SER. LXXXIX.]

tainty in which it places the conscience; we cannot shed tears too bitter or the calamity of wilful transgression.

He was

of the question of Jesus Christ. asked, Simon, son of Jonas, lovest thou me more than these?' On all other occasions, You may, secondly, remark the prompti- he would frankly have replied, Yea, Lord, tude of the apostle's tears. Then, says the thou knowest that I love thee more than evangelist, that is, as soon as Jesus Christ these. Ah, Lord! I well know the allusion of thy words; I fully perceive that thou had looked on him.' The most laudable resolutions are doubtful, when they look solely wouldst humble me, by the recollection of at the future, and neglect to promote a pre- the promise I have made, and which I have sent reform. In general, they are less the basely violated; Though all men should be effects of piety, cherishing a desire to abandon offended with thee, yet will I never be offendI am fully impressed with the mortifyvice, than the laxity of the flesh; which, by ed. hope of repentance after indulgence, would ing history thou wouldst retrace. I am the prevent remorse from interrupting the plea- least of all my brethren: there is not one I to whom I can dare to give myself the presures we expect from a vicious course. fear every thing for a man, who. when ex- ference. horted to repent, replies, to-morrow, at a fu ture period I fear every thing for such a man: I fear the winds; I fear the waves; I fear affliction; I fear the fever; I fear distraction; I fear the habit; I fear exhaust ing the treasures of patience and long-suffer ing. St Peter deferred not to a precarious futurity, the care of his salvation. As soon as Jesus Christ had looked on him. he perceived it; as soon as he called, he answered; as soon as the hand was extended, he arose.

Observe, third y, the precaution attend ant on his tears; he went out. Not that he was ashamed to acknowledge his Master, in the place where he had denied him, but distrusting himself; presumption having cost him too much, he made a wise use of his past temerity.

My brethren, would you know the true source of barrenness in your devotion; would you find the cause of so many obliter ated vows, so many sacred purposes vanished away, so many projects dispersed as smoke, so many oaths violated, you will find them in the defects of precaution. The sincere Christian fortifies that place in his heart, whose weakness sad experience has discovered; he profits by his loss, and derives advantage from his relapse. He says, that object was fatal to my innocence; I must no more look upon it; that company drew me into this sin; I must instantly withdraw; it was in the court of Caiaphas I disowned my Saviour, I must shun that place.

In fine, adequately to comprehend the nature of St. Peter's repentance, we must discover all the effects a sight of his sin produced in his soul. Here I would have my hearers suspend the effects of fatigue; they are incapable of attention, too far prolonged, though we discuss the most interesting truths of religion. I would, authorized by custom, add another text to that I have read. It occurs in the Gospel according to St. John. Jesus said to Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord, thou knowest I love thee: He saith unto him, feed my lambs.' What has been said of lawful love,-that those whose hearts are united, never differ with the object of their affection, but it tends to augment the flame,-may be said of divine love. This is obvious from the text we have cited; Jesus Christ and St. Peter alternately retaliated, for the eclipses their love had sustained.

It is true, the apostle replied only to part
2 X

If St Peter replied with humility, he replied also with sincerity and zeal. If we wish a believer to be humble, we never wish him to be vain. If we do not require him to say, 'I am conscious of being so established in grace, as never to be shaken;' we wish at least, that he should feel the cheering and reviving flame of divine love, when its embers are most concealed in the ashes. We wish hm not to make an ostentatious display of piety, but to evidence the tender attachment he has for God, even when, through weakness, he has happened to offend him. This 'Simon, was the disposition of St. Peter, and his humility implied no defect of love. Lord! I can son of Jonas, lovest thou me ?' presume nothing of myself, the past makes ine tremble for the future; the example of distinguished saints, and mine still more, humbles and abases my soul. Perhaps, like Job, I shall curse the day of my birth; perhaps, like David, I shall become guilty of murder and treason; perhaps, I shall deny thee again; perhaps, I shall be so vile, as to repeat these awful words, which will, to me, be a subject of everlasting regret, I know not the man, I am not one of his disciples;' and if thou wilt condemn me, thou hast only to crush a worm, on whom no dependance can be placed. After all, Lord! amid so many defects, so many offences, I feel that I love thee still; I feel that strong temptations can never eradicate a love, which is graven on my heart; I feel, when thy perfections are discussed, that they affect, penetrate, and fill my soul; I feel delighted that my Redeemer is invested with such abundant glory and strength; when thy gospel is preached, I feel my heart burn within me ; and I admire and adore the God, who has revealed a scheme of salvation so grand, so noble, so sublime. I feel, notwithstanding this awful deviation, inconceivable sorrow, and inconceivable shame, which, to me, is an evident test, that the God I offend, is in reality, the God I love'

Can it be imagined, that St. Peter's avowal of his weakness, rendered his love less estimable to his Master? Can it be conceived, that Jesus Christ is less delicate in his attachment than man? Knowing the fidelity of a friend, having a thousand satisfactory tests of his attachment, do you cease to love him, when he has committed a fault, for which he is wounded the first? The Lord knoweth whereof we are made.' Our faults, howsoever glaring (if followed by repentance,)

though they may suspend, for a period, the, influence of his love, can neither change its nature, nor restrict its duration. St. Peter had no sooner said to his Master, Lord, thou knowest that I love thee,' than he was reestablished in his ministry by his prompt reply, Feed my sheep.'

O how worthily did this apostle repair the offence he had given the church, by his devotion to its interests. Methinks I see him gathering, on the day of Pentecost, the souls which, perhaps, he had caused to stray! Methinks I seem to hear those pathetic address es proceed from his mouth, which, like streams of lightning, enkindle every thing in their course; softening those very souls, which the cross of Christ was unable to move; extorting from them this language, highly expressive of compunction, Men and brethren, what shall we do?' Methinks I see him flving from Pontus to Galatia, from Galatia to Bithynia, from Bithynia to Cappadocia, from Cappadocia to every province of Aisa, from Asia to Rome, leaving all his course strewed with the wreck of Satan's power; with trophies of temples demolished, of idols dethroned, of pagans converted, correspondent consequences of a ministry, which, at its first commencement, had converted eight thousand men. Methinks I see him led from tribunal to tribunal, sometimes before the Jews, and sometimes before the Romans, every where loaded with the reproach of Christ, every where confessing his name; finally fixed on a cross, and saying, as he died for the Redeemer, who had died for him, 'Lord, thou knowest all things, thou knowest that I love thee.'

Such was the repentance of St Peter, and such may ours now be! May those eyes which still seek us, as they sought him, pierce our heart, as they pierced his; striking the conscience with sanctifying terror, and causing those tears of repentance to flow, which are so availing for the sinner.

They ought to produce those particular effects on you, my brethren, whose sin has had a sad conformity to St. Peter's; who having seen (while in France) Jesus Christ delivered again into the hands of thieves, and hearing the interrogation, You, also, are not you his disciples have answered as our apostle, I know not the man, I am not one of his disciples.' O! seek the eyes of Jesus Christ: see the lorks he gives, hear what they say: Cowardly souls, are these the fine promises you made in time of peace? Is this the example you have set before the church? Was it not enough...? But why do I open wounds, which the mercy of God has closed? Why do I recall the recollection of a crime, which so many tears, so many torrents of blood, so many sacrifices, have effaced? It is, indeed, less with a view that I name it now, to reproach the fault, than to remind you of the vows you made, when, all bathed in tears, you implored forgiveness; less to overwhelm you with a sight of your sin, than to comfort you with that divine mercy, which has done it all away.

lime, for its adequate illustration? To what
sinner did it ever prohibit access? What a
wounded and contrite conscience was ever
repulsed at its bar? This immensity of mer-
cy has forgiven Nebuchadnezzar and Manas-
seh, the one a monster in nature, the other a
monster in religion. It has forgiven St.
Paul for persecution, and St. Peter for apos
tacy. It has forgiven you, who have imitated
this weak disciple; it has readmitted you
into the fellowship of the church, who had so
basely abandoned it. Happy those apostate
protestants, if Jesus Christ should deign to
cast his eyes upon them, as he has on you.
Happy if, on quitting the court of Caiaphas,
in which they have, like our apostle, denied
their Master, they should weep like you.

O God! if we are permitted to address thee, though but dust an ashes,' is it for the confirmation, or the confusion of our faith, that, on this subject, thou seemest inexorable; and a subject on which we will never cease to pray. On this head, has the mighty God forgotten to have compassion? No! I cannot persuade myself that God has for ever abandoned so large a portion of his church. No! I cannot persuade myself that God has ceased to watch over the consciences of those our unhappy brethren, whom Satan has so long detained in security and slumber No! I cannot persuade myself, that God should permit so many children to perish for the sins of their fathers; and to be for ever separated from the church, to which they materially belong.

shall surely be accomplished. Let us be af Let our part be done, and God's flicted for the affliction of Joseph. Let us calamities of the church be ever on our mind. pray for the peace of Jerusalem. Let the They are ever before the eyes of God; they excite him to jealousy; they cause him to emerge from that cloud, in which he has so long been concealed for the exclusion of our prayers.

APPLICATION.

characters have never been defiled with so
I address myself to you, my brethren, whose
foul a blot: offer not incense to your drag,
nor sacrifice to your net.
your courage, a felicity, which perhaps is
Ascribe not to
solely due to the favourable circumstances
in which you may have been providentially
placed. Remember St. Peter
the utmost confidence in his zeal; and, the
He reposed
first trial he made of his strength, he was
convinced of his weakness. Had God smit-
ten the shepherd in the midst of you, per-
haps the sheep would have been scattered.
Had you, as
equipped, dungeons opened, gibbets erected,
so many others, seen galleys
faggots kindled, executioners armed, racks
prepared, perhaps you would likewise have
denied the Saviour.

by what we do in the time of peace, of what Do I impose on my hearers? Do you judge we should do in the time of tribulation? Let each here sound the depth of his own heart, and let him support, if possible, the dignity of Who can ascertain the extent of mercy? Jesus Christ. How frequently, amid a slanderous multitude, who have said to us, Are not Who can find language sufficiently strong, you his disciples? Are not you attached to and figures sufficiently pure, noble, and sub-those, who make it a point of conscience not

to mention the faults of your neighbours? | late years, solely to punish the crimes of How often have we replied, by a guilty si- men, and to strike all Europe with terror and lence, I know him not, I am not one of his death, with horror and despair;-before this disciples' How often in licentious company, God we shall presume to ask, not to be inwhen asked, 'Are not you of that class? Are volved in the general destruction: we shall not you one of those, who restrict their ap presume to offer up this prayer, while each petites, moderate their passions, and mortify is resolved to insult him, to devour one anthe flesh? How often, have we answered, other, to adhere to our criminal connexions, 'I know him not, I am not one of his disci- to persevere in our unlawful gains. Am 1 ples.' How often when led away with the then extravagant in saying, that, when I reenemies of righteousness, who have said, flect on the nature of our solemn humilia'Are not you one of that company? Are not tions, I am less afraid of our sins, than of you one of those who pique themselves on fasts we celebrate for national reform? primitive virtue? How often have we answered by a cowardly conduct, · I know him not, I am not one of his disciples.'

SERMON XC.

ON THE NATURE OF THE UNPARDONABLE SIN.

HEBREWS vi. 4-6.

It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come: if they shall fall away, to renew them again unto repentance.

|

SER. XC.]

the heart. Distinguished favours give occasion to distinguished crimes, and from places the most xalted have occurred the greatest falls. St. Paul, in the words of my text, places each of the Hebrews, whom he adHe exhidressed, in the situation of Jacob. bits a portrait of the prodigies achieved in their favour, since their conversion to Chris tianity; the miracles which had struck their senses; the knowledge which had irradiated their minds; and the impressions which had been made on their hearts. He opens to them the gate of heaven; but, at the same time, requires that they should exclaim, 'How dreadful is this place! From this profusion of grace, he draws motives for salutary fear. It is impossible,' says he, for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come; if they shall fall away, to renew them again unto repentance.'

St. Paul, after having pronounced these terrific words, adds; Behold we are persuaded better things of you.' Happy apostle, who, while pronouncing the sentence of celestial vengeance, could flatter himself that it would not fall on any of his audience. But, we, my brethren, how shall we say to you? Beloved, we are persuaded better things of you.' The disposition is worthy of our wishes. May it be the effect of this discourse, and the fruit of our ministry!

To have been enlightened,-to have tasted the heavenly gift,-to have been partakers of the Holy Ghost,-to have tasted the good word of God, and felt the powers of the world to come,-and to fall away in defiance of so much grace, such are the olious traits employed by the apostle to degrade a crime, the nature of which we proceed to define. The awful characteristics in the portrait, and the superadded conclusion, that it is impossible to renew them again unto repentance, fully apprize us, that he here speaks of the foulest of all offences; and, at the same time, gives us a limited notion of its nature.

Some have thought, that the surest way to obtain a just idea of the sin, was to represent it by every atrocious circumstance. They have collected all the characteristics, which could add aggravation to the crime: they have said, that a man who has known the truth, who has despised, hated, and opposed it, neither through fear of punishment, nor hope of reward, offered by tyrants to apostacy, but from a principle of malice, is the identical person of whom the apostle speaks; and that in this monstrous associati n of light, conviction, opposition, and unconquerable abhorrence of the truth, this awful crime consists.

lation of apostate, who, after having been
bred in the bosom of the church, and after
having officiated with his brother, as reader
(do not be surprised, my brethren, that the
nephew of an emperor should wish to be a
reader in the church, the first Christians had
higher ideas than we of the sacred functions),
after, I say, having sustained this office, aban-
doned the faith, persecuted the church, en-
deavoured to refute Christianity, assumed
the character of chief pontiff, carried himself
to that excess as to wish to efface the impres-
sion of baptism by the blood of victims, a d
if we may credit a tradition reported by
Theodoret, died blaspheming against Jesus
Christ.*

The second example is that of the most
singular Venetian, whose memory seems
handed down to posterity solely to excite hor-
ror, and for ever to intimidate those who re-
nounce the truth. His name is Francis Spi-
He had tasted the doctrine of the Re-
erra
formation, and published his sentiments; but
on being cited before the pope's nuncio, and
menaced with the loss of his head, if he did
not instantly recant, his fears occasioned his
baseness, and he had the weakness to make
a public renunciation of our communion. But
scarcely had he made the abjuration ere he
was abandoned to the horrors of melancholy.
The anguish of his mind was fatal to the
body; and as one endeavoured to convince
him of the boundless mercy of God, I know
it,' he exclaimed, 'I know that God is mer-
ciful; but this mercy belongs not to me, to
I have sin-
me who have denied the truth.
ned against the Holy Ghost; I already feel
the horrors of the damned. My terrors are
insupportable. Who will deliver my soul
from this body? Who will open for her the ca-
verns of the abyss? Who will chase her into the
darkest abodes of hell? I am damned with-
I consider God no longer as
out resource.
my Father, but as my enemy. I detest him:
(is it possible that a Christian mouth should
open with the like blasphemies!) I detest
him as such. I am impatient to join the
curses of the demons in hell, whose pains
and horrors I already feel.'t

In the course of this sermon, we shall endeavour to draw, from their method, whatever may most contribute to your instruction. But, first of all, we deem it our duty In the disto make some previous observations, and to derive the light from its source. cussion of a sin, solitary in its nature, the Scriptures having excluded none from salvation, but those who are guilty of this offence, it is of the last importance to review all those passages, which, it is presumed, have reference to the crime: we must inquire in what they differ, and in what they agree, drawing, from this association of light, that instruction, which cannot be derived from any other source

The task will not exceed our limits, there being at most but four texts, in which, it is presumed, the Scriptures speak of this sin. The first is in the gospels where mention is made of speaking or blaspheming against the

Others, proceeding farther, have searched ancient and modern history, for persons, in whom those characteristics associate; that, superadding example to description, they might exhibit a complete portrait of the sin, into whose nature we shall now inquire They have selected two striking examples. The first is that of the emperor Julian, the unworthy nephew of Constantine, the Great, designated in history under the odious appel-had

* Hist. Eccles lib iii. cap. 3.

Our author thought himself justified in reciting this sad case, there being thousands in France who renounced the reformed religion.