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to everything we take in hand; and although, from the force of habit, this may be imperceptible to us, it does not escape the eye of the omniscient, holy, and righteous God.” Whence come our carnality, covetuousness, pride, sloth and unbeliet? Are they not all to be traced to the corruption of our hearts? When the hands of a clock move in an irregular manner, and when the bell strikes the wrong hour, be assured there is something wrong within. Oh how needful that the mainspring of our motives be in proper order, and the wheels in a right condition.

Ah! Christian keep thy heart pure. Thou sayest, “ How can I do this?” Well, there was of old a stream of Marah to which the thirsty pilgrims in the desert came to drink; and when they came to taste of it, it was so brackish that though there tongues were like torches, and the roofs of their mouths were parched with heat, yet they could not drink of that bitter water. Do you remember the remedy which Moses prescribed? It is the remedy which we prescribe to you this morning. He took a certain tree, and he cast it into the waters, and they became sweet and clear. Your heart is by nature like Marah's water, bitter and impure. There is a certain tree, you know its name, that tree, on which the Saviour hung, the cross. Take that tree, put it into your heart, and though it were even more impure than it is, that sweet cross, applied by the Holy Spirit, would soon transform it into its own nature and make it pure. Christ Jesus in the heart is the sweet purification. He is made unto us sanctification. Elijah cast salt into the waters; but we must cast the blood of Jesus there. Once let us know and love Jesus, once let his cross become the object of our adoration and the theme of our delight, the heart will begin its cleansing and the life will become pure also. Oh! that we all did learn the sacred lesson of fixing the cross in the heart! Christian man! love thy Saviour more; cry to the Holy Spirit that thou mayest have more affection for Jesus; and then, however gainful may be thy sin, thou wilt say with the poet,

“ Now for the love I bear his name,
What was my gain I count my loss;
My former pride I call my shame,

And nail my glory to his cross." The cross in the heart is the purifier of the soul; it purges and it cleanses the chambers of the mind. Christian! keep thy heart pure, “ for out of it are the issues of life.”

3. In the third place, there is one thing to which our water companies need never pay much attention; that is to say, if their water be pure, and the reservoir be full, they need not care to keep it peaceable and quiet, for let it be stirred to a storm, we should receive our water in just the same condition as usual. It is not so, however, with the heart. Unless the heart be kept peaceable, the life will not be happy. If calm doth not reign over that inner lake within the soul which feeds the rivers of our life, the rivers themselves will always be in storm. Our outward acts will always tell that they were born in tempests, by rolling in tempests themselves. Let us just understand this, first, with regard to ourselves. We all desire to lead a joyous life; the bright eye and the elastic foot are things which we each of us desire; to carry about a contented mind is that to which most men are continually aspiring. Let us all remember, that the only way to keep our life peaceful and happy is to keep the heart at rest; for come poverty, come wealth, come honour, come shame, come plenty, or come scarcity, if the heart be quiet there will be happiness anywhere. But whatever the sunshine and the brightness, if the heart be troubled the whole life must be troubled too. There is a sweet story told in one of the German martyrologies well worth both my telling and your remembering. A holy martyr who had been kept for a long time in prison, and had there exhibited to the wonderment of all who saw him the strongest constancy and patience, was at last, upon the day of his execution brought out, and tied to the stake preparatory to the lighting of the fire. While in this position, “he craved permission to speak once more to the judge, who, according to the Swiss custom, required to be also present at the execution. After repeatedly refusing, the judge at last came forward, when the peasant addressed him thus: You have this day condemned me to death. Now, I freely admit that I am a poor sinner, but positively deny that I am a heretic, because from my heart I believe and confess all that is contained in the Apostles' Creed (which he thereupon repeated from beginning to end). Now, then, sir, he proceeded to say, I have but one last request to make; which is, that you will approach and place your hand, first upon my breast, and then upon your own, and afterwards frankly and truthfully declare, before this assenibled multitude, which of the two, mine or yours, is beating most violently with fear and anxiety. For my part, I quit the world with alacrity and joy, to go and be with Christ, in whom I have always believed; what your feelings are at this moment is best known to yourself. The judge could make no answer, and commanded them instantly to light the pile. It was evident, however, from his looks, that he was more afraid than the martyr.”

Now, keep your heart right. Do not let it smite you. The Holy Spirit says of David, “ David's heart smote him.” The smiting of the heart is more painful to a good man, than the rough blows of the fist. It is a blow that can be felt ; it is iron that enters into the soul. Keep your heart in good temper. Do not let that get fighting with you. Seek that the peace of God which passeth all understanding may keep your heart and mind through Christ Jesus. Bend your knee at night, and with a full confession of sin, express your faith in Christ, then you may “dread the grave as little as your bed." Rise in the morning and give your heart to God, and put the sweet angels of perfect love and holy faith therein, and you may go into the world, and were it full of lions and of tigers, you would no more need to dread it than Daniel when he was cast into the lion's den. Keep the heart peaceable and your life will be happy.

Remember, in the second place, that it is just the same with regard to other men. I should hope we all wish to lead quiet lives, and as much as lieth in us to live peaceably with all men. There is a particular breed of men-I do not know where they come from, but they are mixed up now with the English race and to be met with here and there,-men who seem to be born for no other reason whatever but to fight-always quarreling; and never pleased. They say that all Englishmen are a little that way-ihat we are never happy unless we have something to grumble at, and that the worst thing that ever could be done with us would be to give us some entertainment at which we could not grumble, because we should be mortally offended, because we had not the opportunity of displaying our English propensities. I do not know whether that is true of us all, but it is true of some. You cannot sit with them in a room but they introduce a topic upon which you are quite certain to disagree with them. You could not walk with them half a mile along the public streets but they would be sure to make an observation against every body and everything they saw. They talk about ministers: one man's doctrine is too high, another's is too low; one man they think is a great deal too effeminate and precise, another they say is vulgar they would not hear him at all. They say of another man that they do not think he attends to visiting his people; of another, that he visits so much that he never prepares for the pulpit. No one can be right for them.

Why is this? Whence arises this continual snarling? The heart must again supply the answer, they are morose and sullen in the inward parts, and hence their speech betrayeth them. They have not had their hearts brought to feel that God hath made of one blood all nations that dwell upon the face of the earth, or if they have felt that, they have never been brought to spell in their hearts—" By this shall all men know that ye are my disciples, if ye love one another.” Whichever may have been put there of the other ten, the eleventh commandment was never written there. “A new commandment give I unto you, that ye love one another.” That they forgot. Oh! dear Christian people, seek to have your hearts full of love and if you have had little hearts till now that could not hold love enough for more than your own denomination, get your hearts enlarged, so that you may have enough to send out service pipes to all God's people thoughout the habitable globe; so that whenever you meet a man who is a true born leir of heaven he has nothing to do but to turn the tap, and out of your loving heart will begin to flow issues of true, fervent, unconstrained, willing, living love. Keep thine heart peaceable, that thy life may be so; for out of the heart are the issues of life.

How is this to be done? We reply again, we must ask the Holy Spirit to pacify the heart. No voice but that which on Galilee's lake said to the storm "Be still." can ever lay the troubled waters ot' a stormy heart. No strength but Omnipotence can still the tempest of human nature. Cry out mightily unto him. He still sleeps in the vessel with his church. Ask himn to awake, lest your piety should perish in the waters or contention. Cry unto him that he may give your heart peace and happiness. Then shall your life be peaceful, spend ye it where ye may, in trouble or in joy.

4. A little further. When the water works company have gathered an abundance of water in the reservoir, there is one thing they must always attend to, and that is, they must take care they do not attempt too much, or otherwise they will fail. Suppose they lay on a great main pipe in one place to serve one city, and another main pipe to serre another, and the supply which was intended to fill one channel is diverted into a score of 'streams, what would be the result? Why nothing would be done well, but everyone would have cause to complain. Now, man's heart is after all so little, that there is only one great direction in which its living water can ever flow; and my fourth piece of advice to you from this text is, Keep your heart undivided. Suppose you see a lake, and there are twenty or thirty streamlets running from it: why, there will not be one strong river in the whole country; there will be a number of little brooks which will be dried up in the summer, and will be temporary torrents in the winter. They will every one of them be useless for any great purposes, because there is not water enough in the lake to feed more than one great stream. Now, a man's heart has only enough life in it to pursue one object fully. Ye must not give half your love to Christ, and the other half to the world. No man can serve God and mammon because there is not enough life in the heart to serve the two. Alas! many people try this, and they fail both ways. I have known a man who has tried to let some of his heart run into the world, and another part he allowed to drip into the church, and the effect has been this: when he came into the church he was suspected of hypocrisy. “Why,” they said, “if he were truly with us, could he have done yesterday what he did, and then come and profess so much to-day?” The church louks upon him as a suspicious one; or if he deceive them they feel he is not of much use to them, because they have not got all his heart. What is the effect of his conduct in the world? Why, his religion is a fetter to him there. The world will not have him, and the church will not have him; he wants to go between the two, and both despise him. I never saw anybody try to walk on both sides of the street but a drunken man: he tried it, and it was very awkward work indeed; but I have seen many people in a moral point of view try to walk on both sides of the street, and I thought there was some kind of intoxication in them, or else they would have given it up as a very foolish thing. Now, if I thought this world and the pleasures thereof worth my seeking, I would just seek them and go after them, and I would not pretend to be religious; but if Christ be Christ, and if God he God, let us give our whole hearts to him, and not go shares with the world. Many a church member manages to walk on both sides of the street in the following manner: llis sun is very low indeed-it has not much light, not much lieat, and is come almost to its setting. Now sinking suns cast long shadows, and this man stands on the world's side of the street, and casts a long shadow right across the road, to the opposite side of the wall just across the pavement. Ay, it is all we get with many o you. You come and you take the sacramental bread and wine; you are baptized; you join the church; and what we get is just your shadow; there is your substance on the other side of the street, after all. What is the good of the empty chrysalis of a man? And yet many of our church members are little better. They just do as the snake does that leaves its slough bebind. They give us their slough, their skin, the chrysalis case in which life once was, and then they go themselves hither and thither after their own wanton wills; they give us the outward, and then give the world the inward. O how foolish this, Christian! Thy master gave himself wholly for thee; give thyself unreservedly to him. Keep not back part of the price. Make a full surrender of every motion of thy heart; labour to have but one object, and one aim. And for this purpose give God the keeping of thine heart. Cry out for more of the divine influences of the Holy Spirit, that so when thy soul is preserved and protected by him, it may be directed into one channel, and one only, that thy life may run deep and pure, and clear and peaceful; its only banks being God's will, its only channel the love of Christ and a desire to please him. Thus wrote Spencer in days long gone by: “Indeed, by nature, man's heart is a very divided, broken thing, scattered and parcelled out, a piece to this creature, and a piece to that lust. One while this vanity hires him, (as Leah did Jacob of Rachel,) anon when he hath done some drudgery for that, he lets out himself to another: thus divided is man and his affections. Now the elect, when God hath decreed to be vessels of honour,

consecrated for his holy use and service, he throws into the fire of his word, that being there softened and melted, he may by his transforming Spirit cast them anew, as it were, into a holy oneness ; so that he who' before was divided from God, and lost among the creatures, and his lusts, that shared him among them, now, his heart is gathered into God from them all; it looks with a single eye on God, and acts for him in all that he doth: if therefore thou wouldest know whether thy heart be sincere, inquire whether it be thus made anew."

5. Now, my last point is rather a strange one perhaps. Once upon a time, when one 0 our kings came back from a captivity, old historians tell us that there were fountains in Cheapside that did run with wine. So bounteous was the king, and so glad the people, that instead of water they made wine flow free to every body. There is a way of making our life so rich, so full, so blessed to our fellow men, that the metaphor may be applicable to us, and men may say, that our life flows with wine when other men's lives flow with water. Ye have known some such men. There was a Howard. John Howard's life was not like our poor common lives: he was so benevolent, his sympathy with the race so selfdenying, that the streams of his life were like generous wine. You have known another, an eminent saint, one who lived very near to Jesus: when you talked yourself, you felt your conversation was poor watery stuff; but when he talked to you, there was an unction and a savour about his words, a solidity and a strength about his utterances, which you could appreciate, though you could not attain unto it. You have sometimes said, “I wish my words were as full, as sweet, as mellow, and as unctious as the words of such an one! Oh! I wish my actions were just as rich, had as deep a colour, and as pure a taste as the acts of so-and-so. All I can do seems but little and empty when compared with his high attainments. Oh, that I could do more! Oh, that I could send streams of pure gold into every house, instead of my poor dross.” Well, Christian, this should teach thee to keep thine heart full of rich things. Never, never neglect the Word of God; that will make thy heart rich with precept, rich with understanding; and then thy conversation, when it flows from thy mouth, will be like thine heart, rich, unctious, and savoury. Make thy heart full of richi, generous love, and then the stream that flows from thy hand will be just as rich and generous as thine heart. Above all, get Jesus to live in thine heart, and then out of thy belly shall flow rivers of living water, more rich, more satisfying than the water of the well of Sychar of which Jacob drank. Oh! go, Christian, to the great mine of riches, and cry unto the Holy Spirit to make thy heart rich unto salvation. So shall thy life and conversation be a boon to thy fellows; and when they see thee, thy face shall be as the angel of God. Thou shalt wash thy feet in butter and thy steps in oil: they that sit in the gate shall rise up when they see thee, and men shall do thee reverence.

But one single sentence, and we have done. Some of your hearts are not worth keeping. The sooner you get rid of them the better. They are hearts of stone. Do you feel to-day that you have a stony heart? Go home, and I pray the Lord hear my desire that thy polluted heart may be removed. Cry unto God and say, “ Take away my heart of stone, and give me a heart of flesh;" for a stony heart is an impure heart, a divided heart, an unpeaceful heart. It is a heart that is poor and poverty-stricken, a heart that is void of all goodness, and thou canst neither bless thyself nor others, if thy heart be such. O Lord Jesus! wilt thou be pleased this day to renew many hearts? Wilt thou break the rock in pieces, and put flesh instead of stone, and thou shalt have the glory, world without end !

The Evening Sermon (Nos. 180 & 181) contuins a fuller Exposition of the Means of Keeping the Heart.


J Sermon




“How shall we escape if we neglect so great salvation !”-Hebrews ii. 8. BEFORB I explain the text, let me say that I am very thankful to God for the complete success of the experiment which I have been making during the last three months. I am very thankful to see so large an attendance at these lectures. I hope, my brethren, you, who occupy, and have occupied these galleries for the last twelve weeks, will, for the future, CONSIDER THEM AS YOUR OWN, not only in the evening, but also in the morning. It may be a loss in a pecuniary point of view; but, neither conscience nor inclination will allow me to part with so large an addition to my congregation. I would rather see five hundred persons paying nothing for their seats, than fifty persons paying £50 for theirs. Take, then, the seats, and be welcome to them, I ask only one favour in return; it is, that you come as often as you can-twice a day, if possible; but, if that is impracticable, come once. And may God, in his infinite mercy, grant that it may lead to our dwelling together in glory in the Kingdom of our Lord and Saviour!

Before making a practical use of the text, let us take what I way call a strictly truthful view of its meaning. “How shall we escape if we neglect so great salvation ?” The epistle, you perceive, is addressed to the Hebrews. It is written to Jews by a Jew; and the greater part of it is meant to show that the new and better covenant which God promised to make with that people was sealed with the blood of Jesus Christ. The old covenant of works, which was to insure them, as a nation, great temporal blessings that worldly and temporal covenant-was sealed by the blood of bulls and goats; but the everlasting covenant, the new covenant, was secured by better promises, and sealed by richer blood. The keeping of it was to rest, not with the Jews, but with Jehovah, not with man, but with God. “And so all Israel shall be saved." The old covenant, if it had been kept, wrought out salvation from worldly evils for the Jewish people; but the new covenant is intended to deliver them from sin, and its eternal punishment in the world to come. For, under the new covenant you read, they shall be all righteous and partakers of eternal happiness. When, therefore, the inspired writer says,

“ How shall we escape if we neglect so great salvation ?" being a Jew and writing to the Jews, for the moment he identifies himself with his nation, and says "we;" in other words, "How shall the Jews escape if they neglect so great salvation ?” It is important to notice this; otherwise it might appear as if the inspired writer implied some doubt of his own salvation, and that it was possible for him not to escape, which is very far from being the case.

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