Now we need not so much accession of numbers to the churches as those who shall enter heartily into the work of the world's redemption. Nothing is gained to the cause of Christ—as nothing is gained to himself-when a man enrols himself among the professed friends of the Saviour only to be a clog and a burden on the chariot wheels of salvation; a man doing his duty only when it coincides. with his own interest; who habitually neglects secret and family worship; who means to have only religion enough to make him respectable and to take him to heaven; who has no friendship for revivals of religion, and who doubts about them or opposes them; who stands aloof from the plans of Christian benevolence, and who coolly sees a world unpitied going down to hell. Such a man sheds a blight on any church, and on all accounts should retain his connexion with the world. Let him not deceive himself, or attempt to deceive God and his fellow-men, by enrolling his name among the friends of the Redeemer. Other helpers are needed than these. The church must have other friends or it will be ruined; the world must have other helpers or it will never be converted to God.

Finally, I would observe that if the remarks which have now been made, and which were made in the previous discourse, are correct, then we have arrived at the conclusion that the profession of religion is much more than a form and a name. To make such a profession is a step not to be entered on without thought, and without a most thorough acquaintance with ourselves. Our principles should be understood. The reasons which prompt us to it should be known. The object at which we aim should be seen. The stand which we take should be decided. And it should be taken with such clear views, and such firm convictions, that we should be able to maintain our position amidst all the frowns, the contempt, and the opposition which we may meet with.

On the ground of these views and principles, we may exhort you to make a profession of religion. If the act were what many seem to suppose; if it imposed no solemn obligations and implied no settled principles in regard to the course of life; if it was merely the change of a name and of external relations; if it were to come into the church and pass the life in spiritual repose and indolence,

then I should feel no interest in exhorting any man to make a profession of religion, and you would feel that it was a matter of no consequence whether it was or was not done. It would be a matter too insignificant to excite any solicitude; and the whole subject might be dismissed without concern. And one reason, as I apprehend, why so few make a profession, is, that it is felt by them to be a matter of little importance, implying a slight change of purpose, and not connected with any great and important principles. I do not conceal the fact that I hope by the representation which I have made to deter from this act those who would come into the church only to be an incumbrance when there; but I have also desired to show you that it is an act which demands solemn purpose, and profound thought, and much prayer, and which is worth an effort. We need none, we ask none, to come among us who are not prepared to consecrate themselves in the self-denials of a holy life to the Son of God; none who will not every where and always have the humility, the self-denial, the heavenly-mindedness, the ever burning zeal, the universal benevolence of the Lord Jesus Christ.

SERMON XIII.

ENEMIES OF THE CROSS OF CHRIST. NO. I.

Phil. iii. 18. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ.

ARE we true Christians? is the most important question which can be asked in relation to ourselves. It is a question which may be examined with the utmost attention without danger of injury. True piety, like gold, will bear any test that can be applied, and will be all the brighter and purer for it, and no sincere Christian need be alarmed by any examination of his religion, however rigid or severe. If our religion is not genuine it should be examined by the strictest tests, and when believed to be false it should be honestly abandoned.

It is evident that the persons referred to in the text were professors of religion. The term "walk" is commonly used in the New Testament to denote Christian conduct; and the undoubted meaning of the text is, that there were many persons in the church at Philippi-pure and noble as that church was in the main, who professed to be Christians, but who showed by their deportment that they were real enemies of the religion which they professed. The "Cross of Christ" is an emphatic phrase to denote the Christian religion. As the sacrifice on the cross constituted the very essence of Christianity, the term came to denote the Christian religion itself. It is here used, perhaps, also to show more emphatically the apostle's view of the extreme heinousness of the offence, that, while they professed to be Christians, they were in fact the enemies of the very peculiarity of the Christian religion.

Of the existence of such strangers to religion in the church, Paul had been long aware. Of their character,

and of their fearful doom he had told them often. He now again reminded them, with tears, of the melancholy

truth. He used not towards them the language of harsh and angry denunciation. He did not hold them up to public scorn and indignation. He did not attempt to wound their feelings by satire, or to overwhelm them with harsh invective. He was too deeply impressed with their guilt and their danger to do this. He knew that the way to reclaim the deceived and the erring was not to denounce them with harshness, but to entreat them with tears. Kindness accomplishes what severity cannot do,as, in the fabled strife between the sun and the north wind, the sun with gentle and warming beams removes the cloak which the north wind could not strip away by violence. The language of tenderness will find its way with reforming power to the heart, where the words of harsh rebuke would tend only to irritate and confirm in error. Paul felt also, probably, as every minister of the gospel should, that it little becomes a dying mortal, conscious of many imperfections and much liability to selfdeception himself, to use the language of harsh denunciation when speaking to others. Conscious imperfection will speak tenderly of the faults of others, and will weep rather than denounce when there is need of speaking of the errors and dangers of professed Christians.

From the words of the text, the following points of remark are naturally suggested.

I. There is reason to believe that many professors of religion are the real enemies of the cross of Christ.

II. What are the characteristics of that enmity; or how may it be determined that they are the enemies of the cross of Christ? and

III. Why is the fact of their being in the church fitted to produce grief and tears?

I. The first proposition is, that there is reason to believe that many professors of religion are the real enemies of the cross of Christ. The proof on this head might be drawn from what we know of the deceitfulness of the heart; the numerous cautions against deception in the Scriptures; and from the case of Judas among the apostles, and other instances specified in the New Testament. I choose, however, rather to rest the whole proof of this point on the account which the Lord Jesus has himself given of the condition of the church in the two instruc

tive parables of the tares of the field, and of the net cast into the sea. "The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest, I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather ye the wheat into my barn." Matth. xiii. 24-30. "Again: the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind: which when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just; and shall cast them into the furnace of fire." Matth. xiii. 47-50.

That our Saviour meant to teach in these parables that there would be many who would profess his name who would be strangers to him, there can be no doubt.— The same thing he affirmed in his account of the transactions of the day of judgment. Matth. vii. 21–23: "Not every one that shall call unto me, Lord, Lord, shall enter into the kingdom of heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I NEVER KNEW YOU."

It is not my purpose to dwell on this part of our subject. I wish simply to place the proof of the fact before our own minds as furnishing a reason for whatever earnestness I may evince in urging the language of the Bible, "Be not deceived." I may just observe, however, in passing, (1.) That Christianity is not responsible for the