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ignorance, but a cowardly shame, that keeps many in a state of indecision, “halting between two opinions." They know what is right, and would gladly partake of the believer's safety; but they have not fortitude enough to encounter the reproach, which in one form or another, always attends an adherence to the cause of Jesus Christ. Others, who had made some pleasing progress, have been easily deprived by a laugh, or a sneer, of all their religion. Not to "bow the knee to Baal," when all adore him; to step forth with our family behind us, and say to our neighbours, and our relations, "choose you this day whom you will serve, "but as for me and my house, we will serve the Lord;" to withstand in a pious cause, the influence of example; to keep our way when we see an adverse multitude approaching us; to pass through the midst, unshrinking as we feel the scourge of the tongue, this is no easy thing; this is principle in triumph; and this christian heroism is not only commendable, but necessary. Do not say, therefore, if we do this, we shall be singular. If you are christians, you MUST be singular; it is the grand design, the unavoidable consequence of the gospel. Read the character of its followers: "Ye are not of the world, even as I am "not of the world." Examine its commands
"not conformed to this world, but be ye transformed by the renewing of the mind." Weigh the condition of its dignities and privileges: "Come ye out from 66 among them, and be ye separate, and touch not the "unclean thing; and I will receive you, and be a father "unto you, and ye shall be my sons and daughters, "saith the Lord almighty." My dear hearers, the
language is too plain to be misunderstood; the meaning too awful to be trifled with. Decide, and decide immediately. "Withdraw yourselves from these men," before a common perdition involves you all. If with them you will sin, with them you must suffer. They who followed the multitude rather than Noah, were drowned in the flood. They who followed the multitude rather than Lot, were destroyed in the cities of the plain. They who followed the multitude rather than Joshua and Caleb, perished in the wilderness; and as it was then, so it is now; "as for such as turn "aside to their crooked ways, the Lord will lead them "forth WITH the workers of iniquity."
THIRDLY, Let those who have been "reserved,'' consider the Author and the End of their distinction. Remember By whom you have been secured; God is the author; hence he says, "I have reserved." "For "who maketh thee to differ from another, and what hast "thou that thou didst not receive ?" Had you been left to yourselves, and "given up to your own counsel," you would have been carried along by the same evil tendency" in the course of this world." But his grace, equally free and powerful, interposed in your favour; it gave to ordinances their efficacy, and to the dispensations of Providence their sanctifying influence in turning the mind, and restraining the life from sin; and boasting excluded, you are indulging yourselves in language used by all the redeemed before you-“ not unto us, O Lord, not unto us, but unto "thy name be glory, for thy mercy, and for thy truth's "sake :" by the grace of God I am what I am not "I, but the grace of God which was with me." Re
member also FOR whom you have been secured. God is the end; hence he says, "I have reserved UNTO "MYSELF"" they are to be my reprefentatives on "earth, to wear my image, to maintain my cause, to be "employed in my service." "This people have I "formed for myself, they fhall fhew forth my praise." They fhall be called trees of righteousness, the planting of the Lord, that he may be glorified."— "The Lord hath fet apart him that is godly FOR HIM"SELF." Chriftians; it is an high, an awful destiny. It fheds a facrednefs over the whole character, which you should always feel. It haliows you. It confecrates your perfons and your poffeffions. All you have, all you are, is his; and all is FOR him. This end determines, and fimplifies your work; to this you are to make every thing fubordinate and fubfervient. "Whether, therefore, ye eat or drink, or whatever ye "do, do all to the glory of God." "FOR NONE OF "US LIVETH TO HIMSELF, AND NO MAN DIETH TO ' HIMSELF: FOR WHETHER WE LIVE WE LIVE UN66 TO THE LORD, OR WHETHER WE DIE WE die unto "THE LORD; WHETHER THEREFORE WE LIVE OR DIE, WE ARE THE LORD'S."
THE TRIUMPHS OF PATIENCE.
Rev. xiv. 12.
HERE IS THE PATIENCE OF SAINTS.
DID you ever obferve my dear brethren, the exclamation of David? " Mark the perfect man, "and behold the upright, for the end of that man is
peace." A religious character is an object truly wonderful and interefting; there is fomething in him worthy of peculiar notice and regard. David indeed fixes the mind on one article only, and calls upon us to confider his "end ;" but his way is as remarkable as his end; his life is as deferving of attention as his death; and it is pleafing and useful to obferve him in every relation, to pursue him through every condition, and to admire thofe excellencies which unfold them. felves, and operate as proofs of his origin, and pledges of the "glory, and honour, and immortality," to which it tends.
Hence we endeavour to excite you to contemplate succeffively his various features. Sometimes we have placed him before you as convinced of fin. At other times as exercifing faith on our Lord Jesus
Christ. You have lately seen him "rejoicing in the hope of his calling." This morning he appears
among his "brethren and companions in tribulation," diftinguished by the poffeffion and triumphs of patience. "Here is the patience of the saints." We shall,
I. DELINEATE THE CHARACTER OF SAINTS.
II. EXPLAIN THE CONNECTION THERE IS BETWEEN
SAINTS AND PATIENCE.
III. AND SPECIFY SOME CASES IN WHICH THEIR PATIENCE IS TO BE RENDERED ILLUSTRIOUS, SO AS TO PRODUCE THE EXCLAMATION" HERE IS THE PA TIENCE OF THE SAINTS.'
PART I. God has always a people for his name ; he owns them to be SAINTS; and they are often found where we should little expect to find them. Thus we read of saints at Corinth, of saints at Ephesus, of saints at Rome, and of saints even "in Cæsar's household."
The title is applied to persons, because they are HOLY ONES; and such are all real christians, though encompassed with infirmities; as a child full of weakness is human, having the nature, though not the stature of a man. They are called holy for two rea
The first is taken from their DEDICATION TO GOD. Thus the temple was holy; the vessels of the sanctuary were holy; the first fruits were holy; the sacrifices were holy. Hence christians are called the temple of God, vessels of honour, the first fruits of every creature, "a sacrifice holy and acceptable.” "The Lord hath set apart him that is godly for "himself." He is sacred to the divine service and honour;