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The observation has a ftill farther intendment. Many, who stand high in the charity of men, will be cast out of God's presence, as vile and abomi. nable ; while others, whose characters seem doubt. ful, or who are condemned by a cenforious world, will be found to glory, honour and praise at the coming of Christ. Some boasting, felf-confident profesors will be driven away as odious hypocrites ; while dissident, doubting, trembling souls, will be received as pure and upright before God. Some who have been favored with good instructions, virtuous examples, and every advantage of a religious education, will be excluded from heay. en ; while others, surrounded with difficulties, opposed by temptations, and almost unaided by human means, will so strive as to press in at the strait gate. Some, who sustained a fober character, and regularly attended on the ordinances of God's house, will be found but formalists and hypocrites ; while others, whose visible character was for a time far more exceptionable, will by the renewing and fanctifying grace of God be brought to glory.

Trust not then in the opinion which men may form of you, or the applause which they may bestow upon you—trust not in your external advantages, your good education, or your regular and orderly manner of life. See that the love of religion possess your hearts, and the fear of God govern your actions. Paul says, “ To me it is a Imall thing, that I should be judged of man's judgment; yea, I judge not mine own self ; for he that judgeth me is the Lord, who will bring to light the hidden things of darkness, and make inanifest the counsels of the heart."

It is an awful thought that any, who have enjoyed your advantages and opportunities, and

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who, in addition to these, have experienced the inward awakenings and excitations of the divine fpirit, as has been the case with some of you— perhaps with many, should, after all, be lhut out of heaven. Some such unhappy instances, doubt. less, there will be. Take heed that you add not to the number.

How you shall enter in at the strait gate, the Saviour himself has taught you. His command is, “ Strive to enter in.' This striving, you have feen, is something more, than asking for admiffion; for some who thus seek to enter, will not be able. It is something more, than hearing Christ teach, and eating and drinking in his presence ; for some who can plead this, will be Thut out. What is it then? It is renouncing all iniquity with godly forrow, devoting yourselves unreservcdly to a holy life, and pursuing this life faithfully to the death. The workers of iniquity must depart from Chrift. They who do the will of God, will be received into the heavenly kingdom.

Some, when they hear that they must strive, entertain too limited an idea of the matter, as if Atriving consisted in fervour of prayer, and extraordinary attention to certain devotional exercises. If these were all, why were the persons mentioned in our text repulsed ? Prayer and attendance on ordinances are but a part of the business. They are means, and useful means when applied in seafon, and with a view to the end. But to complete the idea of striving, there must be a steady persevering engagedness in the whole work of religion, without exception against any part of it. The word rendered, Strive, is borrowed from the publick games then in use. It alludes to the ex. ertions with which combatants in a race or conAict, îtrove for the mastery. How did racers VOL. V.

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ftrive for the prize proposed to them? Was ir merely by earnest intreaties to the master of the games, that he would adjudge the prize to them? No: it was by entering the lists with resolution, throwing off every weight that might impede their running the face with activity and constancy, and pursuing it to the end.

Know ye not, that they who run in a race, run all ; but one" only “receiveth the prize?” In the Christian race, there is a prize for all who will run : “So run that ye may obtain." Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but you an incorruptible. Run not as uncertainly ; . ftrive not as one that beateth the air. But keep under your bodies and bring them into fubjection, left, after all your hopes and prospects, you fhould be castaways."

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SERMON XIII.

Pilate's Inscription on the Cross of Chrift.

A Communion Sermon.

JOHN xix. 19-22.

And Pilate wrote a title and put it on the cross; and the writing was, Je

{us of Nazareth the King of the Jews" This title then read many of the Jews, for the place where Jesus was crucified was nigh to the city ; and it was written in Hebrew, Greek and Latin. Then said the chief priests of the Jews to Pilatc, Write not, “ thc King of the Jews;” but that he said, “ I am the King of the Jews.” Pilate answered, What I have written I have written.

The Messiah was foretold, in ancient prophecy, under the character and title of a king, whose government should extend to all nations, but should be exercised in a peculiar manner over the Jews. His extenfive dominion is described in the second Pfalm; “ I have set my king upon my holy hill of Zion. Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession.” In the ninth chapter of Ifaiah, he is described as fitting on the throne of David, and reigning over the house of Israel: “ Unto us a child is born ; unto us a son is given ; and the government fall be on

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his shoulder ; his name shall be called the prince of peace; of the increase of his government and peace there shall be no end, upon the throne of Da. vid and upon his kingdom, to order and establish it with judgment and with justice from henceforth even forever.”

As the Messiah was to make his personal appear. ance in Judea, and there first to display the blessings of his spiritual kingdom, he is described as eminently the king of the Jews. But the glorious things foretold concerning this spiritual king, dom, the Jews understood in a temporal and worldly sense. They imagined, that he would erect his throne in Jerusalem, their capital city ; would deliver them from the oppression of the Roman government, and would reduce all nations into a state of subjection to them.

When Jesus appeared and wrought miracles among them, and proclaimed the near approach of the kingdom of God, many were in high expectation, that they should soon see him at the head of their nation, spreading his dominion over the world. And impatient at his delay, they would have taken him by force and made him a king. But when they found, that their worldly expectations were not to be answered, mortified at their disappointment, they called him a deceiver, and fought his destruction. And, among other accusations, they alledged, that he had called himself à king, and thus had spoken against the authority of Cesar.

If Jesus had actually assumed the regal power in Judea, and had begun to raise an army for the expulsion of the imperial authority, they would have been highly gratified with the design, and would have resorted by thousands to his standard. But because he disclaimed all temporal dominion,

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