SERMON V.

From that time many of his disciples went back, and walked no more with him. John vi. 66.

IT is highly important that every man, when entering into the service of God, should maturely ponder both the nature and tendency of those flesh-crucifying and world-condemning doctrines, a thorough obedience to which is essential to the character which he is about to assume. Pursuant to this object, our Lord brings forward a maxim of human prudence, and very significantly inquires, (having first mentioned the cross attached to his religion) "Which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest all, who passing by, and beholding his unfinished design, mock him, saying, This man began to build, and was not able to finish." It was for want of this forethought, that some of our Lord's too sanguine disciples, or hearers, took umbrage at the artless enunciation he gave them concerning the sublime mysteries of this Gospel, and the probable sufferings which they should endure for his sake. And although one, impressed with a lively sense of Jesus's love, might say, like a vehement Peter, "Lord, I will die for thee;" yet such was their

disgust, that from that time they went back, and walked no more with him.

My brethren, does not the undaunted courage of Moses show to great advantage, when compared with that pusillanimity which paralysed the souls of these revolted disciples? Moses, with a soul as large as eternity, and darting forward into all its immeasurable length, made light of whatever disagreeable circumstance might accompany religion in this world. The revolting disciples, with souls as little as minuteness itself, filling only the passing moment, and toned to the mere relish of sensual pleasure; said, "Give me the portion of goods which cometh to me;" and for one fleet moment's despicable joy, slung from them whole treasures of never-ending felicity. My brethren, whose conduct,-that of Moses, or that of the offended disciples-bears best the criterion of sound understanding and good sense? Ah! methinks the star of Moses's faith shines bright, through the darkness of their deplorable folly!

But whence is it, dear friends, that while we approve of the choice of Moses, we imitate the conduct of the disciples who were so soon offended? Whence is it, that our comparatively small suffering for Christ, so soon offends our delicacy, and hides from our eyes the attractions of his love, which, to those who know it, softens every thing the most painful in duty, and lightens every thing the most heavy in his yoke? Have you been decoyed into his service by a flattering promise of undisturbed tranquillity in this world? A certain scribe, struck with the dignity and beauty of our Lord, once said to him, "Master, I

will follow thee whithersoever thou goest." Jesus said to him, "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head." An amiable young man came to our Lord, having made up his mind to undertake the enterprize of salvation. "Good Master," said he, "what shall I do to inherit eternal life?" Our Lord first told him what he must do," keep the commandments;" and then, though he loved the young man, plainly assured him what he must suffer, "Sell all thou hast, and give to the poor, and take up thy cross, and follow me:" which is, as if he had said, lay thy account to suffer reproach in this life. The kingdom of heaven is only gained by conquest, and none but those who do violence to themselves shall enter it. This is the time of trial. Peace and uninterrupted happiness are only known in heaven. Affrighted by the portrait, one is heard to exclaim, If these tribulations be inseparable from the Christian course, I abandon its pursuit!

Here, my brethren, here is disgust at religion. Foreseeing the offence of the cross, our Saviour said, "Blessed is he, whosoever shall not be offended in me." Aye,

Aye, how many, either losing, or never having

fully possessed the unction of grace, when the sun of persecution is risen, wither away-are offended,— and begin again to long for the indulgence of carnal gratification, and for the flesh-pots of Egypt? It was for a crime of this kind, that the anger of the Lord was kindled against the children of Israel in the wilderness; so that, of six hundred thousand who

left Egypt, only Caleb and Joshua entered the Promised Land.

Now, I design to enter the field, to combat that disgust which turns back many that have started, and deters others from starting in the heavenly course.

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I. In the first place, it seems to me reasonable, in a world where the inquietudes and passions of the heart throw every thing into confusion, to complain of disgust, only when we meet with it in the way of duty. We seem to forget that every condition has its inconveniencies. We seem to think, that if we throw off the yoke of Christ, we at once bid adieu to trouble. But examine, in rotation, all stations. Interrogate the partizans of worldly pleasure; the envious; the ambitious; the revengeful; and you will find that they also have their inquietudes. world is the habitation of the discontented. will find, as Solomon well expressed it, that "The way of transgressors is hard." Joshua did not fear to contrast the service of God, with the service of the gods of the heathens. "If it seem evil to you to serve the Lord, choose you this day whom you will serve; whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell." If by serving the Lord, you are deprived of happiness which the world can give, we might then accuse the Lord of treating his servants ill. But if the troubles of religion arise, not from any imperfection in virtue, but as a consequence of the condition of this mortal life; if cares are inevitable in our present state, and

we must encounter disgust, either on the part of the world or of religion; shall we not rather choose those sufferings which are meritorious, than those which add to the number of our crimes?

Peter seems to have contemplated this subject in a very rational point of view. Our Lord, seeing the general offence which his doctrines had given to the multitude, with a tenderness which forbade it, said to his disciples, "will ye also go away?" Peter said, "Lord, to whom shall we go?" As if he had said, Lord, we do not follow thee for the loaves and fishes. Thou didst not at the first promise to us a temporal recompense; from the first we learend that in this world we should have tribulation: and so far from being offended, we thank thee for it; for it makes us long for our deliverance, and for that immortal existence where nothing shall be wanting to our happiness. If happiness could be found in the world, unmingled with distress, we should find it in thy service for thy grace bridles our passions, charms away our sufferings, and gives us a blessed foretaste of perfect felicity. If we leave thee, Lord, to whom shall we go? Thou hast the words of eternal life; and though this is a land of tears and conflict, thy doctrines reveal to us a world of eternal happiness,our faith embraces thy promises, and we expect that when we shall have sowed in tears, we shall reap in joy. Jesus, Master, we will not, for fear of reproach, abandon thee; for should we forsake thee, the fountain of living water, and seek happiness elsewhere, our expectation would end in disappointment,