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religion, those infirmities have become, in some degree, associated in men's minds with that gospel which supplies their remedy. But the words of our text will abundantly help us to shew that the charge is mistaken and erroneous in the highest degree. The gospel, indeed, does not profess to make any cold or systematic classification of the virtues; courage and resolution therefore may not, perhaps, stand forth in that scheme clothed in all the pomp of adventitious splendour which they are made to wear in the code of honour. But there is a stedfastness and a firmness in the Christian character which has a far more decided tone, and is founded on an infinitely stronger basis. It asks not, like worldly courage, the stimulants of resentment or revenge to rouse it into action. It seeks not for its recompense the passing triumphs of temporal honour or applause. It has its source in principles far more permanent and unchanging than can be found in the feeble nature of man.. It derives its origin and support from heaven itself, and therefore is imbued with some portion of the stedfastness of that law which "cannot be moved," and of the immutability of that faithful Saviour who, in the midst of all the changes of nature and humanity, is still "the same, yesterday, to day, and for ever."

To proceed then to some proofs of what has been already stated;-we shall find, on examination, that there is a volume of truth and of meaning in the words of our text—“Watch ye, stand fast in the faith, quit you like men, be strong." This, I would have you observe, is one of the many practical precepts which the apostle had deduced from the important doctrines which he had been previously discussing in the earlier chapters of this very beautiful and excellent epistle. Long and ably had he been expatiating to his converts on the sinfulness of man, the atonement of Christ, the terrors of the judgment, and the glories of immortality. The very chapter immediately preceding this contains that most eloquent account of the resurrection from the deed which is read in our burial service, -with all its striking and concomitant pictures of the clothing of the mortal with immortality, of the corruptible with incorruption, the triumph of faith over the victory of the grave, and the blunting of the sting of death;--and it is a deduction from this, and such like doctrines,essential features in our pure religion (and therefore a precept that addresses itself to us with no inconsiderable authority) that we are told to be watchful and vigilant, to adhere firmly to our

principles and our professions, to act with a manly and courageous spirit, and to put forth the best strength and energies which we possess, in the prosecution of our Christian labours.

I said that there was a volume of truth and of meaning in these words of our text. Let us apply them to some of the most important topics connected with the gospel.

1. And first,-It appears that the authors of the cavils for cavils alone they are—which have been described above, are labouring under a great misconception with regard to the general objects which religion has in view. For what, I would ask you, is the nature of that gospel, and what the character of those obligations which we are required so solemnly to recognize and fulfil? Is it any mere ingenious subterfuge for evading the heavier burthens, and the more important duties of existence? Is it any systematic concession to the weaknesses of humanity, or indulgence of the gross appetites of a degraded nature? Is it any chartered asylum for the idle and the profligate, holding out to them an immunity from all the cares and exertions incidental to a probationary state, in the perpetual enjoyment of ease, and indolence, and repose? of this indulgent character, we might indeed very reasonably grant that to encourage it would be

If religion were really

justly stigmatized as a weakness. But it is difficult to conceive any thing more entirely, whether in principle or practice, the reverse of this. Consider only what the Christian has to do, and what the advanced Christian has done, and then ask yourselves on whom, whether on him or his adversary, such a charge as this will most deservedly fall. At the very beginning he has obstacles in his way. The enemy he has to encounter, is one who has already secured himself an interest in his bosom, to whom he is already more than nominally subject. He has to struggle against his own passions, his own inclinations, in other words, the perverseness of a fallen and corrupted nature, at the very first. He has to force his way where every thing seems against him; to resist both enemies without and enemies within; to turn with unreluctant eye from the attractions that are most pleasing to his senses; to put a restraint upon himself; to chasten, and correct, and subdue, (even though correction may be painful for a time) his own rebellious heart; to "bring into captivity every thought to the obedience of Christ."* Some of the affections that are the dearest to the natural man he has to eradicate from his heart;-the "right hand," and "the right eye," the deepest rooted, the best

* 2 Corinthians x. 15.

beloved, the most cherished idols and predilections of the soul-must be unsparingly plucked out and cast aside. Frequently is he required, (I speak now without enumerating the consolations which he afterwards obtains,) to submit to pain while he sees others apparently glad; to "weep and lament, while the world rejoices ;"* to walk on the solitary and deserted path, while others are pursuing the broad and the pleasant way, with mirth, and companionship, and gaiety of heart. Like an intruder in a land that is not his own, he has to forego many of those seemingly agreeable associations which attach those who "have their reward" in this life, to their own peculiar world. He has, (to quote the words of scripture itself,) to "fight the good fight of faith;"† to "be strong in the Lord, and the power of his might;"to" put on the whole armour of God, that he may be able to stand against the wiles of the devil;"§ to resist a greater and more dreadful than an earthly foe. He is told that "he that once puts his hand to the plough, must in no wise turn back;" that "a wavering man is but as a wave of the sea, driven with the wind and tossed."** He is reminded that he must not "give place to the devil,"†† nor "give way to wrath;"‡‡

*John xvi. 20. +1 Tim. vi. 12. Eph. vi. 10.

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Luke ix. 62. **James i. 6. ++ Eph. vi. 27.

§Eph. vi. 11.

Eph. iv. 26.

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