beseech the Almighty
to awaken them to a sense of their danger. If we
could only have a view of the misery of multitudes,
who neglected the great salvation, until the day of
grace was gone by-could we see their anguish,
and hear their groans, we would not be deterred
from faithfully warning such as are still within the
reach of mercy. Suffer, then, I beseech you, the
word of exhortation and warning: " The wicked is
driven away in his wickedness." In a moment he
is separated from all on which he had set his affee,tions. His wealth, heaped up with so much toil,
and often at the expense of a good conscience, he
must leave behind him, for he can carry nothing to
the grave but his coffin and winding-sheet. He is
obliged to bid farewell to all his beloved relatives-torn away, it may be, from the wife of his bosom,




PRACTICAL  SERMONS.             491
and from the children, the offspring of his body.
He shuts his eyes, for ever, on all terrestrial things,
and launches into an unknown world. And when
his spirit has escaped from its clay tenement, what
is its condition? Are there any kind friends to
meet it on its entrance into eternity?  Does the
immortal soul find any peaceful retreat-any place
of rest after the toil of life? Will such a soul be
convoyed by guardian angels to Abraham's bosom?
Alas! no; a title to heaven was not sought and
secured in the season of mercy; and now the door
of mercy is for ever shut. If the glory of heaven
is seen, it is at an unapproachable distance. If
others, and neighbours, and acquaintances are seen
entering those blessed mansions; yet there is no
place there for the impenitent. If they should now
approach the gates of the celestial city, and beg
most importunately for admittance, it will avail
nothing. The terrible response to all their petitions
will be, " Depart from me, ye workers of iniquity."
The assurance that heaven and happiness are for
ever lost, will fill the soul with unspeakable anguish.
Fell despair, with all its horrid blackness of darkness, from that moment so envelopes the miserable,
lost soul, that not a ray of hope is ever permitted to
reach it. Yes, the full realization of the eternal
loss of the soul is a thing of which we may now
talk, but of which all our conceptions are utterly
inadequate. But this is not all. The misery of'
hell is not that of mere loss; there is positive torment to be endured. The lost sinner is cast into
the abyss of darkness and fire, " where their worm
dieth not, and their fire is not quenched" —" Where




492        PRACTICAL SERMONS.
there is weeping, wailing, and gnashing of teeth."
Who can describe or imagine the horrors of that
dismal prison of despair? Who can conceive of
the agonies of a soul tormented with remorse and
despair, and the pressure of Almighty wrath? Who
can dwell with everlasting burnings? One hour
of this misery will be an overbalance of all the
pleasures of sin. And if an hour of such misery
be so intolerable, what will it be for a year? But
why speak of hours and years?
Time is ended-eternity has commenced its unchanging, unending duration! Immortality, originally the dignity of man, is now his curse. Conscience, his noblest faculty, is now his chief
tormentor.  Memory, which brings up the vivid
recollection of his sins, is an unceasing source of
bitter remorse. Foresight of the future is accompanied with black despair. Passion rages, but all
gratification  is excluded.  Our feelings revolt
against the idea of the eternity of such sufferings;
but our feelings are no proper judges of what
divine justice demands.  A child, on seeing a
murderer suspended on the gallows, is affected in
a similar manner; and if it were in its power would
release the culprit. The evil of sin, which is rebellion against a Being of infinite perfection, is not
fully understood by us here. It is certainly right
to pursue transgression with as much punishment
as it deserves; and we may rest assured that a
righteous God will not inflict a pang more than is
perfectly just. It would, surely, have been infinitely better for those, who shall be doomed to the
everlasting punishment of hell, never to have been




PRACTICAL SERMONS.             493
born.  But they will have nobody to blame for
their ruin but themselves. The devil and wicked
companions may have tempted them, but they
could not force them to sin. Their departure from
God and rebellion against his government were
entirely voluntary, and their rejection of the gospel,
which will be reckoned their most heinous transgression, was owing to their love of sin and enmity
to God.
Surely every one who stands exposed to such
direful torments, and that to all eternity, must be
in the "gall of bitterness and bond of iniquity."
And their misery is not lessened by their insensibility. In Bedlam you may see a man, who, in his
insanity, fancies that he is a king, and that his rags
are royal robes, and his straw-bed a gorgeous throne,
but does any one envy his imaginary glory? Can
any one think his condition the better on account
of this strange hallucination? While the house is
burning over his head, the owner may be fast
asleep in his bed, but the sounder his sleep the
greater the danger.  He may awake when all
opportunity of escape is cut off.  Many of the
wicked die without any fearful apprehension; their
minds are blinded by unbelief, and stupefied by
long custom in iniquity. Their consciences are
seared; and they have drunk in the opiate of infidelity or universalism; and either think that there
is no hereafter, or if there is, that all will be happy
in the future world. Can such a delusion be considered any mitigation of the misery, when the
moment after death, the irresistible light of eternity
shines in upon them with insufferable brightness?




494       PRACTICAL SERMONS.
O what a pang of disappointment! What a feeling
of intense anguish, when hell is found to be a dreadful reality; when the soul awakes to a full conception of its utterly undone and miserable condition! And what a prospect has the lost soul before
it? The day of judgment will indeed make a
change; but not for the better. On that day the
shame and consternation of the sinner will be great
beyond description. His evil doing will be held up
to the view of the assembled universe; and all his
most secret and abominable sins will be exhibited
in the light of that awful day. When the soul is
again associated with the risen body, he will endure
in both soul and body, agonies and torments which
no form of words can fully express. Then will all
the unbelieving be congregated in one immense
mass, and will all receive according to their deeds.
They will be arraigned and condemned out of the
books which shall be opened. And at the close of
the great assize, the august Judge will pronounce
the sentence of eternal banishment upon the whole
multitude: "Depart, accursed, into everlasting fire,
prepared for the devil and his angels." And no
sooner is the sentence pronounced, than execution
follows. The vast multitude begin to move offnot to find a secure retreat-not to remain upon
earth; but they go away into everlasting punishment. No wonder that the voice of mourning and
wailing is heard-no wonder if the shriek of agony
pierces the air. It is the voice of despairing millions. It is the commencement of an agonizing cry
which shall never cease.
My dear tiearers, if these things be so, ought we




PRACTICAL SERMONS.           495
not to ask ourselves the solemn question, Are any
of us now exposed to the misery which has been
faintly described? Are any of us, in this assembly,
in the "gall of bitterness and bond of iniquity?"
The question suggests another, Are any of you in
an unconverted state?  Are you living without
God in the world? Are you still in love with sin?
Is this world your chosen portion? Have you
hitherto deferred your repentance?  Have you
turned a deaf ear to the call of the gospel, in which
God has entreated you to be reconciled? And if
you should die to-night, does conscience tell you
that you are unprepared for heaven? Think then
of your sad condition. There may be but a step
between you and death; and if you die in your sins,
where Christ is, you never can come. And if not
prepared for heaven, hell must be your portion. 0,
stop and consider. Pause before you take another
downward step. It is not yet too late to turn and
live; yea, the voice of God to you is, " Turn ye,
turn ye, why will ye die?" "Behold, now is the
accepted time; behold, now is the day of salvation."
Seize the present moment. "To-day, if you will
hear his voice, harden not your hearts."  To,
morrow it may be too late.




SERMON XXXIII.
SPIRITUAL WORSHIP.
We are the circumcision which worship God in the Spihit.PHIL. iii. 3.
EVERY thing around us shows that there is a God;
and that he is wise, and powerful, and good. And,
from'the sentiments of our own minds, we know
that God approves of good conduct, and will punish
evil doers. From his word, contained in the holy
Scriptures, we learn that God is Almighty, and
can do whatever he pleases; that he knows all
things, and is perfectly acquainted with our most
secret actions, and also with the thoughts and
imaginations of our hearts; that he is with us
wherever we are, and is a witness of every word
which we speak, and of every thing which we
do; and we cannot escape from his presence.
tHow strongly and beautifully is this expressed in
the 139th Psalm, " O Lord, thou hast searched me
and known me. Thou knowest my down-sitting and
up-rising; thou understandest my thought afar off.
Thou compassest my path, and my lying down,
496




PRACTICAL  SERMONS.           497
and art acquainted with all my ways. For there
is not a word in my tongue, but lo, 0 Lord, thou
knowest it altogether."  "Whither shall I go from
thy Spirit, and whither shall I flee from thy presence. If I ascend up into heaven, thou art there;
if I make my bed in hell, behold, thou art there.
If I take the wings of the morning, and dwell in
the uttermost parts of the sea, even there shall thy
hand lead me, and thy right hand hold me. If I
say, surely the darkness shall cover me, even the
night shall be light about me. Yea, the darkness
hideth not from thee, but the night shineth as the
day. The darkness and the light are both alike to
thee."
The duty of worshipping God by praising him
for his glorious perfections and wonderful works;
by thanking him for the blessings, both temporal
and spiritual, bestowed on us; and by confessing
before him our dependence and sinfulness, and
praying to him in humble confidence for such
things as we need, is so evident to every serious
mind, that it is unnecessary to spend time in
proving it. The proper method of performing this
duty, and the benefits to be expected from it, will
be the subjects of consideration in this discourse.
1. God should be worshipped with a knowledge
of his true character.  To worship our Creator
without knowing what kind of a being he is, is to
worship, like the Athenians, an " unknown God."
This is the great fault of the heathen in their
religion. They are very devout, and take great
pains in their worship, but they know not the true
character of God, and, therefore, they ascribe to the
63




498       PRACTICAL SERMONS.
imaginary beings whom they worship, the passions
and frailties of men. Yea, they are so sottish as
to bow down to stocks and stones, and pay their
homage to gods of gold and silver, which their own
hands have made. No service can be acceptable
to God, which is not founded on a just knowledge
of his character. To offer him worship, under a
character the opposite of the true, is to offer an insult
to the Most High. Hence, the great importance
of religious knowledge; and none of you can be
at a loss where this knowledge may be obtained.
The works of God in creation are set before your
eyes. The sun, moon, and stars-the firmamentthe light-the changing seasons-day and nightthe trees of the forest, and the beasts which roam
there-the birds of the air, and the fishes of the
sea, all proclaim the power, wisdom, and goodness
of the great Creator. But, we need go no further
than to our own persons to behold the handiwork
of God. If we look at our own bodies, and con.sider how curiously and wisely they are formed,
having so many senses and members, and every
thing adapted to a good purpose, and rightly
placed, we may well adopt the language of the
royal Psalmist in the same Psalm which we have
already cited, "I am fearfully and wonderfully
made." With such a manifestation of the perfections of God set before our eyes, if we do not learn
to know God, it is because we do not like to retain
him in our knowledge, and are, therefore, without
excuse. This, the apostle Paul assures us, was
the true origin of idolatry, with all its vile abominations. And 0 how stupid, and how inattentive




PRACTICAL  SERMONS.            499
to the works of God are most men, even in Christian lands!  Many grow up to manhood, without
ever reflecting seriously or these things, or ever
raising their admiring thoughts to the great Author
of the universe. As men desire not the knowledge
of God, nor improve the opportunities of knowing
him which they possess, it is just in him to leave
them to their own chosen darkness, and to punish
them for the enormous sins which they are constantly committing.  Verily, "they are without
excuse."
But as man is a fallen creature, the mere knowledge which reason can furnish is not sufficient.
It does not reveal the mercy of God to sinners.
It does not show how man can be reconciled to a
holy God-how sin can be pardoned; or how the
corrupt nature of man can be purified, and be
restored to the image of God which has been lost.
Therefore, God in great mercy has made a further
revelation of his character in his word. At a very
early period of the world, he began to make corn
munications to his chosen servants, and in the time
of Moses these were committed to writing, and
from time to time, inspired men were directed to
add other books to the law given to Moses, until
the canon of the Old Testament was finished by
Malachi. Then, after four or five hundred vears,
Christ the promised Deliverer came, and taught
the way of salvation much more clearly than any
that went before him. And having died for our
sins, and having risen again, he gave' commmandment to his apostles, to go forth and instruct the
world.  And these holy men, like the ancient




500       PRACTICAL SERMONS.
prophets, were inspired to write in books all that
was needful for the instruction of the church, for
all time to come. The writings of the apostles
and their companions are found in the volume ot
the New Testament. From these two volumes,
which make up the Bible, all needful information may be obtained.  And so plain are the
lessons of instruction here given, that "the way.
faring man, though a fool, need not err therein."
They who have access to the Bible, therefore,
can have no excuse for not knowing God. Let
them come to this sacred volume with an humble, teachable disposition, and they will not
go away disappointed.  Persons of the weakest
understanding may here become wise unto salvation. And if they learn the true character of
God, as given by the unerring pen of inspiration, they will be led to worship him with knowledge, and will be delighted to ascribe glory and
honour, and praise and blessing to this august
Being.
2. God should be worshipped with reverence,
or godly fear. It is natural when we come into
the presence of one greatly our superior, to feel
ourselves overawed. And if this feeling is experienced when we are brought into the presence of a
man, how much more reasonable and proper when
we draw nigh, in worship, to the great God. There
is a slavish dread which leads mien to flee from
God; and there is a blind superstitious fear which
arises from erroneous views of his character; but
godly fear is sc essential to true worship, that it is?fteu ia hvly ScriFture expressed by this word.




PRACTICAL  SERMONS.            501
The wicked are described as having no fear of God
before their eyes; and the common character of the
righteous is, "they that fear God." The fear of the
Lord is, by several inspired writers, declared to be
the beginning of wisdom.  That God should be
worshipped with reverence is the dictate of nature.
All nations, when they worship, put themselves
in an attitude of reverence. They bow their heads,
fall upon their knees, or prostrate themselves on the
ground. Indeed, the literal meaning of the word
worship is, to bow down, or to lie prostrate. Every
where in Scripture, worship is coupled with fear or
reverence, so that where this is wanting, there is
no true worship. God is a jealous God, and will
not be mocked with the mere external forms of
worship; much less will he accept that service
which is prompted by pride and levity. " God is
greatly to be feared in the assemblies of his saints,
and to be had in reverence of all that are about
him."  "The Lord shall ye fear, and him shall ye
worship." Reverence is represented as being most
remarkable in the worship of heaven. where the
most exalted among creatures veil their faces, and
fall prostrate before the throne of the Almighty.
The wise preacher has left us this precept: " Keep
thy foot when thou goest to the house of God, and
be more ready to hear than to offer the sacrifice of
fools; for they consider not that they do evil." It
seems, then, that a want of serious consideration is
the common evil to which men are liable in attending the worship of God. And it is shocking to
behold the thoughtless levity with which many
enter the place of worship, and the careless indiffer



502        PRACTICAL SERMONS.
ence which is manifested by the most. This is a
great evil, but it is not laid to heart. Many feel
that they have performed a meritorious act, when
they have spent an hour in the house of God;
whereas God, who searcheth the heart, may know
that they have not had one solemn impression of the
divine presence in their minds during the whole
time of their attendance on his worship. Reverence
may be considered, therefore, as furnishing a criterion by which true religion may be distinguished
from that which is spurious. False religion may
have as much fervour as the true, but it is observable that the fear of God is not felt in the raptures
of the fanatic or enthusiast. Such often affect a
disgusting familiarity with their Maker, and use a
liberty with him which would not be allowed
towards an equal.  Where religious feeling runs
into excess and extravagance, there is always a
defect of reverence for the presence of the divine
Majesty. This feeling would overawe the mind,
and preserve it from the indulgence and expression
of human passions, in the way which is sometimes
observed in worshipping assemblies.
3. Humility is another ingredient in a truly
devotional spirit, and it is a temper so essential in
the worship of God, that whatever service is destitute of this property, and however costly it may be,
and however exact in its conformity with the divine
rule in other respects, yet in the sight of God
instead of being a sweet savour, it will appear vile
and abominable. For, we know, from the word of
God, that nothing is more odious in his sigiht than
pride; and of all pride, religious pride is the most




PRACTICAL SERMONS,            503
-hateftl. The parable of the Pharisee and the publican was intended to inculcate this very thing.
The Pharisee represents the proud worshipper, who
makes a boast of his own performances, and of his
superiority to other men; the publican represents
the humble penitent, who brings the sacrifice of a
broken spirit; and we are taught emphatically,
that "a broken and a contrite heart God will not
despise." There is no need here of making any
distinction between the humble spirit and the penitent disposition  They are produced by the very
same views; and, indeed, humility is an essential
part of true repentance. This is the spirit which
is more pleasing to God, than any other which he
sees in the human heart; and this is found in no
heart but that which is renewed. "The Lord is
nigh unto them that are of a broken heart, and
saveth such as be of a contrite spirit."  "Thus
saith the Lord, The heaven is my throne, and the
earth my footstool: where is the house that ye build
me? For all these things hath my hand made, and
all these things have been, saith the Lord; but to
this man will I look, even to him that is poor, and
of a contrite spirit, and trembleth at my word."
And again, " For thus saith the high and lofty one
that inhabiteth eternity, whose name is holy: I
dwell in the high and holy place, with him also
that is of a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the
contrite ones."  "Blessed," says our Saviour, " are
the poor in spirit," and "blessed are they that
mourn."  Thus we find in the Psalms, which
furnish us with every variety in the frames of t:ue




504       PRACTICAL SERMONS.
worshippers, this spirit is strongly expressed in a
large portion of them.  That worshipper who
approaches the throne of God, clothed with the
modest robe of genuine humility, always meets
with acceptance.  Let us, then, worship the
Almighty with an humble and contrite spirit;
and let us seek after such a frame of mind more
earnestly than after extatic delight, or overflowing
joys.  Set it down as undoubted truth, that in
proportion as your views of the character of God
are exalted and spiritual, you will be in the same
proportion sunk down in deep abasement, from a
view of your own vileness and unworthiness. And
when you rise to join the worshippers in the courts
above, this same sentiment of profound humility
will accompany you, and you will feel that you
are, in the presence of the Most High, less than
nothing and vanity; and you will, with unceasing
and unaffected humility, acknowledge your unworthiness of the dignity to which you shall be
advanced, and the happiness which there you will
for ever enjoy. But the deeper your feelings of
self-abasement, the more ardent and constant will
be the flow of your gratitude to Him that loved you
and washed you in his own blood, and made you
kings and priests unto God.
4. But " without faith, it is impossible to please
God; for he that cometh unto him must believe
that he is, and that he is the rewarder of them who
diligently seek him."  Indeed, without faith all
worship must be a mere empty form, and however
decent and proper and orthodox this form may be
in itself, in the sight of God it is no better than the




PRACTICAL SERMONS.             505
worship of idols. The exercise of faith in prayer
is expressly required in many places of Scripture
Our Saviour attributes a mighty efficacy to prayer,
offered up in faith. We must rely implicitly on
the promises of God, believing assuredly, that what
he hath said he will perform.  The question is
often asked, Ought we to believe, in every case, that
what we ask, we shall receive? To which it may
be answered, that there was formerly a faith of
miracles possessed by him who had the gift of
miracles, and also by those, in most cases, in whose
behalf the miracle was wrought. This was a fulU
persuasion, that by the power of God the miracle
would take place. But since miracles have ceased
in the church, there is no room for faith of this
kind. The confidence, or faith, which should now
accompany prayer, is a full belief that whatever we
ask in accordance with the will of God will be
granted. The divine promises should be our guide
in offering up our petitions. But if we pray for
blessings not specifically promised, we have no
certain ground of confidence, that the blessing shall
be given, for we do not know that it is agreeable to
the will of God. But when we pray in humble
submission to the will of God, believing that he
will grant whatever is best, we may rest assured
that our prayers will be answered, and that we
shall receive the thing asked, or something as good
or better.
The principal exercise of faith in worship has
respect to Jesus Christ, the divine Mediator. As
guilty sinners, we cannot approach unto a just and
holy God, in our own persons. We must draw near
64




506        PRACTICAL  SERMONS.
in the name of him, whom God has appcinted to
be our great High Priest.  As, under the Old
Testament, no person could offer a sacrifice, but
by the officiating priest; so all our sacrifices must
be offered through the High Priest of our profession.
It is only through him, that any of our services can
be acceptable.  He must offer up our imperfect
prayers and praises, giving them efficacy through
his own precious merits. In our worship, then, we
should eye constantly the Lord Jesus Christ as our
Mediator, Advocate, and Intercessor, and expect
acceptance only for his name's sake.
It will be found profitable to furnish our minds
with such promises of God as it may be proper to
rely on, in our petitions, and which we may plead
before the throne of grace. We cannot stand on
more favourable ground, when we appear before
God, than when we rest upon his own word. We
should fill our mouths with arguments derived
from his faithful promises, and then we shall be
sure to prevail. " He cannot deny himself." He
will never disappoint the hopes which rest upon
his own word.
But we should see to it, that our taith is scriptural in its nature, as well as in its object It must
not be a mere speculative assent, which is cold and
ineffectual, but a spiritual, cordial persuasion of
the truth as it is in Jesus. A true faith may be
always known by this mark, that it " works by love
and purifies the heart."
5. God should be worshipped with the fixed
attention of the mind, and with fervency of spirit.
Spiritual worship is interrupted by nothing so




PRACT CAL SERMONS.             507
much as the wandering of our thoughts  It is to
be feared that the majority of worshippers have
not their thoughts steadily directed to the great
object of all true worship. They lay no restraint
upon their thoughts, ever prone to wander: and
when they stray they are not watchful and resolute
to bring them back, and place them on the proper
object. And even pious people are much to blame
for negligence in this respect. They are, indeed,
troubled when they seriously reflect upon the
matter; but they are apt to forget the sinfulness of
professing to worship God, while the heart is far
from him. This is one of the accusations which
God brings against his ancient people.  " This
people draw near me with their mouth, and with
their lips do honour me, but have removed their
heart far from me."
Fervency of spirit is properly joined with fixedness of attention, for they go together, and reciprocally influence each other.  If the affections be
lively they will carry the train of thought with
them, and if the attention be steadily fixed on the
object of worship, the affections will commonly be
excited, and fervency of spirit enkindled.  The
offering of the affections of the heart is the soul of
devotion. Such offerings alone will God accept.
All external services without this, however solemn
and decent, are as a smoke in his nostrils; that is,
they are abominable in his sight.  The crying
defect of our worship is the want of heart; it is
mere formalism, or hypocrisy. We should strive
then to worship God in spirit, and this we can only
do by the aid of the Holy Spirit. We should ther.




508       PRACTICAL SERMONS.
be much concerned to have that blessed Monitor
dw6lling in us, and abiding with us at all times.
Keep your hearts with all diligence when you
engage In the worship of God, whether in public
or private. Let your attention be fixed and your
spirit fervent.
6. God must be worshipped according to the
Scriptures, by such rites and ceremonies only as
he hath appointed, and not by forms and institutions of man's devising. As to the mere external
circumstances of worship, as to time and place, and
the position and attitude of the worshippers, they
should be regulated by the apostle's comprehensive
rule, "Let all things be done decently and in
order."  But as it relates to the worship itself,
nothing should be introduced, but what is authorized by the Scriptures, such as prayer, singing the
praises of God, reading the Scriptures, and administering the sacraments. "In vain do they worship
me, teaching for doctrines the commandments of
men."
Appointing rites and ceremonies belongs exclusively to the Head and King of the church. If
men may decree one rite or ceremony, they may a
thousand; and by adopting this principle the Christian church was from time to time burdened with
ceremonies of man's devising, until her ritual was
more burdensome than the ceremonial law of the
Jews, and the ceremonies introduced often savoured
of Paganism, and in fact, were adopted to conciliate
Pagans and reconcile them to the church. But in
regard to all these the challenge of God, who is
jealous of his authority, is, "Who hath required




PRACTICAL  SERMONS.           509
this at your hands?" It is of great importance to the
spirituality of our worship that its simplicity and
purity be preserved. Striking ceremonies may for a
while attract attention, and make an impression on
the feelings of the people, but the result will be, that
their minds will be occupied with externals, and
their confidence will be placed on these rites of
human invention; and faith and spirituality in the
worship of God will be banished: which we see
alas! to be the fact, with those who have pursued
this course. There is in human nature a constant
tendency to lay much stress on mere externals.
Even indifferent actions and signs after a while,
acquire, in the view of men, a sacredness which
only belongs to divine institutions; and divine
institutions themselves may be so observed that the
external rite is substituted for the spiritual grace
which it was merely intended to represent.
7. Finally, God should be worshipped frequently
and constantly. Men are not required to spend
their whole time in the worship of God, because
they have other duties incumbent on them, which,
by the law of God, they are required to perform.
But God should be worshipped daily, morning and
evening; and the Lord's day should entirely be
devoted to his service. In the temple, the daily
sacrifices and the offering of incense, which services
were accompanied by prayer and praise, by God's
appointment took place every day, in the evening
and the morning. And on the Sabbath the services
were doubled, as this day was by the divine commandment to be sanctified by a rest from all worldly labour and pursuits. We cannot go to an excess




510        PRACTICAL  SERMONS.
in the worship of God, unless we make this duty
exclude others which ought not to be neglected
Some persons may be so situated that they car.
devote their whole time to prayer, and other devotional exercises, as did the aged Anna, who spent
all her time within the precincts of the temple,
occupied in fasting and prayer. And some aged
widows now might pursue a similar course. But
all who ha) e families and worldly occupations must
attend not merely to one, but to the whole circle of
prescribed duties, whether devotional or relative.
I have read an anecdote of a woman in England,
who took up the opinion that her whole time ought
to be spent in prayer, and she therefore entirely
neglected her family and her domestic duties. A
godly minister having heard of the case, visited the
house, and seeing all things lying in filth and
confusion, raised his voice and said, in an authoritative tone, " Is there no fear of God in this house,
that the care of the family is so neglected?" Which
cutting reproof had the effect of reclaiming the misguided matron from her error. But, in our day,
there is little occasion to warn men against spending too much time in devotional exercises; especially such as are private. There is more need to
excite them to greater diligence in this highest and
noblest employment in which a creature can be
engaged. We find that the saints, of whom we
read in Scripture, were accustomed to be frequent
in their prayers. David says in one place, " Seven
times a day do I praise thee, because of thy righteous judgments;" and in another place,." Evening
and morning and at noon will I pray."  It was




PRACTICAL  SERMONS.            511
the custom of Daniel, from which no terrors could
induce him to depart, to pray to God three times
every day.
Our prayers and praises should not only be
frequent, but constant. It is asked, "Will the
hypocrite always call on God?" Perseverance in
prayer is much inculcated by our Lord and his
apostles. Success is especially ascribed to earnest
continuance in prayer, in the case of the oppressed
widow, and the neighbour seeking a supply of
bread to set before his friend. And the exhortations of Paul are frequent and urgent on this point:
"Pra — without ceasing."  " Be instant in prayer."
"Pray every where, holding up holy hands."
"And he (Christ) spake a parable to this end, that
men ought always to pray and not to faint."
1. From what has been said, we may infer, that
under all dispensations and in all worlds, the highest
duty of all rational creatures is, to WORSHIP GOD;
and that all who live in the neglect of divine worship, are living in a state of rebellion against the
King of heaven; for they are constantly disobeying
one of the fundamental laws of his kingdom, from
the obligation of which there can be no dispensation. Such are practical atheists, for they are
" without God in the world." They are more inexcusable than the speculative atheist, for he worships not God, because he believes not in his
existence; but these believe, and yet refuse to
worship.  They are more irreligious than the
heathen, for all these worship some sort of gods,
and generally they are very devout in attendance
on their superstitious services.




512        PRACTICAL SERMONS.
What an unreasonable thing is it for a creature
to refuse to worship his Creator, from whom he
derives his being! What base ingratitude is it to
be receiving and using the blessings of a bountiful
Providence, and yet never acknowledge the hand
from which they proceed! How preposterous and
vain is the hope which such persons entertain, that
when they die they shall go to heaven, since they
have no taste for the exercises of heaven! There
God is worshipped without ceasing, by all the
inhabitants of the place; but what would they do
in such a society, who always hated prayer and
devotion?  Their presence would disturb the
harmony of the celestial songs.  If by any accident they could enter that high and holy place,
it would be necessary immediately to cast them
out. And they themselves would wish to depart,
for the songs of saints and angels could afford
no pleasure to those whose hearts are alienated
from God, and who have no relish for devotional
exercises.
Again, it may be remarked, that if any are desirous
of knowing how they may glorify God most effectually, and most in accordance with his will, they cannot serve God better in any exercise, or in any way,
than by sincerely engaging in his worship.  In
divine worship, the noblest exercises of the soul
are elicited. Adoration, veneration, love, gratitude,
joy, faith, repentance, humility, confidence, selfdedication, and hope, are all put into requisition.
The more frequently, and the more purely we
worship God, the more genuine piety is enkindled,
and the more constantly will the holy flame be




PRACTICAL  SERMONS.             513
kept alive. And the livelier our spirit of devotion,
the stronger will be the impulse which will bear
us on in the performance of other good works.
And this spirit, like leaven in the mass of meal,
will pervade and sanctify all our other doings.
If the Christian desires a happy life, let him cultivate a devotional spirit.- This is the instrument by
which pure joy may be drawn from the fountain of
living waters. Certainly, our chief joy should be
in God, and this joy of the Lord would be our daily
strength.  And in the dark and cloudy day of
adversity, when thick clouds gather around us, and
water-spouts burst upon us, and all his billows go
over us, what will be our condition, unless we
have a refuge from trouble in God?  And we can
approach him only by the exercises and ordinances
of devotion. If heaven be, as was said,. a place of
sublime devotion, then what better preparation can
we make for an entrance into another world, than
by cultivating the spirit of genuine devotion? If
we find it to be our highest privilege and sweetest
pleasure to draw near to God here in devotional
exercises, we shall not be reluctant to he translated
to that world, where we shall be able to worshir
him in perfection.
65




SERMON XXXIV.
DIFFICULTY OF KNOWING OUR FAtL".
WTho can understand his errorsl Cleanse thou me from seere'
faults.-PsA. xix. 12.
THE truths of the Bible are exactly suited to the
mind of man.  As soon as he begins seriously tcread or hear the word, he experiences its penetrat
ing power. The conscience feels its operation as
certainly as the eye perceives the light, or the ear
the sound. And as men would know nothing of
the appearance of the objects by which they are
surrounded, until the light shines upon them, so
the soul remains ignorant, in a great degree, of
what is in it, until the word of God enters, and
enlightens the chamber within.  "The entrance
of thy word giveth light." "The commandment
of the Lord is pure, enlightening the eyes."
A small portion of light, it is said, only set yes to
render darkness more visible; so, when the light of
truth begins to penetrate the mind, it shows that
there is within us a dark abyss; and every addi651




PRACTICAL  SERMONS.             515
tional ray discovers more of the intricate windings
of the human heart; for there is not only dense
darkness, but many false and deceitful appearances
which turn out, upon accurate investigation, very
different from what they seemed to be.  It was
some such view as this which caused the royal
Psalmist to exclaim, "Who can understand his
errors? Cleanse thou me from secret faults."
In the sequel of the discourse, I propose
I. To inquire why it is so difficult to know our
own faults.
II. To consider the import of the prayer here
uttered.
In the holy Scriptures errors and sins signify
the same thing. The very word which commonly
is used to express the idea of sin, in both the original languages, literally signifies to miss a mark. It
is a deviation from a right line. A law is represented as a straight line, every crook, or departure
from which is sin.  "Sin is a transgression of the
law."  Therefore, "by the law is the knowledge
of sin." All sin arises from some error or decep
tion of the mind; for it is contrary to the constitutional principles of a rational nature to choose evil
as evil. Every choice is necessarily of something
which, for the present, has assumed the appearance
of good, that is, something agreeable; but sin is
intrinsically and wholly evil; and, therefore, in
order to be chosen, there must be some deception
in regard to it. This might be forcibly illustrated
by considering the circumstances of the first sin
of man. But every one may be convinced that this
is true by referring to his own experience, and




516        PRACTICAL  SERMONS.
recalling to memory the particular exercises of his
mind when induced to commit sin.
At any rate, in our text, the word " errors" means
sins, for all will admit, that what the Psalmist prays
to be cleansed from is sin, but in the original
there is no other word to stand for sins; the word
faults being supplied by the translators.
I. What, I have proposed is, to assign some
reasons for the difficulty, here implied, in knowing
our sins.  And it will be proper before going
further, to make a distinction between knowing
that a particular act is a sin, and perceiving the
turpitude or moral evil that is in that act. The
true evil of sin can only be known to those who
are spiritually enlightened.
1. The first reason which may be assigned for
our knowing so little of ourselves is, that few
acquire the habit of reflection. It is natural and
easy to think on things without, which are the
objects of our senses; but to turn our mind in on
itself and its operations, requires a painful effort;
especially at first.  It seems to be an unnatural
state of mind, and a running against the natural
current of our thoughts.  On this account, the
number who have acquired the habit of looking
within is small.
2. Another cause of difficulty in obtaining the
knowledge of our inner man is the fugitive
nature of our thoughts, and the ever varying state
of our emotions. Indeed, the very effort to inspect
these mental exercises changes their nature, so that
they are not the same as they were the moment
before this effort was commenced.




PRACTICAL  SERMONS.            517
3. There is in the human mind so great a mingling of different and even opposite feelings, that it
is hard to separate things so blended together, and
more difficult to ascertain the moral character of
every emotion or desire. While some exercises of
mind are morally good, and others morally evil,
there is a large class which have no moral quality.
They are merely natural or constitutional feelings;
such as may exist in creatures which have no moral
sense, and which are actually found in the inferior
animals. But in man, as a moral agent, these
animal feelings require to be restrained, directed,
and governed; and when this is neglected, or
improperly performed, these same feelings, which,
considered abstractly, have no moral quality, become an important part of man's moral character.
Much of sin consists in the irregularity and excess
of these constitutional propensities; and much of
virtue in their proper government.
Now, to discriminate between all the variety of
emotions and exercises of our minds, and to form a
correct est.mate of the good and the evil, and to
separate these from such as have no moral character, and to ascertain the degree of good or evil in
any particular state of mind, is not an easy task.
4. There is another constantly operative cause
which prevents men from knowing their own
errors. It is that false medium which pride and
self-love produce, and through which tneir sins
are either not perceived at all, or are not seen
in their true colour and dimensions. Every one
has observed how strangely self-conceit blinds the
minds of men. And pride itself is nothing else but




518        PRACTICAL  SERMONS.
an erroneous estimate of ourselves: it is attributing
to ourselves what does not belong to us, or forming
too high an opinion of the worth of what we do
possess.  And as it magnifies our virtues, so it
diminishes our faults; and thus men practise,
habitually, upon themselves a grand deception;
thinking themselves to be something, when, in the
sight of God, they are nothing.  This deception
they carry with them into religion, where its
consequences are more injurious than any where
else. " They justify themselves, and despise others."
The language of their hearts is, " Stand by thyself; I am holier than thou." Whole churches,
like that of Laodicea, under this delusion of spiritual pride, are found to boast, " We are rich and
increased with goods, and have need of nothing;
and know not that they are poor and wretched, and
miserable, and blind, and naked." The Pharisee
described by our Lord, who came up to the temple
to pray, boasted of his moral and religious duties,
but he made confession of no sin whatever.
This blindness, the effect of pride and self-love,
is as common now as ever. Even among those
educated under the light of the gospel, it is most
manifest. Men will, indeed, acknowledge in the
general that they are sinners; but when you come to
particulars, they are prone to justify themselves in
almost every thing. Even the wickedest boast that
their hearts are good. Men may have been taught
the doctrine of total depravity, but they are not
convinced of it as a practical truth in relation to
themselves. The pride of their heart blinds their
eyes.




PRACTICAL SERMONS.            519
5. There is another consideration, closely allied to
the last, which has a powerful tendency to prevent
us from knowing our own sins. The discovery of
sin produces remorse, which is not only a painful
feeling, but a more intolerable pain than any of
which the human soul is susceptible, as far as our
experience goes.  And a sight and sense of sin
not only produces remorse, but "a fearful looking
for of judgment and fiery indignation."  Men
naturally avert their eyes from objects which are
sure to excite painful feelings. This is one great
reason why so many persons neglect the Bible, and
never seriously look into their own hearts. It is
the constant effort of their lives to keep out the
light of divine truth from their minds. The bustle
of business, or the round of amusements is kept
up to free the mind from the intrusion of unwelcome thoughts, relating to God and to eternity.
And if the secret motives which lead to the adoption of soul-destroying error were scrutinized, it
would be found that the desire to escape from the
uneasy feelings which the truth produces in the
mind, has had a chief influence in rendering infidelity, or fundamental error, acceptable to the mind.
" Men love darkness rather than light, because their
deeds are evil."  And when men deliberately
reject the truth, they are often abandoned to believe
a lie, as a judgment for not loving to retain God in
their knowledge.
6. Another cause of erroneous notions respecting
our own character is, the habit of looking at ourselves through the medium of the flatteries and
praises of others.  When persons are in exalted




520        PRACTICAL SERMONS.
stations, or called to the performance of public
duties, they often excite the admiration of their
fellow-nien, especially of those who are below them,
and, of course, their ears are filled with the corn
mendation of their admirers.  Others who wish to
gain the favour of their fellow-men make use ot
base flattery, extolling them for virtues and talents
which they do not believe they possess.  Now,
though a person may be conscious that he does not
deserve these praises, yet such is the infatuating
influence of self-love, that he is gratified that others
entertain so high an opinion of him; and at length
he begins to conceit that the qualities ascribed to
him by his admirers and flatterers do really belong
to his character. This is often clearly manifested
when the man is thrown upon his own defence.
He then appeals to public opinion, and seems to
regard that as the true standard by which his character should be estimated. He comes at length
actually to view himself through the medium of
other men's opinions.
7. Another reason why men so commonly remain
ignorant of themselves is, that they get into the
habit of comparing themselves with others around
them; and because they observe many addicted to
crimes of which they are not guilty, they draw the
conclusion that they are better than most; and
adopt the opinion that their faults are trivial, and
their characters uncommonly excellent. The apostle Paul notices and rebukes this fallacious method
of judging. "For," says he, " we dare not make
ourselves of the number, or compare ourselves with
some that commend themselves; but they measur



PRACTICAL  SERMONS.            521
ing themselves by themselves, and comparing
themselves among themselves, are not wise." We
are very incompetent judges of the real moral
character of others. God only knows how to estimate the true character of man. That often which
is highly esteemed by men is an abomination in
his sight, and whatever others may be, whether
better or worse than ourselves, it alters not our
character. This remains the same as if no other
sinner was in existence.
8. Finally, on this head, the great source of
error is not knowing, or not applying to ourselves,
the true standard of rectitude. "By the law is the
knowledge of sin." Of the extent of the demands
of this law, and of the spiritual nature of the obedience which it requires many remain ignorant; or
if they theoretically understand the nature of the
precepts of the law, they do not apply this standard
to their own hearts and lives. This was Paul's
case before his conversion; for he says, "I was
alive without the law once." In this state of ignorance and carelessness, men remain until the Spirit
of God convinces them of sin by the application of
the law to the conscience; when new light breaks
in upon them, and they who before thought their
sins were few and venial, now behold them rising
up in dreadful array, an exceeding great multitude
and very heinous in their nature. Then the convinced sinner is made to cry out, " Who can understand his errors?  Cleanse thou me from secret
fa ilts."
Some of the sins of the heart may have taken
deep root, and may exist in great force, and yet
64




522        PRACTICAL SERMONS.
may not lead to external acts which are manifestly
criminal. In such cases the moral turpitude of the
mental disposition is often unnoticed; and when
such sins have been habitually indulged, constant
familiarity with them blinds the mind in regard to
their evil.
Thus avarice, pride, envy, and ambition may
have predominant influence in the mind, and yet
the person under their dominion may, from prudential and selfish considerations, avoid external acts
of enormity, and conform externally to the rules of
justice and morality.  Such are esteemed to be
moral men, and maintain a good character in the
sight of men. Being restrained from open transgression, they are very apt to entertain a high
opinion of their own goodness; and at any rate to
remain ignorant of the depraved state of their
hearts, which are uniformly under the influence
of such affections and principles as the law of God
condemns.
If the hearts of many, who boast of their morality,
were laid open to public view, how much abominable impurity and iniquity would be seen, even in
those who wear externally the garb of modesty and
decency!
1. If it be so difficult to know the moral state of
our own hearts, we should be led to a more constant
watchfulness over our own thoughts and feelings.
We should also be in the habit of daily self-exami.
nation. And as we cannot judge correctly without
having in our minds the true standard to which we
ought to be conformed, we must become intimately
acquainted with the word of God.  We should




PRACTICAL  SERMONS.            523
be careful to adopt just ideas of the spiritual character of the law, and to view it as extending to the
thoughts-to the tempers-to the desires and emotions, and to the most secret motives of our conduct,
and to sins of omission as well as of commission.
2. Knowing the treachery of the heart, and the
many hindrances which stand in the way of
acquiring a knowledge of our sins, we should incessantly and importunately pray to God who alone
possesses a perfect knowledge of the heart to search
and try us, and see whether any wicked disposition
is yet indulged; and so to convince us of our sins,
that we may be brought to that state of contrition
and humility, which is the temper and state most
becoming such imperfect creatures.
II. We come now, in the second place, to consider the import of the prayer here uttered. The
prayer is for deliverance, not only from known sins,
but also from such as were hidden. There are two
kinds of cleansing or purification; the one is from
guilt by expiation; the second from inherent pollution by sanctification. As sin is condemned by the
law of God, and conscience, as far as it is informed,
is an echo of the law, every sinner convinced of his
sin must feel a sense of guilt, or which is the same
thing, a sentence of condemnation within himself.
This burden he can by no means remove, by any
acts of new obedience, or by any voluntary sufferings to which he may submit. Rivers of waters
may run do(wn his cheeks, but sorrow for his sins
cannot cleanse him from the deep stain which sin
has left behind it. He may possibly forget that he
is lying under a sentence of condemnation. He may




524       PRACTICAL SERMONS.
even persuade himself that the fact is not so; that
the idea of his obligation to obey the law is a mere
fiction. Or he may adopt the opinion that pardon
is easily obtained, and, therefore, he need give himself no concern about the penalty of the divine
law. But all these false notions, being in direct
opposition to the clearest dictates of his own conscience, are not accompanied with complete assurance; and he is still liable to be disturbed and
alarmed by the voice of conscience; especially
when overtaken by sickness, or some other calamity.
Nothing can produce permanent peace of conscience
but that which provides an atonement which will
be a complete satisfaction to law and justice. On
this account the conscience can be cleansed from
guilt by nothing but the blood of Christ.
Here is the expiatory fountain in which the house
of David and the inhabitants of Jerusalem may be
washed from all their uncleanness. And such is
the efficacy of this fountain of blood, that the
greatest sinner may here be cleansed from all hlis
guilt. The most heinous sins are perfectly cleansed
by the application of the blood of Jesus. " His
blood cleanseth from all sin." No greater sin can
easily be conceived of than the murder of our
Lord, but many involved in the guilt of this crime
were pardoned on the day of Pentecost.  And
when the risen Saviour gave instructions to his
apostles to preach repentance and remission of sins
to all nations, they were directed to begin their
ministry at Jerusalem. Paul reckons himself to be
the chief of sinners; yet he was assured that he
had found mercy. And in writing to the Corin



PRACTICAL  SERMONS.             525
thian converts, he gives a black catalogue of crimes,
and says, "Such were some of you, but ye are
washed, ye are sanctified, ye are justified in the
name of the Lord Jesus, and by the Spirit of the
Lord."
There is, indeed, one sin which is declared un
pardonable; but not, as we suppose, on account of
any want of efficacy in the blood of Christ to
remove its guilt, but because those guilty of it are
never brought to repentance. This cleansing from
guilt in Scripture is called justification; and this
blessing is received no otherwise than by faith.
This doctrine is most clearly set forth by Paul, in
the following words: " Being justified freely by his
grace through the redemption that is in Christ
Jesus; whom God has set forth to be a propitiation
through faith in his blood, to declare his righteousness for the remission of sins that are past, through
the forbearance of God. To declare, I say, at this
time his righteousness, that he might be just, and
the justifier of him who believeth in Jesus."
This blessing David most earnestly prayed for
in the time of his deep penitence and humiliation,
or account of his great sin in the case of Uriah. He
cries, "Wash me throughly from mine iniquity,
and cleanse me from  my sin" —" Purge me with
hyssop, and I shall be clean; wash me, and I shall be
whiter than snow."
As it is said, " Cursed is every one that continueth not in all things written in the book of the law
to do them;" and as God has repeatedly declared,
that he will render to every man according to his
works, it is plain that the guilt of every man must




526        PRACTICAL  SERMONS.
be very great. And as many of our sins are secret,
unknown to our fellow-men, and many hidden from
our own view, the petition to be cleansed from such
sins is one which it behoves every person continually to offer. Our sins are compared in number
to the hairs of our head, and to the sand on the
sea-shore, and there is not one of this great multitude which, if it should remain unpardoned, would
not be sufficient to shut the soul out of heaven anc
sink it to hell. How great, then, is the need of
pardon! How many are the sins both known and
unknown, for which pardon must be received, or
the sinner perish! Besides, every day we are committing sins which are prevented from bringing us
again into condemnation by nothing else but the
sprinkling of atoning blood. " Let us," says Paul,
"draw near with a true heart, in full assurance of
faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."
Here we have the two identical blessings prayed
for in the text, brought fully into view.
The cleansing for which the Psalmist so earnestly
prayed, includes substantially all that the sinner
needs in order to his salvation; all the rich blessings
of the new covenant. If he is cleansed from guilt
by the blood of sprinkling, and from pollution by
the washing of regeneration and renewing of the
Holy Ghost, there is nothing to hinder his entrance
into heaven, and his enjoying the blessedness of
that holy place. For those who are cleansed by the
process which the gospel prescribes are free front
every stain.  Though their sins were as scarlet,
they are made white as snow; though they were




PRACTICAL  SERMONS.            527
red like crimson, they are as wool.  Christ,
the great Purifier, will present them before his
Father's throne without spot or wrinkle, or any
such thing. Certainly, then, our prayers for this
double cleansing should be fervent and incessant.
And unless we receive this cleansing of our souls
from secret sins, and all manner of sin, our condition through eternity will be one of extreme
misery and degradation.  That burden of guilt
which the forbearance of God alone keeps from
crushing the impenitent sinner, will fall with all
its dreadful weight on the gospel rejecter, and will
sink him to the lowest hell. It will be more tolerable
for Sodom and Gomorrah in the day of judgment,
than for him. Let him, then, fly speedily from the
wrath to come. Let him make his escape to the
appointed house of refuge, where he will find
shelter from every storm, and safety from every
danger. Let him come near to the cross, and direct
his eyes to the Saviour, lifted up for his salvation.
But the soul not only needs to be cleansed by
the blood of Christ from the stain of guilt, but
being internally polluted, must be washed with the
washing of regeneration, and renewed by the renewing of the Holy Ghost. Pollution has defiled all
the powers of the soul, and for this there is no
remedy but in the "sanctification of the Spirit."
This cleansing is begun when the first ray of divine
light is let in to the dark mind of the sinner. Before, he knew not the turpitude of his sins. Indeed,
until this time, he took little notice of the moral
state of his heart. If he could keep up a decent
external behaviour, he was satisfied with himself,




528        PRACTICAL SERMONS.
But now his eye is turned inward, and the heart
which he had often boasted to be pure, he finds to
be corrupt, " deceitful above all things, and desperately wicked." In his first concern, he hoped to
be able to do something to cleanse himself. By
prayers, by penances, and external reformation,
many have, as it were, cleansed the outside of the
cup and platter; but their inward part was still full
of the pollution of sin. And even when the evil
of the heart begins to be discerned, the whole depth
of the evil is not seen. There are still many hidden
iniquities, "secret faults," which conceal themselves in the deep recesses and intricate windings of
the deceitful heart. Sin often assumes the guise
of virtue and innocence, or presents such palliations and excuses as seem to lessen its turpitude.
The more spiritual light any man enjoys, the more
sensible is he of the wickedness of his own heart.
It may be compared to a dark chamber, full of
abominations. Until light is let in these odious
objects are not seen, but as soon as a single ray is
darted in upon them, they begin to be seen in their
deformity.  While the light is partial, the whole
will not be perceived; every new ray of light
reveals something not before discovered. Thus it
is with the renewed man: the further he advances
in piety, the deeper is his sense of the want of
purity in his heart. So far is he from entertaining
the vain conceit that he is already perfect or
approaching near perfection, that it is difficult for
him to conclude that he is not, every day, growing
worse. And it is on this account especially, that
the pious are so often mistaken in regard to their




PRACTICAL  SERMONS.            529
real progress in piety. But the more we see of our
own sinfulness, the more intense will be our desires
for cleansing. Indeed, all spiritual exercises will
bear an exact proportion to our sense of the " exceeding sinfulness of sin."  This conviction fills
the soul with penitence, and humbles it in the dust
before God; and at the same time drives it to the
fountain opened for sin and uncleanness. Though
the efficient power by which the soul is purified is
the Holy Spirit, yet means are not on this account
rendered superfluous. God works commonly by
appropriate means, both in the world of nature and
of grace. The word of God, or divine truth, is
necessary in this operation. The rational soul to
act right must have the knowledge of the truth, and
God's word contains the truth.  If we hope for
cleansing, we must look for it by means of the
divine word.  The intercessory prayer of our
Saviour was, and no doubt still is, "sanctify them
through thy truth, thy word is truth." The ordinance of baptism is a visible representation of the
purification of the soul.  Therefore, it is said,
"' Except a man be born of water and the Spirit, he
cannot enter into the kingdom of heaven." The
washing of the body in the baptismal water is,
therefore, referred to when the internal cleansing
of the soul is meant; as in the text already quoted,
in which the double cleansing by blood and water
is mentioned —" Having our hearts sprinkled from
an evil conscience, and our bodies washed with
pure water."  The connexion between the word
and the sanctification of the soul is clearly manifest
from the exhortation of Paul to the Corinthians:
67




530        PRACTICAL  SERMONS.
"Having, therefore, these promises, dearly beloved,
let us cleanse ourselves from all filthiness of flesh
and spirit, perfecting holiness in the fear of God."
And more clearly still in Ephes. v. 25, 26, " Even
as Christ loved the church, and gave himself foi it,
that he might sanctify and cleanse it with the washing of water by the word." Peter also connects
increase of holiness with the knowledge of the
truth, when he says, " Grow in grace, and in the
knowledge of our Lord Jesus Christ." The importance of prayer for the aids of the Holy Spirit
is evident from the earnest petition in our text, and
from many other similar prayers in the Psalms:
"Wash  me throughly from  my iniquity, and
cleanse me from  my sin."   "Purge me with
hyssop, and I shall be clean; wash me, and I shall
be whiter than snow."
In conclusion, it may be remarked,
1. That the best evidence of the existence of a
holy nature, is the sincere and prevailing desire of
perfect holiness.  "Blessed are they that hunger
and thirst after righteousness, for they shall be
filled." The love of holiness is the same as the
love of the law. Says the royal Psalmist, " 0 how
love I thy law."  "I esteem all thy precepts, concerning all things to be right, and hate every false
way." The language of Paul, and of every renewed heart is, "I delight in the law of God after
the inner man."
2. The evidence of a gracious state is not the
persuasion that the object sought is fully attained,
but an ardent, habitual desire to reach it.  "Not
*s though I had already attained, or were already




PRACTICAL SERMONS.:531
perfect," says Paul; "but this one thing I do; forgetting those things which are behind, I press
forward to those things which are before, for the
prize of the high calling of God in Christ Jesus;"
endeavouring, through the Spirit, "to mortify the
deeds of the body," and " to perfect holiness in the
fear of God."
3. When, on account of sin, the conscience is
again burdened and wounded, recourse must -be
had to the same "blood of sprinkling" which
afforded relief at first. No peace can be found
any where else. Penances, and pilgrimages, and
multiplied religious ceremonies and works can do
nothing toward. procuring true peace of conscience.
Faith in Christ, a believing view of the cross, is
the only remedy for guilt. " My little children,"
says John, "sin not; but if any man sin, we have
an Advocate with the Father, who is the propitiation for our sins, and not for ours only, but for the
sins of the whole world." Let the believer, then,
learn to live near the cross, and often look by faith
on the bleeding sacrifice of "the Lamb of God,
which taketh away the sin of the world."
4. We must not forget that many of our sins are
hidden from ourselves. For these we should seek
for pardon and purification. Though we cannot
repent of these in detail, we can in the general.
We can repent of the sin of our nature, commonly
called original sin, from which all actual transgressions proceed. But it behoves us to be diligent and
faithful in searching for our secret sins, that when
discovered we may apply to the mercy of God for
pardon and cleansing.




532        PRACTICAL  SERMONS.
5. The neglect of secret sins often leads to the
commission of presumptuous sins. By degrees the
concealed poison gathers strength, until at last, on
some favourable occasion, it exerts its power and
breaks out into overt acts, and for a season, at least,
gains dominion over the man. Such falls in professors open the mouths of the wicked, and give
them occasion to blaspheme that holy religion
which they profess.




SERMON XXXV.
GOD'S GRACE SUFFICIENT,
My grace is sufficient for thee.-2 COR. xii. 9.
THE apostle Paul, though not inferior to the other
apostles in gifts and plenary inspiration, and in
labours and success more abundant than them all,
was nevertheless subject to like infirmities, passions, and temptations as other men.  He had,
indeed, received larger supplies of grace than most
others, but this did not render him in any degree
independent and self-sufficient, nor exempt him at
all from those conflicts and temptations which are
commonly experienced in the Christian warfare;
nor from the need of those means of improvement
which a gracious God has appointed for the preservation and edification of his people while sojourning upon earth. We find him, therefore, much
given to prayer, and often requesting the prayers
of others in his behalf; also observing a rigid
discipline toward himself, in keeping his body
under, lest while he preached to others, he himself
should be a castaway.
533




534        PRACTICAL  SERMONS.
Paul was favoured with very full revelations of
gospel truth, without being dependent on the teaching of men. In this respect his preparation for the
work of the ministry was peculiar; the ascended Saviour himself condescended to become his Teacher
He was also favoured with frequent visions, and with
the knowledge of the future destinies of the church.
On one occasion he was caught up to Paradise and
to the third heavens, where he heard things which
it was not lawful for a man to utter. By this heavenly rapture, the faith of the apostle must have
been greatly strengthened, and his desire of a constant participation of the joys of heaven, rendered
very intense. But such is the infirmity of even
the holiest men, and such the tendency to selfexaltation, that the enjoyment of any high privilege, or the reception of any distinguishing honour,
is apt to puff up the mind, and produce a degree of
self-exaltation; or, at any rate, of self-complacency.
Paul the apostle was not exempt from the danger
of being exalted above measure by his abundant
revelations, therefore his divine Master put hirr.
by way of prevention, upon a course of pain[e.
discipline. He sent him "a thorn in the flesh, a
messenger of Satan, to buffet him." Whatever
might be the precise nature of the apostle's affliction, we know that it gave him much uneasiness;
for he prayed, not merely once or twice, but thrice
that it might be removed. His prayer was heard
and answered, but not in the way which he desired;
but in one which seemed better to infinite wisdom.
The thorn was not removed, but God said, "My
grace is sufficient for thee." By which answer he




PRACTICAL SERMONS.            535
was assured, that he should be supported under the
severe trial which he felt to be so grievous; and,
doubtless, he might infer from this answer, that
benefit might be derived from  the affliction laid
upon him.
There is not a word in the whole vocabulary,
of richer import than the word GRACE. It expresses
the beginning, the middle, and the end of man's
salvation. It was grace, that is, undeserved love
or favour which moved the eternal mind to devise
the plan of redemption.  It was grace which
designated the persons who should be made partakers of salvation. It was grace which induced
the Son of God to condescend to become man, and
to become "obedient unto death" —thus offering
himself an expiatory sacrifice for our sins. " Ye
know the grace of our Lord Jesus Christ, that
though he was rich, yet for our sakes he became
poor, that we through his poverty might be made
rich." It was grace which caused the church to
be founded, means of salvation to be established,
and the gospel to be preached. It is grace which
brings down the Holy Spirit to enlighten to regenerate, to sanctify, to comfort, and to conduct triumphantly to heaven the redeemed heirs of glory.
And it will be grace which will crown with everlasting felicity, all those who have " an abundant
entrance administered to them, into the everlasting
kingdom of our Lord and Saviour Jesus Christ."
As the foundation of the spiritual temple of the
Lord was laid in grace, or the love of God; so the
top stone shall be brought forth with the shouting,
" Grace, grace unto it."




536        PRACTICAL  SERMONS
Although the words of our text were primarily
addressed to Paul for his support and encouragement; yet they were recorded in the sacred volume,
that we also might derive consolation from them;
for they are equally suited to the case of every
believer; and " those things that were written aforetime were written for our learning, that we through
patience and comfort of the Scriptures, might have
hope."  It will not, therefore, be a departure from
the spirit of the text to consider these words as
containing a promise from God to all believers, that
God will never leave them nor forsake them; but
that in all exigencies, and under all trials, his grace
shall be afforded in sufficient measure to enable
them to perform the duties which may devolve
upon them; or to sustain with patience and fortitude the burdens which they may, under the dispensations of Providence, be called to bear.
Our object in the remainder of this discourse,
therefore, shall be to apply the promise to believers
in those circumstances in which they specially
need comfort and encouragement.
1. In the first place, then, the words may be
applied to such as are labouring under a conviction of sin, and are oppressed with a sense of guilt.
Whether such have'already believed or not, there
is encouragement in these words to induce them to
embrace the promise; for the fountain of grace s
so rich, that there is no possibility of its being
exhausted; and so free, that all are invited to come
and take of the waters of life. To an awakened
conscience, the recollection of past sins, with all
their aggravations, is exceedingly painful and




PRACTICAL  SERMONS.            537
terrifying. To them the judgment day presents
a scene awfully alarming. And the language of
their hearts is, " What must I do to be saved?"
To all who are thus pursued by the demands of the
law, and the upbraidings of conscience, I would
say, You need not despair. There is hope in your
case. The gospel brings you glad tidings. The
burden of its message is, salvation by grace-" grace
abounding to the chief of sinners"-" grace reigning through righteousness, unto eternal life." " Believe in the Lord Jesus Christ, and thou shall be
saved."  To all who are bowed down under the
burden of their sins, I am authorized to preach the
sufficiency of divine grace for their complete pardon, and perfect justification from all the demands
of the law. Sinners who are at ease in Zion, and
"alive without the law," persuade themselves that
it is an easy thing to obtain pardon and reconciliation with God; not from any exalted estimation
which they entertain of the grace of the gospel, but
from their very low estimate of the evil and illdesert of their sins; and of the spirituality and
binding obligation of the law. But when the light
of conviction breaks in upon their minds, and they
are made to see the exceeding sinfulness of sin, and
the infinite holiness of God; and that "the law is
holy, and the commandment holy and just and
good," the humbled and contrite sinner can with
difficulty be induced to believe that a holy God can,
consistently, extend favour to such a guilty creature; or that such sins as his can be forgiven by a
God of infinite holiness. They, who are thus convinced of the demerit of their sins, are precisely in
68




538        PRACTICAL  SERMONS.
the situation most favourable to the reception of the
gospel. They are the sick who need the Physician.
All who ever believed have been placed in similar
circumstances. God condescends kindly to reason
with such, " Though your sins be as scarlet, they
shall be white as snow; though they be red like
crimson, they shall be as wool." " It is a faithful
saying, and worthy of all acceptation, that Jesus
Christ came into the world to save sinners, of whom
(says Paul) I am chief." " The blood of Christ
cleanseth from all sin."  And "He is able to save
to the uttermost all who come unto God by him;
seeing he ever liveth to make intercession for
them."
2. Again, these words are calculated to afford
comfort and encouragement to such as are struggling with the inbred corruptions of their own
hearts, and with the temptations of the wicked one;
who feel "another law in their members, warring
against the law of their mind;" " the flesh lusting
against the spirit;" "so that when they would do
good, evil is present with them"-tending to bring
them again into captivity to the law of sin and
death; so that their feelings are expressed by
groanings, which cannot be uttered. And when
they cry, their language is, " 0 wretched man that
I am, who shall deliver me from the body of this
death!"
Now, although in this conflict between the old
and new man, human strength is weakness, yet,
when we feel our weakness most, we are strong in
the Lord, for "His strength is perfected in our
-weakness."  What Christ said to Peter, in the




PRACTICAL SERMONS:.            539
view of his temptation and fall, may be applied to
every humble penitent; " I have prayed for thee,
that thy faith fail not." Were it not for his intercessory prayers in our behalf, we could not hold
out in opposition to any powerful temptation.
That he does thus intercede for all believers, in all
ages, we know from the prayer which he offered for
for them while upon earth: " I pray not that thou
shouldst take them out of the world, but that thou
shouldst keep them from the evil which is in the
world."
3. The grace of our Lord Jesus Christ will be
sufficient to support and comfort believers under
the severest trials, the heaviest afflictions, and most
violent temptations, to which they may be subjected.
Afflictions are the lot of the people of God in
this world.  It is written, "Many are the afflictions of the righteous;" "they who live godly
in Christ Jesus shall suffer persecution;" and,
"through much tribulation we must enter the
kingdom." As Christ was, all his life, a sufferer,
" a man of sorrows, and acquainted with grief," his
disciples should calculate upon having the same
lot in the world as their Master. Indeed, this
seems to be made a condition of our participating
of his glory. " If we suffer with him, we shall also
reign with him. If we deny him, he also will deny
us."' But human strength cannot bear up under
these calamities. We need help. We must have
an almighty arm on which to lean. Christians
have suffered inconceivable agonies in the times of
persecution; which they endured even unto death,
and that too in the most cruel forms. But they were




540        PRACTICAL SERMONS.
sustained by an unseen hand. Christ never forsakes his followers in the time of their distress; and
the Holy Spirit will not leave them comfortless.
Their richest joys are sometimes experienced in
the midst of the furnace of affliction. When the
three children were seen walking unhurt in the
midst of the fiery furnace, there was seen one like
to the Son of man in their company. It was verily
the Son of man himself; and this was written for
our learning, that we might trust to his presence
and aid in the hottest fire of persecution. His
promise is, "My grace is sufficient for thee."  Even
in death we need not fear; for " precious in the sight
of the Lord, is the death of his saints." And a royal
saint of old sweetly sang, in the view of this termination of human life, "Though I walk through the
valley and shadow of death, I will fear no evil; thy
rod and thy staff they comfort me."
A lively faith in the realities and glories of the
heavenly inheritance will disarm death of all its
terrors, and cause us to think all our afflictions
light and of momentary duration.   Thus the
matter appeared to Paul: "These light afflictions
which are but for a moment, work out for us a far
more exceeding and eternal weight of glory. While
we look not at the things which are seen, but at
the things which are unseen; for the things which
are seen are temporal, but the things that are not
seen are eternal." It is faith that gives the victory
over the world, whether it assails the Christian by its
blandishments or by its terrors. And this victory
it achieves, through the grace of Christ, by bring
ing the unseen world into view.




PRACTICAL SERMONS.            541
4. But grace is requisite to enable us to act, as
well as to suffer. Arduous duties are incumbent
on the Christian. He is placed and continued here
to glorify his Maker and Redeemer, to benefit his
fellow-creatures, and to secure the salvation of his
own soul. The performance of duty often requires
strong resolution, and much painful self-denial in
the disciple of a crucified Redeemer. Some are
called of God to the arduous work of the gospel
ministry, for which no human wisdom, or human
power is sufficient. " Who is sufficient for these
things?" But Christ has promised to be with his
ministers " always to the end of the world." We
are commanded, indeed, "to be strong," but not
in our own might, but " in the power of the Lord."
Some are called in the Providence and by the
Spirit of God to forsake father, mother, brothers
and sisters, and to bid adieu to their own native
land, and beloved country, to spend their days
among the uncivilized heathen, subjected to many
privations, and exposed to numerous dangers from
a savage people, and from a deleterious climate.
But they need not be dismayed; their Master will
accompany them, and he says, " My grace is sufficient for thee."
REFLECTIONS.
1. How truly blessed are they who have obtained
an interest in the grace of the Lord Jesus Christ;
and how solicitous should we all be to have this
matter placed on a secure foundation.  All his




542        PRACTICAL  SERMONS.
people may confidently say, "The Lord is my
Shepherd, I shall not want."
2. Christians should habituate themselves to confide implicitly, under all circumstances of affliction,
and in the performance of all arduous duties, on
the all-sufficient grace of Christ. It will ever be to
them according to their faith. But if they are
doubtful of his aid, and distrust his promises, the
consequences will be unfavourable. What Christ,
above all things, demands of his followers is, that
they trust him.
3. All who have been made partakers of the
grace of God, are bound to exercise unceasing
gratitude for such unmerited favour. If you have
been chosen unto life eternal, it was to magnify his
glorious grace.  If your sins are pardoned, and
your persons accepted and justified, it is by the
grace of God in Christ. If you have been regenerated and made partakers of the divine nature, it is
not by works of righteousness which you have done,
but by his grace that you are saved. Even the
chief of sinners, who believe in Christ, may exult
in the unsearchable riches of his grace.  Where
sin abounded, grace shall much more abound.
Thanlis be unto God for the unspeakable gift otf his
grace! Amen.




SERMON XXXVI..
THE DYING MARTYR' PRAYER,
Lord Jesus, receive my spirit. —AcTs vii. 59.
As death is inevitable, and as none who die return
to give us any account of their condition in a future
world, and as reason cannot penetrate the gloom
which hangs over the grave, it is a matter of rejoicing that we are in possession of a well-attested
revelation, which contains all the information which
we need, in regard to the future destiny of man.
Even under the old dispensation, although believers
enjoyed a glimmering light respecting a future state,
yet the light was by no means clear; a mysterious
darkness enshrouded the state of the dead. But
since the coming of Christ, that which was before
obscure has become bright.  "Life and immortality
are brought to light by the gospel." The resurrection of Jesus Christ sealed the instructions which he
had given on this point. We know that as surely
as he lives, in another world, so surely his disciples
will live also, and be with him where he now is.
His immediate followers, therefore, had no fears of
543




544        PRACTICAL  SERMONS.
the future; they contemplated death as a kind
friend, sent to release them from a world of sin and
sorrow. The curse was taken away; the sting was
plucked out; the victory was wrested from this
universal conqueror,
To illustrate tuese remarks, I would refer you to
the example of the first death which occurred among
Christ's sincere disciples after his resurrection. I
mean that of Stephen, the proto-martyr; for although
we read of the awful end of two professed disciples,
Ananias and Sapphira, before the martyrdom of
Stephen, yet we know that their protession was
hypocritical. They were numbered with the disciples, but were destitute of true faith, and stand
on the sacred page as an awful warning to professors in all future ages to beware of hypocrisy, and
to take heed of trifling with the sacred profession
of Christianity.
Concerning the conversion of Stephen, the Scriptures furnish no account; whether lie was one of
the seventy disciples, or of the one hundred and
twenty who consorted together before the remarkable increase of the church at Pentecost; or whether
he was one of those who, on that memorable day,
was pricked in the heart, and brought to repentance by the effusion of the Holy Spirit, attending
the preaching of Peter, we cannot now ascertain;
nor is it important. It is enough to know from the
unerring word of inspiration that he was an eminent Christian; although that name was not yet
given to the disciples. When it became necessary
to select seven men of honest report, full of the
Holy Ghost and wisdom, to take charge of the dis



PRACTICAL SERMONS.            545
tribution of the charitable funds of the primitive
church, Stephen was the first on the catalogue;
and was particularly characterized as a man " full of
faith and the Holy Ghost." He seems to have been,
in a very peculiar manner, endowed with miraculous
gifts which had been so copiously shed on the disciples on the day of Pentecost; and to have stood
forth as a conspicuous instrument in extending the
knowledge of the truth; for we read, that " Stephen,
fill of faith and power, did great wonders and miracles among the people." But it was then, as it has
been ever since, the more useful and conspicuous
any servant of God is, the more certainly does he
become the object of some kind of persecution.
The infant church at Jerusalem was a type of all
Christian churches ever since. No sooner did she
exist, than her destruction was threatened. And
whence did this opposition arise? First, from the
rulers, who imprisoned and beat the apostles, and
forbade them to speak in the name of Jesus; and
then from the synagogues, which ought to have
been the first to receive, and foremost to defend the
truth. And as Stephen was a leading man in the
church, these opposers entered into controversy
with him. As long as error and sin exist in the
world, there must be conflict. Light and darkness
— Christ and Belial, can have no concord. But
"they were not able to resist the wisdom and spirit
by which he spake." They resorted to the usual
weapons of the enemies of the truth. They endeavoured to destroy his usefulness by malicious slanders; yea, they suborned men, who said, " We have
heard him speak blasphemous words against Moses
69




546       PRACTICAL SERMONS.
and against God. And they stirred up the people,
and the elders, and the scribes, and came upon him,
and caught him, and brought him to the council,
and set up false witnesses, who said, This man
ceaseth not to speak blasphemous words against
this holy place and the law. For we have heard
him say, that Jesus of Nazareth shall destroy this
place, and shall change the customs which Moses
delivered unto us."
Stephen was now arraigned before the Sanhedrim, the highest court in the Jewish nation.
He seems to have stood alone in the midst of his
persecutors; but that Jesus whom he preached, and
who had said, before his ascension to heaven, "Lo,
I am with you always," did not forsake him at this
moment of trial. The Holy Ghost, with whose
influence he was endowed, did not now leave him.
And to confound his adversaries the more, and to
render their conduct the more inexcusable, Stephen
was so illumined with the rays of celestial glory,
that his very countenance became radiant, as did
that of Moses, on another occasion. " And all that
sat in the council looking steadfastly on him, saw
his face as it had been the face of an angel."
The high priest, who presided in this grand
council, now said, Are these things so? Upon
which Stephen delivered that remarkable discourse,
the substance of which is recorded in this chapter.
When he came to the application of his discourse
he addressed his persecutors with a directness and
pungency of reproof, which produced a powerful
impression. He said, "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the




PRACTICAL SERMONS.            54?
Holy Ghost as your fathers did, so do ye. Which
of the prophets have not your fathers persecuted ]
And they have slain them which showed before
of the coming of the just One, of whom ye have
been now the betrayers and murderers; who have
received the law by disposition of angels and have
not kept it."  "When they heard these things,
they gnashed on him with their teeth; but he being
full of the Holy Ghost, looked up steadfastly into
heaven and saw the glory of God, and Jesus Christ
standing at the right hand of God. And he said,
Behold, I see the heavens opened, and the Son of
man standing at the right hand of God.  Then
they cried out with a loud voice, and stopped their
ears, and ran upon him with one accord; and
cast him out of the city, and stoned him. And the
witnesses laid down their clothes at a young man's
feet, whose name was Saul.  And they stoned
Stephen, calling upon God, and saying, Lord Jesus,
receive my spirit!  And he kneeled. down, and
cried with a loud voice, Lay not this sin to theil
charge."
This prayer, which closed the martyr's course, may
have been heard in regard to many; but in regard
to one, it certainly was. I refer to the young man
at whose feet the witnesses laid their clothes. This
young man, a person of extraordinary talent, was a
strict Pharisee, well educated, and zealous for the
law. He seems to have taken an active part in this
prosecution, for he gave his vote against Stephen
in the council, when he was condemned, and was
forward to assist in the execution. But is it not
astonishing that this scene cou'.ld be witnessed by




548        PRACTICAL  SERMONS.
this person, and others, without conviction? The
truth is, that such is the blindness and perverseness
of men, that no external means, however striking,
or even miraculous, ever did or ever will convert
a sinner from the error of his ways, without the
internal efficacy of divine grace.
But our present subject is especially Stephen's
dying prayer to Christ, "Lord Jesus, receive
my spirit." These few words convey much precious instruction, to which I would now call your
attention.
1. Stephen addressed his prayer to the Lord
Jesus. He had jus been favoured with a vision of
this divine Person in his glory.  He saw him
standing on the right hand of God. He would never
have thought of addressing himself to any of the
saints or angels, who also stood round the throne
of God. What should we think, if he had died
calling on Gabriel or Moses, and saying, Gabriel,
receive my spirit-or, Moses, receive my spirit?
No example of any such prayer is found in the
Bible.  But here, "a man full of faith and the
Holy Ghost," in his dying moments prays to Jesus
Christ, and this is recorded for our example and
encouragement.  And if we may call upon this
name when dying, we may also at all times. Indeed, this is given as one characteristic of true worshippers, for the Scripture saith, "Whosoever
believeth on him shall not be ashamed-for the
same Lord is rich unto all that call upon him.
For whosoever shall call on the name of the Lord,
shall be saved."
2. The second truth which we may learn from




PRACTICAL SERMONS.             549
this text is, that the soul exists separate from the
body in an intermediate state between death and
the resurrection; and that in this state it is with
Jesus. When we look at the dead body of a fellowcreature, and attend merely to the suggestions of
sense and reason, we are tempted to suppose that
the thinking principle which recently actuated
this body, has become extinct, or has ceased to be
active; but sense and reason are not to be trusted
in this case. Divine revelation, which is the word
of God, teaches no such gloomy doctrine. It opens
to our view another state of being-another world,
where Christ is gone, and gives us assurance that
believers, while their bodies rest in the grave, are
with Christ. So our Lord, when on the cross, said
to the penitent malefactor, " This day shalt thou be
with me in Paradise." And Paul, who had been
caught up into the third heaven, had such a sense
of the excellency and glory of the place, that he
"had a desire to depart and be with Christ." He
knew " that if our earthly house of this tabernacle
were dissolved, we have a building of God, all
house not made with hands, eternal in the heavens;" and that to be " absent from the body" is
to be " present with the Lord." And are not Moses
and Elias in the heavens? The latter, indeed, has
his body with him; but the former died and was
buried.
Stephen undoubtedly asked and expected to be
received at once into the presence of Christ. He
does not say, Receive me at. the resurrection. " Lord
Jesus, receive my spirit." The idea of the sleep
of the soul, or of some other place than heaven being




550        PRACTICAL  SERMONS.
its residence till the resurrection, is unscriptural
Surely Christ has ascended into the highest hea.
vens-and where he is, there also it is his will that
his disciples should be with him. He has gone to
prepare a place for them-and when he comes, he
will bring with him all who have died in the
Lord. Is he the Head, and are they members of
his body, and will he not gather all those who are
united to him around him, as fast as they leave
the world?
3. Every believer, when called to die, should
consider it his high privilege, cheerfully and confidently, to commit his departing spirit into the
hands of Jesus, his Lord. He who acts the part of
a kind Shepherd, while we are passing up through
this wilderness, guiding, protecting, and feeding
his little flock, and even carrying the lambs affectionately in his bosom, will not forsake the sheep
of his pasture, whom he loves, and for whom he has
laid down his life, when called to pass through the
last gloomy valley. There are many shadows of
death through which he leads them safely, but in
their passage over one which is pre-eminently deep
and dark, he has enabled one of old, as an example
to the flock, to say, "Though I walk through the,
valley of the shadow of death, I will fear no evil,
for thou art with me. Thy rod and thy staff, they
comfort me."
Death is abhorrent to nature; and many are,
all their life, subjected to bondage through fear of
death; but Christ came to deliver us from those
appalling terrors; and he does it by enabling us to
exercise faith in his name.  The soul that se




PRACTICAL SERMONS.            551
believes in the day of adversity, and in the last
hour, as to be able to commit itself unto Christ by
an act of unwavering confidence-that soul need
fear no evil. If the great High Priest, and the ark
of the covenant lead the way, the swelling waters
of Jordan shall be driven back, and a free passage
to Canaan be secured.  Death has no power to
harm the true believer, since Christ, the Captain
of salvation, received his envenomed shaft into
his own vitals.  He has extracted the venomous
sting, and trode the monster under his feet; so
that he makes his people conquerors, and more
than conquerors, through his love.  "0  death,
where is thy sting!  0  grave, where is thy
victory!"
4. No doubt the martyr's prayer was heard. No
doubt the every where present Redeemer would
willingly receive the precious deposit, now with
confidence committed to him. None that trust in
him shall ever be confounded or disappointed in
their hopes. There is some reason to -think that
every believer when he dies will be conducted to
Paradise by angels commissioned for that purpose.
In the account of the rich man and Lazarus, we
read that no sooner had the soul of this pious beggar departed from the body, than it " was carried
by angels into Abraham's bosom." Now this representation of the state after death, does not seem so
much to have been intended to teach what happened
to a single individual, as to furnish us with a general view of the different circumstances of the righteous and wicked, when they enter into the invisible




552        PRACTICAL SERMONS.
world. And, therefore, we may conclude that all
true saints, as well as Lazarus, will be provided
with a convoy of angels. And would it be considered an extravagant thought, that those angels which
act as guardians to the people of God here, keeling
watch around their dwellings, and holding them up
in their hands, should be the ones commissioned to
perform this kind office; for no doubt they contract
an affection for those committed to their charge,
and would be prompted to engage in such a service
in behalf of those souls whom they watched over,
during their painful pilgrimage through the world.
And for aught that we know, the departed saints
will need some persons to be their guide in the
new regions into which they at once enter, and
where they are entire strangers.
But, however, pleasing may be the thought of
being met at the very entrance into the future
world by angels, the true believer finds no prospect
of the future state so pleasing, as that which promises to bring him into the presence of his Saviour.
That which reconciles him in an absence from the
body is, the expectation of the presence of the
Lord. And as he is not only ever present to ren
der effectual aid in time of need, and has especially
signified that he will comfort and sustain his
friends in their last conflict, the disembodied spirit
desires to be received into his kind embrace. And
as he has a body, and therefore is visible in heaven,
it will above all things pant for an admission into
his immediate presence. For this, Stephen prayed,
and for this thousands have since prayed; and their




PRACTICAL  SERMONS.            55$
suit has not been denied. How happy they are
who are thus present with the Lord, no human
heart can conceive, or tongue express. Truly, their
joy is now full.
REFLECTIONS.
1. As we must take this journey —as there is no
discharge in this warfare-and as we have no experimental knowledge of the country to which we are
going, and have no opportunity of conversing with
any who have experience in this matter, it is obviously of the first importance to secure a guide
who will both have power to protect and wisdom
to conduct us safely through this gloomy valley
Such a guide is the great Shepherd of Israel.
2. Our sensitive souls naturally shrink with
dread from the thought of plunging into an unknown state of existence. If we feel no dread of
the misery of hell, yet we cannot easily divest ourselves of the fear of appearing in the immediate
presence of God; and even the idea of the sudden
blaze of celestial light and glory, creates a degree
of dread entering the invisible world.  As the
appearance of a single departed spirit, however
much beloved, would throw us into consternation,
we are prone to transfer these feelings to a future
world. But the true remedy for every kind of fear
is to cast ourselves into the hands of cur divine
Redeemer. He has loved us, and died for us, and
70




554        PRACTICAL SERMONS.
will receive our departing spirit, and introduce
them to the seats of the blessed in that way which
wisdom and goodness will direct.
3. But what shall the dying sinner do? Who
will receive his spirit in that awful moment? He
rejected the Saviour, and now the door of mercy is
closed for ever.  Now he may cry and not be
heard. Alas! alas! alas! what will become of the
impenitent sinner when God requires his soul?




SERMON XXXVII.
CHRIST'S GRACIOUS INVITATION.
Come unto me, all ye that labour and are heavy-laden, and I will give
you rest.-MATT. Xi. 28.
As a stream of living water to a traveller perishing
with thirst, as a skilful physician to one sick with
a dangerous disease, as a reprieve to a condemned
criminal, such is the voice of mercy to the miserable, self-condemned sinner-such, in ten thousand
instances, have been these blessed words to heavyladen, weary souls. These are words which can
never lose their interest by age or repetition. As
food is equally relished by the hungry appetite after
having been eaten a thousand times as at first, so
the precious promises of God bring the same refreshment to the soul, however often they may
have been received by faith. The Christian does
not desire novelties; all he wants is a heart to
embrace and relish the same truths which have
stood on the sacred page from the beginning
There is no penury in the divine word. All fulness and riches are included in this treasure, if we
555




556        PRACTICAL  SERMONS.
are only in possession of the key of faith to unlock
the ark in which it is contained. One great excellence of the sacred Scriptures is, that they never
lose their power and sweetness. After the lapse
of ages, God's promises to believers are as firm and
consolatory as when first made; and Christ's invitations to sinners are as full and as free to those who
now hear the gospel, as when first uttered.
If Christ, while upon earth, had spoken no more
than these few words, they ought to be esteemed
infinitely more precious than all the golden sayings of all the heathen sages. Let us, then, be
truly thankful for such a gracious invitation, proceeding from the lips of him who always spake as
never man spake; and let us lift up our hearts to
the Father of lights, to open our eyes and prepare our hearts to understand and appreciate the
grace which is exhibited in these divine words of
our Redeemer.
But who are the persons here addressed by the
Saviour? What class of persons are designated
by the "labouring and heavy-laden?"  As the
gospel is directed to be preached to "every creature," and as this call contains the essence of the
gospel, there is no reason why we should not consider all who hear the invitation, as included; especially as our Lord complains of the conduct of the
most proud and unbelieving of his hearers for
refusing to come to him; " Ye will not come unto
me, that ye may have life." All men are miserable;
all men are " by nature children of wrath;" all men
are labouring in the vain pursuit of earthly happiness; all, therefore, may consider themselves




PRACTICAL SERMONS.             557
invited. None need feel themselves excluded from
Christ's invitation.  And the giving this universal latitude to the call, harmonizes with parallel
passages of Scripture, especially with that remarkable invitation in Isaiah Iv. 1-3. "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.  Wherefore do ye spend money for that
which is not bread, and your labour for that which
satisfieth not? Hearken diligently unto me, and
eat ye that which is good, and let your soul delight
itself in fatness. Incline your ear and come unto me;
hear, and your soul shall live." And the gracious
invitation of the Spirit, in Rev. xxii. 17, is equally
free and universal: "And the Spirit and the bride
say, Come. And let him that heareth say, Come.
And let him that is athirst come; and whosoever
will, let him take the water of life freely." And
the same extent ought to be given to Christ's public
invitation at Jerusalem, on the last day of the feast
of tabernacles; "In the last day, that great day of
the feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me and drink." John
vii. 37.
But while we think that this kind invitation
ought not to be restricted, we readily admit that it
is more applicable to some of our race than others.
The poor, the oppressed, the diseased, the persecuted, the halt, the blind, the friendless among
men, may have been more particularly in the eye
if the blessed Redeemer; for it was given as one
characteristic of his being the Messiah that was to




558       PRACTICAL SERMONS.
come, that "the blind receive their sight, and the 
lame walk, the lepers are cleansed, and the deaf
hear, the dead are raised up, and the poor have the
gospel preached to them." Matt. xi. 5.
But there is another class to whom the Saviour's
address may be considered as still more appropriate; I mean convinced sinners labouring under a
sense of guilt, and almost sinking under a burden
too grievous to be borne.  Surely Christ had
respect to these, for he came not " to call the righteous, but sinners to repentance;" "to seek and
saire the lost;" to heal those that are sick, namely,
such as are sensible of their mortal maladies. And
even they who are groaning under the burden of
a blind mind and hard heart, and think that they
have no conviction; even these, who are so prone
to exclude themselves, are of the number invited.
Yes, Christ speaks to you-he speaks to you more
particularly than unto others. Do not, therefore,
put away from you the gracious call, as if it were
intended only for others; do not any longer ingeniously argue against your own souls; do not by unbelief shut the door of mercy, which the Redeemer
has graciously opened.
Neither should penitent believers, who are burdened with a deep sense of their own defilements,
and continual imperfections, be omitted when the
several classes of heavy-laden sinners are designated.  The great Shepherd of the sheep has
always especial regard to the tender and weak of
his own flock.  "He carries the lambs in his
bosom, and gently leads those that are with young."
The kind condescension of the Son of God to the




PRACTICAL SERMONS.            559
humble penitent is, in many parts of Scripture, set
forth in remarkable words. He was described in
prophecy, as one who would "comfort all that
mourn;" and who would give unto them "who
mourn in Zion, beauty for ashes, the oil of joy for
mourning, and the garment of praise for the spirit
of heaviness." " Thus saith the Lord, Heaven is
my throne, and the earth is my footstool; but to
this man will I look, even to him that is poor and
of a contrite spirit, and trembleth at my word."
"The bruised reed will he not break, nor quench
the smoking flax." Let those, then, who are walking in darkness, and troubled in spirit-let all
those who are harassed and cast down with manifold temptations and sore inward conflicts, which
cause them to express their feelings in groanings
which cannot be uttered in words, attend to the
gentle accents of mercy which proceed from the
lips of Jesus. Unworthy and wretched as you feel
yourselves to be, he passes you not by. He addresses you, not in the language of reproacn or condemnation, but in that of tender affection. Yes,
he calls you also to come unto him.
II. Having considered the objects of the invitation, let us now contemplate the character of Him
from whom it proceeds.
Though we need to know more than the name
of this divine Person, yet even this is "as ointment poured forth." His name is Emanuel, " God
with us."  Said the angel to Joseph, "Thou
shalt call his name Jesus, for he shall save his
people from their sins." When our Lord put it to
his disciples to say who he was, Peter, in the name




560       PRACTICAL SERMONS.
of his brethren, answered, " Thou art the Christ,
the Son of the living God." And because he was
born of a woman, and made flesh, he often speaks
of himself as "the Son of man."  The prophet
Isaiah, when he speaks of the child that should be
born, and of the Son that should be given, adds,
"And his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, (or
rather, the Father of Eternity,) the Prince of
Peace."  And in the sublime vision which John
had of the white horse, "he that sat upon him was
called Faithful and True. His eyes were as a flame
of fire, and on his head were many crowns, and he
had a name written that no man knew but he himself. He was clothed in a vesture dipped in blood,
and his name is called the Word of God." He is
also styled "King of kings, and Lord of lords."
And as his names indicate the dignity of his person,
so they do the benign offices which he executes.
He is the Redeemer-the Saviour-the one Mediator-the great High Priest-the Advocate-the
great Shepherd of the sheep-the Judge of quick
and *dead.  Immediately before he uttered the
gracious invitation which we are considering, he
had declared his divine knowledge and power:
"All things are delivered to me of my Father; and
no man knoweth the Son but the Father; neither
knoweth any man the Father, save the Son, and he
to whomsoever the Son will reveal him." None
but he who was God with God, in the beginning,
could utter these words without the highest blasphemy. But he who was in the "form of God,
thought it not robbery to be equal with God." And




PRACTICAL SERMONS.            561
if our Redeemer was not omnipotent, his people
could not trust in him; if he was not omniscient, it
would be vain to call upon him. In Christ there
is the most wonderful union of majesty and condescension; of heavenly glory and human sympathy
and tenderness. While he claims to be " God over
all," he is not ashamed to call us brethren. He
took not on him the nature of angels, but the seed
of Abraham. And the reason why we may come
boldly to the throne of grace is, because " we have
not an high priest which cannot be touched with the
feeling of our infirmities." And the reason which
he assigns here, to induce us to come to him without
hesitation, is, that he is " meek and lowly in heart."
III. How must we come?  Not by a bodily
approach, for this is impossible. Where Christ
now is we cannot come: and a local approach, if it
were practicable, would be useless. Many came
near to the Saviour, when he sojourned on earth,
who never derived any benefit from him. His
worst enemies and murderers came in contact with
him, when they seized, bound, buffeted, scourged,
and crucified the Lord; and the traitor Judas lived
in his family, and travelled in his company for
years, and kissed him in Gethsemane; but this will
only serve to render his doom the more intolerable.
It had been better for that man never to have seen
Jesus-yea, never to have been born.
Coming to Christ is undoubtedly an act of the
rational soul, irrespective of the body. It is a
spiritual approach, in which the Saviour is apprehended by the enlightened mind in his true character. It is a full persuasion that he is indeed the
71




562         PRACTIC.AL SERMONS.
Son of God, and Saviour of the lost. It is the act
of a convinced, distressed soul, flying from  the
coming wrath, to take shelter under the outstretched
wings of his mercy. It is an exercise of humble
confidence in the Redeemer of sinners, that he will
deliver it from all the evils which are felt or feared..
There is nothing difficult in this act to the soul
tinder the influence of the Holy Spirit; nor does
it require a long time. It is executed as quick as
thought. It is nothing else but the soul's cordial
-consent to receive Christ as a complete and only;Saviour. The weary and heavy-laden sinner, when
almost overwhelmed with the burden of his guilt,
having sought relief from other quarters, at length
hears the kind invitation of Jesus, "Come unto.me;" and being enabled to give full credit to the
truth and sincerity of the call, and to see the excellence and suitableness of Christ as a divine Saviour;
and being persuaded, that every blessing needed to
secure eternal salvation, is treasured up in him,
receives him, as he is freely offered in the gospel,
and willingly commits all its immortal interests
into his hands; and resolves to submit to him
and obey him, in all time to come. In all this,
the soul, though operated on by an Almighty
power, is conscious of no restraint, unless it be
the sweet constraint of the love of Christ. There
is, indeed, an irresistible drawing towards Christ,
but the more powerful it is, the more freely. does
the soul seem to act. Under the sweet influence
of grace, the affections spontaneously go forth to
him, who now appears altogether lovely; and the
weary soul experiences a sweet rest by casting all




PR-A C TICAL SERMNO.:S. 
its burdens on the Lord. The principal act of faith
is an act of trust. "' Blessed are,all they that trust
in him."  And:having once tasted this blessedness
of confiding in Chrlist, we never think of seeking
any other refuge. The believer is not only persuaded that he is the way, but the only way. On
this account he is prized above all price. "To
you who believe, he is precious."  Well may the
name of Jesus sound sweet to the believer's ear,
because there is " no other name under heaven by
which we must be saved."  No wonder that he
values above rubi-es, or kingdoms, that elect -and
precious corn-er-stone —though rejected by the
proud and self-righteous-which God has laid in
Zion, because he is sure that it is a safe foundation
on which to build for eternity; and because he is
persuaded " that other foundation can no man lay
than that which is laid, which is Christ Jesus."
Cominfg to Christ is not an act to be performed
only once, butis to be continually repeated. Every
day we need his aid; and every hour we should
have recourse to him by some confiding or Ygrateful
act.  This access once obtained, thie -intercourse
should be continually  kept <open. He allows his
disciples the privilege of friends, to come as often
as they will; and he invites them to come with
freedom and confidence to -his throne of grace, " to
obtain mercy and find grace to help in time of
need."  So intimate and endearing is the intercoutrse between Christ and believers, that there is
a mutual indwelling; Christ in them, the hope of
glory-a6nd they in Christ as members of -his body,
or as branches engrafted into him, the true vine.




564       PRACTICAL SERMONS.
But, perhaps, the anxious inquirer still asks
"How must I come?" To which I answer-come
poor and naked, and helpless, and unworthy-come
renouncing all dependence on your own righteousness.  If you attempt to come with a price in
your hand, you will be rejected. Christ must be
acknowledged and received as our only Saviour.
He will have nothing to do with those who place
any confidence in their own works, or in their
religious privileges.  He will not save you on
account of your natural amiableness; or on account
of your moral honesty, or diligent attention to
external duties. You cannot in these respects go
beyond the rich young ruler in the gospel, and yet
he "lacked one thing," and that was the main
thing. In the punctilious observance of external
duties and rites, you cannot exceed the Scribes and
Pharisees, and yet your righteousness must exceed
theirs, or you can never enter the kingdom of
heaven. You must come to Christ for wisdom,
righteousness, sanctification, and redemption. As
long as sinners think that they are "rich and
increased with goods, and have need of nothing,"
they will not come to Christ; but when they are
convinced that they are "poor, and wretched, and
blind and naked," they will be inclined to hear his
counsel, and come unto him, "to buy gold tried in
the fire that they may be rich, eye salve that they
may see, and white raiment that they may be
clothed, and that the shame of their nakedness
appear not." In short, delay not, that you may
make yourselves better, or prepare your hearts for
the reception of Christ, but come at once —come as




PRACTICAL  SERMONS.            565
vou are.  If you are sick, apply at once to the
Physician. If you are defiled, come to the fountain opened for sin and uncleanness. If you are
burdened with guilt, come to a crucified Saviour,
whose blood cleanses from  all sin. If you are
miserable, Christ promises you rest if you will
come to him. Are you kept back by a deep sense
of unworthiness? this is the very reason why you
should come. Christ came to save sinners. The
deeper your guilt, the greater your need of just
such a Saviour. He saves none because their sins'
are small; he will reject none because their sins
are great. He is as willing to receive the penitent
who is the chief of sinners, as the amiable youth
whose life has been stained with no acts of gross
transgression.  Where sin has abounded, grace
shall much more abound. " This is a faithful saying, and worthy of all acceptation, that Jesus Christ
came into the world to save sinners, of whom,"
says Paul, "I am chief."  Come, then, with confidence, trusting in that great assurance, " Him that
cometh, I will in no wise cast out."
But as your case is urgent and dangerous, let me
intreat you to come speedily.  Make no delay.
In such a case, delays are dangerous. Non, is the
accepted time. Now is the day of salvation. Enter
while the door of mercy is open. Work out your
salvation while it is day, before the night cometh
when no work can be done. And the work which
you are required to perform, is to believe on him
whom God hath sent. You have no need to leave
your seat to perform this act.  "Believe in the
Lord Jesus Christ, and thou shalt be saved." Help




566        PRACTICAL SE RMQNS-.
is near. The Deliverer is present, Application to
him is as easy now as it ever can be. Take words
and return unto him. Fall down before him with
confession and humble supplication; " for he that
calleth on the name of the Lord shall be saved."
Venture on him, for you are perishing where you
are, and you will but perish if he should slay you.
But if you are rejected and spurned from his feet.
you will be the first that has thus perished; for
God cannot lie, and he hath promised, to receive
the soul that comes.
IV. What will be gained by coming to Christ?
One thing only is promised. "Come unto me, all
ye that labour and are heavy-lad.en, and I will give
you rest." But in this one thing, every thing good
is included. They only can be said to be at rest,
who are in a state of happiness.;: and true happiness
can only be found in the favour and love of God.
Can that man be said to be at rest, whose sins, are
unpardoned, whose passions are unsubdued, and
on whom the wrath of God abides.?  "There, is no
peace, saith my God, to the wicked."  "The
wicked are like the troubled sea,, which cannot
rest, whose waters cast up mire and dirt."  Wicked
men are like the, evil spirit which went through
dry places, seeking rest and finding none. They
are in, constant pursuit of a pha.toxm, which for
ever eludes their grasp. There is. in this world no
foundation of solid rest.  To be preserved from
perpetual agitation, our anchor must be. cast within
the veil. Noah's dove,, which found no, rest even
for the sole of her foot, is an emblem of the. restless
condition of men. But. the samen dove,, returning




PRACTIC.AL SE RMONS...           567
to the arlk, is an: emblem of the distressed soul flying to Christ from  the- deluge of deserved and
coming wrath.  And, 0 how kind is that hand
which is stretched out of the ark, to take in the
fluttering weary soul! Then, indeed, rest is enjoyed.'-'*I will give you rest," says the gracious
Redeemer.  And when he gives this precious
blessing, it is found in experience to be a solid,
undisturbed, sweet, and permanent rest. It is in no
respect different from  that peace which Christ so
often and so emphatically promised: " Peace I leave
with you, mv peace I give unto you; not as thet
world giveth, give I unto you.  Let not your heart
be troubled, neither let it be afraid."  It is the
declared will of the blessed Jesus, that the joy of
his people should be full; therefore he says to his
disciples, " Your sorrow shall be turned: into joy"
— " your heart shall rejoice, and your joy no man
taketh from you."  Delightful, indeed, is that peace
which Jesus not only speaks, but breathes into the
soul, and- sweet is that rest which the weary soul
experiences, when it: takes refuge under the outstretched wings of his mercy, from, the gathering
storms of wrath. In that auspicious moment, the
troubled spirit not only rests from fear and remorse,
but also from its own fruitless- struggles of self-exertion. It rests from the unprofitable; works of selfri:ghteousness, and finds complete repose in the
perfect righteousness: of Jesus Christ. A believing
view of the cross, causes, the heavy burden of guilt
to, fall off;' and, although the coming soul bows to
the yokel of Christ, aand, takes! up his burden, yet
love makes-'-4his yoke easy," and his: "burden
light"  How: sweet. is the calm, which the first




568        PRACTICAL  SERMONS.
lively exercise of faith in Christ produces! The
cheerful light of day is not so pleasant to the eyes
of one long immured in a dark dungeon, as the
light of his Father's reconciled face to a prodigal
just returned from his wanderings. It is, indeed,
"a marvellous light" which the gospel beams on
the renewed soul. It is justly a day of feasting
and rejoicing, when one that was lost is found, and
when he that was dead is alive again. How affectionately and confidentially does the believing soul
repose on the bosom of Jesus! and when his love
is shed abroad in the heart, how intimate, how
precious is the communion which it enjoys! Here,
truly, it has found rest. But while in the body,
these bright views and pleasing prospects are often
obscured. While the Bridegroom is present, the
bride rejoices, but when he is absent, she mourns,
and often inquires, "saw ye him, whom my soul
loveth?" If we lose sight of the objects of faith;
and, especially if sin be indulged, and the Spirit
grieved, darkness and sorrow will again visit the
soul; and rest can only be found by coming again
to Jesus, from whom it was first received; and as
often as we come to him, we find his promise verified; rest is obtained.
But whatever is experienced here —whatever
seasons of calm repose may be enjoyed-whatever
moments of extatic joy-yea, " unspeakable and full
of glory," may transport us, these are but drops from
the fountain above-a mere foretaste of the river of
pleasure which flows from the throne of God. Here
our pilgrimage is through a wilderness. But soon
all our sorrow shall cease, and we shall enter into
that rest which remains for the people of God.




PRACTICAL -SERMONS.              569
The last conflict of the believing soul is in death;
for this is the last enemy. The last darkness which
will ever be experienced, is that of " the valley and
shadow of death." The last bitterness which will
ever be tasted is the "bitterness of death." The
last waves of sorrow which shall ever roll over such
a soul, are the swellings of Jordan. The last fiery
dart which the enemy shall ever be permitted to
aim  at the friend of Christ, will here be cast
Yea, better than all, the last consciousness of indwelling sin is experienced in this hour. Pain
will no more be known but in the joyful consciousness that it is gone for ever. Admitting then that
this is a dark passage-an appalling scene-an unnatural separation-a painful agony-a direful conflict; yet even here, the. Shepherd of Israel can
give us rest. Even here, the Captain of salvation
can make us "conquerors, and more than conquerors." In the midst of the darkness of death, a
celestial beam often shines to guide and cheer the
heavy-laden traveller. Even the sting of death
may be absent; and all fear and all doubt removed.
Rest may be —has been, enjoyed on a dying-bed.
The pious dead sweetly rest in the bosom of Jesus.
How calm-how  serene-how confident —hw abstracted from earth-how heavenly they sometimes
appear, before they forsake their clay tabernacle:
knowing that they have a house not made with
hands eternal in the heavens.
"Jesus can make a dying-bed
Feel soft as downy pillows are,
While on his breast I lean my head,
And breathe my life out sweetly there."
72




5,70.      PRACTI:CAL SERMONS.
B: ut we should not take too much of the corn
forts of a dying hour. Some of God's dear children.
pass through  this gloomy w.ay,; with seareea    a
twinkling ray to aniimate or guide them; yea& some.
who in life- enjoyed: pleasing prospects of furtre
bliss, have had their day turned into night, and, the,
death-scene to them has indeed been a tremendous:
conflict. The powers of darkness have been let
loose to assault them; the sweet light of divine:
favour has been withdrawn, and added to this,. the
confusion of physical deraugemernt has contributed.
to spread over the pious mind a dense cloud, even
in the departing hour. But still, Christ is in the
cloud-;~ Christ has nQot forgotten his promise —' I
will never leave thee, never, never, never, forsake
thee."  He will shield his: own from; real evil; andi
wilfl speedily? grant a rich recompense for everypang.  He especially knows, how to sympathi^ze
with: those dying in agony and under darkness. It
was his own sore' experience.  O how bitter was
that cry above' all, others-:. "My God, my God,, why,.
hast thou forsaken me?"'  And in proportion: as
the agony is severe, will be his promptitude' to
grant deliverance.  It may be, that desertion: at
such' a time is permitted-, that the soul may know
something of the intensity; of the suffering of the
dear- Redeemer at that- moment. But it is. soon
over. The passage, thought dark, is short,; and the
transition is glorious. The sweetness of the promised rest, when first enjoyed, will bear some proportion to the bitterness of the death just escaped.
At any rate,, Heaven will be as truly a rest to such
as die under a: cloud, as those who: experienced an




PRACTICAL  SERMONS.            571
anticipation of heaven on their death-bed.  We
need make no distinction; rest is promised to all,
and the joy of all shall be full. If some experience
a delight superior to that of other believers, it will
be because they are capable of taking in more of
the bliss and glory of that boundless ocean in which
all swim. There indeed is rest —rest from labour
-rest from  trouble-rest from persecution —rest
from sickness-rest from conflict and temptationrest from doubt and fear-rest from sin-in short,
rest from every evil, and the enjoyment of every
good, of which a purified, glorified, immortal soul
is capable.
This, then, is the motive to induce you to come
to Christ, for all this, and much more is included,
when he says, " Come unto me, all ye that labour
and are heavy-laden, and I will geiv, you rest."
THE END