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we must never expect to know that we know him, that is, to have full, rational, and constant assurance of an interest in Christ, so long as we live in the neglect of any known command. I would, therefore, as speaking for God, earnestly beseech all those, if any such there are, who say that they abide in Christ, to examine candidly, whether they walk as Christ walked, and whether they are not injuring both the cause of religion and their own souls.
3. Our subject very naturally addresses itself to those of us, my brethren, who have in the most express manner, said that we aLide in Christ, and have frequently renewed, and are now again about to renew and seal our solemn profession, by partaking of the sacrament of his body and blood.
We have said, and we do now this day say, in the face of the world, that we abide in Christ, that we avouch the Lord Jehovah, Father, Son, and Holy Ghost, to be our God; and that Jesus Christ is our only Saviour, and submit to him in all his offices of prophet, priest, and king. But in saying thus we say many things. We say that we trust we have been brought to see our lost, wretched condition by nature, and the way of life by Christ, and to bow at the foot of sovereign grace. We say, by our profession, that we have faith in Christ, consequently that we are united to him, as the branch is to the vine; that we have the same mind which was also in him; that we have chosen God for our portion; and that his glory is the ultimate end of all our actions. Such, my brethren, is the language of our profession; but what is the language of our conduct-what is our walk? Do we walk even as Christ walked? How does our path appear to ourselves? How does it appear in the view of the world? Does it like the morning light shine brighter and brighter? Do we delight in the law of the Lord after the inward man, and endeavor by his grace to observe all things whatsoever he has
commanded us? Have we become as little children, humble, meek, dependent? Do we strive to lay aside every weight, and guard against the sins that most easily beset us, and run with patience the race set before us looking to him for an example who, for the joy that was set before him, endured the cross and despised the shame ? In a word, do we and walk in such a manner, as to adorn the doctrine of God our Saviour in all things. Surely having said that we abide in Christ, we ought so to walk, and that for many reasons which have been already point ed out, and particularly, because by a contrary walk we shall highly provoke God, and dishonor the cause of religion. You must be sensible, that when Christ is wounded in the house of his friends, his cause will be more injured, than if attacked by open enemies. All therefore who have named the name of Christ, are under peculiar obligations to depart from iniquity, and exert themselves in favor of his cause. Do we, my brethren, answer our obligations, in this respect? May it not be inquired, with respect to us, and Christians in general, at the present day," What do we more than others?" Where is that zeal and engagedness which ought to appear in Christians? Where is that plain line which was once drawn between the church and the world? Does it disappear, because a carnal world begins to be better pleased with the pure doctrines of the gospel? Or is it be cause that Christians, in general, are more cold, and more conformed to the world? The question is not a hard one to decide.
Reflecting on these things, let us take heed to our steps, and our walk-and as children of the light and the day, let us not sleep as do others-but let us watch and be sober; putting on the breastplate of faith and love, and for an helmet, the hope of salvation. Let us keep our lights trimmed and burning,
having the oil of grace in the lamp of our profession -that whenever God in his providence may appear to say to all, or to any one of us, Behold, I come quickly," our hearts may echo with devout joy, 66 Amen, even so, come Lord Jesus."
THE OFFERS OF SALVATION INDISCRIMINATE AND
JOHN VI. 37.
Him that cometh to me I will in no wise cast out.
THIS is a declaration of the Saviour of sinners.
It is a virtual invitation to them all to come to him; to come to him that they may have life. It is an assurance that if any one will come, he shall not come in vain that he shall not be cast out, but received to all the blessings of the gospel, which he hath purchased by his atonement and righteousness. "Him that cometh to me I will in no wise cast out." This, to lost and perishing sinners, is a declaration of infinite importance.
By the offer of salvation in the gospel, they are highly distinguished from the angels who fell. This distinguishing favor was purchased at an infinite expense, even the death of the Son of God; and now, if it be finally treated with neglect--if, while the divine Saviour invites sinners to come unto him, they turn a deaf ear, and continue to set at nought his counsels, they must perish under an aggravated condemnation. This will be the condemnation, that
"light hath come into the world, and they have loved darkness rather than light."
In discoursing on this subject, I shall
I. Show what is meant by coming to Christ.
II. That all may come to him; the invitation of the gospel being indiscriminate and free. And
III. Consider the good proposed, and to be enjoyed by all who truly come to the Saviour.
I. I am to show what is meant by coming to Christ. This is not to be understood literally, as being a bodily approach to Christ. This is now impossible, for the heavens have received him from our sight; and although his divine presence is every where, yet his glorified body is only in heaven. And were he on earth, as he once was, such an approach would be of no advantage, as appears from the context, where he says to the people who were round about him, "Ye also have seen me and believe not." Nor is it merely coming to his house, where he is preached, or to his table where he is set forth. Many do all this, who yet do not come to Christ, but are far from him. The coming here intended is spiritual. It is the coming of the heart-it is the motion of the mind-it is the cleaving of the soul to him, as he is exhibited in the gospel. In verse 35th of the context, Christ says, "I am the bread of life, he that cometh to me shall never hunger; and he that believeth on me shall never thirst."
Coming to Christ, and believing on him, are here used as synonymous phrases. Coming to Christ, therefore, must imply a sense of sin; godly sorrow for it, and such an application of the soul to Christ, as has respect to the offices which he sustains, in the work of our salvation,-those of a prophet, priest, and king. It is the receiving or embracing him, as