The Saint abhors and loathes himself, and, through grace, quickly rises out of the snare: the sinner is in his own element; he chuses it-loves it-remains in it. They are, moreover, "His saints;" for it is the Lord's doing, if any be enabled to "live soberly, righteously, and godly, in this present evil world.”1___ Who among you, brethren, have been thus "plucked as brands out of the fire!" Let those reply, who mourn over themselves as unholy; for they alone are the true Saints of the Lord.

2. The Security of all such is here declared: "He will keep the feet of his Saints."

It is a security from outward distress.--Such was the use made of a similar expression by Satan, when he would have tempted our Lord to presumption by quoting the Psalmist's words-" He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone."3 Our Lord, though he repelled the temptation, did not object to this application of the Psalmist's language: for it is undeniably true, that the Saints of God are under the protection of angels 4that their hairs are numbered"-that their "death is precious in the sight of the Lord"6-in short, that "all things work together for their good." The form of trouble, indeed, they must needs pass through; but their "steps shall not slide." Like the three children, they may enter the fiery furnace but God will check the fury of the flames, and the Son of God will be with them in the fire, and in due time conduct them from it.8-But

It is a security from spiritual evil, which forms their greatest privilege. Of this it is, that David chiefly 1 Tit. ii. 12. Gal. i. 4. 2 Zech. iii. 2. 3 Matt. iv. 6. 4 Heb. i. 14. Luke xii. 7. 6 Ps. cxvi. 15. 7 Rom. viii. 28. 8 See Dan. iii.

sings, in the twenty-third Psalm. "The good Shepherd," having guided their feet into the way of peace, engages to keep them in that way, so that " they shall never perish." If they wander from the fold, then"he restoreth my soul; he leadeth me in the paths of righteousness, for his name's sake." "When I said, My foot slippeth, thy mercy, O Lord, held me up."2 Oh what consolation must this assurance yield to those who know the malice of Satan-the snares of the world—the perverseness and deceit of their own heart! "Trust in the Lord," therefore, O ye saints of his, "with all your heart, and lean not to your own understanding in all your ways"—whether you be troubled in mind, body, or estate'-" acknowledge him, and he shall direct your paths." "He will keep the feet" of his holy servants in Christ Jesus!

These words describe, secondly,

II. THE CERTAIN RUIN OF THE WICKED. They "shall be silent in darkness." Let us consider, first, the persons-then, the portion prepared for them.

1. The Persons here intended, are manifestly all such as do not come under the former description of "Saints." And, were it necessary for us to name each individual of this class, methinks our labour would be considerably lightened, even by the confession which they themselves are forward enough to make. I am no Saint!' is the general cry; and certainly they who so dread the very name, declare plainly that they are destitute of the character which it expresses. But, my friends, whatever profession you may make, whatever name you may choose to bear, this one thing at least is certain if you be not holy, you are wicked; if you be not under the influence of God's Spirit, you

1 John x. 28.

2 Psalm xciv. 18.

3 Prov. iii. 5, 6.

are under that of Satan; if you be not, through faith in Christ, a friend of God, you are one of those "adversaries of the Lord," of whom it is said in the next verse, that "they shall be broken in pieces"-and, in my text, "They shall be silent in darkness; for by strength shall no man prevail."

2. Awful Portion! " They shall be silent!" Here on earth, the wicked have a great deal to say for themselves, and are indeed the principal talkers; but in the world to come, all their present high language will be mute as death. "Who is the Lord, that I should obey his voice?" You shall know who he is, and never ask that question more.-Here "the fool saith in his heart," and his lips sometimes dare to utter the blasphemy-" There is no God!" Such a word will never be spoken there. It is vain to serve God; and what profit is it that we keep his ordinance ?" 2 You will not need to ask the question, when you see "Lazarus in Abraham's bosom."-Yes, my friends! in that world, all vain excuses for impenitence, all proud reasonings against the Gospel, all false pretences to a religious character, all objections against the strict and holy Law, shall be silenced at once aud for ever. Our God," so long mocked, "shall come, and shall not keep silence . . . and the heavens shall declare his righteousness; for God is Judge himself."3 Behold, he cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them . . . of all their hard speeches which ungodly sinners have spoken against him."

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Moreover, they shall be silent "in darkness." And what is darkness? It is the absence of light-of comfort-of hope-of all possibility of deliverance. It is such a darkness as that of the Egyptians, "darkness 1 Exodus v. 2. 2 Mal. iii. 14. 3 Psalm 1. 3-6. 4 Jude 14, 15.

which might be felt:" but with this difference; that continued but for three days-this is "the blackness of darkness for ever; " from that, Pharaoh was delivered by a momentary relenting of his proud heart— from this, the sincerest repentance, the most sorrowful tears, the most importunate prayer, will never procure the smallest relief.

Does any wicked man laugh in his heart at these denunciations, saying, I care not! I will have my own way, and dare the worst!' Then let me ask him, what "strength" he has prepared for a contest with the Almighty? For let him note the last words of the text-" By strength shall no man prevail.” How should he indeed ? Did the wicked antediluvians prevail? or the builders of Babel? or Pharaoh? or the Canaanites? or Sennacherib? or Nebuchadnezzar ? Surely I need not urge this question further.

Let me rather, in conclusion, hint at the means by which you may now prevail with God, ere that inevitable ruin overtake you.-Be strong, then,

In Weakness; in submission-in renunciation of your own righteousness, strength, and goodness. Remember the Publican in the temple !3 Imitate his example, and hope for his success.- Be strong, further,

In God's own Strength-that is, in Christ; who is the "power of God, and the wisdom of God." Flee to him, in faith, as your only Refuge. Trust in his allatoning sacrifice plead his infinite merits: ask for his converting and sanctifying grace. So shall "mercy and truth" be with you; and certain ruin shall be exchanged for everlasting security, holiness, and joy.

1 Exodus x. 22. 2 Jude 13. 2 Luke xviii. 13, 14.

SERMON XL.

ISAIAH lvii. 19.-I create the fruit of the lips, "Peace, peace, to him that is afar off, and to him that is near," saith the Lord; and I will heal him.

THESE words contain a gracious declaration, which the Lord himself makes, for the encouragement of contrite mourners. He had been speaking of them in the preceding verses; and he now assures them, that He is the author of that cheering proclamation which would shortly be heard, when the preachers of the Gospel should open their lips, crying, "Peace, peace!" to a world of condemned rebels. "I create that fruit of the lips"-that message of mercy-those "glad tidings of great joy, which shall be to you and to all people ; "I the Lord have spoken it."

These words set before us

I. THE GRAND SUBJECT OF THE GOSPEL PROCLAMATION : Peace, peace! saith the Lord."

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What is implied, my brethren, in this expressive word, on which the Gospel herald seems to dwell with so much pleasure ?-It implies a state of previous enmity and quarrel: it implies a state of alarm and disquietude : and a remedy for both.

1. And does not the message of the Gospel find us in a state of Enmity? Yea, verily; we are not only "by nature children of wrath," but by voluntary choice we have rebelled against our God. We are 1 Eph. ii. 3.