world, they generally fall from grace. It is not difficult to account for this on scriptural principles; for "they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." 1 Tim. vi, 9.

When rich men indulge themselves in the unsanctified pleasures of this life, they counteract the influences of the word, and bring forth no fruit unto perfection. How can the seed grow in that heart which is divided between God and the world! To-day, these sons of pleasure are in the house of God; to-morrow they will be found in the unhallowed feast. To-day, they hear the word; to-morrow they will hear the profane song. They feed themselves without fear; they fall into hurtful lusts; they forget God; and they are unfruitful. Thus the corruptions, which are natural to the unrenewed heart, spring up like thorns, and choke the word.

These hearers form fine plans of general usefulness, which, on some occasions, are partly executed, but the world steps in, and their purposes are broken off by its seducing charms. But they must be told that they cannot serve two masters; and that this preponderating influence of the world will end in everlasting ruin, unless it be checked by timely repentance.

IV. THE HEARERS WHO ARE COMPARED TO GOOD GROUND.

These hearers are prepared, like a well-cultivated field, to receive the seed of the word. They see the importance of truth, the evil of sin, and the beauty of holiness; and the fallow-ground of their hearts has been broken up by true repentance. Here there is depth of soil; the baneful weeds of sin are plucked up; the field is secured by a sacred enclosure; and the prudent culture of the skilful husbandman appears. These hearers are attentive; they understand the word; they hide it in their hearts; and they pray for the vivifying influences of the Sun of Righteousness, and the refreshing showers of Divine grace.

These hearers obey the word; and obedience is the fruit of their hearing. This may be illustrated in a few particulars: Does the word require them to give up their sins? they instantly renounce them all. Does the word require repentance? they repent in dust and ashes. Does the word require faith in the Lord Jesus Christ? they believe with the heart unto righteousness. Does the word require them to love God and men? they love the Lord their God with all their hearts, and their neighbours as themselves. Does the word require practical religion? they are careful to maintain good works. Thus they bring forth much fruit to the glory of God.

But there are various degrees of fruitfulness among good men. One brings forth thirty-fold, another sixty, and another an hundred. It is not difficult to account for this inequality in the fruitfulness of Christians. One is rich, another is in easy circumstances, and another is poor. rich man, when his heart is open, gives much; the man who is in easy circumstances, but not affluent, gives a little; but the poor man can give nothing, because he has nothing to give. And yet the poor man may be as pious as his wealthy brother; but he cannot abound in the fruit of charity. The same may be said of other fruits. One eniovs

extensive mental abilities, another enjoys mediocrity, and another has very limited intellectual powers. Now, allowing that each is as welldisposed as the other, yet he who has the largest mind will bring forth more fruit than his brethren. And besides this, one enjoys opportunities of usefulness which are denied to others; and though his will is as much inclined to do good as that of his brethren, yet he falls short for want of opportunity. But all should pray, and use every mean in their power, that their fruit may abound yet more and more.

We conclude by observing, that Jesus, the first sower in the Christian dispensation, has ascended to heaven; and that all the holy Apostles who succeeded him in the work of sowing the seed of the word, have been with him for many ages; but that the same seed is still sown in the world by skilful and faithful husbandmen. Hearers of every description are still found in every Christian congregation; but let Ministers be faithful in their work; and let hearers take heed how they hear. Both must soon appear before the judgment-seat of Christ. May we all appear with joy! Amen.

SERMON XCVIII.

THE WISDOM OF OBEDIENCE.

Therefore, whosoever heareth these sayings of mine, and doeth them, 1 will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a rock. MATTHEW Vii, 24, 25.

THE sermon of our Lord upon the mount has been justly admired by wise and good men in every age of the Christian church. As a compendium of practical religion, it has no equal, either in the sacred Writings or any others; and, as a composition, its beauty, strength, and simplicity are unparalleled.

Our Lord's discourses were generally very short, but they contained a world of matter. He neither said too much nor too little; but just what the occasion required. There were no quibblings, no useless disputations, nor any metaphysical refinements in his sermons. They were serious, plain, vastly important, and calculated to do good.

In this discourse we shall consider the sayings of Christ in this sermon; prove that those who hear these sayings are bound to do them; and then point out the wisdom of Christian obedience.

I THE SAYINGS OF CHRIST IN THIS SERMON.

The Evangelist informs us, that Jesus, "seeing the multitudes" of people which followed him "from Galilee, and from Decapolis, and

from Jerusalem, and from beyond Jordan, went up into a mountain: and when he was set, his disciples came unto him: and he opened his mouth and taught them."

From this statement, it appears that the words of Jesus were delivered, in the first instance, to his disciples; but that they were also intended to instruct the multitude in things pertaining to the kingdom. And this sentiment is further confirmed by these words, "Whosoever heareth these sayings of mine, and doeth them."

The fact is this: our Lord taught the multitudes by a discourse addressed to his own disciples; or, in other words, showed them what would be required of all who should believe his doctrines, and submit to his government. Thus far the way is clear, and those who profess his name are bound to receive these sayings as unerring rules of conduct.

These sayings relate, in the first instance, to the inward temper, or the state of the mind; and in the second place, to the outward conduct, or the practice of the life.

Those which relate to the inward temper, point out the blessedness of certain dispositions. Thus, for instance, The poor in spirit, or those who have lowly thoughts of themselves, are happy: for theirs is the kingdom of heaven. Such as mourn on account of their own sins, or the sins of other men, are blessed: for they shall be comforted. The meek, whose tempers are evenly balanced by the grace of God, are happy: for they shall inherit the new earth. Those who hunger and thirst after righteousness, or that inward conformity of the soul to God, which leads to the practice of justice, are happy; for they shall be filled with Godlike principles. The merciful, who are disposed to help the distressed, and to forgive injuries, are blessed; for, as they show mercy to others, they shall obtain mercy themselves, both of God and men. The pure in heart, who are cleansed from inward sin, are happy; for they shal see and enjoy God, both in this world and in the next. Peace-makers, who enjoy a peaceable temper themselves, and endeavour to promote peace among men, are happy; for they are the children of God." Those who are persecuted, reviled, and spoken evil of, for righteousness' sake, are blessed; and are commanded to rejoice, and be exceeding glad, because their reward is great in heaven.

From a consideration of the inward temper of good men, our Lord proceeds to point out their conduct in the affairs of life. As the salt of the earth, they season others by a good conversation; and as the light of the world, they shine upon others by their good works. Christ came, not to destroy the law and the Prophets, and therefore the least of the moral commandments are not to be broken; but in the observance of moral precepts our righteousness must exceed that of the Scribes and Pharisees; especially in the motives from which we act, and the ends to which our actions are directed. We are particularly required to seek an early reconciliation with those whom we have made our adversaries, and to avoid all impurity, and even that unchaste look on a woman which might lead us to sin. Duties to wives are urged: they are not to be put away on any light pretence, nor for any thing short of gross adultery. We are required to avoid profane swearing; and to let our yea

be yea, and our nay, nay. Acts of retaliation are expressly forbidden; and a desire to do good is encouraged. Enemies are to be loved and prayed for; and we must do them all possible good, in imitation of an all-perfect God. Our alms are to be done secretly; and we are not allowed, on any account, to seek the praise of men. Prayer is to be performed in private; and an excellent form of prayer is given to be used in our devotions. Fasting, which may be necessary in some cases, is to be performed secretly, and should be known only to ourselves and God. Earthly treasures must not be laid up; but we must lay up treasure in heaven. The intention must be pure in all our works, or the eye single in all our actions. God must be served as our only Master; and we must trust in him for food and raiment. We are neither to judge men, to magnify their faults, nor to forget our own. We are not to cast our pearls before swine; or to communicate our experience to brutish men. We are to ask our heavenly Father for every necessary blessing; and particularly for his Holy Spirit; and in all our dealings with men we are to do to them as we would wish them to do to us. These things may appear to be very difficult; but we must enter in at the strait gate, remembering that the entrance upon this plan of practical religion will require considerable efforts. Some men may teach us an easier way; but they are false prophets, who are known by their works, and we must be aware of their delusive arts. For not those who call Christ Lord in word only, but those who obey God, shall enter into the kingdom of heaven. Many, indeed, expect heaven without obedience; but they will be shut out, and put to shame.

These are the sayings of our Lord in this sermon; and we proceed to observe,

II. THOSE WHO HEAR THESE SAYINGS ARE BOUND TO OBEY.

It would be absurd to suppose, that our Lord delivered these words merely to amuse his hearers. They were spoken by him as the Christian Lawgiver; not on a mount which burned with fire; but on a mount where mercy and love appeared in a human form, in the sacred person of God incarnate.

Nor were they delivered as a perfect law, which could not be kept, to frighten men from any attempt to do what is fit and right. It is often said, "We cannot keep the law." Let those who are perpetually buzzing this sentiment in our ears, point out any one precept in this sermon which cannot be kept. If such a precept could be named, we should conclude, either that our Saviour did not know the weakness of human nature, or that he meant to mock frail mortals, by giving them laws which were not good; for that can never be accounted a good law, which is beyond the reach of him to whom it is given.

But the sayings of Christ were spoken that they might be obeyed; and those who heard them at first, as well as those who hear them now, are bound to obey. They should be done universally, cheerfully, and perseveringly. Let us examine these one by one.

We should have respect unto all the commands of our Saviour; for that argument which will prove the necessity of obedience to one of his precepts, will prove the necessity of obedience to all; for no man in his

senses, can suppose that our Lord would give one unnecessary rule of conduct. He who can make an excuse for the breach of one evangelical precept, might make an excuse for the breach of all; and thus there would be an end to practical religion, and sin would cover us with shame and disgrace. But an obedient man may say with David," Then shall I not be ashamed, when I have respect unto all thy commandments." Ps. cxix, 6.

We should do these sayings of our Lord with cheerfulness; because they are calculated to promote our own happiness, the happiness of other men, and the glory of God. When we examine his Divine precepts with the deepest attention, we see how wisely they are calculated to remove human misery, and to introduce and promote the purest pleasures. In the nature of things, no man can be unhappy in a course of obedience; because that obedience leads him to the very things which are necessary to promote his best interests, both here and hereafter. While he obeys, all things prosper in his hands, and it is well with him both in soul and body. But obedience is not only a source of pleasure to ourselves, but of profit to our neighbour. It embraces his best interests, and promotes his real welfare. It comforts him in trouble, relieves him in want, and adds greatly to the stock of his happiness. For these reasons we should obey with cheerfulness. Duty should be our delight. Had we a bad master, we might murmur; but he is the best of masters. His work is pleasant; our support is abundant; and the reward will be great. Therefore, serve the Lord with gladness.

Perseverance in obedience is necessary. "Ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved." Mark xiii, 13. We have entered into the service of God, and are bound to obey him through time, and to the endless ages of eternity. There can never come a period in our existence in which we may cease to be obedient to the Lord of all. For from the moment we enter upon his service, we must continue to obey Him as long as we have life, and thought, and being. Thus the faithful servant of the Lord obeys in life, in death, and to all eternity. His obedience has no limit but the Divine law, and it will have no end.

III. WE SHALL NOW POINT OUT THE WISDOM OF OBEDIENCE TO OUR LORD.

It is compared to a building upon a rock. In all buildings, great care should be taken to lay a good foundation; for if that be defective, the superstructure, however beautiful, is a piece of folly. Thus a building upon the sand may be grand and magnificent; but a tempest throws it down. How foolish then to build on such a foundation!

He who hears and does these sayings of Christ, builds on a rock; and that rock is the Lord himself. To build on him, implies a cordial belief of his doctrines, and sincere obedience to his precepts; for without faith, there can be no good works; and without good works, all our professions of building on Christ are vain. He is the foundation; and good works, built upon him, are the superstructure. The wisdom of building upon him will appear evidently to those who carefully examine the following remarks.