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 NONSUCH  PROFESSOR

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2. Another reason why Christians do more than others, is, Because they stand in a nearer relation to God than others. _

The nearer the relation, the stronger are the ties of obligation. In this view, believers on earth are superior to angels in heaven. Christ is related to these as a lord to his servants; but he is united to those as a head to its members. In this head, there are no glazed eyes, nor are there any withered or dead members in this body. While others are made of God, these are born of God. While others stand before him as prisoners before their judge, these appear before him as children before a father, and as a bride before a bridegroom. There are no stillborn children in the family of grace. God is the living Father, and therefore all his children live by him; he is also the everlasting Father, and therefore he will have due honour paid him. 'For a son honoureth his father, and a servant his master: if then I be a father where is mine honour? and if I be a master, where is my fear?' As a father, he will be revered for his goodness; and as a master, he will be feared for his greatness.

If honour be not the Lord's due, let him not have it: if it be his due, let him not be denied it. As man was born to serve God, he had better never have been born than to refuse him that service.

When the son of Flavius was found in the conspiracy of Catiline, the displeased father reprehended him sharply, saying, Non ego te Catilinae genui sed patriae, `I did not beget you for Catiline but for your country.' This is the language of God to his children, I gave you not bodies and souls to serve sin with but to serve me with. Our bodies were not formed to be the instruments of unrighteous actions, nor our souls the gloomy abodes of foul spirits.

The everlasting Father cannot brook the ungrateful behaviour of his own chidren. Therefore, attend to the great complaint he prefers against them. ‘Hear, 0 heavens, and give ear, 0 earth, for my children refuse to hear, I have nourished and brought up children, and they have rebelled against me.' Where the relation is the nearest, there the provocation is the greatest. It is far more pleasing to behold rebels becoming children, than to behold children becoming rebels.

When Caesar was wounded by the senators of Rome, Brutus a Roman of an illustrious family, also made a pass at him. With that Caesar gave him a wishful look, saying, 'What thou, my son Brutus!' How can that tender mother endure to feel those lips sucking her blood, which were wont to draw her maternal breast? The unkindness of a friend is more sensibly felt than that of an enemy.

The Roman censors took such an utter dislike to the debauched son of Africanus, that they refused to let him wear a ring on which his father's likeness was engraven; alleging, ‘That he who was so unlike the father’s person, was unworthy to wear the father’s picture.’ Thus God will never grant any to enjoy the love of Christ in heaven, who are destitute of the likeness of Christ on earth.

Alexander, who is reported to be an exceeding swift runner was once solicited to run in the Olympic games. He answered 'I will, if kings are mine antagonists.' Give me such a saint who will pursue nothing on earth, which may be unsuitable to his birth from heaven. What, shall he walk in darkness, whose Father is light! Shall those lips be found broaching falsehood, which were found breathing out prayers! Shall those eyes be found gazing on unseemly objects, which were found reading the lively oracles of God!

The remembrance of our dignity, should engage us to our heavenly duty. 'It is not for kings, 0 Lemuel, it is not for kings to drink wine and strong drink.' Such a sin is detestable in a sovereign, who has the eyes of his subjects upon him; but it is aggravated in a saint, who has the eyes of his Saviour upon him. A spot in scarlet, is worse than a stain in russet.

3. Another reason why Christians do more than others, is, Because they profess more than others.

Though there be many professors who are not true believers; yet there are no true believers, but what are professors. As trees are known by their fruits, so believers are known by their works. Such as have received Christ's bounty, are unwilling to fight under Satan's banner.

There are many who 'profess to know God, but in works deny him; being abominable, disobedient, and to every good work reprobate.' Man is not what he says, but what he does. For a man to say what he does, and not to do what he says, is to resemble those trees which are full of leaves, but void of fruits; or those barns wherein there is much chaff, but no grain. 'What is the chaff to the wheat? saith the Lord.'

Ah, how intolerable will the punishment of those professors be, who have appeared as burnished gold to men, and are found only base metal in the sight of God! What will it profit, to put off the old manners, and not put off the old man? A snake may change its skin, and yet preserve its sting. The gospel professed, may lift a man unto heaven; but it is only the gospel possessed, that brings a man into heaven. To profess piety, and yet to practise impiety, will be so far from advancing a man's commendation, that it will assuredly heighten his condemnation.

'And why call ye me, Lord, Lord, and do not the things that I say?' As if he had said, 'Either keep my words more, or else call me Lord no more; either take me into your lives, or cast me out of your lips.' As princes disdain to have their images on base counterfeits, so the Lord Jesus cannot delight to see his name on rotten hypocrites. Therefore he saith, 'Let every one that nameth the name of Christ, depart from all iniquity.' If godliness be evil, why is it so much professed? if it be good, why is it so little practised?

'Who hath saved us, and called us with a holy calling.' Now a holy calling will be attended with a holy carriage. Many may be found who can talk of grace; but very few can be found who taste of grace. It is not every one who looks like a Christian, that lives like a Christian. For there are some who make their boast of the law, and yet through breaking the law, they dishonour God. It is a greater glory to us, that we are allowed to serve God, than it is to him, that we offer him that service. He is not rendered happy by us; but we are made happy by him. He can do without such earthly servants; but we cannot do without such a heavenly master.

It is unnatural for a Christian's tongue to be larger than his hand. It is lamentable for him to hold a lamp to others, and yet to walk in darkness himself. There are generally more infected by the undue conduct of some, than there are instructed by the righteous doctrines of others. He that gives proper precepts, and then sets improper examples, resembles that foolish person, who labours hard to kindle a fire, and when he has done it, throws cold water upon it to quench it. Though such a physician may administer the reviving cordial to some fainting disciple, yet he is in danger himself of dying in a swoon. I may say of such professors, as was once said of a certain preacher, that 'when he was in the pulpit, it was a pity he should ever leave it, he was so excellent an instructor; but when he was out of it, it was a pity he should ever ascend it again, he was so wretched a liver.'

Many people are offended with the profession of religion, because all are not religious who make a profession. A little consideration will correct this error. Does the sheep despise its fleece, because the wolf has worn it? Who blames a crystal river, because some melancholy men have drowned themselves in its streams? The best drugs have their adulterates. And will you refuse opiate, because some have wantonly poisoned themselves with it? Though you have been cozened with false colours, yet you should not disesteem that which is dyed in grain. He is a bad economist, who having a spot in his garment, cuts off the cloth, instead of rubbing off the dirt. God rejects all religion but his own.

4. Another reason why Christians do more than others, is, Because they are inwardly conformed to the image of their Redeemer more than others.

As Jesus Christ is the fountain of all excellency, to which all must come; so he is the pattern of excellency, to which all must conform. As he is the root on which a saint grows; so he is the rule by which a saint walks. God has made one Son in the image of us all, that he might make all his sons in the image of that one. Jesus Christ lived to teach us how to live, and died to teach us how to die. Therefore he commands us, saying", 'Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.' 0 reader, if the life of Christ be not your pattern, the death of Christ will never be your pardon! Though the Lord Jesus was a man of many sorrows, yet he was not a man of the least sin. No man can equalize him in holiness; yet every man ought to imitate him in holiness.

As the sun is the glory of creation, so is Christ the glory of redemption. The summit of moral religion consists in imitating God: without this, your religion will be found a Tekel: when it is weighed in the balance, it will be wanting. It would be well if there were as great a similarity between the life of Christ and the life of Christians, as there is between a just copy and the original. What he was by nature, that we should be by grace. As face answereth to face in water, so should life answer to life in Scripture. He that was a way to others, never went out of the way himself.

A truly religious life, is a crystal glass; wherein Christ sees his own likeness. In our sacramental participations, we shew forth the death of Christ: but in our evangelical conversation, we shew forth the life of Christ. An excellent Christ, calls for excellent Christians. As he was never unemployed, he was never ill-employed. For, 'he went about doing good.' As our happiness lay near his heart, so his honour should lie near our hearts.

Jesus Christ even submits his person to be judged by his actions: 'If I do not the works of my Father, believe me not.' As if he had said, 'Never take me for a Saviour, if I act contrary to a Saviour.' Thus should it be with a professor, 'Never take me for a Christian, if I live contrary to the life of a Christian.’ If professors do more than others, it might be said, ‘Those are men and professors; but not men and Christians.'

Man is naturally an aspiring being, and loves to be nearest to those who are highest. Why does he not therefore take as much delight in those precepts which enjoin holiness, as in those promises which ensure happiness?

All those who are conformed to the image of the Redeemer, are as willing to be ruled by Christ, as they are to be esteemed by him. He that deems his yoke heavy, will not find his crown easy.

By David's language, there were many singular saints in his day: 'To the saints that are in the earth, and to the excellent, in whom is all my delight.' Was it so then? and should it not be so now? We know the New Testament outshines the Old, as much as the sun outshines the moon. If we then live in a more glorious dispensation, should we not maintain a more glorious conversation?

How blessed would it be for us, to have that blessed Scripture fulfilled in us, 'As he was, so are we in this world.' Now if we are in this world as he was, we shall be in heaven as he is. If there be no likeness between Christ and you on earth, there can be no friendship between Christ and you in heaven.

5. Another reason why Christians should do more than others, is, Because they are looked upon more than others.

If once a man commence a professor, the eyes of all are upon him; and well they may, for his profession in the world, is a separation from the world. Believers condemn those by their lives, who condemn them by their lips. Righteous David saw many who were waiting to triumph in his mistakes. Hence the more they watched, the more he prayed: 'Teach me thy way, 0 Lord, and lead me in a plain path, because of mine enemies.' It may be rendered, 'because of mine observers.'

Christian, if you dwell in the open tent of licentiousness, the wicked will not walk backward, like modest Shem and Japheth, to cover your shame; but they will walk forward, like cursed Ham, to publish it. Thus they make use of your weakness as a plea for their wickedness.

Men are merciless in their censures of Christians: they have no sympathy for their infirmity; while God weighs them in more equal scales, and says, 'The spirit is willing, but the flesh is weak.' While the saint is a dove in the eyes of God, he is only a raven in the estimation of sinners. Consider Christian, that an unholy conversation, strips off the rich ornamental jewels from the neck of the bride, the Lamb's wife. Sin indulged in a believer, is like a rent in a richly embroidered garment; or like a crack in a silver bell. A foul spot is soonest discerned in the fairest cloth. The world will sooner make an excuse for its own enormities, than for your infirmities.

The behaviour of some professors has often given the wicked an opportunity to reproach religion. Lactantius reports, that the heathens were wont to say, 'The master could not be good, when his disciples were so bad.' The malice of sinners is such, that they will reproach the rectitude of the law, for the obliquity of their lives who swerve from it. 0 that your pure life, did but hang a padlock upon their impure lips! Such will ever be throwing the dirt of professors, upon the face of profession.

If the sun be eclipsed one day, it attracts more spectators than if it shone a whole year. So if you commit one sin, it will cause you many sorrows, and the world many triumphs. Dr. Whitaker, on reading the fifth of Matthew, brake out, saying, Aut hoc non est evangelium, aut nos non sumus evangelici, 'either this is not the gospel, or we are not of the gospel.' The cruelty of the Spaniards to the Indians, made them refuse Christian baptism, 'For,' said they, 'he must be a wicked God, who has such wicked servants.' 0 that God's jewels did but sparkle more in this benighted world!

That was a glorious encomium given to Zacharias and Elizabeth: `And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.' God made them both righteous, and then men saw them righteous. Their religion was undefiled before God and the Father: and their lives unspotted from the world.

Reader, would you be righteous in God's sight? then you must be righteous in God's Son. Would you be unspotted from the world? then remember, you are not of the world. When the godly are left to fall, then the envious sinner will exclaim, 'There is your religion.' No wonder if a Barbarian gives the alarm, when the leprosy is in an Israelitish house.

6. Another reason why believers should do more than others, is, Because if they do no more, it will appear that they are no more than others.

As there is no man so vicious, but some relative good may be performed by him to man; so there is no one so religious, but some evil may be committed by him against God. As one swallow does not prove the approach of summer, neither does one good action prove a man a believer. There is in every being a natural tendency to some centre. God is the centre of the saints, and glory is the centre of grace. Now where we do not discover that bias, we may deny the being.

Reader, would you be thought more than publicans and sinners? then beware of living as publicans and sinners. Jesus Christ gives you an excellent mirror in his memorable sermon upon the mount, for you to behold your own likeness in: 'Ye shall know them by their fruits.' There is no ascertaining the quality of a tree, but by its fruits. When the wheels of a clock move within, the hand on the dial will move without. When the heart of a man is sound in conversion, then the life will be fair in profession. When the conduit is walled in, how shall we judge of the spring, but by the waters which run through the pipes?

As a sinner will discover the good he wants; so a saint will shew the good he enjoys. When the sun dawns upon the earth, it is presently known; and when the Sun of righteousness arises upon the heart, it cannot be hid. It is said of the Saviour, that 'he could not be hid.' As it is with the head, so it is with the members: 'Ye are the light of the world.—Let your light so shine among men, that they may see your good works.' When Saul was made a sovereign, he had another spirit poured out upon him; a spirit of government, for a place of government: and when a sinner is made a saint, he has also another spirit poured out upon him. As he is what he was not, so he does what he did not.

It is reported of a harlot, that when she saw a certain person with whom she had committed folly, she renewed her enticements; to whom he replied, 'I am not now what I once was.' Though she was the same woman that she was before, yet he was not the same man he was before.

Were the sun to give no more light than a star, you could not believe he was the regent of the day; were he to transmit no more heat than a glow-worm, you would question his being; the source of elementary heat. Were God to do no more than a creature, where would his Godhead be? Were a man to do no more than a brute, where would his manhood be? Were not a saint to excel the sinner, where would his sanctity be?

Professor, if you live and walk as a worldling, you subject yourself to that apostolic rebuke, 'Are ye not carnal, and walk as men?' If men debase themselves as beasts, the Lord will nominate them beasts; and if Christians walk as men. God will call them men. There is no passing for current coin in heaven, without the stamp and signature of heaven.

7. The disciples of Christ do more than others, Because they are appointed to be judges of others.

If you consult the Holy Scriptures, you will find that both the Father, the Son, and the saints are to judge the world. The ordination is the Father's, the execution is the Son's, and the approbation is the saints'. This shall no more derogate from the honour of Christ, than the sessions of the justices derogate from the authority of the judges.

When the apostle Paul would quash the sinful suits among the believing Corinthians, he informed them that they did not so much require men of eminence to terminate their controversy, as men of godliness. 'Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? If you are to judge in causes between God and man, how much more in controversies between man and man?' If about matters that are eternal; why not in affairs that are temporal?

Felons may be jovial in the prison, and bold at the bar; but they will tremble at the tree. When wicked men come like miserable captives out of their holes, the godly shall rise like an unclouded sun above the horizon of the grave.

There is a, cloud of witnesses to prove the Christian's judicial process,—Enoch, the seventh from Adam, prophesied of these, saying, 'Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all.' Again he saith, 'When the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.' Now the world judges the godly, but then the godly shall judge the world. The act of the head is imputed to the members, and the act of the members is acknowledged by the head.

Reader, in the great day there will be no distinction made between him who now sitteth on the bench, and him who standeth at the bar. Tell me, how will you be capable of passing a righteous sentence on others, for those evils which you have lived in the constant commission of? The true Christian can cordially subscribe to that ancient maxim, 'Because I enjoy the greatest share of religious majesty, I am therefore entitled to the least share of licentious liberty.' It was once said to Caesar, 'Seeing all things are lawful to Caesar, therefore it is the less lawful for Caesar to do them.'

'By faith Noah, being warned of God, prepared an ark,—by which he condemned the world.' Noah's believing set him to prosecute his building. Thus the sanctified Christian judges the world, both by his faith and his practice.

Christian reader, remember, that the gospel purity of your life, shews to worldlings the impurity of theirs. The usual prejudices which the world has against religion, is, that it makes no man better, though it may make some men stricter.

We too frequently behold that those who exclaim against the pride of others, are as proud as others. As they so constantly meet together, they are expected to be more godly; but they are not more godly for their meeting together. Take away their profession, and you take away their religion. They have nothing belonging to the sheep, but its skin.

Mark, how the God of Israel expostulates with the professing Israel of God, 'Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.' Here is a professing people, outdone by a people who made no profession. If heathens take up their gods, they will zealously keep up their gods. They were true to the false gods, while Israel was false to the true God.

'Hear, 0 heavens, and be astonished, 0 earth!' Why, what is the matter? 'The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider.' God does not call in a jury of angels to condemn them; but he empannels a jury of oxen and asses, to pass sentence upon them. Alas, that oxen and asses should be more religious than men who professed religion! In their kind they are more kind. If their owners feed them, they readily own their owners.

8. And lastly, the disciples of Christ do more than others, Because they expect more than others.

A true hope of heaven, excites an utter dislike to the earth. 'And every man that hath this hope in him purifieth himself, even as he is pure.' Hope is too pure a plant to flourish or grow in an impure soil.

Reader, you must not look to toil for the prince of darkness, all the long day of your life, and then sup with the Prince of light at the evening of death. There is no going from Delilah's lap, to Abraham's bosom. It is not the tyrannic reign of sin in your mortal body, which makes way for the triumphant reign of your soul in eternal glory. Grace is such a pilot, as without its steerage you will certainly suffer shipwreck in your voyage to everlasting tranquillity.

There is no gaining admittance into the King of heaven's privy chamber of felicity, without passing through the strait gate of purity. 'Blessed are the pure in heart, for they shall see God.' A dusty glass will not distinctly represent the face. To look for a Turkish paradise, is to conceive of the heaven of purity as a house of impurity; but while they expect to bathe themselves in carnal pleasures, you should look to be the chaste and happy consort of the Lamb.

The Lord's gratuitous bestowments on saints, awaken the grateful sentiments of saints. 'Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light.' Men commonly season the vessel with water, before they trust it with costly wine. Thus God will season the vessel of your heart with his grace, before he pours into it the wine of his glory. It is hard to say, whether God discovers more love in preparing heavenly mansions for the soul, than in preparing the soul for heavenly mansions.

Reader, if the Lord has made you a true believer, you earnestly desire that your present deportment may be suitable to your future preferment. You know there is no living a vicious life, and dying a righteous death. As divine justice crushes none on earth before they are corrupted, so divine mercy crowns none in heaven before they are converted.

Holiness and happiness are so wisely joined together, that God will never suffer them to be put asunder: 'Follow peace with all men, and holiness, without which no man shall see the Lord.' Though holiness be that which a sinner scorns, yet it is that which a Saviour crowns.

The soul of man is the Lord's casket, and grace the jewel: now, wherever the jewel is not found, the casket will be thrown away. Though the wheat be for a garner, yet the chaff is for the fire. The Scripture presents you, not only, with an account of what God will do for a Christian, but also what a Christian will do for God.

The high prize of heavenly bliss, is at the end of the gospel race: `So run that you may obtain.' To neglect the race of holiness, is to reject the prize of happiness. He that made you without your assistance, will not crown you till he has saved you from your disobedience.

It would be well for fruitless sinners, were they seriously to consider that fearful Scripture: 'Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.' If you be not fruitbearing plants, you must be burning brands. There is no making out your salvation, where there is no working out your salvation. Men are condemned, not only for their profaneness, but also for their slothfulness. Men may perish for being unprofitable servants, as well as for being abominable servants.

The Lord binds none in the bundle of life, but such as are heirs of life. 'Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.' How cheerfully should those cast in their net, who are sure to enclose so excellent a draught of fishes! |

Reader, why do you expect more than others in heaven, if grace has not made you more than others on earth? 'If you love them that love you, what reward have you?' It is but natural, that love should be returned to those from whom it has been received. Now natural works shall have only natural wages. If you would not have God put you off with a Pharisee's portion, how can you put him off with a Pharisee's performance?

The Lord hangs the bait of duty, upon the hook of mercy: he sets the promises of the gospel in the galleries of his ordinances. The hardy soldier will undergo a bloody seed time, to enjoy a happy harvest: he has nothing more than earthly mammon in his pursuit; but the saint has nothing less than heavenly mansions in his pursuit.

Thus have I despatched the first general head, namely, Why the disciples of Christ do more than others. I, therefore, come secondly to consider, What the disciples of Christ do more than others And here I shall form a golden chain of twenty links, for believers to wear about their necks.

The first singular action of sanctified Christians, is, `To do much good and make but little noise.

Some people say much, and do nothing; but Christians do much and say nothing. To deserve praise where none is obtained, is better than to obtain it where none is deserved. The old maxim is worthy to be revived; he that desires honour, is not worthy of honour.

'Take heed that you do not your alms before men, to be seen of men; otherwise you have no reward of your Father which is in heaven.’ A saint may be seen doing more works than any and yet he does not desire to do any of the works, to be seen. An alms which is seen, is by no means unpleasant to God, provided it be not given with a design to have it seen. Though good ends, make not bad actions lawful; yet bad ends, make good good actions sinful. The harp sounds sweetly; yet it hears not its own melody. Moses had more glory by his vail than he had by his face. It is truly pleasant to behold those living in the dust of humility, who have raised others from the dust by their liberality.

That ancient caution of our Saviour is very suitable to modern times: ‘Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory from men.' What the first verse calls doing to be seen of men, this calls doing to receive glory from men.

Hypocrites would never be anxious for men to see them; but that by seeing them, men should praise them. The indigent are more indebted to their vanity than their charity. They give alms, not so much for the poor to live upon, as for the rich to look upon. This is employing the master's coin for the servant's gain. Hypocrites are more zealous for the market than for the closet. They can pray better in the corners of the streets than in the corners of their houses.

It is both meat and drink to a formalist to fast, if others do but see it. It is reported, that the nightingale never sings so sweetly as when others stand by to hear its melody. ‘Come, see my zeal for the Lord of hosts;' when there was no zeal for the Lord of hosts to be seen. Jehu only made religion a stirrup, to mount upon the saddle of popularity. Sounding souls are seldom souls that are sound. The vote of a Jehu is always linked to the heart of a Judas. Some persons are like hens, which no sooner drop their eggs than they begin to chatter. If such bestow a little money on a church's repairs, it must be recorded upon glazed windows.

How frequently do the enemies of grace lurk under the praises of nature! While a hypocrite is extolled, grace is injured. By how much we arrogate to ourselves, we derogate from God's honour. Vain-glory is like Naaman's leprosy,—a foul spot upon a fair paper. What are the acclamations of man, to the approbation of God? Of what real advantage is it, to be cried up on earth, by those about us; and cried down in heaven, by him who is above us? One flaw in a diamond diminishes both its splendour and value. Where self is the end of our actions, there Satan is the rewarder of them.

'When thou doest thine alms, let not thy left hand know what thy right hand doeth.' Acts of mercy are right hand acts, but the left hand must not know them, because it will make them known. It is a singular thing for Christians to do much in secret, and to keep it secret when it is done. God is nearer to us than we are to ourselves. We need not sound a trumpet for anything that is bestowed; for when the great trumpet shall sound, every work shall be revealed.

Where the river is the deepest, the water glides the smoothest. Empty casks sound most; whereas the well-fraught vessel, silences its own sound. As the shadow of the sun is largest, when his beams are lowest; so we are always least, when we make ourselves the greatest. Wicked Saul would rather resign his crown than his honour: 'Honour me before the people.' There is little worth in outward splendour, if grace yield it not an inward lustre.

When the sun of worldly grandeur is in its meridian, it may be masked with a cloud. By climbing too high on the bough of honour, you may hang yourselves on the tree of dishonour. Some would rather suffer the agony of the cross, than the infamy of the cross. It is worse, in their esteem, to be dispraised than it is to be destroyed. Thus Abimelech, the fratricide, conceived of it: 'A certain woman cast a piece of a millstone upon Abimelech's head, and broke his skull; then he called hastily to the young man his armour-bearer, and said unto him. Draw thy sword, and slay me, that men say not of me, A woman slew him.' Poor man, he dies, but his pride does not die!

How frequently does God reject those as reprobate silver whom men esteem as fine gold! 'He is a Jew, who is one inwardly; and circumcision is that of the heart, in the spirit whose praise is not of man, but of God.' The praise of a hypocrite is not of God, but of man; the praise of an Israelite is not of man, but of God. The former desires to seem good, that he may be admired; the latter to be good, that God may be honoured. The self-abased saint on earth, imitates the angels in heaven; while the self-admired sinner on earth, imitates the fallen angels in hell.

The cherubims in Ezekiel's vision 'had the hands of a man under their wings.' They had not their wings under their hands; but their hands under their wings. Their hands denoted skill, their wings celerity; and their hands under their wing's, the secrecy of their actions. They would not have others fall down and worship them, who were only round the throne; but they fell down themselves to worship him, who is upon the throne.

It was foretold of our Lord Jesus Christ, who did the most excellent works that ever were done, that ‘he should not cry nor lift up, nor cause his voice to be heard in the streets' ' He should not cry,' that is, he should not be contentious: 'he should not lift up his voice in the streets,' that is, he should not be vain-glorious.

How repugnant to this, was the conduct of the boasting Pharisee. 'The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.' Hypocrites are better in setting forth their own worth, than their own wants; in displaying the banners of their perfections, than in discovering the heinousness of their own trangressions. ‘I am not as other men are!’ As if he had been such a fellow, as had had no fellow. Because he was not so bad as most, he thought himself as good as the best. Ambition is so great a planet, that it must have a whole orbit to move in; and is envious at its equals.

A sunburnt face seems fair, compared with an Ethiopian; but cyphers can never constitute a sum. This Pharisee was as far from being religious, as he was from being scandalous. But upon what foundation did he rear his superstructure? ‘I fast twice in the week, I give tithes of all that I possess. ‘He proclaims all out of doors which was done within. He forgot that he was like the sea, which loses as much on one shore as it gains on another. He hid his sins, which he should have confessed, and published his good deeds, which he should have concealed.

What victory a formalist seemingly obtains over one lust, he loses by being overcome of another. He trades, not for God's glory, but for his own. If a tear be shed, or a prayer be made, as it is performed by him, so it is divulged by him. He who traffics in God's service, to freight himself with man's praises, shall suffer shipwreck in the haven.

It is reported of Alexander's footman, that he ran so swift upon the sand, that the prints of his footsteps were not to he seen. Thus may it be with Christians. Nothing is more pleasing to God, than a hand liberally opened, and a tongue strictly silent.

Most persons are like Themistocles, who never found himself so much contented as when he heard himself praised. I will not say a gracious heart never lifts up itself; but I will say, that grace in the heart never lifts it up. Grace in the heart constantly acts like itself; but a gracious heart does not always do so.

Saints should resemble a spire steeple, which is minimus in summo, smallest where it is highest; or those orient stars, which the higher they are seated the less they are viewed. Usually the greatest boasters are the smallest workers. The deep rivers pay a larger tribute to the sea than shallow brooks, and yet empty themselves with less noise. I have read of a harlot, who offered to rebuild the walls of a city which Alexander had demolished, so that she might but set her own arms upon them. "What will not a hypocrite do, so he might but see his own signet upon it when it is done!

3. Another singular action of a sanctified Christian, is, To bring up the bottom of his life to the top of his light.

By how far our hearts are set upon God's precepts, to love them; by so far are his ears set upon our prayers, to answer them. David knew this when he said, ‘If I regard iniquity in my heart, the Lord will not hear me. ‘Since the tree of knowledge hath been tasted, the key of knowledge hath been rusted.

Therefore, ‘The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned. ‘Spiritual truths oppose the wickedness of human reason, because they are against it, therefore it cannot receive them: they also exceed the weakness of human reason, because they are above it, therefore it cannot perceive them. It is better to be a toe in the foot, and that be sound, than to be an eye in the head, and that be blind.

There is a great propriety in the exhortation of St. Peter, ‘But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. ‘No knowledge can equal that of Christ; no growth can equal that of grace. Without grace, there may he seeming knowledge; but without grace, there can be no saving knowledge.

There were more enlightened than enlivened in the days of Christ; hence he said, ‘If ye know these things, happy are ye, if ye do them. ‘To obey the truth, and not to know it, is impossible; to know the truth, and not obey it, is unprofitable. For, ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. ‘Divine knowledge is not as the light of the moon, to sleep by; but as the light of the sun, to work by. It is not a loiterer in the market-place, but a labourer in the vineyard.

A man may be a great scholar, and yet be a great sinner. Judas the traitor, was Judas the preacher. The toad that has a pearl in its head, has poison in its bowels. The tree of knowledge has often been planted, and flourished, where the tree of life never grew. A man may be acquainted with the grace of truth, and yet not know the truth of grace. Parts and even all gifts without grace and holiness are hut like Uriah's letters, which were the death warrants of him who carried them.

Naked knowledge will he as unserviceable to the soul, in a dying day, as a painted fire would be to the frozen body, in a cold day. As some articles are tanned by the same sun in which others are whitened, so are some professors hardened under the same gospel by which others are softened.

I would never have that the brand of Christians, which was the bane of heathens. ‘Because when they knew God, they glorified him not as God.‘ As it is lost labour to smite the flint, if it propagate no sparks; so it is fruitless toil to furnish our heads with light, if it refine not our hearts. Satan may as well put out our eyes, that we should not see the truth; as cut off our feet, that we should not walk in the truth. Naked knowledge may make the head giddy, but it will never make the heart holy.

Who would wait for such a gale, as would drive them farther from the desired haven? or freight their vessels with such a cargo, as would ruin the owner? Shall we hold the candle of the gospel in one hand, and the sword of rebellion in the other? How many professors are there, who have light enough to know what should be done; but have not love enough to do what they know! Such people have no advantage from carrying a bright candle in a dark lantern. Give me the professor who perfectly sees the way he should go, and readily goes the way he sees.

That is barren ground, which brings forth nothing except it be forced. ‘To him that knoweth to do good, and doeth it not, to him it is sin.‘ The sins of ignorance are most numerous; but the sins of knowledge are most dangerous. That sinner's darkness will be the greatest in hell, whose light was the clearest on earth.

Pharnaces, the son of Mithridates the king of Pontus, sent a crown to Caesar, at the time he was in rebellion against him, Caesar refused the present, saying, ‘Let him first lay down his rebellion, and then I will receive his crown.‘ There are many who set a crown of glory upon the head of Christ by a good profession, and yet plat a crown of thorns upon his head by an evil conversation. By the words of our mouth we may affect to adore religion, but it is by the works of our lives that we adorn religion.

It was a just saying of one, ‘That in the best reformed churches, there were the most deformed professors.‘ Look to this, reader, that all will be pulled down without you, if there be nothing set up within you. As trees without fruits are unprofitable, so knowledge without good works is abominable. Leah and Rachel are fit emblems of knowledge and obedience; knowledge, like Rachel, is beautiful; but obedience, like Leah, is fruitful. He that dislikes to do what he knows, will one day not know what to do.

'Be ye wise as serpents, and harmless as doves.‘—Wise as serpents to guard against the wolf's rapacity, and harmless as doves that you may do no man any injury. Thus, the serpent's eye is an ornament when placed in the dove's head. The lives of many professors are awfully unlike their lights. They have the light of the sun, for wisdom; but want the heat of a candle for grace and holiness.

I have read of a painter, who being warmly reprehended by a cardinal, for putting too much red in the faces of St. Paul and St. Peter, answered, ‘It is to shew how much they blush at the conduct of many who style themselves their successors. ‘Were Abraham the father of the faithful, now on earth, how would he disclaim all relation to many who call themselves his offspring! Though there was less grace discovered to the saints of old, yet there was more grace discovered by them. They knew little, and did much; we know much, and do little.

John the Baptist 'was a burning and a shining light’ To shine is not enough, a glow-worm will do so: to burn is not enough, a firebrand will do so. Light without heat, does but little good; and heat without light, does much harm. Give me those Christians who are burning lamps, as well as shining lights.

The sun is as vigorous in his moving, as he is illustrious in his shining. I know the light of nature requires grace, to repel the lusts of nature Will any say, 'The day of hope is dawning within them, when the powers of darkness are ruling over them?’ How monstrous is it to see a Christian's tongue larger than his hand! To speak so much of God, to others, and act so little for God, himself.