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The Condition of those to whom the Gospel is

Addressed.

EVERY one who is born into our world, in consequence of his descent from Adam, since the fall, partakes of a nature totally corrupt; by which is meant that whatever general amiableness and loveliness of disposition there may be, and much there sometimes is, yet, without divine grace, there is no right disposition, but a wrong one towards God and holiness. The Scriptures declare that the carnal mind," that is, the mind of every man in his unrenewed state, is enmity against God; for it is not subject to the law of God, neither indeed can be,-Rom. viii. 7. This is a description, not of any one man, but of human nature in its most generic sense. All men, every man, till renewed by divine grace, is in enmity against God. He is not merely indifferent to God, and alien from him, but inimical to him, he does not merely not love him, but he dislikes him. He dislikes his moral attributes of righteousness and holiness, and resists his authority as expressed in the law. So that in the heart of man there is not one good or holy feeling; but all its thoughts and emotions towards God and holiness are evil, only evil, and that continually. There may be blended with this many fine, and generous, and noble sentiments of patriotism, social kindness, honour, generosity, and philanthrophy; but these affect not the disposition towards God, that still remains unmixed, unsubdued dislike. Many think this not true, because they take pleasure in thinking of God's great kindness and indulgence; but mercy, without holiness, is not the character of God as delineated in the Scriptures, and many who speak with pleasure of an indulgent God, are displeased with a holy and a just one. Nor is it any abatement of the truth of this representation of human nature, that some who are not evangelically pious, take pleasure in tracing the wisdom and power of God in the works of creation; because it is the God of the Bible that is proposed as the object of our love, fear, and delight; and not merely the God of nature. It is God, as righteous, holy, true, and merciful, that is revealed to us, and whom we are to love; and not merely as wise, powerful, and beneficent. Human nature, in its unchanged state, is opposed to holiness; it dislikes it even in the imperfect form in which it is seen in the saints, a plain proof that it is opposed to it in its source and model, which is God. It may be supposed that this arises from ignorance in man, and that he would love God more if he knew him better. Quite the contrary. The reason why men think they dislike him so little, is because they know him so little. If they knew him more, they would be still more opposed to him. If we dislike a quality, the more that quality prevails, or is known, the stronger must be our dislike to it. So it is with the sinner towards God; as he is opposed to his holiness, the more he knows it, the more he is opposed to it. Consequently it would be impossible for an unconverted man to be happy in Heaven. There God reveals himself clearly, and gloriously, and for ever, as the holy, holy, holy, Lord God Almighty; and must necessarily be an object of dread, terror, and dislike to an unholy mind, in proportion to the clearness of the manifestation. Such is the heart of man in his unconverted state.

THE CONDITION OF THOSE TO WHOM THE GOSPEL IS ADDRESSED.

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Now look at his conduct. It is his duty to love God with all his heart, all his soul, and all his mind, and his neighbour as himself,-Matt. xxii. 37-39. Not only to love him in some measure, but supremely, practically, and constantly. To be without this love is a state of sin; such a life is a career of rebellion againts the divine authority, and contempt of the divine excellence. This is the one great sin which comprehends all other sins. Dwell upon the other sins which stand connected with it; first, towards God himself, there is no gratitude for his mercies, no reverence for his authority, no habitual veneration for his character, no fear of his displeasure, no trust in his promises, no submission to his will, no devotedness to his service, no living to his glory, no pleasure in his ordinances, no prayer in the spirit of it, no communion with him, no walking with him, no delight in him. Instead of this, in many cases, profaning his name, dishonouring his institutes, despising his ordinances, and especially the great sin, the greatest sin of all sins in his sight, neglecting his salvation in Christ Jesus. To these sins add others committed against man, disobedience to parents, rebellion against the authority of masters, lying, malice, revenge, slander, envy, impure thoughts and feelings, and acts, injustice, oppression, cruelty, swearing, cheating-but, where shall we stop, suffice it to say, that the exposition given by our Lord, in his sermon on the mount, of the strictness and spirituality of the laws, by which an unchaste feeling is called adultery of the heart, and sinful anger, murder, is such as to prove that each one of us is guilty in the sight of God, of sins equally innumerable and inexcusable.

Next behold man's danger. Depraved and sinful every one is exposed to the wrath to come, and there is but a step between us and death. Is a sheep ready to perish in the midst of wolves? Is a diseased man ready to perish, who from the crown of his head to the sole of the foot, is covered with wounds and bruises, and putrifying sores? Is a traveller ready to perish, who is fast asleep on the edge of a tremendous precipice? Is a criminal ready to perish, on whom the judge has pronounced sentence, and who is left for execution to-morrow? Is an infant ready to perish, that is cast out into the open field on the day that it is born, and whom there is no eye to pity, none to have compassion? But none of these are so ready to perish as we are; the destruction of none of these is so great as is our perdition, and from this state we are by no means able to deliver ourselves. No-no hope of relief can be found but in the boundless grace of God. And why should we be ashamed that this, our state, should be known? It is desirable, reader, that you should know your state; to this, your condition, the whole Gospel refers, and on this the whole of it is founded. It is also necessary that you should know it, else the Gospel will be a repulsive system to you. It will be like offering alms to the wealthy, or announcing liberty to those who are free, or entering a house to couch the eye of a man who can see, unless you would strip the Gospel of its fine character as suited to sinners; unless as some have done, you would reduce it to a system of moral ethics. But is such a meagre representation as theirs the Gospel? Does it come up to this representation? "The Son of man is come to seek and to save that which is lost?" Or does it come up to this language? "God so loved the world that he gave his only begotton Son that whosoever believeth on him should not perish, but have everlasting life?"

The Pearl of Days.

Our Sabbaths.

How rich a boon has celestial mercy bestowed upon our laboring, toil-worn world, in the day of sacred rest. What should we do, as regards either body or soul, without the Sabbath, to invigorate the impaired energies of the one, and recruit the wasted piety of the other. If

tion,

the man of wealth and leisure, whose time is all his own, to spend it, if it please him so to do, in reading, meditation, and prayer, feels little need of such a season of repose, not so the tradesman, the servant, and the laborer. How sweet to them, as Saturday evening is closing upon them, and all the weariness of six days labor is pressing them down, is the reflec"To-morrow is the Sabbath of the Lord." There is no need to prove to them by elaborate argumentation, that the Sabbath is of perpetual obligation, for they cannot persuade themselves that He who hath loved them in Christ Jesus, would have left them without such an opportunity as this affords, in their scene of toil, to dwell upon His love, and enjoy it and hence, as often as the season comes

on high, bless the passing hours of the Sabbath, and render it the best type of Heaven itself, make it a blessing to the

child of God, which he would not part with for ten thousand times the gain he could acquire, by devoting it to business and to wealth; and his heart would claim it as a privilege to keep holy the Sabbath-day, even

if conscience did not dictate it as a duty.

If you would keep up the power of godliness in your soul; if you would live by faith upon the Son of God; if you would overcome the world and set your affections upon things above, spend well your Sabbaths. These are the days of the soul's gains; her golden seasons for growing rich in all that constitutes spiritual prosperity; her times not only for the enjoyment of devotion, but for gaining new light to guide the conscience, and fresh strength to invigorate all her religious and moral principles. Religion

would retire from the world with the

Sabbath, and would be feeble and sickly

in the church if indeed it could live even there, without the aids of this holy day.— James.

round, they meet its very dawn with the How our Sabbaths may be made

words of Watts,

"Welcome sweet day of rest,
That saw the Lord arise,
Welcome to this reviving breast,
And these rejoicing eyes."

The various mental associations equally serene and delightful—the hallowed pleasures-the recollections and anticipations— the pure immortal hopes-the rapt exercises of devotion, which, like the day-spring from

profitable and pleasant to us.

I. By a deep impression of their inestimable value, and a great anxiety to spend them well.

II. Endeavor, as much as possible, to keep up through the days and business of the week a spiritual frame of mind.

III. It is desirable, where it can be accomplished, to end the business of the week early on Saturday evening, and thus

DROPPINGS OF THE SANCTUARY.

secure a portion of time for reflection, and devotional exercises.

IV. We must not only abstain from worldly labor on the Sabbath, if we would improve it to any spiritual purpose, but from worldly thoughts. An eminently holy friend of mine who carried on trade in London, and lived in its environs, used to say, “He always left his business on Saturday evening on London Bridge, to be taken up again on Monday morning.”

V. If we would spend a profitable Sabbath, we must not waste "the sweet hour of prime,” in slothful indulgence upon our bed. They who sleep away the morning till they have scarcely time to get ready for public worship, can expect no benefit, for they seek none, from the ordinances of God's house. Early rising is essential to a devotional spirit. "His morning smiles bless all the day.”

VI. If we would gain benefit by the word, we must make our profiting the specific object of hearing it preached.

VII. Much of the improvement of our Sabbaths depends on the state of our minds, during what may be called the devotional exercises: I mean the prayers and the singing.

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VIII. In order to spend a profitable Sabbath, great care ought to be taken to improve well the interval of public worship IX. Before the day quite departs, and sleep drowns in oblivion, or only keeps alive in dreams the solemn engagements and topics which have filled its fleeting hours, we should be found again in our closets, reviewing the whole, and pouring over all the silent and dewy influence of prayer; this being done, then taking care as the last duty of the day, as we lay our head upon our pillow, and resign ourselves to slumber, to fall asleep with the petition, "Seal instruction upon my heart, O God, and let my profiting appear unto all men.”

X. One more step should be taken, and that is, to secure a portion of time on the Monday morning before we replunge into the business, and labors, and anxieties of the world, to look back on the day that is past, for the double purpose, first, of recalling the views, emotions, and purposes that were suggested by the services of the sanctuary, and the Sabbath; and then, of settling with ourselves a plan for reducing them all to action.-Ibid.

Droppings of the Sanctuary.

THE faithful in every age, have always remained faithful to the Scriptures, and God, in the Scriptures, has always remained faithful to them.-Stollery.

If the world can move us from our religion, we may be sure of this, we shall do the world but little good.-Leifchild.

A head full of knowledge, and a heart full of lusts, will sink the soul into the lowest hell.-Ibid.

If religion has done nothing for your tempers, it has done nothing for your souls.-Clayton.

Death is terrible in the eye of nature, but far more terrible in the eye of conscience.-Ford.

Procrastination is the kidnapper of souls, and the recruiting officer of hell.-Irving.

Prayer is a key, which being turned by the hand of faith, unlocks all God's

treasures.

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The mind of a believer stored with Scripture promises, is like a room set with diamonds; turn which way you will, it is all splendor, richness, and beauty.

A man can be in no condition wherein God is at a loss and cannot help him. If comforts be wanting, he can create comforts not only out of nothing, but out of discomforts.

Better is it to go with a few to heaven, than with a multitude to hell, and be damned for the sake of company.

It is better to go through fire and water in the path of duty, than through verdant fields and pleasing landscapes, with temptation for our guide.

Nature is content with little, grace with less; but lust with nothing.—Henry.

A saint may be brought very low, but he can never fall below the promises.

It is his own power, that supports the throne of Jehovah, and clothes all his perfections with grandeur and majesty.

God has two thrones, one in the highest heavens, and the other in the lowest hearts.

A lively christian lives like a king, and prays like a beggar; he works in his secular calling, as if he were to live long, and in his spiritual calling, as if he were to die to-morrow.

Friendly Monitions to Parents.

A Word Fitly Spoken. THE daughter of an English nobleman was providently brought under the influence of the followers of Wesley, and thus came to the saving knowledge of the truth as it is in Jesus. The father was almost distracted at the event, and by threats, temptations to extravagance in dress, by reading, and travelling in foreign countries, and to places of fashionable resort, took every means in his power to divert her mind from "things unseen and eternal." But her "heart was fixed." The God of Abraham had become "her shield, and exceeding great reward," and she was determined that nothing finite should deprive her of her infinite and eternal portion in him, or displace him from the centre of her heart. At last the father resolved upon a final and desperate experiment, by which his end should be gained, or his daughter ruined as far as her prospects in life were concerned. A large

company of the nobility were invited to his house. It was so arranged, that during the festivities, the daughters of different noblemen, and among others, this one, were to be called on to entertain the company with singing and music on the piano. If she refused compliance, she would be publicly disgraced, and lose, past the possibility of recovery, her place in society. It was a dreadful crisis, and with peaceful confidence did she await it. As the crisis approached, different individuals, at the call of the company, performed their parts with the greatest applause. At last the name of his daughter was announced.— In a moment all were in fixed and silent suspense to see how the scale of destiny would turn. Without hesitation, she arose, and with calm and dignified composure took her place at the instrument. After a moment spent in silent prayer, she ran her fingers along the keys, and then, with an unearthly sweetness, elevation, and solemnity, sang, accompanying her voice

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