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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 ye will serve, “ but as for me and my house, we will serve the Lord ;?? to withstand in a pious cause, the influence of ex. ample; 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 fingular. If you are christians, you must be fingular; 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 : "Be “ 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
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
fons and daughters, “ faith 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 fin, with them you must fuffer. They who followed the multitude rather than Noah, wire 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 e 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 ; Godis 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 been left to yourselves, and “ given up to your own counsel,” you would have been carried along by the fame evil tendency “ in the course of this world.” But hiš grace, equally free and powerful, interposed in your favour ; it gave to ordinances their efficacy, and to the dispensations of Providence their fanctifying influence, in turning the mind, and restraining the life from fin ; 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 66 MYSELF :" they are to be my representatives on “ earth, to wear my image, to maintain my cause, to be “ employed in my service.” “ This people have I “ formed for myself, they shall shew forth my praise.”
They shall be called trees of righteousness, the
planting of the Lord, that he may be glorified.”“ The Lord hath set apart him that is godly FOR HIM“self.” Christians; it is an high, an awful destiny. It sheds a sacredness over the whole character, which you should always feel. It hallows you. It consecrates your persons and your possessions. All you have, all you are, is his; and all is for him. This end determines, and simplifies your work; to this you are to make every thing subordinate and subservient. " 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 66 HIMSELF: FOR WHETHER WE LIVE. WE LIVE UN
TO THE LORD, OR WHETHER WE DIE WE DIE UNTO “ THE LORD ; WHETHER THEREFORE WE LIVE OR “ DIE, WE ARE THE LORD's."
SE R M ON
THE TRIUMPHS OF PATIENCE.
Rev. xiy. 12.
Here is the patience of the Saints.
you ever observe, my 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 interesting ; there is something in him worthy of peculiar notice and regard. : David indeed fixes the mind on one article only, and calls upon us to consider his “ end ;" but his way is as remarkable as his end; his life is as deserving of attention as his death; and it is pleasing and useful to observe him in every relation, to pursue him through every condition, and to admire those excellencies which unfold themfelves, 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 fuccessively his various features. Sometimes we have placed him before you as convinced of fin. At other times, as 'exercising 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," distinguished by the possession and triumphs of patience. “ Here is the patience of the saints." We shall, I. DELINEATE THE CHARACTER II. EXPLAIN THE CONNECTION THERE IS BETWEEN SAINTS AND PATIENCE.-III. And speCIFY SOME
CASES IN WHICH THEIR PATIENCE IS TO BE REN
DERED ILLUSTRIOUS, SO AS TO PRODUCE THE EX-
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 faints at Ephesus, of saints at Rome, and of faints even “ in Cæfar's household.!!
The title is applied to persons, because they are HOLY ONĖS ; and fuch are all real christians, though encompassed with infirmities; as a child full of weakness is human, having the nature, though not the ftature of a man. They are called holy for two reasons.
The first is taken from their dedICATION TO GOD. Thus the temple was holy; the vessels of the fanctuary were holy; the first fruits were holy; the facrifices were holy. Hence christians are called the temple of God, veffels of honour, the first fruits of every creature, " a sacrifice holy and acceptable.”
The Lord hath set apart him that is godly for him“ self." He is sacred to the divine service and honour;