round in vain to escape them; when it builds what hope it has upon the sand, and finds the edifice continually tottering to its base; when it has nothing stable, nothing unchangeable, nothing out of the reach of storms and tempests, on which it can repose; no delightful acquiescence in the dispensations of a wise and gracious Providence; no cheering views of the goodness and mercy that surround us; no resting-place upon the bosom of a Father's love. Wretched indeed is the state of such a mind! It is, like the bark which has lost its anchors and its helm, the sport of changing winds and waves; tossed here and there on a vast and trackless ocean, yet never approaching the haven it desires; while he who firmly trusts in God, is like one sitting securely on the summit of a rock, where he beholds unmoved the swelling of the billows and the fury of the tempest which rages at his feet in vain.

We must observe here, that it is said, "Thou wilt keep him in perfect peace." The solid peace and tranquillity which a faithful disciple of Christ enjoys is not merely the effect of his principles; it is the gift of God. It is God who watches over him; who communicates peace to him; who suggests considerations proper to ensure it, who delivers the mind from all vain alarms. However excellent our principles may be, the application of them to our own circumstances is the point of most importance to us. And this application depends not always upon ourselves. If our security is founded upon the care and providence of God, he will take care that those who trust him shall be kept in perfect peace. Blessed are they who are thus kept by the Almighty: of them it may be truly said, "Because thou hast made the Lord thy refuge, even the Most high thy habitation; there shall no evil befal thee, nor shall any plague come nigh thy dwelling. For he shall give his angels charge over thee, to keep thee in all thy ways.

This peace which God gives is called a perfect peace, from the nature of it, rather than on account of

its degree. It is a peace which is perfect, when compared with the peace of the world; perfect as having a foundation which cannot be moved; perfect, as far as the faith from which it springs is perfect. It does not, however, follow that this faith may not sometimes fail; nor that this peace may not partake of the imperfection of the vessel which contains it. But even here we may trust to the mercy of God. Faith is his gift. He is the Author and Finisher of it; While Peter's faith was strong, it produced its complete effect; he walked upon the waters: but as soon as his faith failed, he began to sink. Yet still, when he cried unto the Lord in his trouble, he delivered him out of his distress. The arm of the Almighty was extended, and his sinking servant saved. And this And this peace is communicated to him who trusteth in God, simply because he trusteth in him.

Faith gives glory to God; and this perhaps, is the reason why he has made it the instrument of conveying to us so many and so great blessings. It is evidently the design of Revelation to lead men to glorify God, to honour him as the source, and the only source, of all good; and to humble the pride of man, and stain all his boasted glory. On this account it is, that even where peace is granted to man, it is granted to him by means of trust in God, and on account of this confidence in him. Thus all the glory is ascribed to God; and if the dispensations of God in this world are ordered and appointed with a view of preparing us for a higher and purer state, there is, perhaps, no point which is of more consequence for us thoroughly to understand and be acquainted with, than the glory of God, as the only source of all wisdom and good.

SERMON XXII.

ON BEARING THE CROSS, AND FOLLOWING

CHRIST.

Luke xiv. 27.

And whosoever doth not bear his cross, and come after me, cannot be my disciple.

OUR Lord spake these words on the occasion of his beholding the great multitudes which followed him. It is as if he had said, "Think not that because you press to hear me and extol my works, you are therefore entitled to the blessings of my kingdom: much more than this is required of those who are my disciples indeed. My disciple must prefer me to father, and mother, and wife, and children, and brethren, and sisters, yea to his own life. If any man come after me, and hate not his father,' that is, if he do not regard his father with a love comparatively less than his love to me, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.' And such is the sinful state of the world, that every follower of mine will be actually

called upon to shew that he has this decided preference for me. He must take up his cross." This expression has reference to the custom of making the malefactor carry his cross to the place of execution. "He must be willing to suffer both in person and reputation. He must follow me, follow me in his spirit and in his conduct, and be partaker of the treatment. I meet with." And since the profession of the Gospel thus implied pain and self-denial, he required his followers to consider before hand whether they were able to submit to the suffering. "Let him sit down first, and count the cost."

This subject leads us to consider what it was in the religion of Christ which so remarkably required his disciples to bear their cross. That a spirit of opposition to Christ, and a severe persecution of him and his followers, arose, we all know; but how was this excited? What was there in the nature of the Gospel which so unavoidably produced hostility? In what points was it so contrary to the spirit of the world that men would not bear it, and that such a fortitude and indifference to character were requisite in those who embraced it as might be justly compared to the taking up of our cross and carrying it?

It may be thought by some a sufficient reply, that Christ propagated a new religion, and that his attack on the prevailing prejudices of man could not fail to provoke opposition. But this is not a complete answer; for it is not certain that because a man propagates a new religion he must be hated. Much depends on the nature of the religion which he introduces: it may be weak and futile, and then might only be neglected; it may be absurd, and might be ridiculed; it may accord with worldly wisdom and policy, and then might be approved; it may be elegant and refined, and might excite the admiration of many persons. Our Lord, indeed, did not establish a religion altogether new, yet was he persecuted and opposed. He professed his full belief in the Revelation given by Moses: he had been

circumcised, and had carefully observed the precepts of the Law, both moral and ceremonial. No one was a more punctual attendant at the temple and in the synagogue: and no one spake more respectfully of the Law and the Prophets; and his disciples were remarkable for an attachment to the Mosaic ritual, which even all their proficiency in the religion of their Master was scarcely able to do away.

Doubtless several causes tended to produce opposition to Christ and to his Apostles, causes varying at different times or in different ages. The great cause was, the general contrariety of the genius of his religion to the common spirit and temper of the world. It was the opposition of sin to piety. Hence men of many religions agreed in their hostility to our Lord and to his disciples. The hypocritical Pharisees, the proud Scribes, the profane Sadducees, the corrupt multitude, hated him though a Jew, and though he asserted the truth of their Scriptures and the honour of their Prophets. He was equally opposed by the corrupt Heathens. On the other hand, we do not hear of any truly pious persons amongst the Jews, or of peculiarly well-disposed individuals among the Heathens, rejecting Christ with disdain or abhorrence. These honoured him. A devout Nicodemus, an upright Nathaniel, a religious Centurion who was not a Jew, paid respect to him, and were prepared to receive his word.

If we inquire what was the kind of self-denial inculcated by our Lord, we shall find that it had respect to the desire of wealth, the love of fame, and general self-indulgence. When he explained to the Apostles the sufferings which he should undergo, and Peter began to rebuke him, saying, "Be it far from thee, Lord; this shall not be unto thee;" he reproved Peter, saying, "Get thee behind me, Satan: thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men.' He added, "Whosoever will come after me, let him deny himself, and take up his cross daily and follow me." Let him renounce a