Part 1

Transcribed from the 1831 C. J. G. and F. Rivington edition by David Price, [email protected]

[Picture: Public domain book cover]

PLAIN PAROCHIAL SERMONS,

PREACHED IN

THE PARISH CHURCH OF BOLTON-LE-MOORS,

BY THE REV. JAMES SLADE, M.A.,

_VICAR OF BOLTON_, _AND PREBENDARY OF CHESTER_.

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LONDON: C. J. G. AND F. RIVINGTON, ST. PAUL’S CHURCH YARD.

1831.

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BOLTON: PRINTED BY J. GARDNER.

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TO THE CONGREGATION OF THE PARISH CHURCH OF BOLTON, THESE SERMONS ARE INSCRIBED AND DEDICATED, WITH AFFECTIONATE REGARD, BY THEIR PASTOR AND FRIEND,

J. S.

ADVERTISEMENT.

THE author has been repeatedly urged to print a volume of his Parochial Sermons; and perhaps he owes some apology to those friends, whose kind advice, on this head, has been for years neglected. He was apprehensive, that the interest, excited by his discourses from the pulpit, would not be adequately revived by their appearance in print; or at most, that they would be impressive only upon those who had heard them: and he moreover thought, that the christian world was already provided with more than a sufficiency of such publications. However, whether these opinions be well founded or not, he has been at length prevailed upon to defer to the wishes and judgment of others.

It is almost needless to observe, that the Sermons were written without any, the most distant, view to publication; they pretend to nothing, but the simple and earnest inculcation of christian principle and practice; and as this is the author’s sole object, so does he pour forth his humble prayer, that what, by God’s help, he has planted and watered, may, by God’s blessing, be increased to the glory of His own great name, and the edification of His Church.

CONTENTS.

SERMON I. AWAKE THOU THAT SLEEPEST AND ARISE FROM THE DEAD.

EPHESIANS v. 14.—Wherefore He saith, Page 1 Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

[Preached January 10th, 1830, 1st Epiph., {vii} and at Chester Cathedral, August 1st, in the same year.] SERMON II. THE UNSEARCHABLE RICHES OF CHRIST. EPHESIANS iii. 8.—The unsearchable riches of Christ. 20

[Preached January 9th, 1831, 1st Epiph.] SERMON III. THE DESTRUCTION OF THE FLOOD. GENESIS vi. 7.—It repented the Lord, that He had made man 38 upon the earth and it grieved Him at His heart; and the Lord said, I will destroy man, whom I have created, from the face of the earth.

[Preached February 6th, 1825, Sexag.] SERMON IV. THE PRESERVATION FROM THE FLOOD. GENESIS vi. 8.—Noah found grace in the eyes of the Lord. 56

[Preached February 13th, 1825.] SERMON V. DO THIS GREAT WICKEDNESS AND SIN AGAINST GOD, GENESIS xxxix. 9.—How then can I do this great wickedness 76 and sin against God?

[Preached March 6th, 1825, 3rd Lent.] SERMON VI. ON THE JOURNEY TO EMMAUS. LUKE xxiv. 32.—And they said one to another, Did not our 95 heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?

[Preached April 13th, 1828, 1st Easter, and at Chester Cathedral July 12th, 1829.] SERMON VII. IF THEY HEAR NOT MOSES AND THE PROPHETS. LUKE xvi. 31.—If they hear not Moses and the Prophets, 114 neither will they be persuaded, though one rose from the dead.

[Preached June 1st, 1823, 1st Trin.] SERMON VIII. PERFECT LOVE CASTETH OUT FEAR. 1 JOHN iv. 18,—There is no fear in love, but perfect love 134 casteth out fear: because fear hath torment; he that feareth is not made perfect in love.

[Preached June 16th, 1822, 2nd Trin.] SERMON IX. HUMBLE YOURSELVES UNDER THE MIGHTY HAND OF GOD. 1 Peter v. 6.—Humble yourselves under the mighty hand of 154 God, that He may exalt you in due time.

[Preached June 19th, 1825, 3rd Trin.] SERMON X. THOU ART THE MAN. 2 Samuel xii. 7.—And Nathan said to David, Thou art the man. 172

[Preached July 14th, 1822, 6th Trin., and at Chester Cathedral July 6th 1823.] SERMON XI. THE WAY OF THE LORD EQUAL. EZEKIEL xviii. 25.—Ye say, the way of the Lord is not equal. 189 Hear now, O house of Israel; is not My ways equal? are not your ways unequal?

[Preached October 10th, 1824, 17th Trin.] SERMON XII. THE NEW MAN. EPHESIANS iv. 24.—That ye put on the new man, which after 209 God is created in righteousness and true holiness.

[Preached October 13th, 1822, 19th Trin.] SERMON XIII. THE WEDDING GARMENT. MATTHEW xxii. 2.—The kingdom of heaven is like unto a 230 certain king which made a marriage for his son.

[Preached October 31st, 1824, 20th Trin.] SERMON XIV. WALK WORTHY OF THE LORD, BE FRUITFUL AND INCREASING. COLOSSIANS i. 10.—That ye might walk worthy of the Lord unto 252 all pleasing, being fruitful in every good work, and increasing in the knowledge of God.

[Preached November 9th, 1823, 24th Trin. and at Chester Cathedral, August 20th, 1826.] SERMON XV. THE WORD OF THE LORD PRECIOUS. 1 SAMUEL iii. 1.—The word of the Lord was precious in those 271 days; there was no open vision.

[Preached December 9th, 1827. 2nd Advent] SERMON XVI. DISTINCTIONS TO BE MADE ON THE DAY OF JUDGMENT. MATTHEW xxiv. 40.—The one shall be taken and the other left. 290

[Preached December 12th, 1824, 3rd Advent.] SERMON XVII. GOD MADE MAN UPRIGHT; MAN MAKES HIMSELF MISERABLE. ECCLES. vii. 29.—Lo, this only have I found, that God hath 310 made man upright, but they have sought out many inventions.

[Preached August, 1828, and at Chester Cathedral, June 28th, 1829.] SERMON XVIII. THE KNOWLEDGE OF GOD REVEALED TO THEM THAT FEAR HIM. PSALM xxv. 14.—The secret of the Lord is with them that fear 329 Him; and He will shew them His covenant.

[Preached November 19th, 1826, and at Chester Cathedral, July 29th, 1827.] SERMON XIX. RESIST THE BEGINNINGS OF EVIL TEMPTATION. PROVERBS iv. 14, 15.—Enter not into the path of the wicked, 349 and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away.

[Preached October 10th, 1830.] SERMON XX. THE LOVE OF CHRIST FOR THOSE WHO DO THE WILL OF GOD. MARK iii. 35.—Whosoever shall do the will of God, the same 366 is My brother and My sister and mother.

[Preached February 3rd, 1828.] SERMON XXI. ON SEEKING OUT THE WORKS OF THE LORD AND PRAISING HIM. PSALM cxi. 1, 2.—I will give thanks unto the Lord with my 385 whole heart; in the assembly of the upright and in the congregation.

The works of the Lord are great, sought out of all them that have pleasure therein.

[Preached November 23rd, 1828.] SERMON XXII. DILIGENCE AND PERSEVERANCE IN THE CHRISTIAN RACE. PHILIPP. iii. 13, 14.—Brethren, I count not myself to have 404 apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.

[Preached March 28th, 1830, and at Chester Cathedral, September 5th, in the same year.]

SERMON I. AWAKE THOU THAT SLEEPEST.

EPHESIANS v. 14.

_Wherefore_, _he saith_, _Awake_, _thou that sleepest_, _and arise from the dead_, _and Christ shall give thee light_.

IN this chapter the Apostle has been reminding his Ephesian converts of the state in which they were, before they had received and obeyed the call of the gospel. The people of Ephesus were highly endowed, in the world’s estimation, not only with riches, but also with talent and learning, and refinement; with all the arts and ornaments of civilized life. And yet, how does St. Paul describe them in the 8th verse? “Ye were sometimes darkness;” how in the 12th? “For it is a shame even to speak of those things which are done of them in secret.”

Here, you observe, we have a remarkable declaration from the mouth of an Apostle, that a people, however talented and learned, were still wrapt in the mantle of darkness, with regard to their real good and happiness; with regard to their religious and moral condition. Whatever nature had done for them, to whatever eminence they had been raised by art or industry, they were left far short of the object which it concerned them most to attain—an acquaintance with God, a knowledge and practice of His law; a peace with Him and with their own consciences. So far were they from this, that their characters were stained with the most debasing vices; their secret sins were too abominable even to be mentioned.

Thus we see how little the instructions and advantages of this world have to do with reforming the conduct, or amending the depraved heart of man. And what was true in this instance, is true in all; there is no teaching, there are no rules of prudence, no maxims however wise, no manners however polished, that can cleanse the heart of its natural unrighteousness, and curb its natural propensity to evil: give what you may, educate as you may, man, if left to his own wisdom and strength, will remain what he is by fallen nature, a weak, a wayward, and a wicked being; an enemy to holiness and to God. There may be a shew of wisdom “falsely so called;” there may be a refined conversation and a polished outside; but there will always be uncleanness remaining within. The evil principles may wear a dazzling veil, and the vices may be clothed in fashionable garments, but they will be evil principles and vices still.

There is but one means by which the darkness of nature can be scattered, and that is by the light of God’s truth; but one means by which the evil spirit of the natural man can be cast out, and that is by the Spirit of God. The blessed Jesus came into the world to reclaim and redeem it from the grossness in which it was sunk; to open a new scene of things; to impart a new life; to banish the thick cloud of error and of sin, in which the world hopelessly and irrecoverably lay; and to raise it to the knowledge and service, the favour and blessing of an offended God. This is the description of the happy effects which the gospel is intended and fitted to produce; “the people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.” {4} All, without the gospel, are in this miserable condition, whatever they may think of themselves: all who sincerely embrace it, are enlightened and happy, however poor and humble, and of whatever else they may be ignorant.

Poor and humble did I say? It is to them, that this light is the most easily, and frequently, and effectually communicated. The prosperous and the great too often resemble the wealthy Ephesians, “having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart;” {5} revelling in the self-sufficiency of their earthly comforts, proud of their acquirements, fond of their own way, they disdain to be taught the humbling truths of the gospel from a fellow-creature like themselves: and often has the minister of the gospel to be thankful to his Lord and Master, that, when he finds his message rejected and despised by his wealthier hearers, it still makes its way into the hearts of some of the poor: grieved he is indeed, that those, who ought to know it best and love it most, should be so deluded by worldly vanities and follies, as to continue, amidst all their advantages of education, in spiritual darkness and death; set against the messenger, because hating the truth of his message: yet, is it a comfort to him, sincere and unspeakable, that he meets with more success among the ignorant, as they are called, and the children of the poor: that there he finds wisdom, “the wisdom which is from above;” and there he finds friends among the friends of God.

It was so in the Apostle’s day; and with some bright exceptions, it has been the same in every day: “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world, to confound the things that are mighty: and base things of the world, and things which are despised hath God chosen; yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.” {7}

All these observations have been made, to connect and explain the first word of the text, _wherefore_; “wherefore, he saith, awake thou that sleepest and arise from the dead, and Christ shall give thee light.” Inasmuch as it is impossible for thee to know and to please God, to attain unto holiness and happiness, to save thy soul, by the light of nature, (for nature is in fact, of itself and for such a purpose, no light at all,) turn to the way, which is opened to thee by the shining of the Sun of Righteousness; to that one way, which is opened alike for all mankind, rich and poor, learned and unlearned; turn to thy Redeemer, in humble faith and hearty desire, and “He shall give thee light:” learn of Him and He shall teach thee all that thou needest to know: seek of Him, and He shall guide thee into all righteousness and truth; lean on Him, and He shall support thee, through all the course of thy earthly pilgrimage; and conduct thee in peace and safety to thy journey’s end.

“Wherefore, he _saith_;” there is no particular passage in the Old Testament, in which these words of the text are found; but they seem to allude to several expressions of similar import, in the prophecy of Isaiah. In the 26th chapter, there is a passage which describes the deliverance of God’s people from a state of degradation, both political and spiritual, under the figure of a resurrection from the dead: “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead.” {8} And again, in the 52nd chapter: “Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the Holy city; for henceforth there shall no more come in to thee the uncircumcised and the unclean; shake thyself from the dust; arise and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion: for thus saith the Lord, ye have sold yourselves for nought; and ye shall be redeemed without money:” {9a} a powerful call upon the Jewish people to cast away their transgressions, through which they had been brought into a state of grievous captivity, and to throw themselves on the Lord’s mercy, and return to the Lord’s service, that He might break their bonds asunder, and visit them with His salvation. One more passage there is, to which the Apostle clearly alludes, in the opening of the 60th chapter: “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.” {9b} Here the prophet foretels the glorious dawn of gospel light, and calls upon the Church to arise and behold it, shining from afar; to behold it with the eye of faith; to look forward to that Saviour, that great “fountain for sin and uncleanness,” which the law and the prophets did all with one voice proclaim. The prophet adds, “And the gentiles shall come to thy light, and kings to the brightness of thy rising.” The first coming of the gentile world was visible in the footsteps of the wise men, who came “from the east to Jerusalem,” {10} to worship the infant Jesus: and ever since our Lord’s return to the heavens, the gospel has been preached to all nations; and accepted, more or less, by the kings and potentates of the earth.

And, as the prophet called on the people of old, to awake and arise and turn to the coming light, so St. Paul invited and animated his converts and their brethren, to awake and behold the glory of the Lord, after it had been fully revealed to the dark and sinful world; and so do the ministers of Christ, in every age, call upon their hearers to arouse from their benighted and lost condition, and let this light shine upon their understandings and hearts, and direct them in the way of life and salvation. For grieved are we to say, that notwithstanding these bright beams of grace and truth have been so long pouring forth their splendour upon the earth, yet are there many dark corners; and many eyes awfully closed against the light: and still more grieved are we to say, that even in the land where these beams have shone brightest, even in this land, vast numbers yet remain total strangers to their enlightening influence and converting power: numbers who have had the benefit of being educated under the gospel, who have witnessed its happy effects; who have seen what it has done for their relations, or friends, or neighbours, have yet ungratefully and disdainfully turned away from the heavenly light, and “walked on still in darkness;” have sided with the world and Satan and sin, and resisted the salvation of their souls.

O, that they could be brought, O for the grace of God’s Holy Spirit to bring them, to listen to the warning words of that merciful Saviour, to whom, if they now continue to despise Him, they will one day lift up their hands in vain: these are His words, “if the light that is in thee be darkness, how great is that darkness.” {12} If, after all the gracious offers of pardon and life, which thy Redeemer has made thee, by His own mouth, and the mouth of His messengers, thou still choosest unforgiveness and death, going on in the heedlessness of thy impenitent heart, and wantoning in sin, how dreadful is thy condition! how infinitely more dreadful, than if the voice of mercy had never sounded in thine ears. Be convinced: let the love of thy Saviour work upon thee; let the love of thine own immortal soul move thee to fly unto Him, the great, the only, the everlasting Redeemer. Leave thy way of misery and ruin, and turn to Him for comfort and deliverance. Turn, while thou hast the power; the night is fast coming. Thou knowest not how many more sabbaths, how many more invitations and warnings, will be vouchsafed: many thou hast had already; enough of them thou hast already slighted. Come, ye that are strong, for the strong are often laid low; come, ye that are young, for the young are not always spared; come, ye aged, for your hour of trial _must_ be nearly run out. Come all, while ye may, to the Lamb of God, for acceptance and for blessing: there is no safety, and no hope in any other: and no hope in Him, when the door is once shut; “we pray you, in Christ’s stead, be ye reconciled to God.” {13}

The text says, “Awake thou that sleepest;” it means, awake from the sleep of sin; and very fitly is the state of the sinner compared to a state of sleep: he is quite insensible of his true, his awful condition; he fears not, perceives not, the doom that is awaiting him. Satan has bound up his senses; the eyes of his understanding are closed, and his knowledge of good and evil is utterly prevented. He is to the spiritual world, what the sleeping man is to the natural, unconscious of what is going forward to his advantage or his injury. Speak to him of mercy, he hears not: “sing him one of the songs of Sion,” it is all in vain: speak to him of divine wrath, of eternal punishment; to what purpose, while his ear is closed? The whispers of conscience, the counsel of friends, “the tongues of men or of angels,” are alike unprofitable, while a deep sleep is cast upon the soul.

And there is a further resemblance: the sinner dreams, of happiness arising from worldly prosperity, from plenty and pleasure: and as the brain of a poor or disconsolate man, in a state of sleep, is often filled with ideas of such things, and he awakes and finds them sadly untrue; awakes from his pleasant dreaming to his state of drudgery and discomfort; so is the sinner often constrained to feel and confess, that his notions of happiness were no better than a dream; that they were unsubstantial and unreal, promising much and bringing little: still he is unconvinced; pursues his course of trifling, his disappointed dreamings, till at length he awakes in another world, and thoroughly perceives the wretchedness of his condition, which it is then too late, impossible to change. From this dreadful, fatal sleep of sin, the gospel is designed to rouse us: and I pray God, that our conscience may be effectually alarmed and awakened; that we may be alive and active in perceiving and following “the things that belong unto our peace!”

The text says further, “Arise from the dead;” from the death of sin; from the state of misery and ruin, in which ye insensibly lie. Here is another significant figure: the impenitent sinner is not only plunged into a condition of helpless wretchedness, but he has no energy to recover from it, no quickening or effectual desire of better things; no more perception of spiritual interests, of heavenly objects, than a corpse has of the natural world. When once the breath has left the body, the busiest scenes of earth can affect it no longer; nothing can “charm the dull cold ear of death:” when the breath of a divine life is not in the soul, when the new-creating spirit of God is not received and cherished, the beauty of holiness and the all-important interests of a spiritual and eternal world produce no effect upon the forlorn understanding and the deserted heart: no representations of spiritual truth can move the heavy ear of a besotted and determined sinner; none, while he is resolved, so to remain: not even the voice of the Son of God, “charm He never so wisely.” Till the heart be moved to repentance, till, the faculties of the soul are recovered from the fascination of stupor and sin, no living impression can be made, even with all the force that truth can carry. How often do we find this to be the case! how often does the sinner acknowledge the justice, the certainty, the necessity of what is urged upon him, but without any alteration in his character; without any effectual or lasting alteration. His heart is unchanged: the slave of sin; dead in sin; not alive or open to the force of truth, to the doctrines of righteousness or salvation.