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rather than to be useful: not so St. Paul, 1 Cor. ii. A "scribe well instructed bringeth out of his own treasures things new and old."

He brings in learning, but not Divine learning! His artificial fire hath no warmth in it. But the Christian minister, though perhaps learned in Egyptian wisdom as Moses, and in Greek literature as St. Paul, who quoted Aratus to the Athenians, Acts xvii, 28, Menander to the Corinthians, 1 Cor. xv, 38, Epimenides to Titus, chap. i, 12, never uses it but as the Agar of Sarah; Christ crucified being his chief knowledge. The hypocrite uses Divine learning to human, carnal ends, to get preferment or fame, to support opinions or parties. The minister of Christ handles not the "word of God deceitfully, but by manifestation of the truth," 2 Cor. iv, 2. He glorieth not in his preaching, a necessity being laid upon him by Christ.

The hypocrite chooses subjects on which he may shine and please: the other, those which may awaken and edify, disclaiming men pleasing. The one shoots over the heads, the other aims at the hearts of his hearers, suiting himself to the meanest capacity:

He puts on a face of zeal, without zeal; and, trying to move others, is himself unmoved. He cannot say, with Christ, "The zeal of thine house hath eaten me up." His zeal is an ignis fatuus, or perhaps a heathenish fire lighted at Seneca's torch; not a burning, as well as a shining light. He may have some feelings, but they are over with his sermon or prayer; some warmth for the Church, as Jehu, because it is his party. But the Christian minister hath more zeal in his bosom than on his tongue. Elijah like, the "word of the Lord is as a fire in his bones." His soul "mourns in secret places" for the sins he reproves openly, Jer. xiii, 17. He can put probatum est to what he preaches; and his zeal hath a very large measure of Gospel love; it saves others, while it consumes himself.

The hypocrite is, perhaps, strict in his rules, loose in his practice, binding heavy burdens, that he toucheth not himself. He is like a finger post, which shows the way, but never walks in it. He promises liberty, while he is himself the slave of sin, The true preacher is afraid to preach what he practises not; he lives his sermons over. a brave captain, he saith, "Follow me.' He aims at thummim as well as urim, perfection as well as light.

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The one makes the way to heaven as broad as he can, at least to himself; and ofttimes allows things to others to screen himself. The other makes the way to heaven narrower to himself than to his hearers, and never gives up the last of the word, lest his own foot should be pinched.

ON LUKEWARMNESS.

THE lukewarm are of two sorts. The first will speak against enor mities, but plead for little sins; will go to church and sacrament, but also to plays, races, and shows; will read the Bible, and also romances and trifling books. They will have family prayer, at least on Sundays, but after it unprofitable talk, evil speaking, and worldly conversation. They plead for the Church, yet leave it for a card party, a pot companion, or the fire side. They think they are almost good enough, and they who

aim at being better, are (to be sure) hypocrites. They are under the power of anger, evil desire, and anxious care, but suppose all men are the same, and talk much of being saved by true repentance, and doing all they can. They undervalue Christ, extol morality and good works, and do next to none. They plead for old customs: they will do as their fathers did, though ever so contrary to the word of God; and whatever hath not custom to plead for it, though ever so much recommended in Scripture, is accounted by them a heresy. They are greatly afraid of being too good, and of making too much ado about their souls and eternity. They will be sober, but not enthusiasts. The scriptures they quote most, and understand least, are, "Be not righteous over much : God's mercies are over all his works: there is a time for all things," &c. They call themselves by the name of Christ, but worship Baal.

The second sort of lukewarm persons assent to the whole Bible, talk of repentance, faith, and the new birth, commend holiness, plead for religion, use the outward means, and profess to be and do more than others. But they yield to carelessness, self indulgence, fear of man, dread of reproach, and of loss, hatred of the cross, love of ease, and the false pleasures of a vain imagination. These say, do, and really suffer many things; but rest short of the true change of heart, the one thing needful being still lacking. They are as the foolish virgins, without oil, as the man not having a wedding garment.

Of these the Lord hath said, "He will spue them up out of his mouth." But why so severe a sentence? Because, (1.) Christ will have a man hearty and true to his principles; he looks for truth in the inward parts. As a consistent character, he commended even the unjust steward.(2.) Religion admits of no lukewarmness, and it is by men of this character, that his name is blasphemed. (3.) A bad servant is worse than a careless neighbour; and a traitor in the guise of a friend, is more hateful, and more dangerous, than an open enemy: Judas was more infamous than Pilate. (4.) The cold have nothing to trust to; and harlots and publicans enter into the kingdom of heaven before moral or evangelical Pharisees, who, in different degrees, know their Master's will and do it not: "they shall be beaten with many stripes."

Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee, Isaiah xxvi, 3.

THE very centre of the Christian religion is union with Christ, and the receiving him as our all; in other words, called faith, or a "staying our minds upon him." To the doing this, there are many hinderances, but the two greatest and most general ones are:

First, the want of self knowledge; this keeps ninety-nine out of one hundred from Christ. They know not, or rather feel not that they are blind, naked, leprous, helpless, and condemned; that all their works can make no atonement, and that nothing they can do will fit them for hea ven. When this is truly known, the first grand hinderance to our union with Christ is removed.

The second is the want of understanding "the Gospel of Christ :" the want of seeing therein the firm foundation given us for this pure and VOL. IV.

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simple faith, the only solid ground of staying our souls on God. We must remember that the Gospel is "good news," and not be slow of heart to believe it. Christ receiveth sinners; he undertaketh their whole concern; he giveth not only repentance, but remission of sins, and the gift of the Holy Ghost. He creates them anew: his love first makes the bride, and then he delights in her. The want of viewing Christ in this light, as the author and finisher of our salvation, hinders the poor, humble penitent from casting himself wholly on the Lord, although he hath said, "Cast thy burden on the Lord, and he shall sustain thee."

I do not mention sin, for sin is the very thing which renders man the object of Christ's pity: our sins will never turn away the heart of Christ from us, for they brought him down from heaven to die in our place; and the reason why iniquity separates between God and our souls, is because it turns our eyes from him, and shuts up in us the capacity of receiving those beams of love, which are ever descending upon and offering themselves to us. But sin, sincerely lamented, and brought by "a constant act of faith" and prayer before the Lord, shall soon be consumed, as the thorns laid close to a fire; only let us abide thus waiting, and the Lord will pass through them and burn them up together.

When the soul feels its own helplessness, and receives the glad tidings of the Gospel, it ventures upon Christ; and though the world, the flesh, and the devil pursue, so that the soul seems often to be on the brink of ruin, it has still only to listen to the Gospel, and venture on Christ, as a drowning man on a single plank, with "I can but perish ;" remember. ing these words, "Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee."

The consequence of thus trusting is, that God keeps the soul from its threefold enemy: defends it in temptation, in persecution, in heaviness. Through all it finds power to repose itself on Christ, to say, “God shall choose my inheritance for me." Here the Christian finds peace with God, peace with himself, and peace with all around him; the peace of pardon, the peace of holiness; for both are obtained through staying the mind on Christ. He walks in the perpetual recollection of a present God, and is not disturbed by any thing. If he feels sin, he carries it to the Saviour; and if in heaviness, through manifold temptations, he still holds fast his confidence: he is above the region of clouds.

The careless sinner is not to be exhorted to trust in Christ; it would be to cast pearls before swine. Before an act of faith, there must be an act of self despair; before filling, there must be emptiness. Is this thy character? Then suffer me to take away thy false props. Upon what dost thou stay thy soul? Thy honesty, morality, humility, doing good, using the means, business, friends, confused thoughts of God's mercy? This will never do. Thou must be brought to say, "What shall I do to be saved?" Without trembling at God's word, thou canst not receive Christ. Nothing short of love will do.

The penitent needs, and, blessed be God, has every encouragement. You have nothing but sin;-it is time you should understand the Gospel. You see yourself sinking,-Christ is with you.

You despair of yourself,-hope in Christ. You are overcome,Christ conquers. Self condemned,-he absolves. Why do not you believe? Is not the messenger, the word, the Spirit of God sufficient ?

You want a joy unspeakable,-the way to it is by thus waiting patiently upon God. Look to Jesus. He speaks peace; abide looking, and your peace shall flow as a river.

Nebuchadnezzar spake, and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up? Dan. iii, 14.*

In this chapter we have an account of those worthies, who quenched the violence of fire. (I.) The dedication of the image. (II.) The three children accused and arraigned. (III.) Soothed and threatened, but preferring death to sin, God's law to the king's, faith to honour and profit. (IV.) Nebuchadnezzar's anger, their punishment, and deliverance. (V.) The effect it had on the king.

This account may be applied to the trials of God's children, in all ages. The god of this world sets up, in opposition to the Gospel, three images: the first, a golden image, profit; the second, an airy image, honour; the third, a beautiful alluring image, pleasure.

The first, profit, is worshipped by setting our affections upon it, by making it the prime, if not sole object of our thoughts, and lord even of our Sabbaths. We bow down to this golden image, by unjust dealing, running in debt without taking care to discharge it, choosing rather to wound our conscience than our pocket, by countenancing or suffering evil for filthy lucre's sake, forgetting that "the love of money is the root of all evil.”

The second, honour, is worshipped, when we desire the applause of men, or shrink from duty for fear of their rage or contempt.

The third, pleasure, when we indulge the flesh, by excessive eating and drinking, by uncleanness, vain shows and heathenish sports; when we delight ourselves in dress, furniture, our persons, &c. In a word, when we do not sanctify the enjoyment of the creature by the word of God and prayer.

As the people of God will not bow down to this threefold image, they are accused, threatened, and ridiculed. Their duty, under such circumstances, is to bear their testimony against this idolatrous worship of the god of this world, to possess their souls in patience, to believe in the Lord's will and power to save them; not to comply by halves, or compromise the matter with the world; but to be ready to offer up their lives, and leave the event to God, in a steady purpose not to offend him. All came to the dedication, even from afar;-but how many stay from the house of God, though at the door! All bowed down but three. How many are now going to turn their backs on the Lord's table!

From the dedication of our Church, from days set apart to be kept holy, Satan takes occasion to enforce the worship of his threefold image. Now, remember the duty of God's people, and quit yourselves like men. Some petty Nebuchadnezzars have sent to gather together, not princes, but drunken men: and have set up, not a golden image, no, nor a golden calf, but a living bull. O ye, that fear God, be not afraid of their terror, be not allured by their music; confess the God of Shadrach, Me

* Preached at Madelcy, on the Wake Sunday, A. D. 1763.

shach, and Abed-nego; and pray that these offenders may, with Nebuchadnezzar of old, resolve, not only to do nothing against, but not even "to speak amiss of the God of Shadrach, Meshach, and Abed-nego."

To you, my brethren, who worship the image, what shall I say? Shall Nebuchadnezzar rise up in judgment against you? He blessed the God of Shadrach, Meshach, and Abed-nego; will you curse him? For inasmuch as you do it to one of his followers, you do it unto him. Nebuchadnezzar made a decree, that whoever should speak against the God of Shadrach, Meshach, and Abed-nego, should be cut in pieces, and their houses made a dung hill; and will you cut in pieces, with your tongues; or turn into a dung hill, by riot and mobbing, the houses of those who fear and love the God of Shadrach, Meshach, and Abed-nego? No other God can deliver after this sort, saith the heathen: and give me leave to add, no other God can punish after this sort.

The King of kings hath anointed Jesus! He is lifted up on the cross; -upon a throne of glory. The decree is gone forth. At the name of Jesus every knee must bow. All tongues, nations, languages, patriarchs, prophets, apostles, martyrs, confessors, angels, archangels, and saints, above and below, "all must fall down." In heaven, trumpets, thunders, lightnings, voices :-on earth, the terrors of Sinai, all say, "Kiss the Son." He is not a dead image, but the living God. He comes: the trump of God may sound to-day. The burning furnace of his indignation is heated, and eternity is the duration of their torments, whose smoke ascendeth for ever and ever. O let him bless you now, in turning every one of you from his iniquities, and you shall keep the feast in heaven.

Being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling down to the ground, Luke xxii, 44. MANY desire to know what passes in the heart of great men, when under afflicting circumstances, or engaged in some great undertaking, Behold the most sublime scene of suffering held out to us in the word of God. Here are laid open the last, the dying thoughts and cruel sufferings of the Saviour of mankind. Here is a scene, in which we are all most deeply interested. Let us look into,

I. The agony of our Saviour. II. What he did in his agony. III. The amazing consequences of that agony.

The agony of our Lord was a conflict:-a violent struggle:-a grappling and wrestling with the deepest horror :-the agitation of a breast penetrated with the greatest sense of fear and amazement. "He was heard in that he feared."

The

The cause of his agony was, (1.) The powers of darkness, legions of devils, who poured on his devoted head their utmost rage and malice. Every wound, which sin had given, and the devil had power to inflict, the pure and naked bosom of Jesus opened itself to receive. prince of darkness, whose chain was let loose for the purpose, now ruled his hour, and, to appearance, triumphed over the Prince of life. (2.You'e feeling of the weight of the wrath of God (and who knoweth therist cor of his wrath?) as kindled against sin: the terrors of the Lievene cup of trembling, the withdrawing of God's comfortable

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