those things which we profess. We may naturally suppose, that the primitive Christians, continually exposed to insults, losses, banishment, and death, would not hold fast a profession after they had lost the possession of pure religion. The devil may tempt, lust may entice, and the world may frown; but let us hold fast. If we give way, we shall perish; if we hold fast, we shall be saved.

III. THE COMPASSION OF OUR HIGH-PRIEST IS A FURTHER ENCOURAGE

MENT TO HOLD FAST.

Our High-Priest is touched with a feeling of our infirmities. The word infirmity, means both weakness and affliction. Our High-Priest knows both; for his eyes are ever upon us. He is touched with a feeling of our infirmities; he commiserates our case, and sympathizes with us. How is a tender parent touched with the sufferings of a child? Judge, ye fathers and mothers, who have suffering children. Thus Jesus is touched, when his followers suffer. When we are touched with a feeling of the sufferings of others, we hasten to their relief; and Jesus hastens to our relief. This is what is meant: For we cannot suppose that our High-Priest has now the painful feelings of humanity; but he has both power and willingness to come to our help. O Christians, how great is this encouragement! There may not be a man on earth, who either knows your infirmities, or feels for you when they bow your spirits down; but you have a friend in heaven, who knows all you suffer, who feels for you, and who will afford delivering grace.

Jesus, our High-Priest, was tempted in all points like as we are, yet without sin. Are we tried with poverty? He had not where to lay his head. Are we despised of men? He was both despised and rejected. Are we tempted by the devil? The devil tempted him in the wilderness of Judea. But temptation and sin are very different things. Sin is a transgression of the law; and if we do not transgress, whatever our temptations are, we remain innocent. Jesus was tempted; but he was without sin. His nature was pure, and his obedience was perfect. Let us imitate him; and though we cannot expect a deliverance from temptation, while we remain in this world, yet let us seek a full deliverance from sin.

IV. HAVING SUCH A GREAT HIGH-PRIEST, WE MAY GO BOLDLY TO A THRONE OF GRACE, WHERE WE SHALL OBTAIN MERCY, AND FIND GRACE TO HELP IN TIME OF NEED.

God, as the Governor of all created beings, sits upon a throne of glory: As Judge of the world, he will sit upon a throne of awful justice in the day of judgment; but he now sits upon a throne of grace. The idea conveyed by this representation is, that God is graciously disposed towards his rebellious subjects God might command us to appear before a throne of justice, to receive that sentence of condemnation which our sins deserve. Were he to do so, we should approach with dreadful fear and terror. But, through a blessed Mediator, mercy is proclaimed, and the worst of offenders may obtain reconciliation.

We may come boldly to the throne of grace. All our prayers, whether private or public, should be addressed to God upon this throne. Let us come to it every day, and every hour. Coming boldly, does not

imply impudence and audacity, but humble confidence. Let us not be afraid Though we are sinners, we have nothing to fear in coming to this gracious throne. It was set up for sinners. We go, not to a sinavenging God, but to a sin-pardoning God, who waits with open arms to receive returning sinners.

Let us go to the throne of grace for mercy. Mercy is ever needful. The children of God have need of mercy. They may say daily, "Forgive us our trespasses." Matt. vi, 12. When we seek mercy at this throne, we are always successful. The words are not, Come and ask for mercy, though that is implied; but, Come and obtain mercy. The apostle had no doubt of mercy being obtained by all, who would humbly go to a merciful God. Go, then, and he will blot out all your sins, and pardon all your iniquities.

We go to this throne, for "grace to help in time of need." Though there is no time in which we do not need the grace of God, yet there are some particular times in which we need it more than at other times. Thus, it is a time of need, when overwhelming temptations come; when terrible storms of persecution arise; when poverty, hunger, and nakedness are our lot; and when pain and weakness seize our frail bodies. But let us not yield to anxious thoughts about these things. It will be time enough, when they come, to look for helping grace: Nor shall we look in vain. "For thy shoes shall be iron and brass: And as thy days, so shall thy strength be." Deut. xxxiii, 25.

Thanks be to God for such a High-Priest, and for such a throne of grace! How highly are we favoured! Let us improve our privileges, bear up under our calamities, and endure to the end. Then, after having been conversant with God upon the throne of his grace, we shall see and enjoy him for ever upon the throne of glory. Amen.

SERMON XXXVI.

THE TRUE CIRCUMCISION.

For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. PHILLIPIANS iii, 3.

THERE were many painful disputes in the primitive church, upon the subject of circumcision. That rite, no doubt, was of Divine appointment; but, being abolished by the death of Jesus, it was unlawful to practise it in the Christian churches. Hence the apostle Paul calls the advocates of circumcision, The Concision, a contemptuous appellation, denoting an evil cutting and mangling of the flesh. Then he proceeds to point out the true circumcision; or those who, under the Gospel dispensation, are in covenant with God: "They worship God in the Spirit; rejoice in Christ Jesus; and have no confidence in the flesh."

I. THEY WORSHIP GOD IN THE SPIRIT.

In the heathen world, men worshipped idols; but Christians worship the ONLY LIVING AND TRUE GOD. This must appear very fit and proper to every man of reflection. Are we not the creatures of God? Does he not supply our wants? Are we not preserved and protected by his power? Is not He an all-perfect being? Who, then, can doubt the propriety of paying Divine honour to Him? Every man, that is not a downright Atheist, must acknowledge that God should be worshipped. The word worship, or adoration, is very extensive in its signification. It includes all that reverence, love, and veneration which a pious man feels in the discharge of religious duties, both in the church and in the field. Upon this plan, God may be worshipped at all times, in all places, and in all employments. But every man of God devotes certain portions of his time to the discharge of those sacred duties, which, in a peculiar sense, may be called the worship of God. These duties comprehend prayer and praise, reading and hearing the word of God, and mixing with religious assemblies, where God manifests his presence.

The Jews worshipped God with a great deal of external pomp and parade; but Christians worship him "in spirit and in truth." Their hearts are engaged in this solemn duty; and they are favoured with the assistance of the Holy Ghost. Forms, when accompanied with right dispositions, are not only useful, but absolutely necessary; but when worship is merely formal, it is rank hypocrisy, and Atheistical mockery. The sincere Christian looks through forms; prays from his heart; reads the Scriptures with reverence; and hears the word with gratitude. When he bows the knee in prayer, his spirit bows down before the Lord, and his praises are the pure effusions of gratitude and love. II. THEY REJOICE IN CHRIST JESUS.

And,

Christ was despised and hated by the Jews without a cause. what is very remarkable, their descendants, in every age, though favoured with the best means of information, have been as much opposed to Christ as their forefathers. Their deep-rooted prejudices arise, partly from natural obstinacy, and partly from judicial blindness. But the true circumcision rejoice in Christ Jesus as their Teacher; as their Saviour; and as their Judge.

The doctrines which Christ taught, though humbling to human nature are a source of joy to a true believer. What can be more so than the doctrine of the atonement; the pardon of sins; the influences of the Spirit; the resurrection of the dead, and eternal life! Christ was an infallible teacher. Hosts of enemies, with the subtilty and malice of devils, have attacked his doctrines; but all their efforts have proved vain. The more his doctrines are examined, the more they are admired. What cause of joy to the humble followers of the Lamb!

Christ is the Saviour of the true circumcision. His doctrines, in many instances, are realized in their experience. Through him their sins are blotted out, and they have peace with God; through him they are united to God, and are made partakers of the Divine nature; through him they conquer the world, the flesh, and the devil; and through him they are saved from all sinful practices, and from all tormenting

fears of death and a future state. On these grounds they rejoice in Christ Jesus. It may be said to them, in the words of the apostle Peter, "Whom having not seen, ye love: though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." 1 Pet. i, 8.

It is no small source of joy, that Jesus will be their judge. When persecutions depress their spirits, they rejoice in the prospect of that day, when Jesus will sit in judgment both upon them and their persecutors. That day, so much dreaded by all the enemies of Jesus, is, to them, a day of hope. Then the Judge, who cannot depart from the strictest rules of impartial justice, will prove their friend; and they already joyfully anticipate the high honours which will be conferred upon them in that day of holy triumph.

In short, the true circumcision rejoice in the personal glories of Christ; in all his offices; in all his doctrines; in all his commands; in all his promises; in all his threatenings; and in all his ordinances. They even glory in his cross, which some consider as the scandal of Christianity. "God forbid," saith the apostle Paul, "that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Gal. vi, 14.

III. THEY HAVE NO CONFIDENCE IN THE FLESH.

The apostle Paul informs us, in the following verses, what he meant by the flesh: "I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: Circumcised the eight day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church: touching the righteousness which is of the law, blameless." Verse 4-6. It is plain, from this statement, that the apostle refers to outward privileges, and to external performances, neither of which can be relied upon with safety.

As to outward privileges, he was of the stock of Israel; of the tribe of Benjamin; an Hebrew of the Hebrews, or an Hebrew both by his father and mother's side; and he had been circumcised on the eighth day. Thus we may have descended from pious ancestors; and we may have been baptised in the name of the Father, Son, and Holy Ghost. But what good can we expect from these things, while we live in sin? A wise father may have a foolish son; a good father may have a bad son; but no man is either better or worse for what his ancestors have been. What ground of confidence is there, either in the outward rite of circumcision, or of baptism? Nothing which is done for us, in this way, can save our souls. Our parents might do their duty, in dedicating us to God, when we were infants; but, perhaps, we have renounced him, ever since reason began to dawn.

Outward performances are not a safe ground of confidence. Paul was a strict Pharisee; a zealous persecutor; and a steady observer of the law. But all his professions and observances could not save him. A natural man may make a profession, and attend strictly to outward forms; but until he receives Christ, and is renewed by grace, he neither can obey God acceptably, nor enjoy him as his portion. What is out

ward appearance in the sight of that God who searches the heart! A man may go to church, pay his debts, avoid gross sin, and still remain in the "gall of bitterness, and in the bond of iniquity." Acts viii, 23.

On the whole: When divine light first shines on the mind of man, he discovers the Being and perfections of God; and as that light increases, he discovers his own state as a wretched apostate from God. Then he sees and feels the need of a mediator between God and man. The Gospel directs him to Jesus as the only mediator, and through him he draws nigh to God, obtains mercy, and is renewed by the Holy Ghost. Then he worships God in the spirit; rejoices in Christ Jesus as an Almighty Saviour; and has no confidence in the flesh. Is this our experience? Can we rejoice in Jesus? The men of the world rejoice in honour, wealth, and power; but real Christians rejoice, both in prosperity and adversity, in the Lord who bought them. Let it be our ambition, to live and die with these humble followers of our Saviour; and, when time is no more, may we worship God in the spirit, and rejoice in Christ Jesus, with all the redeemed of the Lord in Zion. Amen.

SERMON XXXVII.

THE DAY DEVOTED TO THE LORD.

But be thou in the fear of the Lord all the day long. PROVERBS XXiii, 17.

RELIGION is of infinite importance to man. Its sacred duties will never cease; and its high privileges will continue as long as eternal ages roll. Other things of minor importance, may be laid aside occasionally; but religion, which is taken up for eternity, should be pursued continually. That moment which is not spent in the fear of the Lord, is a moment of sin and danger; and if it be not followed by repentance, will issue in deserved punishment. Men cannot be always on their knees in prayer; they cannot be always engaged in singing the high praises of the Lord; but they may be always under the influence of religious principles; and exercise devotion in the discharge of civil and social duties. Thus, "be thou in the fear of the Lord all the day long."

Here are two things: First, we should fear the Lord; and, Secondly, we should continue in his fear all the day long.

I. WE SHOULD FEAR THE Lord.

JEHOVAH, here translated Lord, is that self-existent Being, who was, who is, and who will be for ever. This wondrous name denotes his absolute, independent, and eternal existence. He possesses all possible perfections; and is the fountain of all wisdom, power, and goodness. Angels adore him, and those of his creatures who know him best, admire him most.