The Publican's success is a great encouragement to every sensible sinner seeking for mercy. Seek like him, and like him you shall obtain it. And O, let those who have obtained it be full of joy. "Praise the Lord, for he is good, for his mercy endureth for ever;" and as an evidence of having obtained mercy from God, shew mercy to men. "Be ye therefore merciful, as your Father also is merciful."

SERMON XVII.

ZEAL FOR THE SALVATION OF SINNERS.

Romans x. 1. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

TRU

RUE religion consists chiefly in love to God, and love to man, and wherever one of these is found there is the other also. It was love that brought the Saviour down from the throne of glory to this mean and wretched world, that he might "seek and save those who were lost." While he lived on earth," he went about doing good ;' and when he returned to heaven, he commanded his ministers and people to follow his example, and to do good to all men as they had opportunity. The Apostles and first Christians gladly obeyed, and were very active in spreading abroad the knowledge of their gracious Master and his great salvation. Among these, St. Paul was one of the most zealous, as his great labours and affectionate writings fully testify. Our text is an expression of his strong desires for the salvation of Israel, or the Jews, who were his countrymen; and the particular reason of his anxiety about them was, because he knew they were not in the way to obtain salvation. It is true, they had a zeal for religion, but it was not a zeal according to knowledge. They were under a very fatal mistake, which was their seeking salvation by their own works, for "they stumbled at that stumbling stone," as, alas! many people called Christians do still. Knowing therefore their danger of being eternally lost, he expresses his feelings in these words-"My heart's

desire and prayer to God for Israel is, that they might be saved." And will you, my friends, who live in this place, permit us to say that we hope and trust we are moved by the same desire? If any person should inquire, and it is natural and proper for them to inquire, why we come here to pray and sing, and read a sermon; we humbly reply, for no other reason upon earth than this, that we may promote your salvation; that we may stir you up to consider your need of it; that we may show you, from the Gospel, the only true way of it; and that we may put you upon seeking it immediately.

We purpose to shew you from these words,

I. That serious Christians plainly see the dangerous state in which many of their neighbours are.

II. That they earnestly desire their deliverance from it. I. We observe, that serious Christians plainly perceive the dangerous state of unconverted sinners around them. We cannot tell what the grace of God may do hereafter for the worst of men; and the conditions of some may be doubtful; but in many cases, it is too evident that men 66 are in the gall of bitterness and in the bond of iniquity," as St. Peter said of Simon Magus: at least, so much may be discovered as fully warrants our fears on their behalf. Now this sad condition of men appears,

1. From their living in open sin: for indeed, 66 some men's sins are open beforehand, going before to judgment;" some proclaim their sin as Sodom, and glory in their shame. St. Paul says "the works of the flesh are manifest," among which he names "adultery, fornication, uncleanness, wrath, murder, and drunkenness." Gal. v. 19. Our Saviour has directed us to judge of men by their fruits; "for every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit ;" and he adds, (observe his solemn words,)" Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Matt. vii. 17. We afe forced to conclude, therefore, that "if men live after the flesh, they must die;" that if they proceed in the broad road, it must be to destruction; and that "the unrighteous shall not inherit the kingdom of God." Some men are evidently men of the world," "servants of sin," and "captives of Satan;" such to

whom our Lord said, "Ye are of your father the devil, and the lusts of your father ye will do." When we see persons living in sinful pleasure, we know "they are dead while they live." How can we suppose the profane swearer has the fear of God, or that the Sabbath-breaker has any regard for his soul?

2. Carelessness about religion is another alarming symp tom of a graceless, and therefore dangerous, state. There are many who have no concern about their souls or salvation. Like Gallio, they care for none of these things. But this carelessness is as strong a proof of being in a state of nature and of wrath, as living in open sin is; for it is written, Heb. ii. 3, "How shall we escape, if we neglect so great salvation?" To neglect this salvation is to omit all those duties which are necessary to a profitable hearing and keeping the word preached. How many are there, who every sabbath turn their backs on the house of God, where his Gospel is preached, and spend the day in idleness and sinful pleasure! How many are there, who are able to read the Bible, but who never look into that sacred book, that they may become wise to salvation! How many are there who never lift up their hearts to God, in prayer for his teaching and his mercy! Now, how shall such escape? Those who despised the law of Moses died without mercy; but to despise the Gospel is a greater crime, and deserves a greater punishment. Those who seek not mercy now, according to the Gospel, shall never have it. "This is the acceptable time; this is the day of salvation:" if this be neglected, let poor sinners expect no more to hear of mercy though all eternity.

3. Formality in religion is another evidence of being in a dangerous condition. There are some, who dare not omit all religious duties, public and private; but they are like the Pharisees, "who drew nigh to God with their mouth, and honoured him with their lips, but their heart was far from him;" by many religious ceremonies" they washed the outside of the cup and platter, but within they were full of extortion and excesses." ." Matt. xv. and xxiii.

How many say their prayers like parrots, without knowing their meaning! How many go to church only to see and be seen; and, when they come away, are full of mirth

and folly; thinking no more of what has passed, and spending the rest of the day in worldly conversation, or amusement! Others think, that because they belong to a good church, and have been baptized, and say their prayers, and take the sacrament, all is well with them; while they are strangers to heart-work in religion; were never alarmed on account of their sins; never humbled for their sins; never fled to Jesus for refuge from their sins; and never knew any thing of that great change of heart, called, in Scripture, regeneration, or the new birth. Now, when we see our neighbours content with this poor empty form of godliness, and denying the power thereof, we cannot but be deeply concerned on account of their danger.

4. There is another thing which alarms us on their behalf; that is, when we see them receive, for truth, great and fundamental errors, as to the doctrine of religion. We know it is commonly said, that it does not signify what a man believes, if he does but live a good life. But we testify against this opinion, as destructive of the souls of men. Did not the great Redeemer come into the world to enlighten it? Is he not the great Teacher, who, by his word and Spirit, reveals the will of God for our salvation? Has he not promised his people that they shall "know the truth, and the truth shall make them free?" And has he not said that his sheep hear and know his voice, but will not follow the voice of a stranger? How then can error be harmless? The Scripture speaks of "damnable heresies" as well as damnable vices. Surely, it is of great importance that we have right views of the blessed God, as to his holiness, justice, and mercy; that we have right views of ourselves, as fallen, guilty, helpless sinners; and especially that we have right views of Jesus Christ, and of the nature and way of Salvation through him by faith. It was the want of these that made St. Paul use the words of our text. The Jews rejected Christ and his righteousness, and "went about to establish their own righteousness," ver. 3; thus they stumbled at Christ; and St. Paul knew, that if they died in this state they must perish for ever: and this led him to say, "My heart's desire and prayer to God for Israel is, that they might be saved." And this leads us to observe, in the next place,

II. That serious Christians earnestly and sincerely desire the salvation of their neighbours, whom they thus perceive to be in a dangerous state.

If love to our neighbours requires that we should pity and help them in time of sickness, poverty, or any other kind of temporal distress, how much more then should we care for his soul, and labour to prevent his eternal ruin! All the love and politeness that worldly men show to their neighbour is for the perishing body; while they care not for the soul, but perhaps contribute much to its eternal destruction. But if the love of God be shed abroad in our heart, the salvation of souls will be the first object we have in view, and happy shall we be, if we can in any wise be instruments in their future happiness; for,

1. We tremble to think of their future misery. We know assuredly, that "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." Rom. i. 18. We certainly know that all men are born in sin, and are children of wrath; and that without an interest in Christ by faith, and a heart changed by grace, no man shall see the Lord: that the "wrath of God abideth on every unbeliever," and that "he will render indignation and wrath, tribulation and anguish, upon every man who dies in his sins," impenitent, unpardoned, unrenewed. Now, can we think of our relations, our friends, our neighbours, being in this state, without pitying them, praying for them, and exhorting them to "fly from the wrath to come?" It is impossible! If any man can, how dwelleth the love of God in him? When our compassionate Saviour paid his last visit to Jerusalem, and from a hill beheld that great and wicked city, which, on account of unbelief, was to be destroyed in about forty years, he wept over it; though then surrounded with a multitude, crying, "Hosanna," he lamented over it with tears, saying, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." Luke xix. 42. And may not we be permitted, with some small portion of the same love and compassion to our perishing neighbours, to say, O how happy would it be for you, now to know those things, which are necessary to your present peace and ever