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tions of enemies to the cross-the erroneous-the licentious?

As to the first, what palpable enemies are they to the cross of Christ, that hold Christ's satisfaction on the cross imperfect without ours! And yet this is the doctrine of the Church of Rome. What foul hypocrisy is this; to crouch to the very image of the cross; and, in the mean time, to frustrate the design and virtue of it! Alas! how much better would it be, if the cross of Christ had less of their knees, and more of their hearts: without which, all their adorations are but mockery! As for us, my brethren, God forbid that we should glory in any thing save, with St. Paul, in the cross of our Lord Jesus Christ.

Secondly-the LICENTIOUS are enemies to the cross of Christ, by releasing themselves from all the obligations of Christianity, and conforming themselves to this present world. How different was the resolution and the conduct of St. Paul. I am ready, says he, not to be bound only, but also to die, for the name of the Lord Jesus. And, let us, my brethren, in humble confidence of God's mercy in upholding us, fix upon the same holy determination; not counting our life DEAR unto us, so as we may finish our course with joy. Thus we shall not be more friends to the cross, than the cross will be to us: for, if we SUFFER with Christ, we shall also REIGN with him.

Christ's cross is our redemption. Redemption is from sin and death. While, therefore, we wilfully sin, we do what in us lies to frustrate the design of the cross; and make a mock of our redemption. Every true Christian is, with St. Paul, crucified together with Christ. His sins are fastened to that tree of shame together with his Saviour. The unbelieving Christian, therefore, crucifies the Lord of life again. Each of his willing sins is a plain despite to his Redeemer. The false tongue of a Christian proffers evidence against the Son of God. The hypocrite, like Pilate, condemns Christ, and, by washing his hands, thinks himself guiltless of his blood. The proud man strips from him his own raiment, and invests him with the purple robe of mockery. The distrustful plats for him a crown of thorns. The drunkard gives him vinegar to drink mingled with gall. The oppressor drives nails into his hands and feet. The blasphemer pierces him to the heart. We cannot but be convinced that they who actually offered this bodily violence to the Son of God were highly impious. Know, then, that if thou art a wilful sinner, thou art worse than they. He who prayed for his first murderers, has pronounced a curse upon his second. The former crucified him in his weakness; the latter, in his glory. Hear, then, the curse which they have so justly merited. They shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. Or,

as it is expressed in the text, Whose END is DESTRUCTION. Had the Apostle said, "Whose end is DEATH," the doom might justly have been considered dreadful: but well would it be for sinners if they were allowed to die; or if they might only die. Men may kill; God only can destroy-He only is able to destroy both soul and body in hell. The wrath of God is, as himself, infinite. As the glory of his saints cannot be conceived by the heart of man; so the vengeance prepared for his enemies is equally incomprehensible.

Alas! how mad are sinners; who, for a momentary pleasure, cast themselves into the pit of everlasting perdition! Let the liquor be never so delicious, yet, if we hear there is poison in the cup, we instantly refuse it. Oh! then, why will we be so desperately foolish as to catch at a little, poor, unsatisfying pleasure, though we know it will be followed by everlasting burnings?

From motives, then, of mercy and compassion for your own souls, my brethren, whenever your desires or appetites prompt you to the commission of evil, check them with the danger of this fearful damnation from which, the God of all mercies graciously deliver us all, for the sake of the dear Son of his love, Jesus Christ, the righteous.

SERMON XIII.

FROM HALL.

PROVERBS XXIX. 23.

A man's pride shall bring him low: but honour shall uphold the humble in spirit.

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It cannot but be noticed, that it is the usual course with God to work by contraries. It is, indeed, the just and peculiar praise of Omnipotence, to fetch light out of darkness, life out of death, order out of confusion; and, according to the text, honour out of humility, humiliation out of pride. In the latter particulars, however, it is more apparent, perhaps, than in any other. God delights to abase the proud, and to advance the humble. He hath put down, sings the blessed Virgin in her Magnificat, He hath put down the mighty from their seat, and hath exalted the humble and meek. God justly punishes the sin of pride in vindication of his glory. For, why toil the proud, but to exalt themselveseither in comparison with others, or in contempt even of God himself?

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As to the first, the Pharisee is a sufficient in

stance. I am not as

even as this Publican.

...... nor

other men are And, as to the second; I need but remark, that whereas true piety makes God the beginning and the end, (the beginning, to which we ascribe all; the end, to which we refer all) the proud man makes himself his Alpha and Omega; begins at himself, ends at himself, and thanks himself for all.

Honour, riches, beauty, strength, knowledgethese are the general sources of our pride. Thus Nineveh said in her heart, I AM, and none else beside me. And thus the insolent officer of Sennacherib, Who art thou, that thou despisest the LEAST of my master's servants? Nabal, also, because his possessions were great and well stocked with cattle, sent a scornful and taunting message to David in his distress. Thine heart was lifted up because of thy beauty, says Ezekiel. Riches and strength lift up the heart, says the son of Sirach. Goliath, in the confidence of his own arm, challenged the whole host of God, and scorned the dwarfs of Israel. And there is such affinity between knowledge and pride, that every smatterer in learning thinks the whole circle of sciences are confined within his own breast, and that all wisdom lives in him, and dies with him. Hence is that vain curiosity of speculation; hence that singularity of opinion; hence that impatience of contradiction-in those who are puffed up with the conceit

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