Fretfulness is a state of mind the opposite of that meekness and patient endurance which the gospel enjoins on all.

In discoursing from these words, I shall show--

I. Why we should not fret because of evil doers.

II. How to avoid it.

I. Why we should not fret.

1. Because, in fretting at the evil doing of others we do evil ourselves. Many persons seem to think that they do well to fret when others sin: for as much as they think it is meet to manifest holy indignation and zeal for the Lord of Hosts; and would say with Jonah, I do well to be angry. But such persons ought to remember, that in fretting at others for their sins, they are abusing God themselves. And surely this is a good reason why they should abstain from fretting, if by so doing, they are but adding sin of their own to that of the individual on account of whose sins they fret.

2. Another reason why we should not fret because of evil doers is, that it will do no good. It certainly can do us no good to fret. It cannot benefit him at whom we fret. It does not tend to the glory of God, nor in any way to the advancement of His kingdom. Why then should we fret?

3. The third reason why we should not fret because of evil doers is, that it will only add mischief to mischief. It will do us great evil; it will destroy our own peace; it will break up our communion with God; it will quench the spirit of prayer in our own hearts; it will bring us into condemnation; it will destroy our confidence in God, and destroy our respect for ourselves; it will in every way tend to the injury of our own souls.

Again, it will do great evil to others. It tends greatly to the injury of the one at whom we fret, and but exasperates and tends to make him fret in return. It has no tendency to reform his heart, but rather to aggravate his wickedness.

Again, it tends to the injury of all who witness our fretting. It is a stumbling block to them. And perhaps our fretting is a greater stumbling block to them than the evil doing of those at whom we fret. Fretting at the evil doing of others tends only to mischief. It is dishonorable to God, and a manifest want of confidence in Him. It tends in every way to the injury of His kingdom.

4. If we manifest a sweet and patient spirit towards evil doers, it tends greatly to do them good. It also tends greatly to prevent the harm of their evil doing. If when they do evil we do well, and manifest a Christian spirit, our Christian temper, in some measure at least, is a set off against their evil doing. If they dishonor God by evil doing, and we highly honor Him by the manifestation of a heavenly temper, we do all we can to retrieve the injury done to the kingdom of God by the evil-doer. His evil doing tends to stumble those around him--our well doing in manifesting a heavenly temper tends to the removal of the stumbling block. Bystanders will say, to be sure here is one that has done a great evil, but another has manifested so excellent a spirit in view of it, as on the whole to strengthen my conviction of the necessity and excellence of the religion of Jesus.

5. Another reason why we should not fret is, that the evil doing is suffered to occur under the providence of infinite wisdom and love. God has chosen not to prevent it, but on the contrary to suffer it rather than to change the administration of His government, in such a manner as to prevent its occurrence. God has looked upon it as the least of two evils; and we ought to consider that no evil is done which could have been wisely prevented. No evil exists under the government of God but what is suffered as the less of two evils. That which daily occurs is permitted in order to prevent greater evil; and on the whole, it was wise and benevolent to suffer that thing to occur rather than to have interfered for its prevention. Why then should we fret about it?

6. Another good reason why we should not fret at evil doing is, because provision is made to overrule it for the glory of God and the highest good of His kingdom. "The wrath of man shall praise Thee, and the remainder of wrath shalt Thou restrain." All the evil in the universe has been taken into account in the great plan of God for the promotion of the highest good of bring. He saw that in the wisest possible moral system all evil could not be prevented: consequently what He could not wisely prevent He overruled for His own glory. We can easily see in a great many instances, how God does overrule, as a matter of fact, the most flagrant transgressions for the promotion of His glory. Take the conduct of Judas in betraying Christ, and the wickedness of Satan in that affair. These were among the most flagrant transgressions the world ever saw, and yet they were instrumental in laying the cornerstone of man's salvation. God has taken occasion from these transgressions highly to honor Himself and to benefit the universe. Now although we cannot see the particular manner in which God does this in every instance, yet we may rest assured that every sin that ever does occur or ever can occur shall in some way be overruled for the promotion of the glory of God. No thanks to the sinner. He intended no such thing. He is perfectly free and responsible, and deserves to be punished just as much as though there were no overruling providence to bring good out of his intended evil. But the fact that it will be thus overruled, is a substantial reason why we should not fret about it.

7. Another reason is, it is Satan's object to make us fret. He understands very well the injury that we shall receive from it ourselves, and the great evil of fretting to the government of God. He is an enemy to human happiness, and loves to disturb our peace. He loves to stumble others and to see God dishonored; and understands full well that few things are more hateful in the sight of God and destructive to all good than fretting. It is therefore a prime object with him to promote as much fretfulness as possible. But shall we gratify the devil?

8. Another reason why we should not fret is, that the very evil doing at which we fret, is often allowed in providence, as one of the means of perfecting in us the grace of patience. Mother, did you ever consider that the trying conduct of your children is often designed to perfect the grace of patience in your soul? The Apostle says--"Brethren, count it all joy when ye fall into divers temptations, knowing that the trial of your faith worketh patience: let patience have its perfect work, that ye may be perfect and entire, wanting nothing." The things at which we are so prone to fret all occur under the government of God, and are all parts of those means which God is using to perfect holiness within us.

9. The evil doing of others affords a good opportunity to glorify God. If in view of the evil doing of others, we manifest a God-like temper, this is highly honorable to God. What can be more lively than for a man under severe trials, to manifest the temper of Christ? When did Christ Himself ever shine more gloriously than under His severest trials? The temper which He manifested, was more glorious to God, and reflected more of the divine beauty of His character, than was manifested perhaps under any other circumstances. So when we are greatly tried with the evil doing of others, God has given us an opportunity of manifesting most of the divine temper to the world around us.

10. It evinces unbelief to fret. If we but realize that the hand of God is concerned directly or indirectly in everything that occurs; if we but firmly believe this, we shall not fret at the occurrences around us. No man who practically believes in the universal providence of God, will fret at the occurrences around him any more than he would fret at God Himself. He will perceive that fretting at these occurrences, is but fretting at God, and that scolding because of this evil doing, is virtually scolding at God. It is certain that God is in some way concerned in everything that occurs. Not so concerned, as to diminish in the least, the blame worthiness of the evil doer; but yet so concerned in it, that in a sense, God has done it. "Is there evil in the city and the Lord hath not done it?" "I make peace, and create evil; I the Lord do all these things." I know that people very little realize that they are fretting at God Himself, when they are fretting at His providence, yet such is the fact, and but for their unbelief, they would at once perceive it.

11. Fretfulness is an expression of self-will. No man frets at what occurs around him, if his will is swallowed up in the will of God. If a man has a will of his own, and is set on having his own way, he will fret at anything that crosses his path, and opposes his inclinations. But if his will is lost in the will of God, he will recognize the universal providence of God, and having no will of his own, he will sweetly submit to all the Providences around him. He will blame the sinner and justify God, in suffering the evil doing rather than preventing it. He will look on it as something which has been permitted for wise and benevolent reasons, and will consider it highly absurd for him to fret at anything which occurs under the providence of the infinitely wise and benevolent God.

12. It is un-Godlike to fret at evil doers. God never frets, and why should we fret? And yet it concerns Him rather than ourselves, to resent wickedness. If anybody is injured vengeance belongs to Him, and not to us. But if He has good reasons for not fretting at what occurs , surely we need not fret about it. For it concerns Him infinitely more than it does us. When any trial falls in our way, we should always ask ourselves, now what is God's state of mind in view of this thing? Does He get out of patience, and suffer Himself to fret? Who would not be shocked at the idea of God's fretting at anything that occurs? Why then, should we fret?

13. Fretting destroys our own peace. Who does not know that the indulgence of the least fretfulness instantly breaks up the peace of our minds, brings a cloud over our spirits, and throws our souls into darkness? What Christian does not know this by his own experience? It is remarkable how easily our peace is destroyed. The least rising of impatience if indulged but for a moment, brings the spirit into rough waters, stirs up the sediment, and makes it for the time, like the troubled sea.

14. Fretting is also destructive to the peace of others. A fretful man is a great nuisance to all around him. Fretting seems to be contagious. If parents fret at their children, the children are almost certain to fret in return. If husbands fret at their wives, or wives at their husbands, the other is almost certain to fret in return, and thus the peace of a whole household will be continually destroyed by the wickedness of one fretful member.

15. Fretting grieves the Holy Spirit. He will not live where there is a fretful spirit. We are shocked and grieved if we go to a neighbor's house and find them in a fret. We feel embarrassed and uneasy, and if we find them out of humor, we retire in distress and disgust. And will not the Holy Spirit be grieved away and retire from us, if we suffer ourselves to fret in His presence?

16. It is destructive to our influence to fret. A fretful person can have very little Christian influence in any community. A fretful parent never governs his family well. A fretful minister, a fretful neighbor, in short, anyone that frets, destroys his Christian influence.

The common sense of mankind teaches them that fretting is the opposite of a Christian temper. And no man can have much confidence in the piety of another who is in the habit of indulging fretfulness. Many a professed Christian parent has lost all Christian influence over his own household, by indulging in this sin. Visit any family you please, where the parents, either or both of them are professors, and are in the habit of fretting, and as a general rule, you will find their children unconverted. The family have been stumbled by them, and they remain in their sins.

It destroys man's influence with God, to fret. A fretful professor of religion can never prevail with God in prayer. The whole influence of a man's prayers, and exertions, and labors to convert others, will be lost on them, if he is known by them to indulge in fretfulness.

17. Indulgence in this sin, compels others to abhor us. Scarce anything is more hateful than fretting. And our nature is such, that although we may pity fretful persons, yet we cannot but abhor them. God both pities and abhors them, as He pities and abhors the devil. A mother who frets at her children, is never beloved by them. A fretful father is never loved by his family, but always secretly hated. A fretful husband or wife is never loved by the other party. If a man has a wife who is in the habit of fretting, he will find in time, that he neither respects nor loves her. Although he may be benevolent towards her, yet he cannot regard her with complacent love, but secretly loathes her, on account of her fretful temper. It is just so with the wife. If she has a fretful husband, she may fear him, she may pity him, but with complacency she cannot love him.

18. Fretting compels others to dread our presence. The presence of a fretful person is always to be dreaded. Scarcely anything is more annoying and loathsome than a fretful spirit. The children always dread the presence of a fretful father or mother, or of a fretful brother or sister; insomuch that if a fretful member of the family is away from home, his return is secretly dreaded.

19. Another reason why we should not fret is, God will take care of the evil doers. The verse immediately following the text, says: "For they shall soon be cut down like the grass, and wither as the green herb." They are in the hands of God. He will take care so to dispose of them, as to promote His own glory. We need not therefore fret ourselves because of their evil doings.

But again, their evil doing is of but short continuance. The verse just quoted, says: "they shall soon be cut down like the grass." The triumphing of the wicked is short, and his evil doing in this life is but for a moment. God will remove him just as soon as He sees it wise to do so. When He can no longer overrule his wickedness to promote the general good, He will cut him off and put him out of the way. We often wonder why evil doers live so long, and are suffered through so many years to provoke the majesty of God, and to scatter fire-brands, arrows, and death through the world. But we have no reason to wonder at this, for God sees the end from the beginning, and suffers them to live and do evil just so long as He can make their evil conduce in some way to some good, and no longer. And should they live a thousand times as long as they do, and do a thousand times as much mischief as they do, this would be no reason why we should fret, for God will husband the whole matter in a manner promotive of the highest good of beings.

20. Another reason why we should not fret at evil doers, is because they are among the "all things that work together for good to them that fear God." How often can we see that the trials into which we fall, the temptations of Satan, and the wickedness of men around us, are working together on the whole, for our edification and growth in grace. We thus learn many lessons which we could learn in no other way. What Christian has not thanked God for making Satan in many instances so useful to him? Or if Christians have not done this, what Christian has not reason to do it? I can plainly see that from my greatest trials, I have often learned the most useful lessons of my life. And I have often been led to thank God for all the abuses and temptations of wicked men and devils.

21. Another reason why we should not fret is, the things at which we fret, are not worth fretting about. By this I do not mean that the sins of evil doers are not great and grievous sins, and in themselves greatly to be hated and deplored; but I mean that on the whole, considering the overruling providence of God and all the circumstances of the case, they are not worth fretting about. Did we see the end from the beginning as God sees, we should no doubt see this to be true. If they were worth fretting about, God would fret about them. But if He is perfectly calm and unruffled by them, if He has no good reasons for impatience and fretfulness in view of them, we may rest assured that there is no reason why we should fret at them.

22. The last reason I will mention is , that fretting makes us the very sport of Satan. Indulging fretfulness gives it all the power of habit, and when once the habit of fretting is formed, Satan is almost sure of his prey. He knows full well, that at any time he can seduce us from our steadfastness, and bring us into bondage. And such an enemy is he to our peace, and to our souls, as to take an infernal satisfaction in spending his leisure hours in causing us to fret. He loves to throw us into a tempest of fretfulness, and then tell it in hell, and excite a laugh in the infernal regions, at the fact that we profess religion, and yet are so easily provoked to fretfulness.

1. Sink into the will of God. Acknowledge and consider the universal providence of God. And know, that He is working all things after the counsel of His own will. Sink therefore into His will and learn to be sweetly and universally submissive. This is a sure antidote against fretfulness.

2. Have faith in the wisdom and benevolence of the providences of God. Settle down with your whole soul on the truth that everything that does or can occur, occurs under the direct or indirect control of infinite wisdom and benevolence. Let this be settled as an omnipresent truth, stable as the foundations of the universe, that nothing ever did, or ever will occur in the universe of God, that is not suffered, and in some sense brought about by the direction of infinite wisdom and goodness; that all this is perfectly consistent with the liberty and blame-worthiness of evil doers.

3. Be self-possessed. It is of great importance to cultivate the habit of being calm and self-possessed, under the various trials with which we are surrounded. It is often important not to suffer yourself to speak a word till you have had time to think, and lift up your heart to God in prayer. Sometimes when I have felt it a duty to say something (to a person of an irritable temper) which I feared might induce fretfulness, I have found it useful to preface what I had to say with the request that he would not answer a word, nor speak on the subject, till he had had time for reflection and prayer. In such cases it is observable that persons will seldom fret when they come afterwards to converse upon it. Whereas had they made immediate reply, they would probably have been overcome by their temper.

Christian parents would often find it useful when they have anything to communicate to their children which they know will be a great trial to them, to request them before they make the announcement not at the time to make any reply, and even obtain a promise from them, that until they have had time for reflection and prayer they will not say a word. By being self-possessed I mean that a person should cultivate the habit of considering the reasons why they should not be irritated by circumstances around them.

4. Another excellent antidote against fretting is, duly and habitually consider the aggravation of your own faults. No man frets at the faults of others who duly considers his own. Only be well aware at all times, of what your own character and faults have been, and it will teach you to be very compassionate and considerate with respect to fretting at the faults of others.

5. Reflect much also upon the forbearance of God. I love to consider the infinite calmness of the divine mind, in view of all the provocations which He has to anger. His infinite patience, long-suffering and kindness to evil doers, is what I love to consider. It is of great importance to all Christians to habituate themselves to deep reflection upon the divine character and conduct in this respect.

6. Reflect much on the meekness, forbearance, and long-suffering of Christ.

Nothing is more calculated to prevent or subdue a fretful spirit, than to inquire how would Christ behave under these circumstances. Under all the abuse which wicked men and devils heaped upon Him, He was never known in the least degree to fret. And how would His apostles have been shocked had they at any time witnessed impatience in Him! And how must they have admired and adored the sweetness of His temper, His meekness and long-suffering in the midst of all His trials; His kind and compassionate treatment of His greatest enemies. And when they heard Him on the cross praying for His murderers, "Father, forgive them, for they know not what they do," how could anything prevent their fretting at evil doers, if the remembrance of this temper in Christ would not do it?

7. Avoid all undue excitement as far as possible.

We are too apt to imagine that religion consists in highly excited emotion and feeling. Whereas it consists altogether in the state of the heart or will. A highly excited state of the sensibility is often a very dangerous state. Cultivate therefore as far as possible a spirit of calmness, if you would avoid fretting. I have always observed in myself and others, that when highly excited even on the subject of religion, the feelings are easily diverted into a wrong channel. God's mind is calm. Christ generally manifested great calmness of mind; and what Christian is there who does not know that when he is most sunk into the will of God, and is most truly religious and consecrated to God, his mind is most like a sea of love, calm like the heart of God. See the Christian on a death bed, lying at the very gate of heaven. See the calmness of the countenance, the mildness of the eye, the sweetness and calmness of the temper, the even balance of the pulse; everything bespeaks a mind full of holy calmness. Cultivate that state of mind, it is a great antidote against fretting.

8. Learn not to look altogether on the dark side of things; consider the virtues as well as the vices of those around you. Dwell on the good and not altogether on the bad qualities of those with whom you associate. It is a dangerous thing for us to dwell too much on the evil doings of those around us. I have often been struck with the tendencies of certain minds, and the results of certain courses of conduct. Many of the Adventists and other come-outers and radicals of the present day, seem to be taken up altogether with considering the great wickedness of the church and of the world; and this has manifestly led them away from God. Great multitudes of them seem not at all to be aware of it, but as sure as they are ever saved, just so sure must they come to a knowledge of the fact that they have fallen away from God. And if I am not entirely mistaken, the way in which they have fallen, has been by considering so exclusively the wickedness of the world and church, as finally to get into the spirit of anathematizing both. Said a good brother who had been acquainted with one of the principal defenders of the doctrine of Annihilation--"Until I saw him I could not understand how he came to fall into that error, but when I heard him preach I understood it. It was manifest that he had the spirit of annihilation in him. He seemed to see nothing but the dark side of the picture; and the evils that were in the world seemed to engross his thought." Now let me say this is a dangerous and wicked state of mind, and if you would avoid fretting, learn to look on the bright side of the picture, and see the good that is in the world, and learn what God is doing to promote the happiness and holiness of man. Consider the virtues of those around you and whatever is praiseworthy. Understand what Paul says in Phillipians 4:8, "Finally brethren, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if these be any virtue, and if there be any praise, think of these things."

9. Make due allowances for the circumstances, education, &c., of evil doers. Considering the circumstances under which they act, their want of light, and many other things oftentimes greatly moderate the tendencies of their conduct to make us fret.

10. Remember that it is God and not you against whom sin is committed. The government of the universe is not committed to you. The kingdom is the Lord's--all things are His. He has made all things for Himself--even the wicked for the day of evil; and you need not by any means take on yourself the responsibility of managing His affairs, nor suffer yourselves to fret because things do not go as you would have them. He will take care to secure the ends of His own government, without your getting into a passion about it.

11. Don't suffer yourselves to dwell much in thought on the evil doings of those around you. If you are abused don't dwell on it. Pray for the evil doer and dismiss it from your thoughts, lest it be to you too great a temptation.

12. Pray for evil doers. You never can fret at a man for whom you are sincerely and earnestly praying. Fretting at an evil doer and earnestly praying for him, are things inconsistent with each other.

13. Labor to save their souls, and cultivate compassion toward them. If you are deeply engaged in pulling them out of the fire, if you are exercised with great love and compassion for their souls, you will not be apt to fret at them.

14. Beware of trusting to mere resolutions made in your own strength, that you will not fret. Such resolutions are as good as air. They promise much in the absence of temptation, but are of no value at all in the time of trial.

15. Reflect on the wickedness of fretting at evil doers. Consider how absurd and wicked it is for you to add sin to sin. How ridiculous it is because another sins, for you to get mad about it, and thus perhaps commit a sin of a more aggravated character than that about which you fret.

16. Realize the uselessness of fretting. Do but consider that it is of no use at all for you to fret.

17. Also consider the great evil of it. It is only making matters worse; for what will those around you say? This surely: "One man has committed an evil and others are fretting about it." And thus the last evil is worse than the first.

18. Consider what an excellent opportunity it affords you of honoring God. Consider that the greater the provocation the more highly may you honor God by manifesting a right spirit. This is what God does. The more provoking the conduct of His enemies is, by so much the more does He take occasion to honor Himself by the exhibition of a proper spirit in view of it. If their sin is great, His patience and forbearance are shown to be equal to the trial, and remain calm. Now consider that when evil doers do the worst they can, it afford you the most excellent opportunity of exhibiting the spirit and temper of Christ. If you do so, you will honor God more highly by how much the more provoking and outrageous is the conduct of evil doers. If you will take this view of the subject, surely you will not fret, but rather praise the Lord for these opportunities to glorify His name.

19. Consider the comparative lightness of your trials after all--what they amount to when compared with the trials which Christ, and the Apostles and martyrs have had. Their admirable spirit under these trials, was the most convincing argument that could be used in favor of the religion of Christ. Now what are your trials compared with theirs?

20. Labor to improve these trials to the glory of God. As I have just said, they afford you an excellent opportunity for doing so. Now make up your mind that by the strength of God and by His grace, you will improve these occasions to His glory.

21. Labor and pray for such a development of the sensibility, such calmness, meekness and quietness of spirit as shall enable you on all occasions to possess your soul in patience.

22. Consider the declared design of these trials. The bible everywhere represents them as designed for the trial of our faith. Understand that here you are in a school of discipline, preparing for scenes of usefulness in another world. And understand, that although you may not now see the wisdom of those dispensations which try you, yet when you come to be removed to those spheres of influence and usefulness, for which you are preparing, you will perceive the perfect wisdom of God in making you pass through these fiery trials. God does nothing in vain. All these things are parts of the necessary discipline through which we must pass. This world is a great school, and every servant of God must take his degree. He cannot be discharged from these conflicts until by them he is prepared for glory.

23. Learn with the Psalmist to set the Lord always before you. Persons are very apt to fret at little things when they would not at great events, because in the less they see not, while in the greater they do see the providence of God. Learn then to let this be an omnipresent consideration, that in all things, great and small, the hand of God is present. Set Him always before you, and let your mind be filled with the idea, that in everything that occurs, in some sense God is present.

24. Lastly, learn to appropriate the grace of Christ to the complete suppression of this sin of fretfulness. The providences that develop the spirit of fretfulness, are designed to show us our weakness and the need of the grace of Christ to perfect the grace of patience in us. That which you need therefore, is to learn to lay hold on Christ in such a sense as to be kept from the commission of this sin. The Apostle said--let us draw near to a throne of grace, that we may obtain mercy and find grace to help in time of need. Now grace is designed to help against the commission of sin. As, under the providences of God, one of our weaknesses and defects of character is developed after another, we should from time to time apply to Christ, and believe for the entire overcoming of the temptation and defect.

1. Certain persons are constitutionally much exposed to the commission of this sin.

(1.) Those who have large development of order are exceedingly liable to fret, when brought into contact, or when intimately associated with those of an opposite development. Here is a man who has order large; he has a place for everything, and everything in its place. He can arise at night and put his hand on any book or tool that he wants to use. Now if he is associated in business with those around him who are of an opposite tendency, who have a place for nothing, and nothing in its place, it will be a grievous trial to him. If such an one has a wife of an opposite tendency from his own, whose kitchen looks like bedlam, and whose house, from the garret to the cellar, is in a state of disorder, he must have great grace, or he will live in a continual fret. There is a woman, whose development of order is large; her person and her house are but exhibitions of the perfection of order. Her meals are ready at a certain hour and moment. She has a time and place for everything, and everything is at the proper time, and in its proper place. Now suppose her husband throws off his dirty boots, and leaves them in the middle of the floor; he spits all over her carpet; throws his dirty clothes all about; wipes his dirty feet on her andirons, and does everything else under the law of disorder. Now, unless he can be reclaimed, and taught a different course of conduct, she might almost as well live with the devil as with him. He leaves the doors open, and everything is out of place, so far as his influence extends. His children have his tendencies of mind. The help in the kitchen are influenced by his example; and thus the poor woman is thrown on the rack, and is tried from morning till night. It is very difficult for such persons to live together, and yet the providence of God has brought them together, and afforded them a good opportunity of manifesting in these relations, the spirit and temper of Christ; the one to exercise patience, and the other to mend his ways.

(2.) Those who have a strong sense of right and wrong, if thrown into the society of those who have but little sense of right and wrong, are strongly tempted to impatience. They are often amazed, and grieved, and disgusted with the want of principle, the loose morality, the want of conscientiousness and justice of those around them. They feel their indignation enkindled, and sometimes are strongly tempted to rebuke them in a manner and spirit that would do more hurt than good.

(3.) Dyspeptics are very much disposed to the commission of this sin. An acid stomach naturally tends to an acidity of mind, and where persons have weak digestive organs, they need much grace to keep them from fretting.

(4.) Nervous persons have also strong tendencies to fretfulness. Persons also of a bilious temperament. You see a person of a sallow countenance: and manifestly bilious tendencies, be careful in all your intercourse with him. He cannot in general endure, what others may, without fretting. In all your treatment of such an one, be kind and considerate, be compassionate and forbearing, else you will tempt him to sin against God in this respect.

(5.) An unsubdued will greatly exposes a person to the sin of fretfulness. When the will has not been subdued in childhood or youth, persons are extremely apt before they are aware to get into a passion if their will is crossed. They are impatient whenever they cannot have their own way in anything and everything.

(6.) A largely developed sensibility, exposes one to temptation in this respect. Those persons whose feelings are deep and quick on every subject, need to be much on their guard, lest when suddenly assailed with temptation, they should fret. There is a great difference among persons in this respect. Some persons are constitutionally much more mild and amiable than others. Some are constitutionally disposed to take almost everything easily, while others have naturally a quick, irascible temper. Their resentments are naturally quick and strong. This class of persons need peculiar grace, or they will frequently dishonor God by the indulgence of an evil temper.

3. I remark again, that those of an irritable temper, often fail, on account of striving to overcome this propensity by mere legal efforts, by the force of their resolutions, prayers, and watchfulness, instead of committing themselves in this respect, to the keeping of Christ. Christ is your keeper. You will never keep yourselves. Unless you commit yourselves to Christ to be kept from the commission of this sin, all our resolutions will be of no avail. You will fall as often as you are tempted, until you will be disheartened.

4. This leads me to remark again, that many persons have fallen into great discouragements with respect to the possibility of ever overcoming the temptation. They have prayed against it, they have fought, and watched, and resolved, and wept, and agonized, and tried and fallen, and resolved again, and so often have their prayers been repeated without avail, that they have sunk down in discouragement. Now let me say to such persons, when you have used all your own stock and exhausted your own strength, till you are worn out with attempts to keep yourselves, I hope you will learn to trust in Christ. Christ will keep you, if you will let Him, if you will not push Him back, and undertake to keep yourselves. You may not be conscious of doing this, but be assured you do not appropriate the grace of Christ, nor really consent to give yourself up to be kept by Him, or He would keep you.

5. Again, God in His providence is continually developing the weakness and imperfection of His people, that they may see their need of one mightier than themselves to save them. Do not then be discouraged, when by His providence He tries you, and develops your need of a Savior. But learn to lay hold of and appropriate the grace which is provided as your remedy.

6. Lastly, I love to reflect on the fact that God's plan embraces all events, that His plan is perfect, that He will do all His pleasure; that He can do all His pleasure, that the wrath of man shall praise Him, and the remainder of wrath He will restrain. That therefore we need not make ourselves wretched and unhappy, and vex our souls on account of anything that occurs in the universe, but compose our minds in view of it all, as God composes His; concern ourselves to do our own duty, and not suffer ourselves to fret about the conduct of others. Let us try to reform them, and try to do them good, pity and pray for them, but by no means suffer their evil doing to cause us to do evil, and to dishonor God. Always remembering not to be overcome of evil, but to overcome evil with good.

In remarking upon these words, I will notice:

I. The rule by which the tongue is to be governed.

II. The conditions upon which it is to be governed.

III. Show that where the tongue is not governed, there is and can be no true religion.

I notice--

I. The rule by which the tongue is to be governed.

1. The rule is that of perfect, disinterested, and universal benevolence or love. This is the unalterable law of right. Whatever responsible act of a moral agent is not conformed to this, is wrong; whatever is conformed to this, is right. Love, or benevolence is the fulfilling of the law. This is the one and only rule to which all responsible actions of all moral beings are always and universally to be conformed. This is the rule by which the tongue is to be governed. The tongue is directly and by a law of necessity governed by the heart or will. It cannot move unless moved by the will. It cannot be either good or bad without the will's consent and impulse. No other power can govern it, nor can any other power prevent its being used in conformity with the action of the will.

2. The same rule stated in other language is, that of entire consecration to God and the good of being. This is only good willing or benevolence expressed in other language. Entire consecration to God and to the good of being, is an act or state of the will. It is the will in the attitude of devoting, consecrating, offering up the whole being to the promotion of universal good. Entire consecration is the rule by which the tongue is to be governed. It should be consecrated by the heart to the glory of God and the good of being, and used for no other purpose whatever.

3. The Scriptures recognize this truth. "But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment." Idle words in the sense of this text are useless words, words not spoken to edification, nor with a design to glorify God and benefit man. Some commentators over-looking the rule by which the tongue is to be governed, have supposed by idle words in this passage, are meant slanderous, or false, or censorious, or bitter words. But the language is plain, and should be understood in its plain natural sense; for then and only then does it come up to the manifest rule by which the tongue is to be governed. That the tongue is to be governed by the rule of universal love, or entire consecration to God, none can rationally doubt. All words then spoken for any other end than to promote the good of being are idle words, and are sin against God. To bridle the tongue then is to so check and rein it in, and control it, as that its use shall be wholly conformed to the law of God.

1. The first condition indispensable to the government of the tongue in accordance with the rule as above stated, is perfect love in the heart, or in other words, that the will should be in a benevolent attitude--that the glory of God and the good of being should be its supreme aim, design, or choice. I have said that the tongue is governed by the will, by a law of necessity. The will is free, but the tongue is not free. It is connected by a physical or necessary law, with the action of the will. Out of the abundance of the heart, the mouth not only does but must speak, if it speaks at all. All our physical powers so far as they are directly under our control at all, are connected with the action of the will, by a law of necessity. At the bidding of the will they move, or cease to move. Now where there is perfect benevolence of heart, no power that is under the control of the will can be used in any other than a benevolent manner. When the heart is in the attitude of supreme, disinterested benevolence, the tongue is used and cannot but be used for the glory of God and the good of being. But if this be not the state of the heart, the tongue cannot be used benevolently. All use of the tongue is idle and sinful when the heart is not in a benevolent state. No matter how much the tongue might edify men or glorify God, its use is an idle use so far as the speaker is concerned, if his aim be not benevolent. A man might teach mathematics, philosophy, or theology with a selfish heart, in which case the use of his tongue is sin, because his intention is sin. It is not conformed to the law of love, but is under the influence of selfishness. If God overrules this selfish use of the tongue to promote His won glory, no thanks to him who thus uses his tongue, for he means no such thing. His object is to glorify himself, to get a good name or a piece of bread. It should always be understood that any use of the tongue is sinful when the heart is not in a perfectly benevolent state.

2. The spirit of entire consecration is an indispensable condition to the government of the tongue. As I have already said, this is only another way of stating the same rule, and this condition is only another form of stating the spirit of the same condition. If the heart be entirely consecrated to God, the tongue will be, and must be, and cannot but be consecrated also; but when ever the heart is not entirely consecrated, the tongue if used at all, is used idly, with selfish intentions and not for the glory of God.

3. It is an important and often indispensable condition of governing the tongue that we abstain from very strong excitement. If the feelings become very strongly excited, they are very apt to control the will. At this point all virtue ceases of course. The will acts virtuously, only when it obeys the law of the intelligence, or in other words, the commandments of God as they are revealed in the intelligence. When the feelings instead of God through the intelligence give law to the will, there is no virtue. People are very apt to imagine that they are virtuous in proportion as they are governed by strong feelings; whereas exactly the reverse of this is true.

I have said that when feeling becomes very strong, it is very apt to control the will. The will then acts purely in obedience to the impulses of feeling, under no other law than that of obeying the most strongly excited emotions. Now if the will in obedience to feeling governs the tongue, it is not governed by the law of love or benevolence. Be sure there is always feeling and sometimes strong feeling when there is true benevolence, and as the result of true benevolence. But the law of benevolence and not of feeling, should control the will and consequently the tongue.

Farther, when the mind is strongly excited we are apt to speak extravagantly and often falsely in fact, without ourselves at the time realizing it. We behold things through a medium which magnifies greatly. We almost of course represent them as they appear to us, which is usually a misrepresentation. For my own part, I can say that I seldom get strongly excited on any subject without having occasion afterward to repent of something that I said during my excitement.

4. A deeply considerate or reflective state of mind is indispensable to the proper government of the tongue. The man who speaks without consideration and without thinking, speaks idly and at random. Surely if he would speak for the edification of men and the glory of God, he needs to have his thoughts about him and to think well before he speaks.

5. Another condition is a sense of the divine presence. Let a man set God always before him, and realize that he is speaking in the presence of God, and he will bridle his tongue. His words will be few and well chosen. He cannot trifle, realizing that he is in the presence of the great, heart-searching God, nor will he speak falsely, censoriously, bitterly, or unnecessarily. Only let his heart be full of love, and let him have a conscious realization of the divine presence, and the law of love shall ever dwell upon his tongue.

6. Another condition of governing the tongue is the appropriate grace and strength of Christ. Indeed Christ must be in him, working in him to will, to say, and to do, or he will never govern his tongue. He must put off the old man which is corrupt according to the deceitful lusts, and put on the new man. He must abide in Christ and Christ must abide in him. He must live a life of faith in Christ Jesus. He must walk in the Spirit and entirely mortify the deeds of the flesh. He must know what it is to yield up his whole body, "a living sacrifice, holy and acceptable to God."

7. He must have faith to lay hold of and appropriate the grace, strength, and promises of Christ for the complete subjugation of his tongue to the law of love. He must believe in Christ and receive Christ as the keeper of his tongue as well as of all his other powers. He will never govern his own tongue: he will never in this respect keep himself. He must have faith to lay hold of that class of promises which pledge sufficient grace to secure the entire consecration of all his powers to God.

8. He must have moral courage to dare to keep silence when he ought to keep silence. It is generally considered very odd and uncouth, unsociable and hateful for a man to keep silence when he has nothing important to say. The state of society seems to demand that to be good company, he must discharge from his tongue a perpetual stream of words. Volley after volley of sense or nonsense must be poured forth, or people will inquire, What ails you? You seem to be very silent, very unsociable; you seem to be brooding over some distressing subject; you need cheerful society and recreation, amusement or light-reading--something to give your tongue an impulse. Now in these days of incessant babble when the world is full of talk about beaux and belles, and novels and politics and every thing else, who does not know that it requires a good deal of moral courage to be silent when not called to speak for the glory of God and the good of man?
 

(a.) You must have moral courage to dare to speak when you ought, and what you ought. Men are often placed in circumstances where it is no small trial for them to speak what the circumstances demand--to reprove sin and hold up the truth in love. Now the proper government of the tongue, demands not only that we should abstain from speaking what we ought not, but that we should always speak when and what we ought. But to dare to do this, often requires no small amount of courage.

(b.) Again, you need moral courage to be as singular in all places, and at all times, as conformity to the law of love would make you. How eccentric a man would be called in these days, who should use his tongue neither more nor less nor for any other purpose than the glory of God and the good of man demand.

1. In proof of this position I cite the text. "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain."

2. It is not intended that an occasional fall in the use of the tongue, proves that one has never been converted and is at no time truly religious; but that when he does not govern his tongue, he has at that time no true conformity to the law of God, and consequently no true religion. His heart is not then in the attitude of benevolence. It if were he could not misuse his tongue. But if he be not benevolent, he is not at the time truly religious. Again,

3. When the tongue is not habitually governed in accordance with this rule, there is no habitual benevolence--consequently no habitual true religion, which if the Bible is true, is the same thing as to say, there is no true religion at all. For the least that can be said of a true Christian, is that he does not habitually sin; that holiness is the rule and sin only the exception. "And every man that hath this hope in him purifieth himself, even as He is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that He was manifested to take away our sins; and in Him is no sin. Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him. Little children let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God, neither he that loveth not his brother."

4. I have already said that a benevolent heart will secure and by a law of necessity must secure a benevolent use of the tongue; that is, in such a case the tongue will be and must be used for the glory of God and the good of being. Where it is not so used, it is a palpable matter of fact that the heart is not right with God. Nothing can be more certain than that a spirit of idle talking is inconsistent with a benevolent state of the heart.

1. The Bible represents the government of the tongue not only as indispensable to true religion, but as its most difficult duty. Thus James, in chapter three, "If any man offend not in word, the same is a perfect man, able also to bridle the whole body. Behold, we put bits in the horses' mouths that they may obey us, and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so, the tongue is a little member, and boasteth great things. Behold how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea is tamed and hath been tamed by mankind: but the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be."

2. The Bible says much upon the necessity of bridling the tongue. I will only quote two or three passages in addition to those already quoted. Eccl. 5:2-3; "Be not rash with thy mouth, and let not they heart be hasty to utter any thing before God; for God is in heaven and thou upon earth; therefore let thy words be few. For a dream cometh through the multitude of business; and a fool's voice is known by the multitude of words." Prov. 10:19; "In the multitude of words there wanteth not sin; but he that refraineth his lips is wise."

3. If every idle word is sin, what multitudes of professors are living in sin! Great multitudes of professors give themselves up to unrestrained indulgence in talking, as really and fully as the great mass of sinners who make no pretensions to religion. Rely upon it, they will never go babbling on to heaven. Idle talkers and vain jesters are not among the ransomed of the Lord.

4. What a world of evil would be put away if the tongue were governed by the law of love. It is indeed "a world of iniquity; it often setteth on fire the course of nature, and is set on fire of hell." The tongue is the great instrument of excitement. We excite ourselves and we excite others by talking. All the busy play of passion, and all its monstrous developments are aroused, and quickened, and thrown into overwhelming commotion by the idle use of the tongue.

Let the tongue be governed by the law of love, and what a change would be made in families and neighborhoods, in cities and towns, in all human society! What a change in our halls of legislation!

5. The government of the tongue is indispensable to entire sanctification; that is, no man is entirely sanctified unless he entirely governs his tongue by the law of love. Let this always be understood and kept in mind by those who profess to have attained, or who are aiming to attain to a state of entire sanctification.

6. It does not seem to be generally understood and believed, that every idle word is sin. Many who profess to keep a conscience void of offense, and to be from day to day not conscious of sin, seem manifestly often to use their tongues in a manner not conformed to the law of love. Who can believe that all the needless and idle talking that we hear among professed Christians is for the glory of God and the good of man, or that it is even intended to be?

7. Idle words are as really sinful, as false, censorious, or profane words. I say they are as really sinful. They may be vastly more sinful, or they may be less sinful according to the light enjoyed. One man may be in the sight of God vastly more guilty for levity in conversation than another for profanity. The degree of guilt depends upon the degree of light before the mind. There is great want of consideration upon this subject. If the most ignorant man tells a falsehood, or is profane, we cry out against him; and if he is a member of the church, we excommunicate him. Now this is all well; for the most ignorant man knows better than to lie or to be profane. But others, with greater light than he, may be equally guilty and equally deserving of excommunication, for an idle use of the tongue.

8. From this subject we see the necessity of judging our character in the light of this test. Every day and every hour we should examine ourselves in the use of our tongues. We are almost incessantly using them, and unless we keep the rule in view by which they are to be governed, a world of iniquity will accumulate upon our souls before we are aware of it.

9. This subject is of great importance to families. The necessity of governing the tongue should be constantly inculcated in every family. Observance of this rule is indispensable to the life and power of family religion.

10. The indispensable necessity of governing the tongue, should be urged in common schools, and in all places where children and youth are associated together. If children are allowed to make an unrestrained use of their tongues in respect to levity and unrestrained talking, a most important part of their education is omitted. Why though they are taught that they must not lie, or be profane, or vulgar, or licentious in conversation, this is of little use, unless they are taught that their tongues are to be governed entirely by the law of universal love.

11. This subject is of great importance to ministers of the gospel. I have heard it said of some ministers--"When I see him in the pulpit I think he never ought to come out; and when I see him out, I think he never ought to go in." There are some ministers, I hope not many, who preach well and solemnly; but when out of the pulpit, they are very much given to levity, to jesting, and trifling conversation, insomuch that their idle talk out of the pulpit completely nullifies the spiritual power of their preaching in it. My brother, unless you use your tongue for God's glory out of the pulpit, you have no right to expect to be blessed in the use of it in the pulpit. Take care what you say, always, and in all places, and be sure you do not have the spirit of levity, and an idle gossiping state of mind; for if you have, out of the abundance of the heart the mouth will speak, and the people will see it. Your Christian and ministerial influence will be destroyed, and you will become a stumbling-block to souls. O! a trifling minister--what a curse to human society--what a dishonor to God!

12. The tongue is a great occasion of backsliding. Let a man but open his mouth and give up the rein to the tongue in any company and at any time, and he will soon find that when he has done talking he cannot pray. Let him try it. I have no doubt that many professors of religion have grieved the Spirit of God an hundred and a thousand times by idle words--have found themselves away from God and without the spirit of prayer, with gross darkness covering them, yet do not realize the cause. Ask them what they have done to get away from God, and they say they can't tell. If they would but reflect upon the use they have made of their tongues, they would find cause enough. Let them take their pens and attempt to recall and record all the idle words, and they will soon be convinced that innumerable sins have accumulated upon their souls, and shut out from them the light of heaven.

13. An unbridled tongue is not only a great snare to him who uses it, but is a great temptation, a snare, and a curse to those who listen. One man or woman given to much talking, may divert the attention of hundreds of minds from God; may engage multitudes of tongues in replying to their incessant babble; and indeed a world or words, idle as the wind, if not hateful and blasphemous, may be occasioned by some one great talker. A great talker, in the common acceptation of that term is a curse to any family, to any neighborhood, to any church, to any community, to the world. His unruly tongue must be restrained, or he will scatter around him, fire-brands, arrows, and death.

14. From this subject we can see the great evil and the great sin of what are termed social visits. Who does not know that it is almost impolite to talk otherwise than idly on those occasions? To introduce and confine yourself to religion or any other topic of serious import, designed for the glory of God and the general good of man, would be considered excessively ill-timed and out of place. The fact is, that social parties are designed for the unrestrained indulgence of the tongue. They would soon cease to be attended if no other conversation were allowed than what is for the glory of God and the good of man. How often, think you, would the gay and thoughtless multitude assemble in social parties, if no other conversation were allowed but such as is in accordance with the law of God?

It is amazing to hear professors of religion defend and plead for what they call the cultivation of the social powers. It is manifest that they often mean by this nothing more nor less than the cultivation of that idle gossip, that chit chat, idle, frivolous course of conversation, pursued in what are called social parties. How any person that even pretends to be consecrated to God can give up his tongue, his time, and his powers to be used in that manner, has always been mysterious to me since I have know any thing about religion.

15. Many persons never keep their tongues still long enough to be converted. They talk so incessantly, that if at any time the Spirit of the Lord comes near and strives with them, they grieve Him right away by their idle talk. They ought to understand that the Spirit comes to convict and persuade; that is, to make men think, and see things in their true light. They should know that without serious thought and deep, intense reflection, they will never turn to the Lord. Thus the Psalmist says, "I thought on my ways and turned my feet unto Thy testimonies." "Thus saith the Lord, consider your ways." God complains of His professed people, that "they will not consider." How can they consider, when they cultivate the habit of giving incessant license to their tongues? Many impenitent sinners seem never to have thought that they should restrain their tongues, and speak only when and what duty calls them to speak.

16. It is a great evil to be thrown into the society of a great talker. He will neither think himself nor suffer you to do so; but babble on incessantly, like the running of a brook. If for a moment you try to think, some impertinent question, some trifling thing which you neither know nor care about, is thrust into your face, and demands a reply. O, if such men once knew the luxury of deep and silent thought, and would sometimes retire within themselves and let others think, they would do the world a favor.

17. Great multitudes of professors of religion seem unable to grow in grace and become established in religion, because of the idle use of their tongues. This sin must be overcome; it must be put away. Professor, it is too hard for you to attempt it in your unassisted strength. No man can tame the tongue, but Christ can tame it. Christ governed His own tongue, and can govern yours if you will give it up to Him and let Him become its keeper. Will you do it? When will you do it? Will you do it now? Will you consecrate your tongue to Him with the full understanding that you shall never use it any more but for the glory of God, any more than you would use it to blaspheme His holy name? Do it, my brother, my sister: do it now!

In discussing this subject I shall show:

I. The meaning of the text.

II. What is implied in it.

III. The importance of understanding and believing it.

IV. The proneness of the human heart to overlook and practically deny it.

I. The meaning of the text.

The context shows that Christ means to affirm an impossibility, for He says, "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me." Now whatever metaphysical or philosophical distinctions we may be disposed to make here, it is plain that Christ intended to affirm the impossibility of doing anything without Him or independently of Him. This inability extends to everything, but the context shows that He means in this passage to affirm it only of holiness or goodness.

II. What is implied in it.

The text implies that we are not required to do anything without Him. If it be impossible to do anything without Him, it cannot be our duty to do it; for it can never be a man's duty to do what is impossible.

Again, that every command implies a corresponding promise, that is, if we are required to do anything by Christ, the very requirement is a virtual promise or proffer of all the aid we need to make it possible for us to perform it. Indeed, the command in itself is an implied proffer of all needed help.

It is often said that the commands of God are addressed to us as moral agents, and that as such, because we are moral agents, we are bound to obey, irrespective of any assistance from God. Now rightly understood this language is correct; but it is extremely liable to be misunderstood. The inquiry is, What is implied in moral agency? There is a difference between acting morally, and simply having the natural powers requisite for such action. A man may have eyes, but without light he cannot see, and is therefore under no obligation to see. So a man may possess the powers of a moral being, but without light on the subject of duty he is not prepared for moral action. He is a moral being in the sense of having the requisite natural powers; but light is the indispensable condition of bringing these powers into action, or in other words light is the indispensable condition of moral agency. His moral powers can be exercised on no subject until he has light upon it. He is under no moral obligation further than he has light. A heathen who has never heard of Christ is under no obligation to believe in Christ, and in respect to Christ he has not the responsibilities of a moral agent. He possesses those faculties which will render him responsible as soon as Christ is made known to him; but without some knowledge of Christ, he can be under no moral obligation to believe in Him.

Light therefore, is a condition of moral agency, and, of course, of moral obligation. If supernatural light is needed, then supernatural light is the condition of moral obligation: if merely natural light or the light of nature is sufficient, then that is a condition of moral obligation. If the light of the written word of God is sufficient, then that is a condition. The kind and degree of light requisite to impose moral obligation varies upon different subjects. The mere light of nature may be sufficient to impose obligation in reference to a great multitude of duties; but on many of the great questions of the gospel, the light of divine revelation is needed to impose moral obligation, for without this revelation, the mind can know nothing of these duties.

To a right apprehension of many truths of the gospel, the illumination of the Holy Spirit is needed, and without His influence the mind does not and cannot comprehend the length and breadth, and depth and height of these truths, cannot apprehend them in any such sense as that an individual can embrace Christ and know either the Father or the Son without the Holy Ghost.

Now when Christ says, "Without Me ye can do nothing;" He doubtless means to affirm that without divine light shining upon the pages of inspiration and upon the works of God--without the illumination of the Holy Spirit, holiness is impossible to us. The assertion of the text therefore implies that divine light is proffered to us, and that this light is given by Christ.

Again, the text implies the absolute Deity of Christ. If Christ is not God it is absurd, and false for Him to say, "Without Me, ye can do nothing."

III. The importance of understanding and believing the doctrine of the text.

1. If we do not understand that we are dependent on Christ, we shall not and cannot believe it. It is impossible to believe what we do not understand. This is sometimes doubted, but if properly understood, the proposition must be self-evident. We cannot believe unless the mind apprehends that which is to be believed. Yet I may believe a fact without being able to explain the philosophy of the facts. For example, I may believe the fact that Christ died for sinners without being at all able to understand the high policy of Jehovah's government upon which the doctrine of atonement is based, or which rendered His death necessary. Now I am not required to believe anything respecting the philosophy of the atonement, but simply the fact--a thing which I can understand. It may be gratifying and useful for me to search out the philosophy of it, but it is not at all necessary to my salvation that I should believe anything more than the fact of the atonement. So I may believe thousands of facts and truths, the philosophy of which I cannot comprehend; but I am not able nor am I required to believe anything more in any case than I can understand. The doctrine of the Father, the Son and Holy Ghost, I can understand; that the Father is God, that the Son is God, and that the Holy Ghost is God; but the exact sense in which these are three, and the sense also in which they are one, I cannot comprehend, nor am I under any obligation to comprehend it, nor to believe anything more respecting this or any other doctrine than I can comprehend.

It is therefore of great importance with respect to the doctrine of our dependence upon Christ that we should understand the fact as a fact. Whether or not we are able to understand the philosophy of this dependence is of no consequence. It is enough for us to understand that such is the fact, that without Christ we can do nothing.

2. To understand this doctrine is more than to admit it. I may admit a thing in theory which after all I don't understand. I may admit multitudes of truths, yea any and all the truths of the gospel without really understanding one of them. The truth of our dependence upon Christ is generally admitted, but not so generally is it rationally understood.

3. Properly to understand it is to realize it--to perceive it's truth; and have in the mind a felt realization of it's truth.

4. To believe this truth is more than to hold it in theory. A man may hold in theory the whole Confession of Faith, he may defend it, may argue in favor of it, and suppose himself to believe it, while in fact, in the gospel sense, he does not believe a word of it. Many who professed faith in the doctrine of the Second Advent of Christ, have held it and defended it as a theory, but manifestly have not believed it. Faith is the yielding up of the mind to be influenced by truth apprehended by the intellect. It is the mind's confiding, trusting, receiving a truth. Now nothing is more common than for persons to hold and defend a truth in theory which they do not really believe. To believe the doctrine of our dependence upon Christ is to commit or surrender the mind up to the influence of this truth--to repose on Christ--to confide the soul really to His keeping.

5. To believe this truth implies the continual remembrance of it. It implies that we hold the mind in the attitude of dependence and trust. Suppose I am leading a little child by the hand, I give him my finger and lead him along upon the brink of a frightful precipice. I tell him, without me you will fall. Now if he believes this, he will hold fast to my hand. His mind will be in a constant attitude of depending, trusting, holding on to me. Now this illustrates what I mean by believing in our dependence upon Christ. The mind that believes in this will not attempt to do any thing without Christ.

But take another illustration. Suppose here is a man who has but one leg. He never attempts to walk without a crutch. When he sits down, he lays his crutch by his side, or sets it up within reach. Whenever he attempts to walk, the very first movement of his mind is towards his crutch. Just so with the mind that believes in the doctrine of dependence upon Christ. It is just as natural for this mind to throw itself upon Christ, in the performance of every duty as it is for the lame man to throw himself upon his crutch.

Again, not to understand and believe this is real infidelity in respects to Christ. It is a real rejection of the gospel of Christ and of Christ Himself. No man understands and believes the gospel in any saving sense, who does not understand and believe his universal dependence upon Christ.

Again, the rejection of this doctrine renders the soul proud and presumptuous. If a man depends upon his own powers, unenlightened by the Spirit of Christ, he is depending upon the bruised reed of his own resolutions, and must inevitably find himself in perpetual condemnation.

Again, to reject this doctrine is to dishonor Christ greatly, and as I have said, to discard His gospel entirely.

Again, to reject or overlook this doctrine leaves the soul to neglect due watchfulness. If a man is not sensible of his constant dependence upon the indwelling Spirit of Christ, he will not feel the necessity of watchfulness and prayer so as to retain the Spirit of Christ.

Again, the rejection of this doctrine makes us the sport of temptation. A man is certain to be overcome if he attempts to resist temptation in his own strength, just as certain as a man of one leg would be to fall if he should attempt to run without his crutch.

Again, the rejection of this doctrine leads to ultimate discouragement. When persons make attempts to stand in their own strength and find themselves continually overcome, they are soon led to doubt seriously whether there is any such thing as standing before the power of temptation. Finding themselves perfectly impotent in their own strength and not believing in Christ as they ought, they fall of course.

Again, the understanding and belief of this truth tends to results opposite to those just mentioned. To believe this truth causes the mind to be careful not to grieve the Spirit of Christ. It renders the soul humble and empties it of all its proud, self-righteous dependence upon self. It naturally engages the soul to love Christ, to honor Him, and watch carefully against doing any thing that might displease Him. It strips the mind of all dependence upon its own resolutions and unaided efforts; it teaches the mind where to go in the hour of temptation, and throws it upon Christ its all-sufficient support; keeps the soul out of bondage, begets gratitude, fixes the attention and thoughts upon Christ and engages the soul to live by faith in Him.

1. In some sense everyone knows it to be true, and yet few realize its truth in any such sense as to make a practical use of it. This is evident partly from the fact that they do not think of it. They do not realize it as the lame man realizes that he cannot walk without his crutch. His dependence upon his crutch is with him an omnipresent reality. He always thinks of it whenever he attempts to walk. Now if an individual really receives this truth, it will be to him an omnipresent reality. The fact of his dependence of Christ will be so deeply settled in his mind that he will just as naturally and certainly turn to Christ for support as the lame man turns to his crutch.

2. But another evidence that few realize and believe this truth, we have in the fact that so little gratitude is felt and manifested to Christ. If our dependence were an omnipresent reality, we could not fail, having performed any duty, to feel our obligation to Christ for having wrought in us to will and do this thing. We should not take the credit to ourselves, but be grateful to Him.

3. Another evidence that this truth is not believed by many, is the fact that they are so little afraid to sin against Christ. It cannot be that they would be so reckless of sinning against Him if they believed themselves absolutely dependent on Him for all their own right actions. Suppose that you were entirely dependent upon someone to lead and uphold you every step you take; could you suffer yourself to abuse your guide and supporter?

4. Another evidence we have in the fact that there is so little praying against temptation, so little looking to Him for grace to support and strengthen us at every step. The bible teaches that God works in us to will and to do of His good pleasure--that all our springs are in Him--that He is our life, and that there is no good in us only as it is wrought in us by the Spirit of Christ. Now that there is not much hearty confidence in these truths, even in the church, manifests itself in many ways. For example, there is but little prayer comparatively for restraining grace, for upholding grace, for the indwelling and energizing of the Holy Spirit. There is but little of the spirit of thanksgiving for the constant aid and agency of the Spirit of God.

Again, if for a short time Christians are kept from a besetting sin, they soon cease to thank Him for sustaining grace, and lose a sense of the fact that He is truly keeping them above it. They think they have so overcome the temptation to that sin, that they are dead to it, and their tendency in that direction has ceased. Their taking up this notion often makes it necessary for Christ to withhold His restraining grace, in order to remind them that not they but He has kept them from falling. Thus He teaches them by biter experience, what they will not learn from His word, that without Him they can do nothing.

Again, in proportion as they are kept above sin, they are prone to lose a sense of the fact that the grace of Christ upholds them. If they are supported just enough to feel the keen force of temptation and the necessity of cleaving to Christ continually, they do not lose a sense of dependence; but if Christ only for a short time lifts them so high that temptation does not seem to touch them, they immediately become forgetful of their dependence, wax self-confident, dishonor and grieve His Spirit, and fall into temptation.

Again, as we do not see, nor hear, nor directly feel the hand that supports us, we are constantly prone to forget that we are supported. The influence which Christ exerts is not a physical but a moral one. It is the power of truth and persuasion, the power of divine light which sustains the mind. Now as we do not directly see the agency of Christ employed in sustaining us, we are very apt to overlook the fact that His invisible agency is our constant support.

Again, thoroughly to learn the lesson of our dependence upon Christ so that it shall be an ever-present reality to us, is one of the most difficult things in the Christian religion. There is nothing more contrary to the natural pride and independence of human nature. There is not a doctrine of the bible which we are more prone to disbelieve and practically reject than this. It may be admitted as a theory forever, without being ever believed.

Again, it is one of the most difficult things, always to remember practically that we cannot take one step in the path of obedience without depending on Christ, anymore than a lame man can take a step without his crutches

Again, Christ has more trouble with us on this point than perhaps any other. It is easy for Him to support us if He could persuade us to depend upon Him. He can easily guide us if we will keep hold of His hand. He can easily carry our burdens if we will suffer Him to do so. He can work in and for us all that we need with infinite ease, if we will but trust in Him and surrender up our mind to His influence. In short, the greatest practical difficulty in the Christian religion, lies in the right understanding and belief of the doctrine of our dependence upon Christ. I say a right understanding and belief, because to believe this in one sense and in a particular form, is Antinomianism: to understand and believe it in another sense, is sheer legality. Legality rests in Christ as an atoning sacrifice, but not as an indwelling, upholding, all-sustaining, and controlling Spirit. It receives an outward but not an inward Christ--a Christ in heaven, but not a Christ in the heart; a Mediator between God and man, an Advocate on high, but not a present sanctification in the soul. It is receiving Him in the latter sense which constitutes the right belief of our dependence upon Christ. Indeed, He must be received both as an atoning sacrifice--a risen, reigning, glorified Redeemer--a Mediator and Advocate with the Father; and also as an indwelling, sanctifying, constantly operating, upholding, guiding, renovating Spirit. He must be received by the mind's own faith, to dwell in the inward sanctuary of our own being, there to exert a constant sustaining and sanctifying influence, to work in us both to will and to do of His good pleasure.

REMARKS.

1. As I have already intimated, many hold this doctrine in theory, who never realize or practically believe it.

2. To this class of persons, this doctrine is a fatal stumbling-block. Holding as a theory the doctrine of their dependence of Christ, and yet not actually depending on Him, inevitably leaves them in sin; for their theory prevents their making any effort to help themselves, and their unbelief prevents their casting themselves upon Christ, so that they settle down into Antinomianism, in the form so generally witnessed among professors of religion. They make their dependence their excuse for not obeying God; whereas, did they really believe this doctrine of dependence, and actually cast themselves on Him, they would do their duty. Now this class of persons are laboring under a great delusion. They suppose they truly believe the doctrine of their dependence upon Christ, whereas, they only hold it as a soul-crippling, God-dishonoring theory, and therefore it is to them a most fatal stumbling-block.

Again, the real belief of it as a gospel fact, will secure a real as opposed to a theoretical dependence upon Christ. If a man believes his dependence upon Christ because the Bible asserts it; if he believes it as a truth of the gospel and a revealed fact, he will of course believe farther than this, that in Christ, and with the help of Christ, he can do all things required of him. The Apostle Paul says, that of himself he was unable even to think anything as of himself; but adds in another place, "I can do all things through Christ which strengthened me." Now it is very manifest, that if the doctrine of dependence is embraced as a truth of revelation, the other fact will also be embraced as alike revealed; viz: That we can do all things through Christ which strengtheneth us. The belief of this will of course secure obedience to Christ.

From what has been said, we may learn what the true doctrine of natural ability is, namely, that every moral agent is really able to do whatever God requires of him; that when God requires us to believe in Christ He gives us so much light as renders us able to believe; that when He requires us to repent, He gives us so much light that we are able to repent; but that we are not able to work out that which is good by virtue of possessing the powers of a moral being, independently of divine light.

Again, we may see what I meant by the assertion that Christ is the true light that lighteth every man that cometh into the world. Every moral agent, in just so far as he is a moral agent, is enlightened by Christ.

Again, it is of very little use to speculate about the philosophy of divine influence in the soul, or the manner in which Christ upholds and sustains us. The fact is the thing to be believed, and although I have myself speculated much, and often very much to my own injury, upon the mode of divine influence, still I am convinced that to lay hold of the fact without concerning ourselves to understand the mode of divine operation is the great thing to be attained to.

Again, we need to settle it as a fact of as much stability as the fact of our own existence, that we shall and can do nothing if the divine support is withdrawn; and yet that it is always so proffered to us that we are perfectly responsible for every duty enjoined in the scriptures.

Again, it is of the last importance that we understand what it is to depend constantly on Christ. Now we can acknowledge our dependence without depending. I can hold in theory and in fact that I am dependent, without being willing to be dependent; without the act of depending, without casting myself upon Christ, and settling down upon Him. Now depending is an act of the will or heart. It is, as I have said, a holding on to Christ. It is an ever active state of mind. It is a cleaving to Him, and is as really an act of the mind as it is to hold on to the hand of a fellow-being. The child upon the precipice who holds onto my hand, must hold his mind in a state of dependence, or he cannot hold on to my hand. Did his mind let go of me, the muscles of his arm would instantly relax, and he would let go of my hand. Now a depending and holding on to Christ, is as really an active state of the will as if we used our hand to hold on to Him. This needs to be understood, and a want of properly understanding this is the reason why persons do not abide in Christ. "If ye abide in Me and My words abide in you, ye shall ask what ye will and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit." Now to abide in Christ, is for the mind to cleave to Him, to depend on Him not as an outward and distant Savior or atoning sacrifice, but as a present, inward, in-dwelling support, a help at hand, a God as near to me as I am to myself. This is the true idea of depending on Christ. Without this dependence we can do nothing; with it, we do all things. Brethren, think of this?

In discussing this subject I shall,

I. Show what race is here spoken of.

II. What is at stake.

III. The conditions of winning in this race.

I. What this race is.

In this text the apostle manifestly alludes to the Olympian and Isthmian games which were celebrated in the East, and with which his readers were familiar. As these games were extensively known, he often alludes to them, to illustrate the truths of Christianity. These games originated in the policy of government, to develop the physical powers of their subjects, and give them the greatest possible efficiency. Before gunpowder came into use, success in war depended much more than it now does upon the physical power and dexterity of an army. Armies then met hand to hand with swords, spears and war-clubs, bows and arrows, and crossbows, and all those weapons to wield which required great physical energy and strength. Consequently it entered into the policy of governments to cultivate physical development as much as possible. For this purpose schools were established for training men to run foot-races, to handle the spear, the sword and the shield, and engage in all those exercises which serve to develop the muscular system to the utmost. In order to give great popularity to this system of exercises, these games were established and sustained by the highest civil authorities; even kings attended their celebrations. Great preparations were made for months and even years beforehand, by the most careful training of the competitors. Some of these games were foot races, it being in those times a matter of great importance that men should be able to run with great speed and for a long time. Alongside of the whole race-ground, seats were erected rising one above another, affording accommodations for an immense number of spectators. Indeed the great mass of the population of whole kingdoms was assembled on these occasions. When these seats, forming a vast amphitheater on either side, were all filled with spectators they might be called a "great cloud of witnesses."

The competitors in these games, of course made great preparations for running. Their dress, if indeed they wore any, was so arranged as to give every muscle the fullest play. Every thing was carefully avoided that might in the least prevent the freest and fullest exertion of their entire strength. They laid aside every encumbrance; exercised themselves daily; observed the utmost temperance in all their habits; in short, neglected nothing that was supposed to be conducive to their utmost speed.

Several things were to be attended to in running the race.

1. They must start right, or according to rule.

2. They must run the race through. If they started right, ran according to rule, and came out ahead of their competitors, they were crowned. Otherwise not.

Now in this passage the apostle manifestly alludes to these races, with which, comparing the Christian life, he calls it a race. The Christian life is also sometimes called a fight or battle. It is a great conflict, waged with the world, the flesh and the devil. The apostle's design is to bring out the truth that in order to be successful in winning the race, we must make the utmost exertion.

It is the Christian race then that is here spoken of, or that struggle with the world, the flesh and the devil, with which every Christian is familiar, and through which he must pass to win the crown.

The prize is a crown of eternal glory. It includes all that is honorable and glorious in heaven--to share with Christ in His glory; to sit down with Him on His throne; to become kings and priests unto God; to be God's adopted children and have mansions in His palace; to sit at His table and enjoy all the honors and blessedness of sonship with the Father, the Son and the Holy Ghost.

III. The conditions of winning in this race.

The first condition mentioned in the text is, that we lay aside every weight. This race or conflict is mental, not physical; it belongs to the mind and not to the body. We inquire therefore what is to be regarded as a weight or unnecessary encumbrance in running this race; I answer,

1. All unnecessary business. By this I mean any kind or degree of business to which we are not manifestly called by the providence of God. Any business in kind or amount to which we are manifestly called by the providence of God, and to which we attend with a single eye to His glory, is not inconsistent with our running the race, is not to be regarded as a weight, but as a part of our business and duty as Christians, and therefore as part of the race itself. But when a man engages in any business, however great or small, to which he is not thus called, he then takes an unnecessary burden upon himself. It is a dead weight upon him--nay, he cannot run at all with this business upon him because it is selfishness, and he has already apostatized from God and gone over to the serving of himself.

He has no right to do, say, or be anything more or less than that to which God calls him. If he undertakes any selfish business, or takes any more or less upon him than duty to God requires, he is then out of God's service, and consequently can no more win in this race, than a man could win in the Olympic games if he ran right the other way, instead of running towards the goal. Let it be forever remembered that for a man to undertake any business in kind or amount which according to his best judgment is not for the glory of God and is not designed for His glory, is actual apostasy from God, and is a weight that must be laid aside or the soul cannot be saved.

2. Whatever draws unnecessarily upon our time is a weight that must be laid aside. All our time is God's; all to be consecrated to Him. Whatever is suffered to occupy a day, an hour, or even a moment of our time that is not demanded by our duty to God, is a weight that just so far hinders our progress in the Christian race. Suppose a racer in the Olympian games should suffer himself to be hindered by the compliments of the spectators; suppose he should stop to receive and return the salutations of his friends and acquaintance as he passed along; and thus lose time and distance instead of tasking his powers every moment--could he win the race? Now it should be forever understood that whenever a man suffers his time to run to waste, or to be desecrated from the service of God--whenever he suffers his time to be occupied with any other than God's business, he then takes upon himself a weight that must be laid aside, or he will never win the race.

3. All engrossments of every kind to which we are not called by the word, or Spirit, or providence of God, are to be laid entirely aside as weights. We have no business to be engrossed with anything to which we are not called by God Himself, whose servants we are. Our whole time, talents, powers, and all are His. The employment of our thoughts, and all our powers is to be entirely for Him.

Whenever therefore we take on our hands or on our minds any engrossments to which God does not call us, we have forsaken the service of God, and are employed by somebody else, or in other words we are engaged in serving ourselves instead of God. But this again renders it just as impossible to win the race, as it would be in the Olympic games if the racer should run in the opposite direction from the goal.

4. Whatever demands our attention, to which we are not called by God Himself, is to be given up as a weight.

God demands that we give our whole attention to His business, to glorify Him, to obey His commands and promote His interests. We have no right therefore to give any part of our attention to that to which He has not called us. Anything therefore that unnecessarily takes up the attention of our minds, that is, every thing that is not a part of God's business, must be laid aside as weights.

5. Whatever engrosses our affections is a weight, and must be laid aside, or we can never win the crown. God demands that our supreme affections should be placed on Himself. Whenever we suffer them to be engrossed by any other object whatever, we have then encumbered ourselves with a weight that must be laid aside.

6. All unnecessary cares and burdens are to be considered as weights which must be laid aside. The real wants of human beings are exceedingly simple. And in general they have but few cares, unless they unnecessarily take them upon themselves. And we have no right to load ourselves down with a multitude of cares and burdens that don't belong to the service of God. Any cares and burdens to which God calls us, we may lay on Him who careth for us. But where we engage in matters to which He does not call us, and when we take burdens which He does not impose on us, it is tempting God to pretend to lay these on Him. We must therefore assume no cares, and no burdens that we cannot cast on the Lord. Whenever we voluntarily undertake that which is a matter of perplexity, carefulness, and anxiety to which He does not call us, we are out of God's business. We have taken burdens that we cannot bear and win the race.

7. All unnecessary furniture and equipage are to be laid aside as a burden which we cannot bear. See! that woman has to be engaged from morning till night, to see that the useless articles of furniture and trumpery with which her house is filled, are cleaned and dusted, and in good order. She runs from room to room with her dusting cloth, or calls her hired help from room to room, to see that her chairs and bureaus, her sofas and her side boards, and a hundred other things for show and not for use are kept in due order. A great house, much furniture, a small family and little company, and a multitude of things never really needed and seldom used. O! what a burden that woman has taken upon herself, and certainly God has not called her to it. Now can she have all this unnecessary care on her mind and get to heaven? I trow (think) not. And see that man; how he struggles to get along in his Christian race with that mass of useless equipage on his back! Surely God is not so cruel as to task him to run with such a load.

8. The care of all unnecessary property is to be laid aside as a weight.

By unnecessary property I mean that which is not and cannot be managed for the glory of God and the good of souls. I have often thought of a remark of the celebrated Mr. Law. In discoursing upon the folly and wickedness of endeavoring to be rich, he says that a man who labors to lay up one hundred thousand pounds sterling is just as unreasonably employed as if he were endeavoring to lay up one hundred thousand pairs of boots and spurs. It would require all his time to keep them from molding, rusting, and spoiling. He would never wear but few of them and they would occupy his whole time in preserving them. Just so with one hundred thousand pounds; a man can never use it, and it is a great deal of trouble to take care of it. He must occupy nearly his whole time in his counting room and with his books, notes, bonds, and mortgages, and musty papers, and what profit can his one hundred thousand pounds be to him? Why, it is only a burden which if he attempts to carry, will ruin his soul. All property therefore which is above a bare competency, and over and above what is sacredly consecrated to the service and glory of God, held and used for Him, is a weight that must be laid aside, or it is impossible to win the crown.

9. All unnecessary articles of dress are to be regarded as weights. Where a man or woman has a large wardrobe to over-haul, and see to, much wearing apparel to be cleansed and aired, and altered, and attended to, it engrosses the thoughts, takes up the time, is an object of care, and a weight that must be laid aside.

10. Fashion is another weight that must be laid aside. What a multitude are busy a great part of their time, as the different seasons follow each other in rapid succession and as the ever fluctuating fashions are introduced, in altering their dresses, making changes, getting new ones and disposing of old ones, running here and there shopping, conversing about the newest fashions, the most tasteful colors, the best milliners, and mantua-makers and tailors, and all the world of gossip and folly which engages the world of fashionables. Who can run the Christian race with a mind filled with such things as these? Who does not perceive at once that persons thus engaged are not consecrated to God? God has never called them to this service and these engrossments. This is selfishness and must ruin the soul. And it is impossible ever to win a crown of glory by living such a life as this.

11. Unnecessary attendance upon company is often a great weight. It is often a great tax on a person's time to receive such a multitude of calls and complimentary visits, and have so many protracted conversations inflicted upon us as is often the case. Christians should always make their arrangements, so as to dispense as far as possible with all unnecessary company. They should be ever ready to exercise hospitality to the utmost of their ability, should receive their friends and be cordial in entertaining strangers, but withal should discountenance all unnecessary drafts on their time in any way whatever. It should be remembered that all waiting on company, receiving and entertaining company, or making visits for company's sake, to which we are not manifestly called by the providence and will of God, is a weight that must be laid aside.

12. All unnecessary reading is also to be laid aside. By unnecessary reading I mean all reading that is not necessary to our highest usefulness and well-being. Everything that is over and above this we are not called to, by the will of God. It absorbs our attention, is a waste of time, and often much worse than a waste, as it encumbers our minds with a multitude of things that are inconsistent with our highest holiness and usefulness.

13. All unnecessary conversation is to be regarded as a weight. It is surely a great burden to be obliged to keep our tongues from running. Many persons seem to talk for talk's sake, and to gratify a loquacious spirit. And they will often intrude upon you with some protracted conversation about nothing or that which is as good as nothing, greatly to the hindrance of your spiritual life. Now it should be remembered that our tongues are to be used only to the glory of God, and to the use of edifying, that for every idle word we must give an account in the day of judgment.

All unnecessary conversation should therefore be avoided as entirely inconsistent with growth in grace, and with running our spiritual race. "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain."

14. Everything in short to which we are not providentially called and which is not therefore a part of our duty as Christians, would be regarded as a weight and be laid aside. Whatever is inconsistent with or not conducive to our highest usefulness should be regarded as a weight, and at once laid aside.

15. There is another thing to which I must call attention that may be regarded as rather of a delicate nature, I mean all untimely and unsuitable love affairs. Few things more completely engross the mind than love affairs among young people. Now, whenever circumstances are such that the providence of God makes it a duty to seek a wife, or to become a wife, these things are lawful, may be committed to God and attended to without distraction. But whenever the affections are engrossed with such affairs, where there is no call in providence to such a course, it is a grievous weight that must be laid aside. Oh! how much time is spent in brooding over such matters, in reading letters, and in all the multitude of engrossments of thought and feeling, and all the powers of the mind. These things must be laid aside, they don't belong to the service of God, because in the case supposed, there is no providential call for the mind's being given up to such matters; indeed where the mind is thus given up without consulting God and without being called in the course of divine providence to turn the attention in this direction, it is a real abandonment of the service of God, and making provision for the flesh. It is a real heart apostasy. It is an endeavor to please ourselves and not God. To win the crown in this way is impossible. Indeed the object is not to win a crown, but to win a lady; to win a wife or a husband, and that too, not for the glory of God, but to make provision for the flesh to fulfill the lusts thereof.

1. Ill temper. This is one of the most easily besetting sins of most people. On account of their constitution or health or circumstance it is remarkable to see how many persons frequently become angry. This is a sin which so easily besets many persons, that they seem to be thrown out of balance, and to get angry, and often times to be filled with wrath on the slightest occasions. This must be laid aside.

2. Fretfulness is another easily besetting sin. This is anger but in a milder form. It is a peevish, passionate state of mind. Many persons who will seldom be filled with wrath or manifest what is generally called anger, are, nevertheless, extremely given to fretting. This must be laid aside.

3. Covetousness is another easily besetting sin. This is selfishness in a peculiar form. Some persons seem to lust after or to covet every thing they see, especially every thing that is a little superior to what they have themselves. A horse, a carriage, a farm, a house, a dress, or anything which exceeds their own things, they covet; little realizing that this is an easily besetting sin. Now all these desires indulged, are entirely inconsistent with running the Christian race. And whoever will notice the operations of his own mind, will find they always destroy his peace of mind, and communion with God. And whenever men indulge the wish of having this, or that, or the other thing, to the possession of which God does not call them, they are always out of the way, and should thrust such temptations entirely aside, or they can never run the Christian race.

Some persons seem never to be satisfied with what they have, but are always lusting after more and better things, just as long as any of their acquaintances have them. As the scripture says, "They enlarge their desire as hell." Now God often gives them their desire, but sends leanness into their souls. Have you never observed this, that when you have set your heart very much on having something which you did not possess, when you get it, it is a snare to your soul, engrosses your thoughts and time, and leads you away from God?

4. Another easily besetting sin is avarice. Avarice is a disposition to hoard up property. Some persons are so much disposed to this sin, that an opportunity to make a good bargain, a speculation, is a great temptation to them. There is a constant tendency in their minds to selfishness in this form. But this must be restrained and put away, or we shall never get to heaven.

5. Dishonesty is another easily besetting sin. Some persons find it extremely difficult to be upright and honest in what they say and do. They are tempted to little, petty frauds and over-reachings in almost everything, and frequently fall before these temptations. They are not sincere and honest with themselves in their religious matters, nor upright with God. In short, they strongly tend to a hypocritical state of mind. We cannot run a Christian race successfully without putting this entirely away.

6. Falsehood is another easily besetting sin of many people. They do not seem to possess a truthful spirit. They do not appear to love truth for its own sake, but are very prone to give a false coloring to almost every thing they say. The lights and shades are thrown in at their own discretion, in such a way as to make a false impression. Now this sin so easily besets some people, that I never know exactly what to believe from what they say.

7. Trespassing on other's rights, is another easily besetting sin. It is astonishing to see what a tendency there is in some minds to trespass on other's grounds, by crossing their field perhaps with a team without permission, leaving down their fences, and committing trespasses on their rights in a great variety of ways, apparently without the least compunction of conscience. They go into their neighbor's land and get timber for wood and other purposes without leave, which is really stealing. Indeed it is surprising to see to what an extent many persons will go in disregarding the rights of those about them. They seem to be supremely selfish, and almost supremely reckless, and to go just as far as they think they can without its destroying their character, or reacting on them in a lawsuit. A person of this spirit can no more get to heaven than Satan can, unless he lay aside this state of mind, and cherish a most sacred regard for his neighbor's rights.

8. Unfaithfulness in business is another easily besetting sin of many persons. They are not faithful to God in their own business, and never pay that sacred regard to it which their duty to God requires. They do not seem to understand that they are the clerks and agents of the Lord Jesus Christ, and that He expects in them the most entire promptness and faithfulness. They are exceedingly loose, and reckless, and inattentive to business. If they are employed by others as clerks, agents, or laborers, either within doors or without, they are eye-servants, feeling little or no responsibility, attending to nothing only for the sake of wages. They are thus exceedingly unfaithful to their employers and to God, and never can get to heaven with such a state of mind as this. It is sheer selfishness and injustice, and anything but religion.

9. Slothfulness is another easily besetting sin of many persons. Multitudes are really too lazy to be religious. Every where in the bible the Christian life is represented as a race, a conflict, that to which the utmost attention must be given, and about which all the faculties of the mind are to be strenuously employed. It is represented as a life of the utmost activity; as much so as the foot races and conflicts in the games to which the text alludes. Now can a slothful person get to heaven? No. All the winds, and waves, and tides of this world's influence set right towards hell, and nothing but girding up our loins and addressing our whole being to the work, will ever enable us to stem the tides, overcome the obstacles, win the prize, and plant our feet on the hills of glory.

10. Tale bearing is another besetting sin of many persons. God has said, "Thou shalt not go up and down as a tale-bearer among the children of my people." There are some persons that seem to be so big with every secret which they may chance to know, that they are in agony till they can run about and tell it. They are in the habit of running up and down to tell the news. They are literally tale-bearers. They carry not the newspapers, but the unwritten gossip of the village and the neighbors. Such a person is a pest to society and a sinner, and must lay aside this easily besetting sin if he would ever get to heaven.

11. Evil speaking is another easily besetting sin. By evil speaking I mean, speaking of the real or supposed faults of others behind their backs; speaking that which is to their discredit, without being plainly called to it by providence. This is really slander in the spirit of it, whether the things spoken are true or false. It is totally inconsistent with the law of love, in doing by others as we would they should do to us. Consequently it is a sin, and with many an easily besetting sin. It must be laid aside or the race can never be won.

12. Levity is another easily besetting sin. Some persons, and indeed many persons are so much given to jesting, tittering, laughing, and idle gossip as not only to dissipate all the solemnity of their own minds, but to be sore temptations to all around them. Levity of mind is exceedingly inconsistent with the Christian religion. Triflers do not get to heaven. Let that be always remembered, and if you are given to this folly, lay it aside or you will lose your soul.

13. Envy is another easily besetting sin of many persons. When they see others rising above themselves in wealth, influence, intellectual or moral improvement; when they see others more beautiful, more humble, or more esteemed than themselves, they lust to envy. This shows a state of mind entirely inconsistent with the love of God and our neighbor. It must be entirely laid aside, denounced, and repented of as sin, or it can never be forgiven.

14. Jealousy is an easily besetting sin of many persons. By this I mean a suspicious temper. Some persons are exceedingly given to it. They seem to be constantly on the watch to see if they are not in some way slighted, if some other persons are not preferred to them, if something is not kept a secret from them which others are led to know. This state of mind manifests itself in a thousand ways, and is always a hateful temper, and must be laid aside as a besetting sin.

15. Ambition is an easily besetting sin of many persons. This sin takes on a great many forms. It often manifests itself among students, in a desire to rise above others in their class in the esteem of their teachers, in intellectual developments. It is a hydra-headed sin, and seems to be common to a great many persons, from the emperor on his throne, down to the slave who labors in his chains. You will see it in the common school, the college, the theological seminary, the pulpit, at the bar, on the bench, behind the counter, on a military field, everywhere where human beings are. This must be put away.

16. Intemperance in eating, is an easily besetting sin of great multitudes of persons. When a person eats more in quantity, or that in quality which is inconsistent with the laws of life and health he is guilty of intemperance. Intemperate eating is as really a sin, as intemperate drinking, and as really inconsistent with salvation.

17. Intemperate drinking. There is such a thing as drinking water intemperately, at times and in quantities which are exceedingly injurious to health. All use of stimulating drinks which is inconsistent with the most healthful operations of all the functions of life, is intemperance. God commands us to be temperate in all things. But it has come to pass in these days, that nothing is regarded as intemperance, but some of the most flagrant forms of it; such as the use of intoxicating drinks. Let it be remembered that every violation of the laws of life and health, to which we are not called by the providence of God, is intemperance. A man may be so circumstanced as to be under the necessity of both eating and drinking things that are not naturally wholesome, of exercising or resting under circumstances that will violate the laws of life and health. But when providence calls to this, it is not sin, and therefore is not the sin of intemperance.

18. Pride in vanity and dress, is another easily besetting sin. Persons are always guilty of this, when they put on that which they would not indulge in, were they expecting to receive a personal visit from the Lord Jesus Christ.

19. All fleshly indulgences are sins, and with most persons easily besetting sins. We are required to make no provision for the flesh to fulfill the lusts thereof. Whether we eat or drink, or whatsoever we do, we are to do all to the glory of God, and not for the sake of gratifying our appetites and passions. Self-indulgence is always selfishness and always sin. The spirit of self seeking, and self-indulgence must be put away, and whatever we do must be done from a higher motive than to please and gratify ourselves.

20. Unbelief is another easily besetting sin; none more common, and none more fatal than this. How infinitely strange it is, that this should be an easily besetting sin. It shows the great degradation of fallen human nature. That we should so basely distrust infinite truth, and disbelieve Him whom we acknowledge cannot lie. This is the grossest of all absurdities, and the most unreasonable of all abominations in the world, and yet seems to be the most easily besetting sin of all mankind. But it must be put away, or damnation is certain.

21. Every neglect of duty must be put away, or we cannot be saved. Some persons are ready to acknowledge that such and such things are their duty, but they will make the acknowledgment with entire indifference, while they neglect the duty. Now this course is as fatal as death itself. How can they be saved who acknowledge their obligations, and yet refuse to discharge them? who make their religion consist rather in confessing that they do not do their duty, than in discharging it? This will not do. Christ will not be satisfied with our confessing what we ought to do, and that we do not do it. Shall we recklessly turn away from what we ought, and do that which we ought not to do? It is true that confession is a duty; but who so confesseth and forsaketh, shall have mercy.

1. The first thing is to be born again. Unless persons are truly regenerated by the Spirit of God, they run in vain. For in fact, they are not in the way. They are running in a wrong direction altogether, and of course will run in vain.

1. You must keep the commandments of Christ. You must live a life of faith on the Son of God. You must learn to walk by faith and not by sight. Christ everywhere makes obedience to His commandments the only evidence of acceptance with Him. The Apostle says, and in other places it is asserted, that they that run in a race are not crowned except they run lawfully, that is, according to the rules of the races. Nor shall we win the prize unless we comply with Christ's directions. He is the judge. So run therefore that you may obtain.

The sixth condition is deep earnestness and honesty in religion. No man will, according to Christ's direction, seek first the kingdom of God and His righteousness, make this the first and the great business of his life, unless he is deeply honest and in earnest on the subject.

The seventh condition is entire consecration of our lives to the service and glory of God. Nothing short of entire consecration is real honesty and hearty sincerity in the work.

REMARKS.

1. It is fatal to encumber ourselves with any thing that is inconsistent with a holy, spiritual life. Anything that is inconsistent with our daily walking with God, is entirely inconsistent with our obtaining salvation.

2. From this subject we can see the madness and folly of great multitudes of professors of religion. What would be thought of a racer in the Olympic games who should load himself down with sand, or clay, or iron, or copper, or silver or gold, or should impede the action of his muscles by tight dressing and lacing? Or suffering his time or thoughts to be engrossed with things entirely inconsistent with his making the utmost exertion. Now it appears to me that a great many professors of religion misapprehend the true nature of religion, and what is indispensable to their ever obtaining a crown of glory, Here is one man running the Christian race with an enormous load of unnecessary business on his back; and here is a woman attempting to run the Christian race laced up in such a manner as to be entirely unable to make any exertion. Should she attempt to make any extraordinary exertions, she would fail for want of breath. She has loaded herself down with trinkets and everything that is inconvenient for the race set before her. There is a man with his enormous pockets full of silver and gold, with an immense bundle of papers under his arm, a tin chest of bonds and mortgages, certificates of bank stock, and multitudes of things strapped on his back. There is another trying to run the Christian race, and driving a whole company of negro slaves before him. He is determined to get to glory, and not to leave his slave property behind. There is another with a monstrous brewing establishment, and another with a whiskey distillery on his shoulders. And in short, we see the racers coming on to the ground, with every variety of fantastic encumbrance on them--with all the weights and besetting sins that the devil could desire them to have, in order to prevent their winning the prize. Now let me say that the conduct of such professors of religion is not only most unreasonable, but so highly ridiculous as to be a mere burlesque on the Christian religion. It is the greatest libel and stumbling block that can be conceived.

3. Until you are prepared to make every needed sacrifice, to cut off a right hand and pluck out a right eye if it causes you to offend, you are never likely to win in this race.

4. You see the importance of counting the cost. It will cost you much to be truly religious. You can obtain a hope. You can pass for a Christian. You can gain a reputation with a worldly church, of being a disciple of Christ. But mark well what I say and what Christ says, except a man forsake all that he hath, he cannot be a disciple of Christ's. Selfishness under every form and in every degree must be cut up root and branch and put away entirely and forever, or you will make shipwreck of your soul.

5. From this subject we see the misery of creating such a multitude of artificial