perplex them. Who does not know, that the far-famed fanatical Unitarians, who call themselves "Chrystians," have their “revivals" of a strongly marked character; their "anxious seats;" and all the most imposing and exciting means that have ever been adopted for making a popular impression? Nay, one of the most active and popular leaders of that sect, boasted, that he had drawn at least fifty persons to "anxious seats" merely by the influence of his own singing, which was, indeed, remarkably touching and powerful. It is, surely, unnecessary to remark, that such revivals are a disgrace to the name; that they are the fruit of animal excitement only; and that every enlightened friend of the Redeemer's kingdom must mourn over their character and tendency.

It is not mere excitement then, in which the animal feelings are roused and agitated, and in which the mere principles of nature are addressed, and called into powerful action, that constitutes a genuine and desirable revival of religion. For, as there can be no real religion in any individual heart, without the reception and love of the fundamental doctrines of the gospel; so we must estimate the real character of every religious excitement which claims to be a revival, by the degree in which pure gospel truth is recognized, embraced and obeyed. If the subjects of it appear to be moved by distinct views of truth, addressed to the conscience and the heart; if, in giving an account of their anxiety, their hopes, and their peace, they manifest that their apprehensions of the Saviour, and their grounds of confidence are those which the scriptures authorize; and if they plainly bring forth the fruits of holy living; we must denominate such a revival a work of God, thank him for it, and rejoice in it as a rich blessing.

6. Finally; the doctrine of our text places in the strongest light

THE SIN AND DANGER OF THOSE WHO HOLD THE TRUTH, IN MERE

HEARTLESS FORMALITY, OR IN UNRIGHTEOUSNESS. The great end of all truth is sanctification. If it fail of producing this effect, it may render inexcusable, and may finally condemn; but cannot savingly benefit. Though a man had all knowledge, and all orthodoxy; though he were skilful in the word of truth, and "valiant for the truth," against all gainsayers; still if he did not love it, and obey it, and live under its power, what would it profit? Beloved Reader! look well to this matter! You may become by study an able theologian, and even a champion for sound doctrine; and yet, after all, may "know nothing," on the subject of religion, "as you ought to know." You may have none of that spiritual knowledge of God, of the Saviour, and of yourself, which is "life eternal." And if you die thus, it were "better for you that you had never been born." While you seek sound doctrinal knowledge, then, with unceasing diligence; rest not satisfied with mere speculation. Remember that a scriptural creed is not piety. Many a man, we have reason to believe, with a head full of orthodox opinions, while his heart was

unreconciled to God, has sunk to perdition. "The kingdom of God is not in word, but in power. If you know these things, happy are you if you do them. He that knoweth his master's will, and doeth it not, shall be beaten with many stripes." Again I say, then, be not satisfied with speculative orthodoxy. If you possess nothing more, your knowledge will but sink you to a lower hell. Your light will be your condemnation. Let your study of the truth be ever accompanied with humble, fervent prayer for that teaching of the Holy Spirit, who alone can render it effectual to your eternal benefit. And, O that every one who reads this page, may be so taught of God, as that the word of truth may be a 66 savour of life unto life, and not of death unto death" to his immortal spirit! Amen!

THE

PRESBYTERIAN PREACHER.

No. 6. PITTSBURGH, NOVEMBER, 1832. VOL. I.

SERMON VI.

BY G. W. BAXTER, D. D.,

PROFESSOR OF THEOLOGY IN THE UNION THEOLOGICAL SEMINARY, VIRGINIA.

THE WICKED ARE WITHOUT PEACE, ILLUSTRATED BY THE VIEWS AND STATE OF INFIDELS AND OTHERS

IBAIAH 57:21. There is no peace, saith my God, to the wicked.

THE term WICKED is very comprehensive. It includes every one who has not made his peace with God on the plan of the Gospel, or who has not been regenerated and sanctified by the Holy Spirit. And the most charitable view of our fellow men will on this ground compel us to acknowledge, that the wicked form a large majority of our species. The characters of the wicked are greatly diversified; some are openly moral, others are profligate; some are the ornaments, others are the pests of society; some are plunged into the grossest errors, others are right in speculation, and only wrong in the state of their hearts; but taken altogether, they form an immense multitude of people, and they all lie under this denunciation from Heaven, that they are strangers to peace. The assertion of the text is made in the most solemn manner. It has not the form, but it has all the solemnity of an oath. The Prophet not only felt himself as in the presence of God, when he wrote this assertion, but he introduces God himself as delivering it. "There is no peace, saith my God, to the wicked."

My design is to illustrate the text, by the application of it to a variety of characters, and to shew that they must be STRANGERS

TO PEACE.

Peace, in the meaning of the text, is the privilege of the Christian; the legacy which our Saviour left his disciples. It is the tranquil state of the soul, which is stayed on God, and which loves the law of God. This peace can arise from nothing but the truths of the scriptures, as applied by the teaching of the Divine Spirit. When the Spirit sanctifies the soul, and gives it a near view of the perfections of God, as revealed in the bible, and as seen in the face of Christ;-when the whole character of God is presented as near, and not as a God afar off;-and when the soul throws itself on the promises of the new covenant, then it is that it possesses that peace, which constitutes the inheritance of the Christian. This peace never can exist in an unregenerate heart. The first participation of it, in the young convert, fills him with the conviction, and brings him to the confession, that he never felt peace before;-that the ease and security of the sinner, had no resemblance to the peace of the Christian. As a Christian he now looks at the promises as his own; the omnipotence of God is his guarantee forever, and the short afflictions which are permitted to mingle in his cup on earth, shall work out for him an eternal weight of glory.

To produce a real peace, man must have an assurance that things will be well with him forever. To be in comfort to-day would not do, if the scene might change to-morrow. Or, could he be assured of his prosperity during his life on earth, whilst an eternity of misery might await him beyond the grave, he must be a stranger to peace.

We shall first apply the proposition of the text to the mere speculative believer, whose heart has never been regenerated by divine grace. This man may possess the hope of divine favor, or he may not. If he possess a hope, it is one which is not supported by the bible, and which will not bear a scriptural investigation. If he read the scriptures, he will find that his faith, his prayers, his humility, his love of holiness, his desire after communion with God, and his conflicts with the evils of his heart, are not such as belong to the children of God, and of course that his hope is not built on a good foundation. If on the other hand, the speculative believer has no hope of his present acceptance with God, he must quiet his conscience by the promise of future repentance. But there are so many things to weaken the faith of that promise, that it cannot divest his mind of all uneasiness. Whatever period he may have fixed upon for his future repentance, death may come before that period arrives or the period may find him without any resolutions

for the fulfilment of his promise. He cannot but know that a similar procrastination has ruined thousands, and he is probably conscious to himself, that he has already passed some periods, which he had solemnly fixed upon, as the times of his becoming religious. In this case then the man has much which ought to disturb his peace.

But it is my intention to apply this subject principally to professed unbelievers. Much has been written and published to prove that the bible is the word of God, and of course, that the infidel is in a dangerous error. It is not my intention to enter into the general argument on this subject, but simply to maintain and enforce this truth, that the infidel must be a stranger to peace. This seems to be an appropriate remedy in his case. It was to unite peace with those enjoyments which the bible condemns, that he became an infidel, and could he be convinced, that the rejection of the bible will not calm his fears, and that infidelity, without producing peace, only leads him into greater danger, and removes him further from hope, on the supposition that the bible should prove true, it might make a salutary impression on his mind. At any rate, if the only object, for which he became an infidel is to be lost, and if the life of an infidel must be filled with perturbation as often as he thinks of the future, these considerations ought to deter a wise man from embracing the infidel creed. The great cause of secret dread to the infidel is, that he can have no assurance, that he will not find that very state of things in eternity, which the bible describes. He can have no assurance that there is no hell in eternity. An atheist, declaiming about chance making the world, and about the inconceivable power of chance, was greatly confounded by some one asking him, if such a chance as he described might not be able to make a hell. It is true the infidel may not have the same assurance of hell as if he believed the bible, yet when all hope from the bible is given up, the mere possibility, and much more, the probability, that that book may prove true, is a terrible thought. The sword suspended over the guest by a single hair, had no certainty of falling, but the consideration that if it should fall, death would be inevitable, was sufficient to destroy all his enjoyment. The sword suspended over the head of the infidel, threatens the death of the soul, and neither atheist nor deist can know that this sword will not fall.

The first class of infidels which I shall notice, consists of those who have rejected the bible without knowing by what evidence the bible is supported. They did not doubt the truth or oppose