Indeed, the whole history of his subsequent life, is only a detail of acts which evince, what an impulse was from that time imparted to the holy determination, unbending firmness, and fearless zeal of that naturally ardent and impetuous apostle. Never was he weary in the work of his high calling. Never did he shrink from any danger that might lie in the course which duty required him to take. Ever after was he the first to speak and the first to act, the last to grow weary and the last to suspend efforts in his Lord's cause. Much as he knew before of Christ, much as he loved him, and much as he resembled him, he ever after became in respect to these particulars a new man. His character seemed to have become moulded after a new model. This important incident seemed to have brought out features in his character with a prominence which marked the process of strong inward actings-which showed the diversion of the long habitual movements of his mind-which told of the breaking up of courses of thoughts and feelings that had gone on from early life. In a word, if he sinned greatly he loved much-if he had discovered the coward, he now went forth the moral hero-if he had been misrepresenting by his lukewarmness and indifference the nature of his avowed faith, he now corrected the misrepresentation by being seen on all occasions a burning and a shining light. He was now entitled to the name of Peter. He now possessed the strength, the stability, and the constancy of a rock. There is an obvious application of this subject, 1. To established christians. A comparison between the character of Peter after his repentance, and their character, will doubtless suggest to some of my hearers, cause of humiliation, if not of fear in reference to their religious state. They must be led to see by such a comparison, that they are following Peter at a greater distance, than that at which he followed Christ, even when he was on the point of denying him. Is there a professed disciple of Jesus present, that can discover in himself any thing that approaches very near to the love, and zeal, and courage of Peter? No good reason can exist, why the substantial and practical fruits of his repentance should not be visible in the case of each christian in this assembly. If this subject, my brethren, does not humble us if it does not give us a new impulse in our spiritual course-if it does not lead us to covet earnestly the best gifts and to strive constantly to exhibit the best fruits of piety, it must be that we are too dead to feel the generous emotions of the living saint -too torpid to be moved by the high, and pure, and unvarying motives of christianity! "He 2. The subject applies to the trembling penitent. It speaks to such in the language of encouragement. Ye, whose sorrow for sin resembles that of the weeping and solitary disciple, after the LORD TURNED AND LOOKED UPON HIM, ye have no cause to despair. Your tender consciences, your softened hearts, and your contrite spirits, are such a sacrifice as God accepts. Though you may instinctively reproach and condemn yourselves, the Lord does not despise and condemn you. counts and treasures up your tears." Refuse not, then, the consolation which there is in Christ. Let joy mingle with your sorrow. Let tears of gratitude flow with your penitential tears. You may tremble, but yet trust. You may fear always, but never despair. There is forgiveness with God, that he may be feared, and that penitent sinners may not despair. Encourage yourselves in a pardoning God. Lay hold of the hope set before you in the divine promises. With that anchor within the veil, let your souls rest ! 3. The subject concerns hardened sinners. They must see, in what has been presented at this time, how grievously aggravated is the guilt of sinning against the condescension, the grace, and compassion of Immanuel. How black were the sins of Peter. But a view of them broke his heart, and they were pardoned. Thoughtless sinners, why will you not seriously look into your own case? Why will you attend to every thing before you attend to the one thing needful? Peter's sin and guilt did not exceed yours. He had less light than you, and stronger temptations to resist. O, that some voice might arouse you. O, that one look from the Lord of Glory might melt your heart-O, that you might think of your sins, and go out and weep bitterly! SERMON XXII. Salvation by Grace. EPHESIANS II. 8. BY GRACE ARE YE SAVED THROUGH FAITH; AND THAT NOT OF YOURSELVES; IT IS THE GIFT OF GOD. To be saved, is to be pardoned, reconciled to God, and sanctified by his Spirit. It is in every important respect the same momentous event to the whole family of man, however diversified in character and condition. The bible discloses but one way of salvation only to all, whether their lot be cast amidst the darkness and impurity of pagan superstition, or amidst the light and refinement of christian communities. They are all, by the same means, delivered from essentially the same moral state. This is a state of ruinous apostacy-of deadness in trespasses and sins; and the means of their deliverance are by GRACE, THROUGH FAITH, AND THAT NOT OF THEMSELVES, IT IS THE GIFT OF GOD. Man's salvation, then, is by grace alone. To illustrate and apply this sentiment of the text, is the design of the present discourse. The term grace as here used, and when spoken of in relation to God, denotes his undeserved favor or kindness in the redemption and salvation of men. It is in its nature free, distinguishing, and efficacious. It is free, as its subjects have no merits, and can make no recompense. It is discriminating, or special, as it extends to some persons and not to others. It is efficacious, as it triumphs over the elements of human depravity, that oppose its sway. It is evident from the representations which the scripture uniformly gives of the original state of man, that he cannot save himself. The very circumstance which renders the salvation of the gospel necessary, and to which it is exclusively adapted, is a state of entire helplessness. A helplessness however, which is voluntary, and which consists wholly in the indisposition of the heart. The disorder itself creates an unwillingness to be cured. While man has a remedy within his reach, his very malady extinguishes the disposition to apply it. He lies in ruins which have crushed all desire to arise in his original comeliness and glory. He has accumulated a debt which he can never pay. He is involved in guilt from which he cannot deliver himself. He has nothing to wash away the stains of moral defilement contracted by transgression. Who can bring a clean thing out of an unclean? Who can say, I have made my heart clean? I am pure from my sin? Men may invest themselves in the unseemly attire of their own righteousness, but who thus arrayed would dare approach the bar of infinite justice and purity? There may be those who expect by the efficacy of their own unaided discipline, to reach the world of glory, but will any see the kingdom of heaven except they be born again? No! the dead will not live again by the spontaneous revival of inherent energies. Children of wrath cannot create themselves heirs of glory. Nor can they who are sold under sin, redeem themselves from the oppressive bondage. Equally impotent and unavailing must be the com The bined efforts of all finite power, to save man. mysterious agency of ministering spirits extends not to the transformation of the human heart. They have no new creating efficacy to communicate. Not all the |