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takes to himself the name of Jehovah, according to the pattern of his name we desire to extol Him. Then He has told us what that name is; in other words, He has told us by what general description we are to understand Him whom we propose to exalt; it is his "holy name.” Now I have often remarked to you that the proper idea of "holy" is "venerable:" and that therefore, when we ascribe the attribute of "holy" to God, it is in fact a name for that assemblage of perfections in God which by their combination constitute moral excellency. I shall be sorry if I speak unintelligibly, but really I can give you no other account of the matter than this. Holiness is not a single attribute, a specific and peculiar attribute, but is the result of the union of all the various parts and particles of moral excellency which are combined in the Deity. And therefore the effect of such venerability no doubt is to produce an impression which abhors all impurity. And therefore holiness is commonly taken to be the same thing with purity; but falsely so purity is but part of that which is comprehended in the term "holy." And it is rather a negative view of venerability. It does not set the Deity before us according to that commanding loveliness which excites adoration. It rather sets Him before us as one whom we cannot discommend. That, I say, is the proper meaning of purity; but "venerability" erects Him as the Being who has all those properties united in his person, which ought to constrain the thankful adoring praise of every moral being; that is, of every

creature whose constitution is such as to enable him to apprehend moral excellency. Then take this idea, for I do not know that I can make it plainer; "may worthily magnify thy venerable name;" which comprises in itself the assertion of all that is worthy to be extolled. We pray therefore that God would cleanse our hearts in order that we may attain to the state of mind which is characterized by perfect love, and which is characterized by a zeal to exalt the glorious God.

Beloved, I must not attempt to confirm, as I had designed to do, the doctrine of this text by a reference first of all to the words which I read to you for my text, and then to other portions of the Word of God which speak the same language. I must be content with earnestly commending this prayer to your secret study, and lifting up my heart to God for you, and I hope with you, that we may evermore use this prayer according to its spirit and meaning; and especially, may be led by it into that preparation of heart which shall make us meet to present ourselves at the Lord's table.

January 4, 1829.

SERMON X.a

MARK vi. 12.

AND THEY WENT OUT, AND PREACHED THAT MEN SHOULD

REPENT.

THE holy season which our Church is now celebrating, and the peculiar cast and complexion of my own mind, to which circumstances, as I am led to suppose, may have brought me, conspire in directing me to the opening of this great subject, the duty of Repentance : and I implore your faithful and patient attention, whilst I endeavour to shew you its true nature. Beloved, my object is to instruct you; and not only to instruct, but to animate you to the observance and the fulfilment of my instruction. And I direct myself in this subject to all of you, without exception: it is a subject belonging to all. It is a subject which belongs to those who have for years been walking with God according to the dictates of his covenant, as well as to

a This and the following Sermon were published in a separate form some years ago, as "Two Sermons on Repentance : preached in the season of Lent, 1829."

those who have hitherto slighted and rejected that

covenant.

You must be aware that the Scriptures speak much of the exercise of repentance; that the words "repent" and "repentance" are of frequent occurrence in them. The prophet Ezekiel, in his 18th chapter, has this earnest and pathetic exhortation at its close; "Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin :" implying that, if they did not repent, and turn themselves from their transgressions, iniquity should be their ruin. "Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?" implying that they should die, and that not merely a temporal death, (for the penitent as well as the impenitent die a natural death,) but that they should die for ever, die the death of hell, if they did not make them this new heart and this new spirit. "For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye." Why, beloved, is it not plain that their life was suspended upon their turning themselves? Can any one doubt therefore that this is a most momentous subject,—that this is a subject belonging to every man?

When the Baptist was sent of God to prepare the way of Christ, what was the preparation? Take it from

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