how or in what manner we are to hold fast those good things recommended to us in the gospel.

(1) It supposes that our judgment respecting these things is settled and established; that we are not halting between two opinions, or like children carried to and fro with every wind of doctrine; but that we are come to a decision on the great and leading truths of the gospel, and resolved to abide by them. Thus it was with Paul: None of these things move me, said he; neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. Acts xx. 24.

(2) That we retain them in our memory. Peter forgot his Master, and then he forgot himself; but in writing his last epistle, he guards against this forgetfulness, and says, I will endeavour, that you may be able after my decease, to have these things always in remembrance. The treachery of our memories, causes many errors in our lives. Truth believed must also dwell in our thoughts, in order to its becoming effectual to our salvation. By which also ye are saved, says the apostle, if ye keep in memory what I preached unto unless ye have believed in vain. 1 Cor. xv. 2. 2 Pet. i. 15.

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you,

(3) It implies a high esteem for the truths of the gospel, so as to give them the first place in our affec tions. When persons profess to embrace evangelical doctrines, and afterwards give them up, it. is but too evident that with all their professions, they received not the love of the truth, that they might be saved." Nothing short of this, however, is true believing; and where the gospel is rightly embraced, the word is not only nigh us, and in our mouth, but also in our hearts. Of such it may truly be said, ye have obeyed from the heart that form of doctrine which was delivered unto you. Rom. vi. 17. x. 8, 9. 2 Thes. ii. 10.

(4) Holding fast the truth supposes that there is some opposition to encounter, and that attempts will

When a great and ef

be made to wrest it from us. fectual door is opened for its admission, there will generally be many adversaries. But as it was with the apostle, so it ought to be with every saint: difficulties excited greater diligence and zeal, and opposition roused his courage and resolution. In nothing, says he, am I terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation, and that of God. Phil. i. 28.

II. Consider the motives by which the exhortation may be enforced.

1. The honour of God requires that we should hold fast what he has promised and revealed. Every degree of fickleness and inconstancy is a species of unbelief; and it is only by stedfastness and perseverance in the way of truth and holiness that we can glorify God. David's fall caused the enemies of God to blaspheme. The stedfastness of Peter and John excited admiration in their most inveterate persecutors; and not only admiration of them, but of their blessed Lord, for they took knowledge of them that they had been with Jesus. What must men think of God's truth, if we renounce it; or of his ways, if we forsake them. Such conduct in the professed friends of Jesus, would be like that of the spies in the camp of Israel, who brought an evil report on the good land.

2. The things we are required to hold fast, are good in themselves; and if we are what we profess to be, we have found them such. The Lord hath showed thee, O man, what is good. It is good doctrine that we are to maintain, good discipline that we are to preserve in our families and in the house of God, and good works for necessary uses. All these are good in themselves, and good for us. Now will a man leave the snow of Lebanon, which cometh from the rock of the field; or shall the cold flowing waters that come from another place be forsaken? Jer. xviii. 14-17.

3. If we part with the good, we shall be likely to retain the evil. If the heart is not the treasury of good things, it will be of evil things. If good thoughts are shut out, evil thoughts will rush in. The absence of gracious affections, makes room for vile affections, If we let the truth go, we shall immediately embrace error; and if our hearts are not inclined to God's testimonics, they will be after their covetousness. When the Spirit of the Lord departed from Saul, an evil Spirit troubled him. Evil qualities will take place, where good ones are wanting; and if grace be not prevalent, sin will be predominant.

4. If we part with that which is good, we cannot easily recover it; and if the Lord do not utterly forsake us when we forsake him, yet he will leave us sorrowful and comfortless. We read of some who are scarcely saved, and saved, yet so as by fire; they are made to feel something of hell here, though they are to enjoy heaven hereafter. Spiritual frames and feelings when lost, are not easily recovered. The Spouse of old, when bereaved of her Beloved, was a long time before she found him. Many of those who have left their first love, have had to complain of coldness and indifference afterwards, and have walked mournfully and in darkness all their days.

5. If we refuse submission to this exhortation, what account shall we give another day? Shall we not stand speechless when the great Judge of all shall say, Give an account of thy stewardship, for thou mayest be no longer steward. Will it be a sufficient excuse for our sloth and negligence, instability, and unfaithfulness, that our enemies enticed us, that corrupt nature inclined us, that God left us, and that we were not sufficiently apprised of the worth and excellency of heavenly things? From him that hath not, or who doth not retain and improve what he hath, shall be taken away that, which he seemeth to have. He partly stripped himself, and God will entirely strip him. He abandoned that which

is good, and he shall be abandoned to ruin and destruction. It would be better for such, says the apostle, not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them. Awful declaration! may it make a proper impression upon our minds! 2 Pet. ii. 21.Hence we learn,

(1) That nothing but true religion will stand its ground. Consideration therefore should go before a profession; and ere we attempt to build the tower, we should sit down and count the cost.

(2) That perseverance in the way of truth and holiness is necessary to eternal happiness. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. Heb. x. 38.

(3) Perseverance is the duty as well as the privilege of all the saints, and therefore cautions and exhortations are not unnecessary. Our preservation is owing to a divine power, but it is effected through the use of appointed means. The establishment of the saints is every where in scripture ascribed to the influence of the Holy Spirit; yet we are at the same time exhorted to beware, lest being led away by the error of the wicked, we should fall from our own stedfastness. God holds us fast; therein consists our safety. But we must hold him fast; therein consists our comfort. 2 Pet. iii. 17.

Oh, whither will these passions roll,
And where convey the yielding soul;
This treacherous heart, how apt to stray,
What skilful hand will guide my way?

Jesus, the work is thine-oh come,
And gently lead this straggler home;
To me my various wanderings show,
And teach me how and where to go.

Amidst surrounding snares secure,
Whilst mercy makes this blessing sure,
I'll own the conduct of thy grace,
And tread the paths of righteousness.

SERMON XII.

1 THESS. V. 22.

Abstain from all appearance of evil.

THE gospel is a doctrine according to godliness. The religion of Jesus is a pure and holy religion. The grace of God may be abused, but it does not lead to licentiousness. Wherever it is revealed to the understanding, and rules in the heart, it teaches men that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly in the present world. If we search the writings of the best heathen moralists, we shall not find in any of them so comprehensive a

precept as this: "Abstain from all appearance of

evil.'

Not only are we to avoid, but to keep at the greatest distance from evil, and to reject it with the utmost abhorrence. We are to have no fellowship with the unfruitful works of darkness, but rather reprove them. We are to "abstain," to exercise self-denial and mor tification, respecting those evils to which our natural inclination might lead us. The "evil" here intended is not natural but moral, the evil of sin, to which no other evil is to be compared; it is evil in its origin, nature, and effects; universally evil, without any mixture of good, and unalterably so, without any abatement. The nature of the sinner may be changed, but not the nature of sin.

The command is so extensive, that "all appearance" of evil is to be avoided; not only the grosser and lesser