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The judgments of GoD go abroad | but with whom you are now taking


the most effectual method of drowning his voice, and disarming him of all his authority. Do not you per

of delay is madness-that you are getting by every hour of it into deeper water-that you are consolidating a barrier against your future return to the paths of righteousness, which you vainly think you will be able to surmount when the languor and infirmity of old age have got hold of you

against him, and he carries his friends and children to the grave, a few natural tears may bear witness to the tenderness he bore them-but that Spi-ceive that in circumstances every act rit, which gives to these judgments all their moral significancy, witholds from him the anointing which remaineth, and the man relapses as before into all the obstinate habits, and all the uncrucified affections which he has hitherto indulged in. The disease gathers upon him, and gets a more rooted inveteracy than ever: and thus it is that there are thousands and thousands more, who, though active and astir on that living scene of population that is around us, have an iron hardness upon their souls, which makes them in reference to the things of God, dark and sullen as the grave; and fast locks them in all the insensibility of spiritual death.

that you are strengthening and multiplying around you the wiles of an entanglement, which all the strugglings of death-bed terror cannot break asunder-that you are insulting the spirit of GOD by this daily habit of stifling and neglecting the other and the other call that he is sounding to your moral ear, through the organ of conscience: and oh! the desperate folly of such a calculation ;

Is there no old man of your acquaintance who realizes this sad pic-think you that this is the way of gainture of one left to himself, that we ing his friendly presence, at that awhave now attempted so rapidly to lay ful moment when the urgent sense of before you? Then know, that by guilt and danger forces from the sinevery deed of wilful sin, that by every ner an imploring cry as he stands moment of wilful delay in the great on the brink of eternity? "How matter of repentance, that by every long ye simple ones love simplicity, stifled warning of conscience, that by and the scorners delight in their every deafening of its authoritative scornings, and fools hate knowledge. voice among the temptations of the Turn ye at my reproof; behold, I world, and the riot of lawless ac- will pour out my spirit unto you, I quaintance, you are just moving your-will make known my word unto you, self to the limits of this helpless and because I have called and ye refused : irrevocable condition. We leave no doubt but you may have the intention of making a violent step, and suddenly turning round to the right path ere you die but this you will not do but by an act of obedience to the reproaches of a conscience that is ever getting harder. This you will not do without the constraining influence of that Spirit who is gradually dying away from you. This you will not do but in virtue of some overpowering persuasion from that monitor who is now stirring within you,

I have stretched out mine hand and no man regarded; but ye have set at nought my counsel, and would have none of my reproof. I also will laugh at your calamity-I will mock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a whirlwind ; when distress and anguish come upon you; then they shall call upon me, but I will not answer; they shall seek me early, but they shall not find me. DR. CHALMERS.



No. 121.]


A Sermon,


[Price 3d.

Ephesians, iv. 20-25.-" Ye have not so learned Christ—if so be that ye have heard him, and have been taught by him, as the truth is in Jesus; that ye put off concerning the former conversation, the old man which is corrupt according to the deceitful lusts, and be renewed in the spirit of your minds; and that ye put on the new man, which after God is created in righteousness and true holiness."

WHAT arm is there that grapples with Jesus alone confronted Self-Jesus Satan, the author of evil and the alone struck at the life of the darling prince of this world, but the arm of idol-Jesus alone put forth a resolute Christ the Son of God? There is and determined hand to extract and none. What religion is there under destroy, root and branch, the awful heaven, which gives the lusts of the produce of the forbidden fruit. And flesh no quarter, but the religion of hence, the backwardness of men in the Gospel? There is none. Every the reception of his divine authorityother founder of a system, every other hence, the eagerness to catch at every master of a school has been an apolo- argument that would invalidate the gist for an abettor, a flatterer of sin. claims he set up--hence, the cavillings Whether Greek or Roman, or Mus- at the testimonies to his missionsulman, each produced the impression hence, the questionings of the truth of he did, each extended the peculiar his miraculous powers-hence, the obcreed he did, only because he neither stinate withstandings against the force acknowledged fully, nor exposed to of his searching appeals—and, hence, the utmost the natural depravity of comes out the secret, why, in the the human heart. Each found man space of nearly two thousand years in his iniquities, and each left him so. the principles he came to establish, The cause of each was prolific in con- have so slowly progressed; comes version, only as it allowed man to out the secret, why, the boundaries follow the propensities of his fallen are so narrow in the mass of nations nature-only as a means it encouraged where his faith may be found; comes the play of the more cherished vices out the secret, why, in the bleak and within, or as an end held out the pro- barren wilderness of the great world mise of a yet deeper indulgence in we inhabit, only so small a spot prethe sensualities to which he is prone. I sents itself that is green, and living



with the influences of his spirit; comes
out the secret, why, in the very com-
pass of a Christian profession, there
should be so few who are Israelites,
indeed,-why, where there is a
ing from a thousand hills in our
spiritual Canaan, there should be so
melancholy a spectacle of the lean
and ill-favoured kine of Egypt.

I may know upon earth, and every vision of joy that I may realize in the world of eternity? The conclusion is inevitable, that, while the man is livlow-ing in sin, and loving the sin in which he lives, he is yet under the sentence of condemnation-he is yet the selfexcluded from the mercies of the new covenant-he is yet without Christ, and, while remaining in this state,

Oh! if the Gospel of Jesus might be holden with our loved and reign-without hope, he is yet,—and is not

fever in the world—and paralysis in the world—and accident in the world? (Accident! as it is improperly called, for there is nothing out of the control of Divine Providence-there is no contingency of circumstance which is not of the appointment of God.

ing vices, if only it would permit the gratification of one of our corrupt inclinations, if it would but let alone the favourite sin, what a willingness would there be to receive it! What a sweep would there be in its conquests! How rapid its march from field to field, until the subjugation | And oh, be careful of entertaining were that of universal empire. the merest notion, that aught can exist independently of Him! Be fearful, by the jealousy of his nature, to have another God besides Him.) And what if I should be suddenly siezed by the burning fever, or stricken by the deadening paralysis, or crushed by the awfully sudden accident? where would my spirit be?

Now, in the days of Saint Paul, there were men who were thus living in the profession of Christ, but in the commission of wilful sin; who had fallen into the fearful ignorance and delusion, that a follower of Jesus might be, at one and the same time, a follower of Satan, that he might serve two masters. And to expose this delusion, and to save from falling into so grievous an heresy, was the burden of the Apostle's spirit, in the chapter out of which I have taken my text. "But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that ye put on the new man, which,

Now, do not suppose that this is mere guess work, that this is idle assertion, but pause in self inquiry. Let the man, who, as yet, hath not become decided in his profession, who hath not, verily and truly, put upon him the robe of Jesus' discipleship, ask why he is otherwise minded; let him sit in communion with himself, dissect his affections, lay bare his whole heart, and I am sure he will discover the cause of his own half-compliance of his half-service, in the hidden sin, in the love of the unsurrendered sin. Yes! but for that fondled offspring of the guilty soul-but for that dandled baby of the carnal affections, the whole man were not almost but altogether Christ's; whilst it is that deceitful lust, which now renders ineffectual the ministry of reconciliation, makes powerless the voice of GoD speaking through the Gospel of His dear Son, and forces the awful alternative of a soul saved, or a soul lost.

Is such a soul mine? And can the sweet morsel which I am rolling under my tongue, the iniquitous indulgence I will not give up, be the price for which I am bartering away all the peace that

after God is created in righteousness | from the markings of the pen, or the and true holiness."

teachings of the school, or the discourses of the pulpit, and yet there is as a wide gap betwixt this, and a true knowledge of Christ, as may be. But some of yourselves can meet me with your testimonies here. You remember when the head was charged, and the tongue was busy, nay, flippant, with the name of Christ, but when nothing went deeper; and you lacked the spirit of the wisdom which now makes you wise indeed?-wise unto salvation. Again, there is a knowledge of Christ which is erroneous. The other did not go far enough, this is at direct war with the principles professed to be known. Such is the knowledge of the Antinomian, where a man makes Christ the object of his faith, and the promises of Christ's Gospel the ground of his assurance, and defends and justifies the marring of the image and the example of Christ in his life. Such, too, is the knowledge of the man to whom in the exordium of this sermon I adverted, who, like many at Ephesus, is feign to hold Christ and the world in the same heart-who, perchance, would willingly give the tithe and seventh part of his time to Jesus and his services, on the implied condition that the remainder might be devoted to himself and his own pleasures-who would work his way, as it were, in the Christian field with the unequal yoking of the heifer and the ass. And

And now to some few remarks upon these words, I would lead your serious attention, and may He who is the light of the soul, and the sanctification of the soul, vouchsafe His holy unction, for Jesus' sake.

First,-THE KNowledge of ChriST.
Secondly,-THE MEANS TO THE ac-





"But ye have not so learned Christ." Where is this learning of Christ imperfect and superficial— where is it erroneous—and where is it full and complete? It is imperfect and superficial where it merely affects Christ's person - where it reaches only to the verisimilitude the coincidences of the lines of his life with the lines of ancient prophecy -where it rests upon his miraculous works only as the proof of his divine mission-where it comprehends the bare trials and sufferings of the man and of the martyr-where it extends no further than to a general survey of his duties and doctrines and ordinances and offices. Now he who is wise thus much may comparatively be a fool a knowledge of that which appears, betokens no knowledge of that which is hidden. Thus a man standing at a distance may see, and give you a pic-now, does not this knowledge present ture of a flower, and yet be altogether that of many here? Have not some unconscious of its fragrancy; or upon of you, in a religious sense as it were, looking at the flame, he might repre- your Sunday suit and your everysent its colour and figure, and yet be day suit? Are you not feeding your altogether unconscious of its heat. self-complacency upon your baptism And so a man may know almost every in the name of Christ, and your thing about Christ, and yet not un- assemblings together in the name derstand any thing of his influences of Christ and your keeping of ordi--of his mysteries. Thousands have nances in the name of Christ, and your this knowledge, they suck it in with public avowals in the name of Christ, their mother's milk, they get at it while you go on sinning against the

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pattern of Christ, returning from your profession to your guilty practice, as the sow that is washed to her wallowing in the mire? Concerning whom, looking from this day's declarations to the morrow's acts, might I not tell, like the Apostle, even weeping, that under an assumed friendship you are the enemies of the cross of Christ? May the Divine Grace make the number of such instances less and less at each returning period of my labours amongst you, for your soul's sake.

And now, what is the full and complete learning of Christ? This begins with a man's knowledge of himself in his own heart he must find the alphabet by which he may spell out the very name as well as the offices of Christ. The knowledge is practical; theories are cobwebs; in the appropriation of Christ to the existing wants of the soul, lives the true and only wisdom of Christ. To know the truth as it is in him, you must know the truth as it is in your own heart. Let down into this well, and you will draw up the living water; the deeper you go the water will be the sweeter Go along the avenue, and you will come to an opening; the further you walk the opening will be the wider and the brighter. Do you know, experimentally know, that you are a guilty sinner, that you are under the weight of the curse, of GOD's righteous curse-that you are a rebel against your King-that you are stricken with the leprosy of evil, so that there is no sound part in you from the crown of your head to the sole of your foot-that you are ignorant and weak, and like the troubled sea, for agitation and strife—that you are aliens and strangers from the true commonwealth of Israel-that you are by nature the children of wrath and the heirs of destruction. Oh! if you have, indeed, a deep and inward knowledge of this, if you are sunken

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in these lower depths of consciousness, you may look up and see, what were else invisible, a star shining above you, the eye of Christ looking down upon you, who is to you pardon, and redemption, and reconciliation, and sanctification, and wisdom, and strength, and peace, and adoption, and exaltation to the right hand of GOD. This is the learning of Christ as he is, from a learning of the man as he is. This is to know" the truth as it is in Jesus," by a knowledge of the suitableness of his offices to the existing wants of the soul. If thus you hear of him with the spiritual ear, and believe on him with the spiritual heart, you have come to that full and complete, and essential knowledge which maketh wise to salvation.

I am

And now, Secondly,—THE WAY OF OBTAINING THIS KNOwledge. anxious, saith some inquiring voice, thus to learn Christ, as my prophet, priest, and king-as the way, and the truth, and the life, and yet I know not how-I cannot see myself in the condition you describe--I have hitherto striven to do so in vain. And who, my brother, has been your master? Has he been in or out of Christ? Have you forsaken other guides, as the blind leaders of the blind, and consented, in the words of my text, to be "taught by him," to be taught hy his holy and promised Spirit, who "when he is come," said Christ," he shall teach you all things." It is, indeed, a weary, hopeless work, where you set about to know yourselves, without a prayerful dependence upon him who 66 convinceth of sin," to seek truth in the inward parts, without a diligent calling upon him who is the guide into all truth. Do you think that it is for you to supersede him in the ministry of his offices? Can you expect other than that the knowledge shall be withholden where the source of its

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