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because there is nothing good in us. 3. That we should ascribe all the glory of our salvation to God, who is the only author of it. 4. That we must adore the depths of the great mercy of our God, who freely gave his Holy Spirit to convert us.

You must remark at the same time the abuses and false consequences which insidious sophisters draw from this doctrine; as, that since the conversion of men is by the almighty power of God, it is needless to preach his word, and to address to them, on God's part, exhortations, promises, and threatenings; that it is in vain to tell a sinner it is his duty to turn to God, as without efficacious grace (which does not depend upon the sinner) he cannot do it; that it has a tendency to make men negligent about their salvation to tell them it does not depend on their power. These, and such like abuses, must be proposed and solidly refuted.

Moreover, this method must be taken when you have occasion to treat of the doctrines of election and reprobation-the propitiatory sacrifice of Christ's blood—and, in general, almost all religious subjects require it; for there is not one of them all which is not subject to use and abuse. Take care, however, when you propose these good and bad consequences, that you do it properly, and when an occasion naturally presents itself; for were they introduced with any kind of affectation and force, it must be disagreeable.

In general, then, this way of good and bad consequences ought to be used when there is reason to fear some may infer bad consequences, and when they seem to flow from the text itself, for in this case they ought to be prevented and refuted, and contrary consequences opposed against them.

To proceed, this is the converse of the preceding Topic. In tracing "principles" we consider the word or action of the text as an effect or consequence, and our reflections are

directed backward to the cause in which it originated. "Consequences" lead the view forward: if our text records the conduct of any who have gone before us, either as an example for our imitation, or the contrary; we may point out the effects, or the good or evil consequences, which actually followed such conduct, as far as they can be traced in the records of Scripture: if it contain a precept, an exhortation, a caution, &c., our Topic leads us to show the natural tendency or the divinely appointed issue of the practices to which it refers.

Suppose, for example, that you are discoursing on the character of Abraham, and particularly on his prompt obedience to the divine commands, you may remark the consequence of his obedience, and show that the declaration of the psalmist, "In keeping his commandments there is great reward," is frequently verified in an eminent degree, not only in the peace and satisfaction which result from a consciousness of having acted under the direction of an infallible counsellor and an unchanging friend, but even in the consequences immediately resulting from such a course of action. When Abraham was about seventy-five years of age, God commanded him to leave his father's house. "He went out," leaving his country and his connexions, "not knowing whither he went," and became a sojourner in a strange land. But it is quite manifest from the brief sketches of Scripture that he lost nothing by forsaking all the hand of the Lord was with him; he was rendered prosperous in his circumstances; he enjoyed a large portion of domestic happiness; all the land in which he sojourned was granted by divine promise to his posterity; above all, he was favoured with communications from God which assured him that he was an object of regard to him whose favour is life, whose loving-kindness is better than life itself. The most remarkable instance of his obedience was the offering up of his son-at least in intention —as a burnt sacrifice. Though Isaac was the son of his

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old age, the only son of his beloved Sarah, the son of promise, and the fountain of many blessings, yet he hesitated not, at the divine command, to give him up; and in consequence of this evidence that he feared God, the divine promise and covenant engagements were renewed afresh, and ratified by oath: "By myself have I sworn, because thou hast done this thing, and hast not withheld thy son, thine only son, from me, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice," Gen. xxii. 1—19. If, on the other hand, you were pointing out the sinfulness of parental indulgence, or of neglecting to employ parental authority, from the character of Eli; you would remark that even the piety of Eli did not prevent the evil consequences of his conduct in this respect, &c.

The consideration of consequences is certainly a Topic which has great power over the mind of man; and even the most abandoned and reckless of the species are not altogether proof against the arguments which may be founded on it. Most men are willing to forego the enjoyment of a present good or to submit to a present evil, if by these means they may avoid future evils or secure future benefits of greater magnitude. Hence it is that the man of business rises early, sits up late, and eats the bread of carefulness, that he may escape future privation and embarrassment, or secure future ease and independence. It is true indeed-lamentably true-that multitudes who are very careful in weighing consequences as they may affect their worldly interest, are as regardless of the more solemn and momentous consequences which affect the interests of the soul: they are concerned to act wisely in relation to time, but in relation to eternity their conduct is characterised by the most consummate folly. This however by no means

proves that the Topic is less adapted to affect the mind and influence the conduct when extended to spiritual and eternal things; but it does prove the deep depravity of the human heart, since it arises from a secret disbelief of the plainest statements of God's word. Men flatter themselves that such tremendous consequences as the Bible declares will not follow their disobedience and impiety. Their language is (at least the language of their heart, as expressed by their actions), "We shall have peace though we walk in the imagination of our hearts," notwithstanding God has declared that there is no peace to the wicked." They hope in some way or other to escape the doom of the wicked, without giving up the indulgence of their own hearts' lusts, though Christ has said "Except ye repent, ye shall all likewise perish." They are unwilling to reflect on a subject so gloomy, or to have their present pleasures interrupted by the apprehension of misery to follow; and therefore put the subject far from their thoughts, as if they imagined that God would not regard his own threatenings.

Now, if this be the case, how important is it that the ministers of Christ should be skilful in the employment of our present Topic! If arguments drawn from the consideration of consequences should fail, by what avenue can we hope to reach the heart? How are the great purposes of our ministry to be answered? How can we commend ourselves to the consciences of men as in the sight of God? Our sermons may be heard withplea sure, but, as to the effect of our ministry, we shall never be gladdened by the eager inquiry, “What shall we do to be saved?" Men may derive an intellectual gratification from a well-arranged discourse; the elegance of its diction, the harmony of its periods, the beauty of its imagery, may fascinate their minds and procure their plaudits; but unless this Topic is brought home with power to their hearts, no spiritual I benefit will be realized.

I am not to be told that, however faithfully and skilfully the subject may be pressed on the attention of our hearers, we must not expect that our representations will ever persuade them to "flee from the wrath to come," and to "lay hold on eternal life," since it requires a divine power to turn sinners from darkness to light. It is true of all the means which we employ, in order to win souls to Christ, even though divinely appointed, that of themselves they are inadequate; but is it therefore of little consequence whether or not they be adapted? Is there nothing in the suitability of the means by which the Spirit of God is pleased to work? Does not the Spirit operate by softening the heart and inclining the mind to attend to those things which his servants declare? How was it that Lydia was brought to the knowledge of God? Let the evangelist

instruct us: 66 Whose heart the Lord opened that she attended unto the things which were spoken of Paul." But if the things which Paul declared had not been adapted to impress upon her the importance and necessity of looking to Christ for salvation, though her heart was opened to attend, yet she had heard that sermon in vain. We need only refer to the parable of the prodigal son in order to see what considerations they are which the Spirit of God presses home to the heart of the sinner, and by which he is led to return unto God with weeping and supplication. How did the prodigal reason? "When he came to himself he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger: I will arise and go to my father." Why arise and go to his father? What could have induced the resolution but an expectation founded on the well-known kindness and passion of his parent's heart, that he would be received into the peaceful family, and enjoy the blessings of his father's house? There is a somewhat similar passage in Hosea ii. 7: I will go and return to my first husband; for then was it better with me than now." No man ever truly

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