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VIII.]

WARNINGS, AND EXHORTATIONS.

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Lord waits to be gracious: flee then to him as a Saviour, without longer delay, who will speedily come to be your Judge. You who profess the gospel, be advised and persuaded to examine yourselves whether ye be in the faith: look well to it that your evidences of conversion are clear and decisive; for that day, of which we speak, will detect multitudes of self-deceivers, as well as unmask many artful hypocrites. And if you are conscious of following the Lord with an upright heart; take heed that you do not slacken your diligence, or yield to unwatchfulness: "Let your loins be girded and your lights burning; and

ye yourselves like unto men that wait for their "Lord:"" for blessed are those servants whom the "Lord when he cometh shall find watching; verily "I say unto you, that he shall gird himself, and make "them to sit down to meat, and will come forth and 66 serve them'." "Therefore, my beloved brethren, "be ye stedfast and unmoveable, always abounding "in the work of the Lord: for as much as ye know "that your labour is not in vain in the Lord."

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SERMON IX.

ROMANS, ii. 5-9.

Who will render to every man according to his deeds: to them, who, by patient continuance in well doing, seek for glory, honour, and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil.

In meditating on the solemnities, discoveries and consequences of that great decisive day, when the Lord shall come to be our Judge; we were obliged to pass over in a general manner, several important particulars relative to the subject: and especially we reserved for a separate discourse, the consideration of the manner, in which all men will be judged according to their works, and receive according to what they have done, whether it be good, or evil. The present will therefore be an appendix to the preceding discourse, as intended to illustrate its interesting truths, and to render them more perspicuous and impressive. In the passage before us, the apostle does not undertake to

DESPISERS OF MERCY TREASURE UP WRATH.

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decide a controverted point of doctrine, to state the method of a sinner's justification; or to account for that difference of character, which actually subsists among the descendants of fallen Adam. These subjects he hath fully discussed in other parts of his writings: but here he takes occasion from his subject to show, that the opposite conduct of the righteous and the wicked will terminate in future happiness, or misery. He considers some persons more favoured by Providence than others, as the Jews had every way the advantage of the gentiles: but he intimates that they generally abused those advantages to their deeper condemnation: "Despisest thou the riches of "his goodness, and forbearance, and long suffering, "not knowing that the goodness of God leadeth thee "to repentance?" The more kind, patient, and merciful the Lord is, the baser our rebellion and ingratitude must appear; the greater cause have we to repent, and the more abundant motives and encouragements. But if men presume on his lenity, supposing that he will not or cannot punish, and so encourage themselves in sin, they "despise the riches of his good"ness and mercy ;" and " after their hardness and

impenitent heart, treasure up to themselves wrath, "against the day of wrath and revelation of the righ"teous judgment of God, who will render to every

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man according to his deeds." The treasures, which they, perhaps covetously and dishonestly, accumulate on earth, must be left to their survivors; but the vast accessions, which impenitent sinners daily make to their load of guilt, and the heavy wrath of God against them, are laid up for themselves, to be

188 THE APOSTLE CONTRASTS TWO CHARACTERS. [SERM.

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their future and eternal portion. For at the great day of righteous retribution God "will render unto every man according to his deeds: to them who by patient continuance in well-doing seek for glory, "and honour, and immortality, eternal life; but "unto them that are contentious, and do not obey the ❝truth, but obey unrighteousness, indignation and "wrath, tribulation and anguish, upon every soul "of man that doeth evil."-In discoursing on these words, I shall endeavour,

I. To describe more fully the two characters contrasted by the apostle, and to show the doom reserved for each of them.

II. Compare the statement thus made with several other important scriptures, which may serve to elucidate and confirm it.

III. Explain more precisely the rules of judg ment, as delivered in the sacred oracles: and

IV. Make some particular application of the subject.

I. Then I shall endeavour to describe more fully the two characters contrasted by the apostle, and to show the doom reserved for each of them.

The apostle's reasoning throughout this whole epistle proves, that he was speaking of sinners under a dispensation of mercy. He therefore considers a man, thus circumstanced, proposing to himself the

EX.]

THE CANDIDATE FOR IMMORTAL GLORY.

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acquisition of glory, honour, and immortality. Such a purpose would imply a belief of the scriptural doctrine, concerning the perfections and government of God, the immortality of the soul, and a future state of righteous retribution: with a persuasion that eternal happiness is attainable even by sinners, in the way which the Lord hath revealed. At the same time the man is convinced, that the blessing must be sought with diligence and self-denial, and that it ought to be preferred before all other objects whatever. Thus, "while there be many that say, Who will shew us any good,"-" seeking every man his gain fom his quarter," pursuing worldly pleasures, honours, and distinctions, or wasting their lives in sloth and dissipation; he "seeks first the kingdom of God "and his righteousness," and " labours for the meat " which endureth unto everlasting life." He is now become a candidate for " glory, honour, and immor"tality:" and nothing,inferior to an endless inheritance and unfading joys, can satisfy the vast desires of his heart. Whatever he renounces, ventures, or suffers, he resolves to seek “a kingdom that cannot be moved.” He feels the force of our Lord's' questions, " What "is a man profited, if he gain the whole world, and lose "his own soul? or what shall a man give in exchange "for his soul?" He does not, however, merely seek deliverance from wrath and misery, he is also athirst for happiness in the enjoyment of God, and of those pleasures which are at his right hand for evermore.” He attends to religion, not that he may be seen of men, or acquire reputation; nor is he solely intent on pacifying an uneasy conscience: but as a reasonable

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