circumstances of the Church, and we strongly recommend it to the attention of our readers. We give the concluding paragraphs. Ye who profess the doctrines and ways of the Lord Jesus, who see, and long in any measure to enjoy, what is meant by being drawn to Jesus; you see what a strong drawing there is the contrary way, from the spirit of the world. It is natural to us all and Christ's kingdom will not at all mix with it. It is the most steady and the most common enemy in our day to the spirit of true religion. You should not go on complaining of it, and yet indulging it: you should count the cost, and give up the world entirely-in this sense, that it shall no longer govern you. I dare not promise you that the world will use you better if you do so; probably it will use you worse. Men of wide and convenient consciences, who make compliances without end, and shift and change, and always take care to be on the strongest side, and who have no ground of their own to stand on, may doubtless avoid many crosses; and though, such is the power of conscience, even those whom they strive to please cannot esteem them in their hearts like the real children of God, yet they will behave better to them, be fonder of their company, associate with them, and countenance them openly in the world, while they are ashamed of real Christians. It is great ignorance of human nature to suppose, that the better men are, the more friends they will have, and the more kindness they will receive in the world. On the contrary, men who live in the fear of God provoke the world by their example, by the testimony they are obliged to give against sin, and by thwarting the wicked in their unreasonable desires and pursuits. They must do this, even while they wish and act in the most charitable manner to all mankind. What is a little money, or present ease, or the good-will of bad men (even if rich and great), to them, compared with the law of rectitude and a good conscience? Hence, as the world prevails, and is stronger, it commonly happens that the best and wisest men suffer, and miscarry very often in their pursuits; and those who measure every thing by this world, think them fools; but they count the cost, and can patiently wait till the last judgmentday adjusts all accounts with equity. And so commonly is this the case, that even in Heathen countries, men of remarkable integrity, though great and wise men, have suffered very sorely in this world. I take notice of two particularly, Socrates and Cicero. I am not setting them up as Christians; far from it, they had essential defects in their plan; yet, compared with men of their generation, they were wise and honest men, and laid themselves out all their days to profit their country. Yet was the former put to death as a malefactor, and the latter was murdered; and he who betrayed him most basely, even Augustus Cæsar, lived to an old age in very great prosperity, flattered all his days, and courted and admired in the world. But time would fail to set forth the worldly disadvantages if you mean to serve God faithfully. Even these honest heathens in a degree suffered for righteousness' sake; be a but look to your Divine Master, his Apostles, and his followers in all ages, "of whom the world was not worthy." Many are apt to think they can manage so dexterously as to serve Christ, and yet avoid persecution; but it is fixed: all that will live godly in Christ Jesus shall suffer persecution." In this, then, count the cost. You may be a sort of half-professor, and escape; but if you thorough honest Christian (though one of the most prudent men in the world, and having the most perfect dislike to real enthusiasm), you will be looked on as silly and weak; and the world, knowing nothing of Divine wisdom, will congratulate itself as being mistress of all true wisdom. Worldly men will have their day: the time is coming when they will appear the most contemptible in folly. Will you follow Christ on these terms? be content to be thought weak and simple, and meet with hard treatment, and patiently suffer for the truth's sake? Then get your minds well fortified with the subject this day spoken to. Think deeply of what is meant by Christ's kingdom being not of this world: for if you expect that by and by you shall live to see the Gospel uppermost, and its glory and grandeur prevailing in this world, you will be disappointed. Aim at right views of heavenly riches, of real spiritual blessings, of the solid excellency of true faith, of unshaken patience, of the love of Jesus Christ, and of the rest which remains for the people of God hereafter; of the crown of glory, which in the sight of all the world his people shall then wear; and of their never-ending solid felicity. These things, under God, will encourage you to proceed, and will prevent mistakes: you will be led to follow Christ, not in a sudden heat, but with deliberate judgment; and, as our Saviour recommends, having counted the cost. And the world will one day see, whether you or they have been the best calculators, and who are the solid and judicious persons, and to whom belongs the palm of wisdom. For now, O followers of Christ, who love him in sincerity, who abound in sanctified works, who honour God and do good to men in all that you do, doubtless your choice is that of wisdom itself. Divine wisdom enlightened you and disposed you to choose thus, and Divine grace will comfort and support you through all your trials. You see the world a cheat, a bubble, a phantom, a vapour. Oh! have but a little patience, and endure a little longer, and the bubble will burst and be no more. You have the satisfaction to carry the cross of Christ, and ere long shall share in his crown. You suffer with him, and soon shall reign with him. His blood alone gives you peace here, and his Spirit will conduct you safe into his heavenly everlasting mansions.' pp. 139-143. The seventh sermon, though unexceptionable in point of sentiment, and containing some excellent remarks, is, we think, below the average style, and not marked by the Author's usual judiciousness. The third, on Mark ix. 49., is an attempt to explain and illustrate a very difficult text, in which the Writer follows Schleusner, Whitby, and Thomas Scott, in referring the words to the perpetuity of the sinner's punishment. We confess that we are not satisfied with this exposition, and should not have made choice of a sermon founded on so doubtful an interpretation. Calvin's exposition refers the first member of the sentence to the righteous, not to the wicked: Quum de igne æterno locutus esset Christus, hortatur suos ex opposito, ut se potius Deo nunc offerant igne et sale condiendos, * ut fiant sacræ victima, ne sibi peccatis suis ignem illum accersant qui nunquam extinguitur. Igne saliri impropria est locutio: * sed quia salis et ignis eadem est purgandi et excoquendi natura, idem verbum utrique aptavit Christus.'* If this should not be thought unexceptionable, it will at least shew the difficulty of determining the precise import of the passage, which the parallel passages in St. Matthew's Gospel only serve to render more doubtful. The second sermon is a very striking one, founded on. Psalm xc. 12. We shall make room for one more citation. your your • Ye gay and thoughtless ones of either sex, ye whose very life is in pleasure and dissipation, what think you of a death-bed-the passing-bell-the coffin-and the grave? Have I startled you? Do hearts beat with fear and terror? Does the colour forsake cheeks? and are you at this moment so taken up with the frightful images which the words I uttered suggested to you, that you are obliged to be grave a moment whether you will or not? O may the impression prove not the transient sensation of the animal spirits, but the abiding and salutary conviction of the heart, productive of a *For, in the present state of things, he that will offer himself to the service of God, must expect to fall a sacrifice to the fire of persecution. As, therefore, every sacrifice is first prepared with salt, so, ye must first hold yourselves prepared by the salt of a spiritual life, to sacrifice all the honours and advantages of the 'world.' Such is Bp. Mann's exposition. Beausobre gives a similar explanation. This sentence does not, he says, refer to the verse immediately preceding, but to the precept in verse 43, &c. The afflictions and painful sacrifices which the practice of piety and 'the profession of true Christianity cost, are here compared to fire, and to a fire which, with respect to the soul, has the same virtue ' and use that salt has with respect to meats, namely, the prevention ' of corruption.' See D'Oyley and Mant's Fam. Bib. Perhaps, there is a tacit antithesis between the fire that is not quenched, spoken of in the preceding verse, and the fiery baptism to which ver. 49 refers, and by which every man (as) is to be be purified. Griesbach mentions conjectural emendations of the text, but these it is always dangerous to admit; yet, it is possible that the occurrence of the word not in the second branch of the verse, may have led to its insertion in the former part instead of δοκιμασθήσεται heaven-born repentance! Consider, fellow-creatures: these scenes would not be so terrible to you, did conscience bring in a verdict in your favour. Nay, were your hearts as they should be,-reconciled to the God who made you, and loving him above all things,-the things which I have mentioned would convey to you no terrible ideas; they would rather afford pleasure to you for what dutiful child, who has for years been absent from his tender parent, does not long to return home to his kind embraces? So long the real children of God to depart and be with Christ, which is far better. Surely, then, if you cannot bear to think of death, you cannot be the loving children of God. Good children have a pleasure in seeing their parent. You rather flee his presence, and would fain avoid him as an enemy. Like Adam fallen, you would gladly hide yourselves from the thought of God's approach, in the garden of sensual delights: for what means your flight from the thought of death, but that you hate to meet God as a Judge? : Let, then, each one imagine himself on a death-bed, ready to take his last farewell of the objects of sense-the physician has given up the man-he looks to his dearest friends: they can sympathise with him, they cannot relieve him-he is full of pain and anguish his relations can pity, they cannot console him-bring before him his bags of money; tell him of his lands and houses, his character and connections, his good sense and mental abilities-you grieve him to the soul, if you suppose these things are to administer any support to him. "What are they all to me," if he can think soberly, he may say, "who am going to leave them all, and to appear before God to be judged by him!" He is just going to enter into the world of spirits, he is just closing his eyes on all that he holds dear on earth, he is just going to travel an untried road, to experience scenes utterly unknown to his senses,-scenes that will be important and durable for ever. Surely it must be some extraordinary support that must enable a man in these circumstances to rejoice and triumph. CHRISTIANITY says, Christ came to deliver men from the fear of death, that he has overcome him that had the power of death. The question then is, What is the way which the Gospel offers, whereby the man may rest his soul in peace in this alarming hour, and, what is more, may find after death that the peace was well-founded? Many, while in health and bodily vigour, maintain that the scheme of relief and safety is this; The man must have sincere obedience; and that this, though imperfect, together with the merits of Christ, will save him. Try we, then, the force of this doctrine now in the hour of death. I suppose the man sensible of his approaching dissolution, and of the important interests of futurity. Now is the time to apply the comfort of this doctrine to himself. How shall he know whether he has paid this sincere obedience ? Is there a man in the world, as an excellent divine of our Church asks, that knows how to define what this sincere obedience is? no. Has any man stated accurately how far a man may go in obedience, and where he may with safety stop short of perfection? no. If it means something short of perfection, knows any man how much short will suffice? no. Can any man tell what parts of the Divine law he may be allowed to neglect, and what parts he must observe? no. On the contrary, "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."' pp. 25-27. * 'It remains, then, that we look out for other supports in death, and try the power of the real doctrines of the Gospel. May we so number our days, as to apply our hearts to real wisdom! In the midst of life we are in death; and therefore should each one even now put himself in the place of the dying man, and ask, "What must I do to be saved?" Paul answers, "Believe on the Lord Jesus Christ, and thou shalt be saved.....He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him." There is a righteousness perfect and sure; he that believes on Jesus has it. While he remained, indeed, careless of death and judgment, he was content with the notion of being saved by doing his best; but when he began to apply the doctrine in real soul-concern, How do these matters stand with me?' he found no place whereon to rest his foot. What if this be not enough? what if I am not yet good enough?' was his constant suspicion. He laboured indeed to become better, but in his own apprehensions he grew worse and worse; the further he went, the more holy and extensive he found the law; and by experience he was so far from ever being able to gain sincere obedience, that he had not a grain of sincerity in his composition. He found he was, through the Fall, corrupt and abominable altogether. In this situation, gladly did he hear that "Christ is the end of the law for righteousness, to every one that believeth ;" and that "To him that worketh, is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness." Gladly did he learn, under God, to believe this record for himself, and to find through his Surety a righteousness perfect and spotless. He now looks on death as a friend, and looks forward to God as his Father. He knows, with Paul, that" if this earthly tabernacle be dissolved, he has a building of God, a house not made with hands, eternal in the heavens." I say, he knows-nothing less than this assured knowledge can content a soul awakened like his. And, now, how fitted is this doctrine to answer the end of the Gospel in delivering men from the fear of death! He says, with Paul, "The sting of death is sin, and the strength of sin is the law; but thanks be to God, which giveth us the victory, through our Lord Jesus Christ." Here is a rational foundation for joy and triumph in death. And why should he not be sure? God is faithful in his record, and there he trusts. He knows, indeed, that no man but he who is holy, and renewed in his mind, or born again, can enter into heaven. He who never felt in his soul such a work as this, may well be uneasy in death. But this man has felt it; and his hope maketh him not ashamed, because the love of God is shed abroad in his heart |