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First, We infer that the great distinction between a believer and an unbeliever, consists not in what is external and visible, but what is internal and spiritual. A characteristic difference is marked in this text. Christ is precious to believers. This is an inward sensation and experience of heart, and where this is ab sent, the person is not a believer. A soul entirely destitute of this internal feeling of Christ's preciousness, no external profession, no outward duties, however showy and regular, can prove to his own conscience that he is a true christian. External works, with an orderly conversation, and the customary profession, ought to satisfy others that we are believers, but they neither can, nor ought to satisfy ourselves on this head. These outward things are proper evidences to the church, and to all who can look only on the outward appearance, but our heart ought to be our attention, as it is the principal inspection of God. The soul, in want of internal exercises and experiences, can receive no scriptural consolation respecting the goodness of its state, however exactly he may perform the external parts of religion. The preciousness of Christ in the soul, gives all outward duties the life and virtue of real christianity. Persons under delusion, and the power of formality and hypocrisy, often imagine the contrary; but these are often the food of a fatal hope. Good works will always flow from a good heart, and to a good heart Jesus will always be precious.

Good works, like many other things, are rarely well under stood in their nature or precisely determined. No term perhaps used more loosely or equivocally than this. A good work is not a mere adjustment to the outward rule of action; the heart must bear its part as well as the bodily organs, in order to give it completion before God. "The tree must be good before the fruft

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can be good." There is in it an internal principle, as well as an external conduct. If the former be wanting, the latter, howe ver useful to society in this world, can be of no saving benefit. These works may be fitly compared to the fabled apples of Sodom,

Ene and beautiful in appearance, bnt when opened, afford nothing but stench and ashes.

Let us look into our hearts, my brethren, and see that Christ is precious there, or we may be sure, we are destitute of an essential mark of true christians.

Secondly, We learn that nothing can compensate this want of the preciousness of Christ. If professors be destitute of this,. in vain are all our pretensions to true christianity. We are exceedingly apt to substitute false criterions of religion, in the room of true; because the false are the easiest purchase and attainment. To suppose our virtues, good deeds, and fine qualities will be set aside as insufficient to secure us the rewards of christians, because we want this or that holy principle and branch of experience, is a false, dangerous, and fatal way of thinking. Many, in the great day, will cry, "Lord, Lord, and. "declare they have prophesied in his name, and in his name have "cast out devils and performed mighty works." Here are qualities and stupendous feats of goodness. Yet notwithstanding all their glorious, splendid and apparent excellencies, they are rejected by the compassionate Saviour, as workers of iniquity whom he hath not known. If this be the case, what will become of inferior characters, to which Christ hath never been precious? Let us not think God will recede from his plain declarations in complaisance to us; or that he will consider and treat us as christians, while destitute of those things, which he in his word hath made essentially necessary to an entrance into heaven. Be not deceived, God will neither be mocked nor imposed upon. What multitudes of christians expect a glorious felicity, who have not, even a pharisee's religion?

Thirdly, This discourse should direct us, my brethren, into a very serious examination of ourselves, whether Christ be precious to us as he is to those that believe. If he be not, whatever else we may be, we are not true believers. And if not believers,

then we are unbelievers. There is no medium between these states. If unbelievers, your destiny is known. There is an indissolvable connection between this character and eternal destruction. The decision of the invariable judge is, “He that believeth not shall be damned."

Let us apply this rule of trial to our own souls.Is Christ precious to us? Have we an heart felt sense of his excellency and desireableness? Is he altogether amiable in our eyes? Have we ever been smitten with his beauty, captivated and charmed with his personal and mediatorial glory? Is his name and character to us as ointment poured forth; a sweet savour to our souls? Is he the person of highest value in our esteem? Do we feel the wor thiness and importance of his offices in all our approaches to, and transactions with God? Do we look only to his atonement for righteousness to justify us in the divine sight? Is he to our souls the chief among ten thousand, one altogether lovely?

Now what reply do our consciences make to these few and plain interrogatories? If our hearts can understandingly answer in the affirmative, saying, "O Lord, through the riches of free

grace, if I am not deceived, thou art above all things precious to my soul." Transporting declaration! Blessed are ye indeed. Your blessedness is indescribable. Blessed are all they who be lieve, for your portion is eternal life.

But, alas are there not some here, to whom Christ is not precicus? To whom if they feel not a hatred, they have a most prevailing and perfect indifference to him. O unbelievers, your case is dangerous and forlorn, and unless it be soon changed, you are undone forever. Wherefore, be entreated to awake and attend to the things of your peace, before they shall be eternally hid from your eyes. Let the profane, the deluded, the hypocrite and formal professor, turn from their ways and vain hopes, and taste, and see, and feel that the Lord Jesus is precious,

SERMON XX.

SECURITY IN A STATE OF SIN DESCRIBED.

ROMANS VII. 9.

For I was alive without the law once.

IT is of high moment for understanding any subject, to con sider all its parts, and observe the relation they bear to each other. A defect here, often induces an indistinct knowledge of the matter. Hence originates great confusion and ignorance about the design and use of the law under the gospel. Some imagine that the law and gospel stand in such direct opposition, that they cannot possibly consist together. To preach the law, they suppose undermines the gospel, and overturns the new testament method of salvation. It is hard for persons, under clouds of darkness, to discover either the true nature of the law or the gospel. To preach the law as a covenant of works, and our defective obedience thereto as sufficient for our justification, is to hold it up in a view which is entirely abrogated. Although the law is absolutely incapable of giving salvation in this way, yet it remains of essential consideration in the new Testament, or in the constitution of the covenant of grace. It answers the highest purposes under the gospel, so that there could be no gospel without the law. Therefore, the Apostle brings it forth as a schoolmaster to direct us to Christ. This is the thought St. Paul

Mlustrates in out context; the use he assigns to the law, in the words of our text, and exemplified by his own experience. It is evident he herein holds himself up to view in his secure, selfrighteous and unregenerated state. "I was alive without the "law once," This, which he declares as his own condition in his former life, may justly be applied as the state of all persons. while secure in sin.

In attending to the Apostle's affirmation, I shall consider,

First, What it is to be without the law.

Secondly, What is implied in being alive in this situation.

The first enquiry is, what it is to be without the law.

It cannot signify a real freedom from the obligatory nature of the law. Every rational creature must be in a subjective relation to its Creator. Creation gives God a necessary right of dominion over, and disposal of his own productions. This he can no more resign than his Godhead.

To be without the law, does not intend an unacquaintance with the letter of it. The Apostle had as good a speculative. knowledge of the law, it is probable, before his conversion as afterwards. The study of the law had been the business of his Life, in the school of Gamaliel, and all the record we have of his history, exhibits his proficiency therein,

To be without the law, does not mean an absolute disrespect to it in the exterior life and conversation. No such intimation could be hinted by the Apostle. He informs us in another place, while in his unregenerated state, he was a pharisee, and as to the law, that is, as to the formal and external observation of it, blameless.

But to be without the law, in the plain purport of the text, evidently involves these four things-a destitution of a proper sense of it on the heart-no feeling of its condemning power,

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