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THE NEW YORK PUBLIC LIBRARY

ASTOR, LENOX AND TILDEN FOUNDATIONS. R

1910

CONTENTS OF THE FOURTH VOLUME.

Page

SERMON CXXXII. The Tenth Commandment. Ambition,Rom. xii. 16. 6

SERMON CXXXIII. Man's Inability to obey the Law of God. Rom. viii. 7. 16

SERMON CXXXIV. Faith and Repentance necessary to restore us to Obe-

dience.Acts xx. 20, 21.

27

SERMON CXXXV. The Means of Grace. The Ordinary Means of Grace.

Proofs that there are such Means. -1 Cor. iv. 16.

38

SERMON CXXXVI. The Ordinary Means of Grace. What they are; and

what is their Influence.- Cor. iv. ló.

SERMON CXXXVII. The Ordinary Means of Grace. Objections an-

swered.-1 Cor. iv, 15.

60

SERMO CXXXVIII. The Ordinary Means of Grace. Hearing the Word

of God.—Luke viii. 18.

75

SERMON CXXXIX. The Ordinary Means of Grace. The Nature, Seasons,

and Obligations of Prayer.—1 Thess. v. 17.

86

SERMON CXL. The Ordinary Meaps of Grace. The Usefulness of Prayer

to Individuals. 1 Thess. v. 17.

SERMON CXLI. The Ordinary Means of Grace. The Usefulness of Prayer

to Families.-Eph. vi. 10.

108

SERMON CXLII. The Ordinary Means of Grace. The Usefulness of Prayer

to Communities.-Psalm lxxiii. 28.

122

SERMON CXLIII. The Ordinary Means of Grace. The Objections to

Prayer considered.-Job xxi. 15.

13A

SERMON CXLIV. The Ordinary Means of Grace. Forms of Prayer.

Mall. ri. 9-13.

144

SERMON CXLV. The Ordinary Means of Grace. Intercourse with Reli.

gious Men.-Prov. xiii. 20.

167

SERMON CXLVI. The Ordinary Means of Grace. Religious Mediation.

Pror, iv. 26.

171

SERMON CXLVII. The Ordinary Means of Grace. The Duty of Educating

Children religiously. Objections. Prov. xxii. 6.

182

SERMON CXLVIII. The Ordinary Means of Grace. Tho Manner in which

Religious Education is to be conducted. Motives to thts Duty.- Prov.
xvii. 6.

193

SERMON CXLIX. The Extraordinary Means of Grace. The Character of

Members of the Church.--2 Cor. vi. 14.

206

SERMON CL. The Extraordinary Means of Grace. Officers of the Church.

Ministers of the Gospel. Who are Minister3.-1 Pel. v. 1-3.

221

SERMON CLI. The Extraordinary Means of Grace. Officers of the Church.

Ministers of the Gospel. Who are Ministers.—1 Pel. v. 1-3.

233

SERMON CLII. The Extraordinary Means of Grace. The End, Nature,

and Sulojects of Preaching.--Malth. xxviii. 19.

246

SERMON CLIII. The Extraordinary Means of Grace. The Manner of

Preaching.-- Mallh. xxviii. 19.

269

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SERMON CLIV. The Extraordinary Means of Grace. Various duties of

Ministers.- 1 Thess. iii. 2.

273

SERMON CLV. The Extraordinary Means of Grace. Officers of the

Church. Deacons.-Acts vi. 1-6.

286

SERMON CLVI. The Extraordinary Means of Grace. The Ordinances of

the Church. Baptism. Its Reality and Intention.—Matth. xxviii. 19. 298

SERMON CLVII. The Extraordinary Means of Grace. The Objections
against Infant Baptism answered.-Malth. xxviii. 19.

312

SERMON CLVIII. The Extraordinary Means of Grace. Direct Arguments

for Infant Baptism.—Matth. xxviii. 19.

324

SERMON CLIX. The Extraordinary Means of Grace. No Infants but the

Children of Believers, proper subjects of Baptism. Mode of Adminis-

tration.-Acts ii. 38, 39.

338

SERMON CLX. The Extraordinary Means of Grace. The Lord's Supper ;

Its Nature and Design. The Qualifications of Communicants. - Mark

xiv. 22–25.

355

SERMON CLXI. The Extraordinary Means of Grace. The Lord's Supper.

Disposition with which it is to be attended; and Motives to the Attend-

ance.- Mark xiv. 22-25.

370

SERMON CLXII. The Extraordinary Means of Grace. The Discipline of

the Church.-Matth. xviii. 16–18.

386

SERMON CLXIII. Death.-Ps. sc. 3.

403

SERMON CLXIV. The immediate Consequences of Death.—Eccl. xii. 7. 417

SERMON CLXV. The Remoter Consequences of Death. The Resurrec-

tion. -1 Cor. xv. 16.

430

SERMON CLXVI. The Remoter Consequences of Death. The Final

Judgment.--2 Pet. iii. 10.

442

SERMON CLXVII. The Remoter Consequences of Death. The Punishment

of the Wicked. Its duration. Mallh. xxv. 46.

456

SERMON CLXVIU. The Remoter Consequences of Death. The Punish-

ment of the Wicked. Its Nature.--2 Pet. ii. 12.

466

SERMON CLXIX. The Remoter Consequences of Death. The Rewards of

the Righteous. The New Creation.—2 Pet. iii. 13.

477

SERMON CLXX. The Remoter Consequences of Death. The Happiness

of Heaven.-Rev. xxi. 1-3.

487

SERMON CLXXI. The Remoler Consequences of Death. The Happiness

of Heaven.-Rev. xxi. 1-3.

500

SERMON CLXXII. Conclusion. General Remarks.-Prov. viii. 6. · 513

SERMON CLXXIII. Conclusion. General Remarks. -Prov. viii. 6. · 623

Index.

537

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SERMON CXXXII.

TENTH COMMANDMENT. AMBITION.

Romans xii. 16.–Mind not high things.

THE subject of the preceding discourse, you may remember, was Avarice. In the present, I shall consider the other great exercise of a covetous spirit, viz. Ambition.

Ambition is an affection of the mind, nearly related to Pride and Vanity. Vanity is the self-complacency, which we feel in the consciousness of being superior to others. Pride is the same selfcomplacency, united with a contempt for those, whom we consider as our inferiors.

Ambition is the desire of obtaining, or increasing, this superiority. Vanity, usually makes men civil and complaisant. Pride, renders them rude, imperious, and overbearing. Vanity, chiefly subjects men to the imputation of weakness; and excites mingled emotions of pity and contempt. Pride, is often attended with a kind of repulsive dignity ; is rather seen to be deserving of contempt, than realized as the object of it; sometimes awakens awe; and always creates hatred and loathing. Vain men are always ambitious; proud men generally; but they sometimes appear satisfied with their present envied superiority to all around them. Ambitious men are frequently vain, and sooner or later are always proud. Vanity rests chiefly on personal attributes. Pride, in addition to these, fastens on every thing, which is supposed to create distinction.

This love of superiority is the most remarkable exercise of Covetousness; and, united with the discontentment and envy, by which it is regularly accompanied, appears to constitute the principal corruption of the human mind. It is impossible, without wonder, to observe the modes, in which mankind exercise it; and the objects, in which it finds its gratification. They are of every kind; and are found every where. We are proud and vain of whatever, in our own view, raises us above others; whether a gift of nature, an attainment of our own, or a mere accident. Our pride and vanity are excited by the possession of personal beauty, strength, or agility ; by a lively imagination, clear judgment, and tenderness of feeling; by patrimonial wealth, and distinction of family; by the fact, that we live in the same neighbourhood, or even in the same country, with persons of eminence; that we know them; or even that we have seen them. No less commonly are we proud and vain of bodily feats, graceful motions, and

becoming manners; of our gains; of our learning, inventions, sallies of wit, efforts of eloquence, and exploits of heroism; of the employments, to which we are devoted; of the taste, which we display in our dress, entertainments, manner of living, building, and planting; of our industry, prudence, generosity, and piety; of our supposed interest in the Favour of God; nay, even of our penitence, and humility. We are proud, also, of the town, in which we are born; of the Church, to which we are attached; of the country, in which we live; of the beauty of its surface, the fertility of its soil, and the salubrity of its climate. In a word, these emotions are excited by every thing, from which a roving, eager imagination, and a corrupt heart, can elicit the means of personal distinction.

So far as these gratifications of pride are not in our possession, but are yet supposed to be attainable; or so far as they are supposed capable of being increased, when already possessed by us ; they become objects of Ambition. We eagerly covet them, and labour strenuously to acquire them.

In the humble circles of life, the first, and very frequently the last, aim of this desire of superiority is to rise above those, who are in the same humble station. To be the first in a village would, it is said, have been more acceptable to Cæsar himself, than to have been the second in Rome. Most men certainly raise their ambition no higher than this very limited superiority. Neither their views, nor their circumstances, permit them to grasp at more extensive and more elevated objects. Persons, who move in a larger sphere, are apt to look down with contempt and pity upon the lowly struggles for pre-eminence, which spring up in the cottage, and agitate the hamlet, without remembering, that they are just as rational, and just as satisfactory, while they are less distressing, and less guilty, than their own more splendid, and violent, efforts to obtain superior consequence.

Minds of a more resiless cast, of more expanded views, and inore inordinate wishes, never stop, voluntarily, at such objects as these. The field of distinction is co-extended with the globe. The means, by which it may be acquired, are endless in their multitude, and their application; and the prize is always ready to crown the victor. It cannot be wondered at, that minds of such a cast should, therefore, enter the race, and struggle vigorously to gain the prize.

I have remarked, that the means of distinction are endless in their multitude, and their application. The objects, from which it is immediately derived, are, however, comparatively few. These are chiefly wealth, splendour, learning, strength of mind, genius, eloquence, courage, place, and power. To these are to be added those remarkable actions, which excite the admiration and applause of mankind.

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