SERMONS, BY THE REV. JOHN VENN, M.A. LATE RECTOR OF CLAPHAM, SURREY. dFUtJ lEliitiott; THE THREE VOLUMES OF FORMER EDITIONS BEING COMPRIZED IN TWO. Vol.. II. LONDON : Printed hy EUerton and Henderson, Gougk Square : AND PUBLISHED BY J. HATCHARD AND SON, PICCADILLY; L. B. SEELEY & SON, FLEET STREET ; AND HAMILTON, ADAMS, AND CO, PATERNOSTER ROW. MDCCCXXVII. CONTENTS OF VOL, II. SERMON I. ON THE PROPER EFFECTS OF THE HOPE OF HEAVEN. 2 Peter iii. 12. — Looking for and hasting unto the coming of the day of God page 1 SERMON II. GODLINESS PROFITABLE TO ALL THINGS. 1 Tim, iv. 8. — Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come 16 SERMON III. MEETNESS FOR HEAVEN, WHEREIN IT CONSISTS. Coloss. i. 12. — Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light 32 SERMON IV. WALKING IN THE SPIRIT, THE PRESERVATIVE FROM THE LUSTS OF THE FLESH. Galat. V. 16.— This I say, then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh 49 iv COXTEXTS. SERMON V. REGARD TO GOD THE GREAT PRESERVATIVE FROM SIX. Got. zxxix. 9. — ^How then can I do this great wid^edness, and sin against God ? page 66 SERMOX W. THE WORK OF CHRIST. IjJbt ir. 1^ 19. — ^The Spirit of the Lord is upon me, be- canse he hadi amnnted me to preach the Gospel to the poor: he hath sent me to heal the broken halted, to preach deliTerance to the captiTes and recovering of s^ht to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. 82 SERMON VII. THE DUTY OF GLORIFYIXG GOD. 1 Cor. X. 31. — Whether, therefore, ye eat or drink, or what- soever ye do, do all to the glory of God 97 SERMOX VIII. PROOFS AXD REASONS OF THE SUFFERIXGS OF THE SOX OF GOD. (P&EJkCSED OX GOOD FUDAT.) Itaak VaL 3-6. — He is despised and rejected of men, a man of sorrows and acquainted with grief; and we hid, as it were, our fiices from him: he was de^Hsed, and we esteemed him not. Surely he hath borne oar griefs, and carried our sorrows : yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities ; the chastisemoit of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray ; we hare turned CTery one to his own way, and the Lord hath laid on Him the iniquity of us all 113 CONTENTS. V SERMON IX. ON THE PEACE ARISING FROM TRUST IN GOD. Isaiah xxvi. 3. — Thou wilt keep hira in perfect peace whose mind is stayed on thee, because he trusteth in thee page 129 SERMON X. ON BEARING THE CROSS AND FOLLOWING CHREST. Luke xiv. 27. — And whosoever doth not bear his cross, and come after me, cannot be my disciple 147 SERMON XI. HOW TO USE THE M'ORLD, SO AS NOT TO ABUSE IT, 1 Cor. vii. 29-31 But this I say, brethren, the time is short : it remaineth that both they that have wives be as though they had none ; and they that weep, as though they wept not ; and they that rejoice, as though they re- joiced not ; and they that buy, as though they possessed not ; and they that use this world, as not abusing it ; for the fashion of this world passeth away 1 60 SERMON XII. ON THE JUSTICE OF GOD. 2 Cor. V 11. — Knowing, therefore, the terror of the Lord, we persuade men 173 SERMON XIII. ON THE PARENTAL CHARACTER OF GOD. X)eut. xxxii. 6. — Is not he thy Father? l&H vi CONTENTS. SERMON XIV. ON THE ATONEMENT. Heb, ix. 22. — And without shedding of blood is no remis- sion 'PO-g^ 204) SERMON XV. ON THE NATURE OF HUMAN CORRUPTION. Rom. viii. 7. — The caraal mind is enmity against God; for it is not subject to the law of God, neither indeed can be 219 SERMON XVI. ON THE INABILITY OF MAX. John XV. 5. — Without me ye can do nothing 235 SERMON XVII. ON THE CONNECTION BETWEEN REGENERATION AND OTHER DOCTRINES OF THE GOSPEL. John iii. 1-3. — There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God ; for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God 250 SERMON XVIII. OX JUSTIFICATION. Ephes. ii. 8-10. — By grace are ye saved, through faith ; and that not of yourselves, it is the gift of God : n ot of works, lest any man should boast. For we are his work- manship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them 265 CONTENTS. VU SERMON XIX. ON THE NATURE OF TRUE RELIGION. Rom, xiv. 17.— The kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost page 282 SERMON XX. ON THE POWER AND GLORY OF CHRIST. Coloss, i. 18, 19. — That in all things he might have the pre- eminence : for it pleased the Father that in him should all fulness dwell 297 SERMON XXI. ON THE RESURRECTION OF THE BODY. (preached on EASTER -day.) Phil. iii. 21. — Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 312 SERMON XXII. THE CHRISTIAiV's PRIVILEGES. 1 Cor, iii. 21-23. — All things are yours : whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come ; all are yours : and ye are Christ's, and Christ is God's 325 SERMON XXIII. ON THE UNIVERSAL INFLUENCE OF CHRISTIAN PRINCIPLES. Matt, vi. 22, 23.— The light of the body is the eye : if there- fore thine eye be single, thy whole body shall be full of light : but if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness ! 342 viii CONTENTS. SERMON XXIV. ON THE christian's HOPE. Rom. V. 2.— We rejoice in hope of the glory of God. page 359 SERMON XXV. ON THE christian's PEACE. John jtiv. 27. — Peace I leave with you ; my peace I give unto you : not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid 376 SERMON XXVI. ON THE nature OF THE CHRISTIAN MINISTRY. Coloss, i. 28. — Whom we preach, warning every man, and teaching every man in all wisdom ; that we may present every man perfect in Christ Jesus 392 SERMON XXVII. ON SPIRITUAL MINDEDNESS. Coloss. iii. 1-3. — If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God 406 SERMON XXVIII. ON INTERCESSION FOR OTHERS. 1 Tim. ii. 1.— I exhort, therefore, that, first of all, supplica- tions, prayers, intercessions, and giving of thanks, be made for all men 423 SERMON XXIX. ON THE MOTIVES TO CHRISTIAN OBEDIENCE. Rom. xii. I.— I beseech you, therefore, brethren, by the mercies of God • CONTENTS. IX SERMON XXX. ON THE BENEFIT OF THE SABBATH. Nehem. xiii. 15-18. — In those days saw I in Judah some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses : as also wine, grapes, and figs, and all manner of burdens, which they brought into Je- rusalem on the Sabbath-day : and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath-day ? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city ? Yet ye bring more wrath upon Israel by profaning the Sabbath page 454 SERMON XXXI. ox SOUNDNESS OF MIND IN RELIGION. 2 Tim. i. 7. — God hath given us the spirit of a sound mind 469 SERMON XXXII. ON SOUNDNESS OF MIND IN KELIGION. 2 Tim. 'i. 7. — God hath given us the spirit of a sound mind 486 SERMON XXXIII. ON THE PURPOSES OF GOD IN CHASTENING MAN. Deut. viii. 2—6. — And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee and to prove thee ; to know what was in thine heart, whether thou wouldest keep his commandments or no. And he humbled thee, and suf- fered thee to hunger ; and fed thee with manna, which X CONTENTS. thou knewest not, neither did thy fathers know, that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. Thy. raiment waxed not old upon thee, neither did thy foot swell these forty years. Thou shalt also consider in thine heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee. Therefore, thou shall keep the commandments of the Lord thy God, to walk in his ways, and to fear him ,page .;'iLo, it his true disciples ; we have Deither pari nor lot '* in him ; and, therefore, cannot be entitled to the blessii^ which belong to his people. Bat whoever does thus po&sess a sincere faith m Christ, and is uprightly endeavouring to serve him, has a title to trust God, according to the terms of his covenant, for all to which he stands pledged in behalf of true believers : and it is the indisprasable duty of such persons to place this warranted triKt and confidence in him ; as mudi so as to beware of expectations which have no warrant. It is never promised in the Gospel, for instance, that the disciples of Christ should be exempt £rom sufferings. They mast not, there- fore, trust in God for this. Indeed, it is rather intimated that they shall have a large share of them. Christ and all his apostles were great and constant sufferers while they abode in this evil «add: and the disciples must tread in their fltefis — like them, be made perfect by sufferings. Such snfferngs are part of the dispensation cf grace, and to be considered on account of their salutary influence) as proofs of the parental care and affection of the Most High : " for what son is he whom the Father chasteneth not t But they may confidently trust that in all their suf- fiehngs they shall be supported : that their trials will not be greats than they are able to bear ; and that all which are appointed for them shall isne in their good — that is, in thm spiritual good, which ought to be esteemed not only the first, but the only real good. They may trust confi- FROM TKUST IN GOD. 139 dently that their Saviour will be present with them, and sanctify all to them ; that the trial of their faith, though it be tried by fire, shall be found unto praise, and honour, and glory at the coming of our Lord Jesus Christ. They may hope, without danger of disappointment, that, as the outward man decayeth, the inward man will flourish more and more; and that, as they are more destitute of earthly consolations, they will enjoy more of those which are heavenly. • Such a confidence in God they may justly en- tertain with respect to all present difficulties and trials. Nor do I deny that a reasonable hope may be indulged, though not perhaps so firm an assurance, of something more than this : for the goodness of God is so great, and he is so rich in mercy and bountiful in blessing, that there are many things which we may humbly expect from him, even beyond what he has expressly pro- mised. He is accustomed to do exceeding abun- dantly for his people, above all that they can ask or think. His faithful servants may therefore hope (though not with such confidence as for a promised blessing — they may hope, however,) that he will grant them many tokens of his care and love ; as, that he will spare some beloved object at their request ; will bestow on them some needful comfort, or deliver them from some irksome trial. They may pray for these things ; and, when they consider the character of their God, to whose goodness no limits can be as- signed, they may cherish a reasonable expecta- tion that their prayers will not be in vain. What a scope and range does this inexhaustible bounty, 140 PEACE ARISING this paternal tenderness, afford for the humble, unpresuming hope of a believer! Yes:. let us always approach God as the most bountiful of beings ; let us always look up to him as the most tender of parents: and be assured that no good thing will be withheld from them that fear him." Such confidence, then, and such reasonable hope in God, may be entertained by every real Christian, with respect to temporal things. But let it be ever remembered, that all temporal blessings whatsoever are, on the very first prin- ciples of our religion, to hold only a very subor- dinate place in our esteem. It is the object of Christ to wean his people from all which is transitory and earthly, in order that their aflfec- tions may be fixed upon enjoyments which are pure, substantial, and eternal. The promise of all temporal blessings, therefore, is limited, is conditional, is general ; but the promises of spi- ritual blessings — the best blessings, in the esti- mation of Christ, the only blessings which can truly be considered as important — these are offered much more freelv, much more full v. We are allowed to hope in God for many temporal mercies ; but we are encouraged, we are ex- pected, we are commanded to look, not only with hope, but with certain expectation, for all spiri- tual blessings which we may need. On hira, therefore we may rely confidently, in the use of the appomted means, to grant us grace that we may overcome the world, the flesh, and the devil; grace that we may withstand all temp- tations; grace to glorify and serve our Redeemer, by a life and conduct becoming our Christian FROM TRUST IN GOD. 141 profession ; grace to die in faith and Christian hope, and to enjoy a blissful immortality. For these we may trust God confidently : and if we can trust him here, there is little of any other kind the loss of which needs to give us much disturbance. The Christian, then, who stays his soul upon God, is one who entertains just and noble con- ceptions of the nature and character of the Being on whom he depends. He knows that he is a just and holy Being; that he requires all his creatures to be holy; and that he sent his Son into the world to make expiation for sin, and to purify to himself a peculiar people, zealous of good works." He knows himself also to be a mise- rable sinner, unworthy of any favour or notice from God; but he knows also that Christ has made reconciliation for iniquity, and that he delights to confer blessings on his people, for the sake of his beloved Son, in whom he is well pleas.ed." He looks forward, therefore, with the most cheerful confidence, to all the future events of life. Whatever they be, he knows they will be well ordered ; such as will tend ultimately to promote his best interests, and to glorify the name of Christ. If afl[lictions are ap- pointed, they will not be appointed unneces- sarily : they will be ordered in number, weight, and measure ; they will either be proportioned to the strength and faith which we have, or God will give us more grace. He will be with us in the midst of them : he will neither leave us nor for- sake us in the hour of need ; but, on the contrary, will then be more especially present with us; will 142 PEACE AKISING support and cheer us with spiritual consolations, and convert what would be else a severe calamity, into a gracious and profitable visitation, calcu- lated to purify the soul, to endue it with all spiritual blessings, and to manifest the kindness of parental love. This is the proper affiance of a believer ; and it is frequently and beautifully expressed by the holy men whose acts are recorded, for our ex- ample and instruction, in the Sacred Writings. — In the Lord put I my trust: why say ye then to my soul, that she should flee as a bird to the hills ? The Lord will be a refuge for the op- pressed, a refuge in times of trouble : therefore will we not fear though the earth be removed, and though the mountains be carried into the midst of the sea ; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. There is a river the streams whereof shall make glad the city of God : God is in the midst of her ; she shall not be moved : God shall help her, and that right early. They that know thy name will put their trust in thee, for thou hast not forsaken those that seek thee. O Lord God of hosts, blessed is the man who trusteth in thee. Our fathers trusted in thee, and thou didst deliver them : they cried unto thee, and were delivered. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. I am continually with thee. Thou has holden me by thy right hand. Thou shalt guide me by thy counsel, and afterwards receive me to glory." FROM TRUST IN GOD. 143 I have thus endeavoured to fulfil my chief ob- ject in this discourse, which was to illustrate the nature of Christian confidence. I cannot, how- ever, conclude, without a word or two on the blessing here annexed to it, and the reason named for communicating that blessing. It is plain the man who trusts in God will be kept in perfect peace; for what can disturb him? Can any troubles assail him, which the Lord has not appointed, or under which he cannot support him ? It may be justly observed, that the con- templation of God's greatness tends to level the inequalities of all finite things. The distinction of great and little vanishes, when the immensity of his nature and attributes is before us. And thus, while we contemplate him, and stay our souls upon him for support, the trials to which we may be exposed appear, in this view, to be all on an exact equality : there is not one which we can select, and say it will be too hard for us, in his strength. Nor, on the other hand, is there one blessing which he has allowed us to hope for, of which we can even imagine that it is too much to expect from him. Any thing is too much to be expected, while we look at ourselves : nothing, while we look to God through Christ. The faith, therefore, of a Christian may overlook all distinc- tions, and rest its dependence on Almighty Power, on Inexhaustible Bounty, on Infinite Goodness, on Immeasurable Love ! What peace must not this convey to the soul ! What a contrast to that fret- ting anxiety of the mind, when it is ever in dread of approaching evils ; when it shrinks in vain from them, and looks round in vain to escape 144 PEACF. ARISING them ; when it builds what hope it has upon the sand, and finds the edifice continually tottering to its base ; when it has nothing stable, nothing unchangeable, nothing out of the reach of storms and tempests, on which it can repose; no delight- ful acquiescence in the dispensations of a wise and gracious Providence ; no cheering views of the goodness and mercy that surround us ; no resting-place upon the bosom of a Father's love! Wretched indeed is the state of such a mind ! It is like the bark which has lost its anchors and its helm, the sport of changing winds and waves ; tossed here and there on a vast and trackless ocean, yet never approaching the haven it de- sires : while he who firmly trusts in God, is like one sitting securely on the summit of a rock, where he beholds unmoved the swelling of the billows and the fury of the tempest which rages at his feet in vain. We must observe here, that it is said, Thou wilt keep him in perfect peace." The solid peace and tranquillity which a faithful disciple of Christ enjoys, is not merely the effect of his principles ; it is the gift of God. It is God who watches over him; 'who communicates peace to him; who suggests considerations proper to ensure it; who delivers the mind from all vain alarms. However excellent our principles may be, the application of them to our own circumstances is the point of most importance to us. And this application depends not always upon ourselves. If our secu- rity is founded upon the care and providence of God, he will take care that those who trust him shall be kept in perfect peace. Blessed are they FROM TRUST IN GOD. 145 who are thus kept by the Almighty : of them it may be truly said, Because thou hast made the Lord thy refuge, even the Most High thy habita- tion, there shall no evil befal thee, nor shall any plague come nigh thy dwelling. For he shall give his angels charge over thee, to keep thee in all thy ways." This peace which God gives is called a perfect peace, from the nature of it, rather than on ac- count of its degree. It is a peace which is per- fect, when compared with the peace of the world ; perfect, as having a foundation which cannot be moved ; perfect, as far as the faith from which it springs is perfect. It does not, however, follow that this faith may not sometimes fail ; nor that this peace may not partake of the imperfection of the vessel which contains it. But even here we may trust to the mercy of God. Faith is his gift. He is the Author and Finisher of it. While Peter's faith was strong, it produced its complete effect ; he walked upon the waters : but as soon as his faith failed, he began to sink. Yet still, when he cried unto the Lord in his trouble, he delivered him out of his distress : the arm of the Almighty was extended, and his sinking ser- vant saved. And this peace is communicated to him who trusteth in God, simply because he trusteth in him. Faith gives glory to God ; and this, perhaps, is the reason why he has made it the instrument of conveying to us so many and so great bless- ings. It is evidently the design of Revelation to lead men to glorify God ; to honour him as the source, and the only source, of all good ; and to VOL. II. L 146 PEACE FROM TRUST IN GOD. humble the pride of man, and stain all his boast- ed glory. On this account it is, that even where peace is granted to man, it is granted to him by- means of trust in God, and on account of this confidence in him. Thus all the glory is ascribed to God ; and if the dispensations of God in this world are ordered and appointed with a view of preparing us for a higher and purer state, there is, perhaps, no point which is of more conse- quence for us thoroughly to understand and be acquainted with, than the glory of God, as the only source of all wisdom and good. J47 SERMON X. ON BEARING THE CROSS, AND FOLLOWING CHRIST. LUKE Xiv. 27. Jnd whosoever doth not bear his cross, and come after me, cannot be my disciple. Our Lord spake these words on the occasion of his beholding the great multitudes which fol- lowed him. It is as if he had said, Think not, that, because you press to hear me and extol my works, you are therefore entitled to the blessings of my kingdom : much more than this is required of those who are my disciples indeed. My disciple must prefer me to father, and mother, and wife, and children, and brethren, and sisters, yea, to his own life. ' If any man come after me, and hate not his father ' — that is, if he do not regard his father with a love comparatively less than his love to me — ' and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.' And such is the sinful state of the world, that every follower of mine will be actually called upon to shew that he has this decided preference for me. He must take up his cr^oss'' This expression has reference to the custom of making the malefactor carry his cross to the place of execution. He must be L % 148 ON BEAHING THE CROSS, willing to suffer both in person and reputation. He must follow me, follow me in his spirit and in his conduct, and be partaker of the treatment I meet with." And since the profession of the Gospel thus implied pain and self-denial, he required his followers to consider before-hand whether they were able to submit to the suffering! Let him sit down first and count the cost." This subject leads us to consider what it was, in the religion of Christ, which so remarkably re- quired his disciples to bear their cross. That a spirit of opposition to Christ, and a severe per- secution of him and his followers, arose, we all know; but how was this excited? What was there in the nature of the Gospel which so un- avoidably produced hostility ? In what points was it so contrary to the spirit of the world, that men would not bear it ; and that such a fortitude and indifference to character were requisite in those who embraced it, as might be justly com- pared to the taking up of our cross and carry- ing it ? It may be thought by some a sufficient reply, that Christ propagated a new religion, and that his attack on the prevailing prejudices of men could not fail to provoke opposition. But this is not a complete answer ; for it is not certain that because a man propagates a new religion he must be hated. Much depends on the nature of the religion which he introduces : it may be weak and futile, and then might only be neglected ; it may be absurd, and might be ridiculed ; it may accord with worldly wisdom and policy, and then might be approved ; it may be elegant and refined, and AND FOLLOWING CHRIST. 149 might excite the admiration of many persons. Our Lord, indeed, did not establish a religion altogether new, yet was he persecuted and op- posed. He professed his full belief in the Reve- lation given by Moses ; he had been circumcised, and had carefully observed the precepts of the Law, both moral and ceremonial. No one was a more punctual attendant at the temple and in the synagogue; no one spake more respectfully of the Law and the Prophets ; and his disciples were remarkable for an attachment to the Mosaic ritual, which even all their proficiency in the religion of their Master was scarcely able to do away. Doubtless several causes tended to produce opposition to Christ and to his Apostles, causes varying at different times or in different ages. The great cause was, the general contrariety of the genius of his religion to the common spirit and temper of the world : it was the opposition of sin to piety. Hence men of many religions agreed in their hostility to our Lord and to his disciples. The hypocritical Pharisees, the proud Scribes, the profane Sadducees, the corrupt mul- titude, hated him, though a Jew, and though he asserted the truth of their Scriptures and the honour of their Prophets. He was equally op- posed by the corrupt Heathens. On the other hand, we do not hear of any truly pious persons amongst the Jews, or of peculiarly well-disposed individuals among the Heathens, rejecting Christ with disdain or abhorrence. These honoured him. A devout Nicodemus, an upright Natha- niel, a religious Centurion, who was not a Jew, 150 ON BEARING THE CROSS, paid respect to him, and were prepared to re* ceive his word. If we inquire what was the kind of self-denial inculcated by our Lord, we shall find that it had respect to the desir,e of wealth, the love of fame, and general self-indulgence. When he explained to the Apostles the sufferings which he should undergo, and Peter began to rebuke him, saying, Be it far from thee, Lord ; this shall not be unto thee ; " he reproved Peter, saying, Get thee be- hind me, Satan : thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men." He added, Whosoever will come after me, let him deny himself, and take up his cross daily and follow me." Let him re- nounce a life of care and worldly distraction, and prepare to suffer, if it be the will of God. Having spoken of the corrupt lusts natural to man, he adds, If thy right hand offend thee, cut it off and cast it from thee ; and if thy right eye offend thee, pluck it out and cast it from thee ; that is, Subdue your passions, mortify your corrupt in- clinations, though they be as dear to you as a right hand or a right eye. Part with them, how- ever painful the separation may be. The religion of Jesus Christ had, therefore, no charms for a worldly, proud, and sinful heart. It gave scope to no ambitious thoughts ; it grati- fied no evil passion ; it tolerated no beloved sin ; it enjoined poverty of spirit, deadness to the world, and self-mortification. It called the affec- tions to things above, and required the interest of others to be preferred to our own. It insisted upon the forgiveness of injuries : If thine enemy AND FOLLOWING CHRIST. 151 hunger, feed him; if he be naked, clothe him." It made Christian greatness consist in a more ex- tended usefulness and deeper humility : Who- soever will be great amongst you, let him be your servant." Such a religion would not please the taste of the chief priests and scribes ; it was too humiliating : nor of the Pharisees ; it was too spiritual : nor of the vicious ; it was too pure and holy. But it suited the poor in spirit : it suited those who mourned for sin, and were weary and heavy laden with its burden ; those who were anxious to serve God, and disposed to make any sacrifice for his sake. — The manner in which it was received by many is most instructively de- scribed in the parable of the Marriage Supper. One of those invited had bought an estate, and must needs go and see it. Another was im- mersed in business : he had bought a yoke of oxen, and must needs go and prove them. A third was occupied with domestic cares and en- joyments : I have married a wife, and cannot come." The offer was then made to the poor and destitute, in the highways and hedges ; to the blind, and halt, and lame ; to those who looked upon themselves as unworthy of the invitation, and who made no excuse. — Dives, engrossed with the enjoyments of this life, was indisposed to receive the Gospel, while a forlorn Lazarus gladly embraced it. The poor Prodigal was willingly accepted ; while the elder brother, in the pride of his heart, asserted his goodness, and would not come in. The woman who was a sinner, to whom much had been forgiven, embraced the feet of Jesus ; while the less openly corrupt, but 152 ox BEAllIVG THE CROSS, less humble, Simou, entertained no love for his illustrious Guest. Thus the publicans and sin- ners went into the kingdom of heaven, while the Pharisees and scribes were rejected. The rich ruler, who affirmed that he had kept all the com- mandments from his youth, preferred his estate to a treasure in heaven; while the humble publican, Zaccheus, who voluntarily ensfag^ed to sfive one half of his goods to the poor, and if he had in- jured any man to restore four-fold, had salvation brought to his house. And, to bring no more instances, the self-justifying Pharisee in the temple w^as rejected ; while the self- accusing Publican, who durst not lift up his eyes to heaven, went dovm to his house justified. I repeat, that the spirit of the world was oppo- site to that of Jesus Christ. I am not of the world,'* he said ; and, if ye were of the world, the world would love its own/' What is highly esteemed amongst men, is abomination with God." The world loves distinction, luxury, plea- sure, ease, self-indulgence. The man of the world is one who labours to advance himself in wealth or honours ; who is well versed in the ways of men ; and knows how to turn every thing to his advantage or enjoyment. He is not one who is distinguished by his devotion, his self-denial, his charity, his humility, his tenderness of con- science, his desire of spiritual blessings : he is not one who mourns for sin, who is of a contrite heart, and who hungers and thirsts after righ- teousness. This worldly spirit Christ came to oppose, in all its shapes and appearances. He was himself of an entirely different character. AND FOLLOWING CHRIST. 153 He sought the favour of God, rather than that of men ; the honour which cometh from God, rather than that which cometh from man : he was meek and lowly, humble and unassuming, disinterested and self-denying. He shewed his indifference to worldly things by his poverty, — not having a place where to lay his head ; and his humility, by the patience with which he received the most provoking insults. His conversation and his thoughts were occupied by subjects far higher than the vanities of this life, and quite uninter- esting to worldly men ; and his whole life was engaged in accomplishing that for which the world did not care. And what he was, he required his disciples to be. They were to be distinguished by not being of the world. They were to follow Christ in the regeneration. They were to become new crea- tures ; to put off the old man, which is corrupt, and to put on the new, which is renewed after the image of God. This was required of them, although they were already Jews ; although they were called the people of God ; although they had been circumcised ; although they regularly worshipped in the temple, and punctually ob- served the rites and ceremonies of their religion. It is a great though common mistake, to sup- pose that Christ came to introduce an entirely new religion ; that he came to substitute Christian for Jewish forms of worship, and to baptize the Heathens who should leave off the practice of idolatry. It would be more just to say, that Christ came to oppose a worldly spirit ; to mortify sin wherever it was found; to introduce the substance 154 ON BEARING THE CROSS, of religion, in the place of the shadow; the spirit, instead of the letter. A Jew converted by him might continue to be a Jew ; but he would now worship God in spirit and in truth ; he would be adorned with graces which few Jews possessed, — with humility, meekness, and deadness to the world. The Jewish religion had been given by God. It contained the seeds of every truth afterwards revealed, though some of them were very imper- fectly developed : it afforded scope for piety, for lively devotion, for holy confidence, for inward purity, and for universal integrity. But the Jews had greatly degenerated. They were generally worldly, proud, vain, sensual, and thus alienated from the life of God, in the same manner as the Heathens. In what respect was a proud, covetous Jew better than a proud or covetous Heathen ? Surely, he was in the sight of God the more abominable of the two. I hope I shall not be understood to intimate, that the only ground of offence at Christ was the purity of his doctrine, or that the only object of his coming was our instruction in holiness. Offence was also given by his representations of his own dignity ; and he came principally for the purpose of offering a sacrifice for sin, and sending forth his Spirit, to testify of his dignity and make known the value of his sufferings. I assert only, that one considerable cause of the opposition given to his doctrine was its contrariety to the natural worldliness and corruption of the human heart. He might, however, have delivered the purest AND FOLLOWING CHRIST. 155 doctrines with little opposition, if he would have denounced no condemnation against those who refused to follow him ; or if he would have repre- sented the profession of his religion as sufficient, though unaccompanied by a renovation of the life. It was the change visible in his disciples which gave the offence. The world will tolerate doctrines, however pure, or however absurd, as long as they do not affect the practice. It is only when they are found leading to a conduct different from that of the world, that they become matter of jealousy or censure. The purity of the real disciples of Christ was a tacit, but severCj reproach to all who did not adopt it. One perhaps, of a family, became a disciple : imme- diately the change in his conduct was seen : he no longer yielded to customs in which he had before joined without scruple : he no longer shared in dissipated pleasures : he lost that unity of sentiment and pursuit which had associated him with many a former friend. He would become, in their judgment, unreasonable, over- exact, righteous overmuch : the gay would pro- nounce him to be dull; the worldly would regard him as extravagant ; the wise and prudent, as foolish and rash. His company would grow irk- some to Ihem, and theirs less pleasing to him. He would be studying to be more conformed to Jesus Christ ; and they must see, that, if he was right, they certainly were wrong: and as the authority of Christ was not yet established, and as his religion contradicted the prejudices derived from their ancestors, they were not likely to be measured or temperate in their resistance to it. 156 ON^ BEARING THE CROSS, They saw its tendency to interrupt their peace ; they knew enough of it to be apprised that it represented them as void of true piety, and ex- posed to the condemnation of God. Let us now direct our contemplations more immediately to ourselves. Let us suppose Jesus Christ and his Apostles revisiting the world in the same character in which they were once seen in Judea. Let us imagine them among us. What would, then, be their manner of addressing us? Would they say ; Here we have found a true church, a body of Christians in whom there is little to reprove or amend. All here are real converts. The world does not reign in their hearts. They are all animated by a pure zeal for the Divine honour, and bring forth in abun- dance the fruits of righteousness which are by Jesus Christ, to the glory and praise of God. We see not among these believers, as amongst the Jews, men who are lovers of pleasure more than lovers of God. We find no thirst of filthy lucre, no desire of the honours and wealth of this world. All are humble ; all are engaged in work- ing out their salvation with fear and trembling. The law of God is in their hearts, and directs all their actions. They are seeking not to be like the great and mighty of the earth, but to resem- ble the meek and lowl}'^ Saviour, and to tread in his steps. ' Alas ! my brethren, I fear no such honourable description would be given of our state. Rather might we not expect our Lord, in a tone of just severity, to say ; I know thy works; that thou AND FOLLOWING CHRIST. 157 hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die ; for I have not found thy works perfect before God. Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Remember how thou hast received and heard, and hold fast, and reoent If therefore thou shalt not watch, I will come upon thee as a thief; and thou shalt not know what hour I will come upon thee. Thou hast a few names which have not defiled their garments ; and they shall walk with me, for they are worthy." Were our Lord thus to come, how few would he find unreprovable in his sight! To one he would say, Thou art cumbered about many things, but one thing is needful." To another, who is immersed in dissipation, If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever." To the rich he would say, Trust not in uncertain riches :" to the poor, Labour not for the meat which perisheth, but for that which endureth to eternal life." The formal worshipper he would require to worship in spirit and in truth : the luke- warm he would charge to be zealous and repent, lest he should be utterly rejected. It is too evident that our blessed Lord would refuse to own many who now bear his name, and 158 ON BEARING THE CROSS, would say to them, never knew you." He would point out the many vices which prevailed in the days of his flesh, as still demanding re- formation. He would ask, Why call ye me Lord, Lord, and do not the things which I have told you ? Why are ye baptized into my name, and promise to renounce the pomps and vanities of this wicked world, and all the sinful lusts of the flesh, while you suffer yourselves to be enslaved by them ? Why are ye are of the world, when I laid it down that the contrary spirit was the very mark of my true disciples ? " And the transformation of such persons into true disciples would be as striking now, as the change from Jews to Christians was in the primi- tive ages. Covetousness, dissipation, vanity, frivolity, the waste of precious time, wouldcease. No longer would men endeavour to serve two opposite masters. No longer would be found preposterously united, a worshipper of God and of mammon. No longer would all the truths of religion be speculatively held, and yet practically denied ; but a general conversion of character and change of conduct would be every where visible. But is the personal presence of Christ neces- sary to produce this spirit of holiness? If we wait for that, we shall wait in vain. No other light will be vouchsafed to us than that which already shines forth, with brightness, from the word of God; no other help, than that which proceeds from the ordinary influences of his Holy Spirit. Christ has, in some sense, withdrawn himself from .the world : he has left us in a state AND FOLLOWING CHRIST. 159 of trial, by which our hearts may be made mani- fest. They are his servants who take up their cross and follow him. These he will acknowledge at the last day. The world will not always ap- pear in its present colours : there is an enchant- ment in it which deceives our sight ; but the illusion will be one day dispelled, and then the worth of the Divine favour will be made manifest. My brethren, let us take heed to ourselves. In the name of God, let us trifle no longer ; let us delude ourselves no more. The characteristic marks of the true disciples of Christ, given us in Scripture, are clear. Let us, then, search the Scriptures, that we may fully know what manner of persons Christ and his Apostles were ; for we must be like them. — I conclude with repeating, once more, the words of my text : Whosoever doth not bear his cross, and come after me, cannot be my disciple." 160 HOW TO USE THE WORLD. SERMON XL HOW TO USE THE WORLD SO AS NOT TO ABUSE IT. 1 COR. vii. 29 — 31. But this I say, brethren. The time is short: it re- maineth, that both they that have wives be as though they had none ; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not ; and they that use this world, as not abusing it; for the fashion of this world passeth away. In compliance with the will of a former inha- bitant of this parish, who, having lost a wife he affectionately loved, requested that a sermon might be preached upon the Sunday following the anniversary of her death — with the intention, probably, of giving the preacher an opportunity to moralize upon the loss of friends, and, by Christian consolation, to moderate and sanctify the grief it produces — I have chosen the subject which my text presents. It teaches us at once how to enjoy our friends and domestic connec- tions, and how to bear their loss ; how to rejoice, and how to weep. It lays down the true Chris- tian principle which should influence our conduct upon such occasions ; a principle by the influence so AS NOT TO ABUSE IT. Ifjl of which, I am bold to say, that a person will be enabled both to enjoy true happiness and to glorify God, amidst all the various changes and chances of this mortal life. Here, then, is the direction: Let those that have wives be as though they had none ; and those that weep, as though they wept not ; and those that rejoice, as though they rejoiced not." And the reason is added which should influence us to adopt such a conduct : For the time is short, and the fashion of this world passeth away." I begin with remarking the wisdom of the Apostle in teaching us how to bear the loss of friends, by Jirst teaching us hozv to enjoy them. — These two points are very closely connected. If a man has enjoyed prosperity in a proper Chris- tian manner, he will be prepared to suffer adver- sity with the least degree of distress. As he will not rejoice, like one intoxicated, with an insolent and extravagant joy ; so he will not be depressed by a grief that overwhelms him with intolerable anguish. All people think they know how to rejoice, though they may not know how to suffer aright : but to do this has more difficulty in it, and repuires more of the spirit of Christianity, than many may be aware. Few people bear pros- perity well ; and one reason is, because they see no^difficulty in bearing it. They do not examine themselves upon this head. They do not treasure up rules for the occasion. They do not pray to be taught how to use their happiness. In conse- quence of this want of a true Christian principle of rejoicing, their grief in the hour of adversity is immoderate ; or at least it is restrained by such VOL. ir. M 162 HOW TO USE 'J HE WORLD considerations as tend rather to divert our thoughts from it than to enable us to bear it. Now the excellence of Christian principle is this, that it is of universal operation. It extends its influence to all the various states and circumstances in which a man can be placed, and teaches us to act pro- perly in them all. And we may depend upon it, that the same causes which tend to make us bear prosperity well, will teach us also to suffer well. On the other hand, I would remark also, that the proper use of adversity teaches us to bear prosperity aright. When we are deeply afflicted by the loss of an affectionate relative, we are so strongly impressed with the vanity of all things below, or, to use the words of the Apostle, we feel so strongly that " the fashion of this world passeth away," that even the most careless and thoughtless acquire something of a Christian view. The imperious pressure of calamity forces upon them a measure of what they ought to have learn- ed from the lessons of the Gospel. And thus in grief there is often found a disposition very favour- able to religion ; and they who have been greatly afflicted are generally able to bear prosperity in a much better spirit and temper than they pos- sessed before they were instructed and made wise by the pressure of their affliction. The Christian principle, then, to which I have alluded as equally enabling us to bear prosperity and adversity, is faith. By this we are taught to feel the vanity, the shortness, the emptiness of every thing in this world ; and to realize the views of eternal things which are given us in Scripture. The fashion of this world passeth away ; " that so AS NOT TO ABUSE IT. 163 is, this world, with all its varied appearances, its pleasures and its pains, its sorrows and its joys, passeth away quickly. The scene will soon be shifted. The time is very short. In a little while, a new order of things will arise. A great and glorious state is at hand, even an eternal state, the contemplation of which will enable us to look with a holy indifference upon all things here below. A Christian is one who looks not at the things which are seen, but at those which are unseen. He is represented as being dead to the world. His life is hid with Christ in God. He sets not his affections on things below, but on things above, where Christ, the object of his faith and hope, sitteth at the right hand of God. But in order that this view of eternal things should have any considerable influence upon the mind, it is necessary that it should have two qua- lities : — 1. That it should be abiding : 2. That it should pleasing — that is, one in which our hopes are interested. 1. It should be abiding. — However vivid our impression of eternal things may be for a time, yet we know, that, such is the nature of the human mind, that the very strongest impression will soon wear away if not repeated. Nay, a very slight impression, frequently repeated, will have more effect upon us than any single impression, how- ever strong. Now the things of this life are per- petually before our eyes : they are ever drawing off our attention from better thipgs, and filling our minds with the ideas of themselves ; and thus they tend to exclude every other object of con- sideration. They are, in this respect, like a force M 2 164 HOW TO USE THE WORLD which is constantly acting. Will not the consi- deration of eternal things, therefore, require to be often set before the mind, in order to counteract this force ? Will it be sufficient to have had, some time ago, a vivid impression of the excellency of spiritual subjects, and of the importance of the eternal world ? Is there not something so conge- nial to our frame in the objects of sense, and so superior to our nature in those of faith, that the latter require even to be more frequently held up to view, in order to make an equal impression ? From this constitution of things arises the ne- cessity of continually hearing and reading the word of God. It is no uncommon thing for people to neglect or refuse to attend a particular preacher, because, from his alleged want of capacity and information, they can expect to hear nothing but what they already -know. In the same spirit they negkct to read the Bible, because they are already, as they conceive, sufficiently acquainted with its contents. Allowing this, still it must be maintained, that they ought both to hear and to read the word of God ; for it is in this way that spiritual ideas are renewed and strengthened, or at least preserved ; and it is certain, that, if not thus preserved, they will soon be effaced. It is therefore of the utmost importance to keep up a lively impression of eternal things on the soul ; and this cannot be done without daily retirement, meditation, and prayer. By secret prayer, an intercourse is maintained with Heaven, and the ideas of the nearness and the importance of the eternal world become familiar to our souls. But let secret prayer be neglected, and we shall so AS NOT TO ABUSE IT. 165 soon lose the impression of Divine things ; the eternal world will appear to recede from us ; we shall have only an imperfect and confused idea of it, as of an object almost vanishing from the sight ; and in the same proportion the things of time and sense will occupy our attention and engross our thoughts. 2. But, in order that the things of the eternal world may become frequently the objects of con- templation, it is absolutely necessary that the view of them should be pleasant to us. — No man loves to dwell upon painful or unpleasing objects : no man loves to meditate upon the shortness of life, whose prospects of happiness terminate here be- low. A man must therefore have a good hope beyond the grave, before he can accustom him- self to extend his view to this close of his earthly hopes. Whoever dreads death will not often present the image of it to his mind. He that is afraid of God will not often meditate upon his power and his omnipresence. Now it is the bu- siness of the Gospel, and of the Gospel alone, to render the thoughts of death, of eternity, and of God, pleasing to the soul. Christ is there held up to our view as having made atonement for our sins, and procured reconciliation with the Father, in order that whosoever believeth in him should not perish, but have eternal life." They that come to Christ are represented as jus- tified, as accepted, as adopted into God's family. Christ is spoken of as their Brother, for he was partaker of their flesh. Christ is their Advocate : he has ascended up into heaven to plead for them, and to prepare a place for them. Hence the be- 166 HOW TO USE THE WORLD liever triumphs over death and the grave, because God hath given him the victory over them, through Jesus Christ. Hence the eternal world is no longer the object of his dread ; for it is the kingdom of Christ, in which he dwells and presides. Hence his affections are set upon things above; for they are placed where Christ sitteth, at the right hand of God. Thus, in all things, we find that Christ is the Centre and the Source of true religion. It is in Him that we obtain just and pleasing views of the eternal world. It is by the knowledge of Him that we obtain that spiritual-mindedness, and those affections, which render the eternal world the object of our frequent and delightful meditation. But it will be asked, \Vhat has the consideration of the next world to do with our concerns in this ? I answer. Much. The proper use of this world depends wholly upon our views of that which is to come. This is the argument of the Apostle : he teaches us, in our relations in life, in our afflic- tions, in our enjoyments, in our worldly employ- ments and concerns, to act as those who consider this life only in reference to another. We are to act as those that look beyond this world. But this precept we cannot fulfil, unless our views of the world to come be strongly impressed upon our mind. Now they cannot be strongly impressed, unless they are frequent — they will not be fre- quent, unless they are delightful — and they will not be delightful, unless they are seen through Jesus Christ. Thus Christ is the Alpha and Omega. He is the vSource of that principle which diffuses itself through the life of a Christian, and regulates so AS NOT TO ABUSE IT. 167 all his conduct in the things relating both to this life and to that which is to come. II. This principle, then, rightly felt, will teach us how to use the world without abusing it ; how to enjoy the society of our nearest connections, and how to sorrow in their loss. In the enjoyment of domestic relations, the rule laid down, Let those who have wives be as though they had none," is not to be understood as if it excluded the gratification of social feelings, the pleasures of tenderness, or the indulgence of domestic happiness. The religion of Christ is not like the philosophy of the Stoics, who refused themselves indulgence in order that they might not be afflicted by its loss. That they might not endure pain, they deprived themselves of plea- sure. Such is not the Christian scheme. It allows us, it enjoins us, to receive the bounties of our heavenly Father with pleasure and thanksgiving; to enjoy them for the Lord's sake, the liberal and kind Donor of them all. A good wife is from the Lord." We are exhorted to rejoice in the wife of our youth. We are required to love our wives, even as our own selves. We are to look round upon our domestic comforts, and, with hearts filled with gratitude, to acknowledge in them the good- ness of God, and to enjoy them with thanksgiving to him. But how, then, are we to be preserved from worldliness of mind, and from misery when we are deprived of our comforts? I answer. By the principle already laid down ; by a deep and abiding impression of the superiority of things 168 HOW TO USE THE M'ORLD spiritual and eternal. In this respect, they that have wives will be as though they had none— that is, in comparison of the happiness ready to be revealed, all that is enjoyed in this life should appear to us as but a drop in the ocean : the ad- dition of it should appear to us as nothing, and the removal of it should appear to be equally un- important, when compared with the great things which God has laid up for them that love him. We should look to God, while we adore him for having made our cup run over with blessings, and say, These temporal mercies, 0 Lord, and all I enjoy, I enjoy from thy mercy and bounty. But these are but the smallest part of thy good- ness ; these are but as the drops which precede the shower. In the gift of thy beloved Son, and eternal life through him, I behold the infinite extent of Divine goodness. While, therefore, I value these temporal blessings, O let me value, in an infinitely higher degree, spiritual and eternal ones ! Give me just conceptions to understand the relative value of thy several gifts, and to prize them accordingly. The things which accompany salvation, be these the objects of my hope and joy ! These are divine; these perish not with the using ; these are eternal ; these are worthy of an immortal soul to enjoy, and worthy of God to bestow. Let me, therefore, while I enjoy all my domestic and temporal comforts with pleasure, and with additional pleasure because I receive them from thee ; let me still con&ider them as but subordinate and inferior to the blessings which Christ has purchased. While I have them, let so AS NOT TO ABUSE IT. 169 me consider well their nature: they are transitory and vain: let the chief desire of my soul, there- fore, be towards those things that are above." My brethren, are such our views of happiness ? Are our prayers to God of this description ? Do we preserve this moderation in our enjoyment of temporal happiness ? Do we consider well, not only what a fleeting and brittle thing it is, but also how inferior to that which is enjoyed in Christ? Are we, therefore, watching over ourselves with a godly suspicion ? Are we afraid and jealous lest transitory and worldly things should, from their being congenial to our nature, make too deep an impression on our minds, and acquire too high a value in our esteem? Are we endeavouring to have our enjoyment of the world sanctified to us? We shall then know the meaning of the Apostle ; for we shall enter into his feelings, when he says, The time is short : Let those who have wives be as though they had none; and those who weep, as though they wept not ; and those who use this world, as they that used it not; for the fashion of it passeth away." We shall know, I say, what he means : for we shall know how the blessings of this world can be enjoyed as the gift of God, and therefore not to be despised ; but at the same time as a snare to our souls, and therefore to be used with caution ; as fleeting, and therefore not to be over-valued ; as nothing in comparison of eternity, and therefore not to hold the first place in our esteem. Apply the same principle to the losses we must expect to meet with in life. There are many ways by which the men of the world bear up against 370 HOW TO USE THE WORLD the crosses they have to endure in it. Some- times sdfish7iess helps them : they love their own happiness too much to allow their misfortunes to trouble them. Sometimes the necessity of bear- ing what they cannot help, will endue them with a resemblance of patience, or, rather, with insen- sibility. Others trust to time and the diversion of their thoughts, and the fixing of their attention upon some new object of pursuit. But these are not the Christian modes of bearing calamities. A Christian weeps, but it is as though he wept not ; for he feels that the time is short. He sets eter- nity before him. He compares what he has lost, with the blessings he enjoys and hopes for in Christ. And though he feels and weeps, yet it is like one who has only lost what he expected to lose, and what is trivial in comparison of the superior blessings he enjoys. You see, my brethren, the value of the Gospel. It is intended to be our remedy against the cala- mities of life. Prayer, therefore, and devout meditation, instead of rendering us gloomy and miserable, as many erroneously imagine, are in- tended, by Him who best knows what is the life of man, to shield us from the ills of life, and to endue us with solid and abiding consolation. Let me address your feelings. — You know that you hold all your temporal enjoyments by a pre- carious tenure. You that have wives, and in them all that gives enjoyment to life, consider how soon the stroke of death may tear them from you. You that have children, and whose hopes of happiness are fondly wrapped up in them. so AS NOT TO ABUSE IT. 171 remember how they may prove a parent's curse, instead of his blessing. You that are buying, and increasing your possessions ; and you that are using the world in all the eagerness and hope of possessing in it complete happiness ; know that the time is short, and that the fashion of the world passeth away. Hear, I beseech you, the warning voice of your Creator, anxious to secure your happiness, by taking off your expectations from a false foundation, to build them upon one that is safe and solid. He bids you to rejoice, under the deep impression of the superior value of eternal things. He does not forbid you to weep, but he tells you to weep as though you wept not ; considering how trifling your loss is, compared with the blessings which perish not with the using. I know, indeed, that nature still fondly cleaves to the world, and the things of it, as the only source of joy. I know how backward the heart ever is to receive the testimony of God while it contradicts our present experience. I am aware of the difficulty of overcoming sense by the views of faith. But let the multitudes of those who suffer in extreme anguish, and of those whose sufferings are too acute for nature to survive, teach those whom the word of God instructs in vain. Let them see what is the lot of man, and what may be their lot. Now they may be flou- rishing in health and strength, blooming in honour and wealth. But did you never see the tree full of blossoms stripped at once and blasted by a sudden blight ? So are the youthful sometimes struck ; so are the proud and mighty often . 172 HOW TO USE THE WORLD, &C. brought down. I wish only that you should have, in the hour of calamity, such a resource, that, with Job, you may say, The Lord gave and the Lord hath taken away, blessed be the name of the Lord." I want you only to receive the stroke with patient submission, and to say, I thank God, I sorrow not as those that have no hope." Would to God those whose tears are their meat day and night, might know that there is a way of weeping as though they wept not, of bearing sorrow without being overcome by it ! The knowledge of eternal things, in and through Christ, can give you this. In vain will you seek it from philosophy. It is to be found only in Christ, and in communion with him. His peace is such as the world can neither give nor take away. Let me, then, my brethren, exhort you all — for you are all liable to sufferings — let me especially exhort you who are under the stroke of affliction or the pressure of poverty, to embrace that Gospel which the beloved Son of God came down from heaven to make known to man. Let me persuade you to seek acquaintance with God by faith and by prayer. So will you be able to glory in tribulations. So will you rejoice with a joy unspeakable ; while, amidst all the troubles of life, you look for and hasten unto the coming of our Lord Jesus Christ, and, with him, of perfect felicity. 173 SERMON XIL ON THE JUSTICE OF GOD. 2 COR. V. 11. Knoxving, therefore^ the terror of the Lord, we per- suade men. Different ages of the world have had their different errors and vices. In a former age, superstition w^as the reigning evil : in the present, profaneness and infidelity predominate. During the prevalence of superstition, erroneous con- ceptions were formed of the character of God, as a Being strict in exacting the performance of rites and ceremonies, rigid in his laws, and severe in enforcing penances. The present age has gone into the opposite extreme : it has abandoned the ideas of justice and vengeance in the Divine nature ; not considering God as a Judge, who will render to every man according to his works, punishing the sinner with everlasting destruction; but rather as a tender Father, excusing the frail- ties of his children, and chastening and disci- plining them here, in order to make them all finally happy hereafter. He is, according to the popular notion, a God all mercy and love, inca- pable of anger or resentment ; and, though him- self perfectly holy and pure, yet so indulgent to 174 ON THE JUSTICE OF GOD. the frailty of his creatures as not to observe, with any vigilant attention, what is done amiss by them. Now as our religion always takes its character from the views we entertain of the Divine Being, so, in consequence of the change I have noticed, the form and complexion of religion amongst us has undergone a remarkable alteration. In the age of Superstition, ceremonial observances were multiplied ; abundant charities were offered, as commutations for sin ; and severe penances and mortification were voluntarily endured, as an atonement for it. Although the real nature of religion was entirely mistaken, yet the forms, however erroneous, under which it appeared, were universally prevalent. Pilgrimages were made, monasteries were built, and churches and masses were multiplied. For a short period after the Reformation, just and true ideas of the cha- racter of God prevailed among the Protestant churches; and a proper fear of his Name, and reverence for his authority, were united to the love of him as a Parent. But afterwards, infidels and professed Christians, led astray by a philo- sophizing spirit, succeeded in very generally establishing what they termed a more liberal notion of the character of God, and in subverting the faith of mankind in his retributive justice. The effect was, as they wished, to relax, in popular opinion, the obligations to holiness. The violation of the Divine Law was considered as a slight evil ; the necessity of deep repentance and contrition for sin was superseded; the salutary dread of the judgments of God was ridiculed; the doctrine of the atonement was undermined ; ON THE JUSTICE OF GOD. 175 faith in Christ was degraded from the high rank it had hitherto held in the estimation of Christians ; instead of a just distribution of rewards and punishments, the universal salvation of mankind was anticipated ; and Christianity itself was re- duced nearly to a level with natural religion. The standard of morals was, of course, lowered. Christian vigilance, self-denial, and separation from the world, were derided as superstitious. Vices were called by extenuating names, and the law of nature substituted for that of the Gospel. Hence a life of careless dissipation and pleasure came to be considered as a life of innocence and virtue. That there is now a more general degree of profligacy and corruption of manners than pre- vailed a century or two ago, will probably not be denied ; though it may be allowed, that, in some respects, the present age has improved above those which preceded it. I would not ascribe this degeneracy of manners entirely to a mistaken view of the Divine nature, because I consider that error as partly its cause and partly its effect. False ideas of the Deity will necessarily produce a low state of morals ; and a low state of morals will naturally occasion inadequate conceptions of the holiness of God. But of this I am well per- suaded, that Satan, the grand enemy of Chris- tianity and godliness, could in no way so secretly and so successfully undermine both, as by sub- stituting what might be conceived to be more honourable and liberal ideas of the Divine mercy, in the room of those awful views of his justice which the Scripture has represented to us. The 176 ON THE JUSTICE OF GOD. promotion of the glory of God is thus made to coincide with the indulgence of the corrupt pro- pensities of men ; we are taught at once to violate the commands of God, and to allay our fears by the remembrance of his mercy. Religion itself is made the instrument of stifling the remon- strances of conscience ; and even our knowledge of the Divine nature is employed to diminish our dread of sin. I do not in this place address myself, on the subject of the Divine justice, to infidels. The arguments I wish to use are derived from the Scriptures, the authority of which they reject. Yet even they, reasoning on the ground of mere natural religion, will be much perplexed to recon- cile the moral constitution of the world with the views they entertain of the Divine nature. The indulgent lenity they ascribe to God can never be shewn to be consistent with the awful visitations with which he often chastises the offences of man, unless they represent him as capricious and vin- dictive, as ** such an one as themselves." My busi- ness, however, lies with professed Christians, who acknowledge their obligation to receive the views which Revelation gives of the Divine nature. Yet many of these, inadvertently it maybe hoped, have imbibed what is termed a philosophical idea of the mercy of God ; and, finding the convenience of that opinion in the indulgence which it affords- them, attempt to reconcile it with the representa- tion given in Scripture of his character. T do not suppose that the generality of such persons are very strict and accurate in their exa- mination of Scripture: loose and superficial views ON THE JUSTICE OF GOD. 177 are better suited to their state of mind. It may happen, however, that some more acute and in- genious person amongst them may display his critical ingenuity by a laboured attempt to ex- plain away the plain and obvious language of the Bible. With such persons, however, I do not here wish to reason. They who neglect, or they who pervert. Scripture, equally shew dispositions unprepared to receive the truth. Of you, my brethren, I would hope, that you are deeply sensi- ble of the importance of truth ; that you earnestly wish to ascertain the exact views of Scripture ; that you are prepossessed by no system, and have no prejudice in favour of your own notions of the character of God; but will receive, with an honest and good heart," whatever you find de- clared respecting it in the Sacred Writings. It is this humble and teachable disposition alone which the Holy Ghost will bless with wisdom and knowledge : the meek will he guide in judgment." I will suppose, therefore, that some of those before me have inadvertently imbibed what they conceive to be honourable ideas of the Divine nature, and hope, though they own they have not well examined the question, that their opinions may in some way be reconciled with the decla- rations of Scripture. I shall suggest, then, to your consideration some brief remarks on the character of God, as displayed by the Sacred Writers. 1 . Let me call your attention to the history of the Fall. — In what light does it exhibit God ? As a Being very indulgent to the frailties of his crea- VOL. II. N 178 ON THE JUSTICE OF GOD. tures ? Adam sinned once, by violating his com- mands ; and mark what was his punishment : he was driven at once from paradise ; he became immediately mortal. But the effect of the Divine displeasure did not stop there. The whole earth was cursed for his sake. All his posterity were involved in his punishment : misery, and sorrow, and death, became their inevitable portion, and have continued to be so from generation to gene- ration. Now this was the very Jirst transgression of man, and therefore it calls for our particular notice. It was to be expected that God would display to his creatures his own views of sin, by the manner in which he visited their first offence against him. And this lesson we may actually learn : we see a punishment inflicted, which en- dures through almost numberless years ; we see that punishment, in many respects, very severe, and not to be averted by repentance, but going down with man to the grave ; and, what is most remarkable, extending to all the sons of Adam, to endless generations, who had not been partakers of his crime. Now I would ask you, whether this earliest fact which we know respecting God, and sin against him, exhibits him as so indifferent to the transgression of his law, so indulgent to the frailty of his creatures, so merciful and forgiving, as you, perhaps, have imagined him to be ? On the other hand, if God would have impressed his creatures with a dread of his justice, by a punish- ment which every man living should feel, of which he should carry about him daily the affecting proof, what course could he have taken better calculated to produce this effect? This was a fact for a ON THE JUSTICE OF GOD. 179 world to contemplate ; — a durable monument to be read by ages yet unborn ; — -a lesson to be re- peated to them at the hour when the heart was most impressible, when they stood by the bed- side of an expiring friend, or watched, with a heart torn with anguish, the lingering departure of a beloved child ; or when they felt themselves struck and wounded by the arrows of death. Then would be forcibly felt the awful truth, that God is a just and holy God, the avenger of sin — that the wages of sin is death." I am well aware, how ingenious men have tried to evade the force of this proof, by repre- senting death as even a blessing to mankind. It may be so, indeed, if considered as the necessary introduction to a better state of existence ; but whether death itself is a blessing, let nature, which shrinks from it, declare. The evils of life may so multiply upon us that we may welcome death at last as a refuge from them ; but let us still remember, that those evils equally prove the reality of the curse. They are, as it were, the sad forerunners of our dissolution ; and the very in- difference to life which they produce is itself a species of death the most painful and affecting, when existence becomes a burden and annihilation is preferred to life. 2. But I pass on to another fact, which equally shews the terrors which surround the Divine Nature : it is a fact equally extraordinary and impressive: I mean, the general destruction of mankind by the Flood. ^ — Behold the heavens clothed with blackness ; the light of day totally hid by the accumulating clouds, which every N 2 180 ox THE JUSTICE OF GOD. hour become darker and more heavy ; the diwf\\\ artillery of the skies rending the air with the most tremendous sounds, and appalling with consternation the multitudes of mankind, who hitherto had conceived of God as too merciful to execute his threatened purposes ! I vrould place you in view of this scene : I would shew you the agony painted in every countenance ; the child clinging to its mother, and the wife to the husband, in unutterable dread and confusion : you should observe the gradual rising of the waters, mark the shaking of the earth, and trace the vain endeavours of its inhabitants to hide themselves from the swift-approaching destruc- tion : then I would ask, are there no terrors in the Lord ? Do vou see nothinsf but smiles of love and kindness in his countenance towards his creatures? Correct your error: own that the Lord is dreadful in wrath as well as in power, and bow before him and tremble. 3. But I would conduct you to other striking instances of his vengeance against sin. I do not notice the cases of individuals : I take instances upon the largest scale, where a nation or a world suffers under the frown of the Almighty. I would request you, then, to observe the dealings of God with the Jews. The}^ were a nation selected by him from the mass of mankind, that in their history he might exhibit to the whole world a spectacle of the laws by which he acts, and might teach his creatures the attributes of his nature. They were to be his witnesses, read and known by all men. Now what do you find in their history, which countenances those vague ON THE JUSTICE OF GOD. 181 and indefinite notions of Divine mercy which are inconsistent with justice or vengeance? To my own mind it chiefly exhibits a display of Divine justice and hatred of sin. It is the record of Divine judgment. You see the people of God, indeed, brought out of Egypt with a mighty hand and stretched-out arm ; but they are surrounded on every side by the awful marks of vengeance against sin, plaguing the Egyptians, and at length destroying them in the Red Sea. Accompany them into the wilderness : there God reveals himself, and gives the Law upon Mount Horeb. But, behold, the mount burns with fire, and the terrors of the Lord are so awful that even Moses fears and quakes. Pass along with them to the promised land : what alarming instances do you behold of the punishment of sin ! Fiery serpents destroying the people ; the pestilence raging, and carrying off thousands in a day ; the earth open- ing her mouth, and swallowing up the guilty in a moment! You shudder at the view, and long to finish the forty years of painful sojourning, and to accompany them into the land of promise. But ere you enter, behold Moses, the faithful servant of the Lord, even he, for one transgression, must not be permitted to pass over Jordan : he may see with his eyes the good land, and must then retire to die, as an awful proof of the jea- lousy of God. The children of Israel, however, pass into the land of Canaan ; but their entry is marked by scenes of desolation. The guilt of the Amorites was full ; and God settles his own people in a land wet with the blood of the inha- bitants, whose sins he was so awfully visiting. — 182 ON THE JUSTICE OF GOD. And now observe the state of the Israelites, the promised seed : for four hundred years they them- selves are harassed and vexed by the Philistines : because they were disobedient to their God, ** he sold them into the hands of their enemies." At length David arises and delivers them, and esta- blishes his kingdom in power. It is, however, but a short interval of peace which they enjoy. Soon, according to the prediction of the Prophets, they are carried captive to Babylon, and for seventy years their land is left to lie desolate, on account of the neglect of the Sabbaths and the appointed ordinances of Jehovah. — But I hasten on to the conclusion of their history. They re- ject the promised Messiah ; and from that day to the present, the descendants of Abraham, Isaac, and Jacob, have become outcasts upon the face of the earth ; without a country or city to dwell in ; without a king to rule over them, or a temple in which to worship. Well might Moses say to them, Beware! your God is a jealous God." — And now sum up the whole of their history, and see if you can give to it any other interpre- tation than that it is a display of the holiness and justice of God, " by no means clearing the guilty." There are two other great events to which I must request your attention. 4. See the illustrious Person who hangs sus- pended upon the cross — a spectacle at which the sun grows dark, and earth shakes, and the tombs are opened ! See there the Son of God, giving him- self up to be a victim of death, a propitiation for sin, a sacrifice to Divine Justice ! Here reflect a moment upon the views which the Divine Being ON THE JUSTICE OF GOD. 183 must have entertained of sin, when he thought it necessary that such a sacrifice should be offered ere pardon was granted even to repenting sinners. Upon your system, there was no occasion for such an atonement : according to your views of the Divine nature, it was an easy thing for God to pardon sin ; it was even a delight to him, and the perfection of his nature, to display unbounded mercy and goodness. But how is this fact to be reconciled with your theory ? Upon that system, indeed, which ascribes perfect holiness and the most awful vengeance to God, it is natural, and easily accounted for : it is in unison with that sup- position : on any other, it is inexplicable. 5. But accompany me yet further: we will travel by a short anticipation to the end of the journey of life. Behold the rising dead ! See the millions of mankind assembling ; and behold the angels separating them, and the Judge of all, with a frown, commanding the wicked to depart from him into everlasting fire prepared for the devil and his angels ! Do you see in this awful scene any marks of that tenderness which cannot punish, that mercy which always spares ? No : the wicked are banished for ever ; their memory is forgotten ; they are shut up in everlasting fire, where the worm dieth not, and where the fire is not quenched. Put together all these facts. Whatever might be thought of any one of them singly, it is upon their harmony, their coincidence with each other, that the argument depends. There is an awful cor- 184 ON THE J L SI ICE OF GOD. respondence between them, which clearly indi- cates the same plain design and the same Author ; and, added together, they establish the fact, that God has his terrors as well as his mercies, and that his justice is as conspicuous as his love. Hitherto I have spoken only oi facts ; but from the history of God's dealings with mankind we must now turn our attention to his express decla- rations. Now, from the first chapter of the word of God to the close of the sacred canon, its lan- guage is in perfect unison with the facts I have adduced. God is every w^here represented as a holy and jealous God, who designs, by his word, to awaken in our minds a dread of his displea- sure, and a deep sense of the necessity of strict obedience to his law. It is impossible, in the short time limited for me, to make long quotations from Scripture : and indeed it is unnecessary ; for they must be very ignorant of the Bible who are un- able readily to refer to such passages. The Pro- phets were inspired by God to exhibit just views of his character ; and they so repeatedly, so aw- fully, and so fully denounce his wrath against sin, that their prophecies express almost continually threatenings and woe. The writers of the Psalms mingle, with the most delightful representations of the love of God, the most awful view of his justice and punishment of sinners. Our Lord delivered some of the most alarming declarations respecting the doom of the wicked, and the indig- nation of God against sin. His Apostles, though eminently the heralds of glad tidings, yet sane- ON THE JUSTICE OF GOD. 185 tion also, in the most positive terms, all that the Prophets had said concerning the judgments of God. But it is not only the positive language of the Prophets and Apostles, which declares the justice of the Lord ; a perpetual acknowledgment of it is interwoven into the very frame and contexture of the Jewish religious service. It was a form of worship strongly expressive of the state of man as a sinner. It seemed to consist almost entirely of expiation . The blood of victims, at almost every hour, was streaming upon the altars of Jehovah ; men were always appearing before God as a just and angry God, and appeasing him by sacrifice. In unison with this system, the Christian dispen- sation teaches us to prostrate ourselves before God in the name of Christ, and to approach the Most High confessing our guilt, and deprecating Divine justice for the sake of the great Atone- ment. It is not, therefore, upon any single de- claration of the eternity of Divine punishment that we rest the proof of this doctrine; nor upon the expressions of any one Prophet or Apostle ; nor even upon the concurrent testimony of them all ; — we appeal to the harmony of the whole Revelation of God ; to the correspondence of in- spired testimony with authenticated facts ; to the connection of the whole with the system of wor- ship which God has enjoined, and even with that highest and clearest dispensation of mercy which he has given to man. This accumulated evidence becomes irresistible. Declarations might be limit- ed ; arguments might be distorted ; but proofs thus combined are subject to no ambiguity : their 186 ox THE JUSTICE OF GOD. application is universal, and their force cannot be evaded. Knowing, therefore, the terror of the Lord, we persuade men." And first I call on the careless sinner to pause and tremble at this view of the character of God. I probably speak to some who are living in the daily violation of God's commands. You know, for I speak to your consciences — you know that vou are habitual sinners, and that vou have not repented, and do not repent : yet you presump- tuously hope that God will be merciful to you, and will not destroy the work of his own hands. You have been told perhaps, and you eagerly catch at the delusive report, that God is very mer- ciful, and did not make man to destroy him. But will you believe his own declarations ? They are clear and plain, that no drunkard, no whore- monger or unclean person — in a word, no sinner, remaining such — shall ever be admitted into the kingdom of God. Will you credit the testimony of facts ? They are equally decisive. Look at the old world deluged by a flood. They could not believe that God would destroy his own works, till the flood came and swept them all away. Have you considered that the Bible must be shewn to be false, before you can hope to be saved ? Dreadful alternative 1 Why will you put your salvation to such hazard ? Why will you compel the Almighty to condemn you ? Behold, he sent his Son to save you ; and you will not hear him, nor receive his salvation ! By the terrors of the Lord, I entreat you to consider how ON THE JUSTICE OF GOD. 187 dreadful must be the wrath of the Almighty. Be not deceived by vain imaginations. You know nothing of God but what his word has declared ; and there you learn that he sees with abhorrence, and that he will visit by correction or punishment, every act of wilful disobedience. Be careful, therefore, to avoid temptation. Im- press your mind with a salutary dread of God's displeasure. This is the best safeguard of virtue, and is by no means inconsistent with the most fervent love to God. The most dutiful and affec- tionate son will be most afraid of his father's anger. — Learn also to prize that atonement which God has given you in his beloved Son. You cannot love God too much, nor feel too high a sense of your obligation to him. Shew then, by your obe- dience to his law, and by your fear of sin, how much you love him, and how highly you value his approbation. Lastly, let us learn to guard against those sys- tems, whether philosophical or religious, which would in any wise diminish our dread of sin, or lead us to look upon it without horror. The true test of the excellence of any system should be the holy jealousy of sin which it produces, and the watchfulness it inspires against its approach. Such is evidently the main design of Revelation. It displays, in the strongest light, the evil of sin ; and cherishes in us such a dread of it, that we may be better fitted to dwell in that world where obedience to God is pure, and perfect, and un- interrupted. 188 SERMON XIII. ON THE PARENTAL CHARACTER OF GOD. DEUT. XXxii. 6. Is not he thy Father ? The term Father implies all that is most tender and affectionate. The love of a father is immea- surable. It extends to every thing w^hich can affect the welfare of his offspring : it leads him to anticipate all the dangers to which his child is exposed, that he may guard against them ; all the inconveniences to which it may be subject, that he may remove them ; all its wants, ere yet they are felt, that he may supply them ; all the ad- vantages, comforts, and blessings which he can procure for his offspring, that he may obtain them. By day he labours for his child ; by night he watches for him ; and often are his eyes kept waking upon his bed, while the welfare of his un- conscious child is the subject of his anxious care. His love is also unchangeable. The want of a suitable return will not extinguish it ; sickness, infirmity, calamity, will not damp it ; the disap- pointment of all his hopes will not destroy it; time itself will not efface it. To the very last beat of the pulse, amidst all the languor of sickness, or even the pain of dying, under every circumstance ON THE PARENTAL CHARACTER OF GOD. 189 which chills or suppresses the affection of others, a father feels the welfare of his child dearer to him than his own. It is true, indeed, that the love of a parent, like every thing else in this fallen world, partakes of the imperfections which cleave to human nature. Other passions may disturb its influence ; the breast in which it resides may be unpropitious to its full development ; folly and sin, the bane of every thing good, may poison its very sources ; but the proper tendency of pa- rental regard is what I have stated, and its general character such as I have described. For my own part, ever since I could form any observation of the human character, I have been accustomed to associate with the name of Father all that is venerable, tender, and affectionate. Many years have now passed since I could call any one by that endearing appellation ; but no course of time will ever obliterate the memory of that unvary- ing kindness, that incessant solicitude, that per- petual watchfulness, that affectionate sympathy in my trouble, that abounding joy in my happi- ness, which for so many years I daily witnessed. I appeal, for the truth of my representation of parental love, to the oldest persons here present. I ask them, whether, after the revolution of per- haps half a century, the impression of parental tenderness does not still remain indelible; whether memory does not upon this summons instantly call up innumerable proofs of kindness, which cause the heart to dissolve in grateful recollection. I appeal to the feelings of every parent in this numerous assembly, and ask them if the descrip- tion I have given of a father's heart be not correct. 190 ON THE PARENTAL CHARACTER OF GOD. They know with what anxiety they watch over their offspring; how incessant their cares, how unvarying their regard ; how much they live in the welfare of their children. I appeal to you who still enjoy the privilege of having a parent, if you do not daily witness such proofs of regard and solicitude for your welfare as will justify the representation which I have made. It is true, that the painful, though necessary, restraints which are imposed upon you by parental authority, may check those feelings of grateful affection which else would force themselves upon your minds. You think you may complain of hardships which you perhaps sustain; but that very complaint originates in the high conception which you have justly formed of parental tenderness, and which you may conceive not to be realized in your par- ticular case. But allow me to observe, that you perhaps are at present very inadequate judges of the wisdom with which the cares of a parent are exerted. The time may arrive when you will be better qualified, from experience, to form a correct judgment of the proper effects of a well- regulated affection : and then you will probably observe, even in the restraints to which parental authority may have subjected you, solid and sub- stantial proofs of the most tender regard. Parental affection is implanted in the breast by the Author of our frame, for the protection and benefit of our offspring. It is not left to reason to shew its necessity, nor to conscience to urge the observance of it ; but it is interwoven in the frame of man, and begins to influence his conduct as soon as its operation is necessary. Being thus ON THE PARENTAL CHARACTER OF GOD. 191 implanted in us, it is cherished by the dependent state of children, who know no other protectors but their parents, and have no house but theirs in which to find an habitation. But God has further strengthened the bonds of parental regard by the firmest ties of moral and religious duty. In savage nations, its force is felt with irresistible strength, through the mere instinct of nature ; but in more polished societies, it is still further enforced by the obligations of reason and religion, law and equity, honour and conscience; — so im- portant is it justly considered, so reproachful is the want of it esteemed, both by God and man. But it is not my design in this discourse to shew the strength of parental tenderness, to en- force the practice of it, or to urge upon children the necessity of filial obedience. Great as these objects are, I have an end in view even higher and more important than these. I would call forth the warmest filial feelings of you that are children in this assembly : I would excite all your gratitude, your confidence, your love ; and, without any diminution of your regard to an earthly parent, direct you to transfer them to Him who is indeed our Father, the best, as he is the greatest, object of affection. Oh that you knew and loved him as you honour and love that tender earthly parent who derives all his regard for you from the care and providence of your Heavenly Father! I would excite in you, ye parents ! all that love and tenderness (not difficult to be excited) which dwell in your bosoms to- wards your beloved children ; and, whilst your hearts glow with affection, and the most fervent 192 ON THE PARENTAL CHARACTER OF GOD. desires for their welfare, I would say to you, Behold in those feelings the just emblem of that solicitude for the welfare of man which dwells in the Divine breast ! — Yes, my brethren ; we all have a Father whom we have not yet seen, but whose eyes have ever been upon us to protect and bless us ; whose hand has held up our infant steps, and guarded and defended us from innu- merable dangers ; whose bounty has fed us, and enriched us with every blessing which we have enjoyed, from the moment of our birth to the present hour ; whose mercies surround us on every side, so that we can direct our eyes to no point but we behold them, we can look back to no period but we remember them, we cannot turn our view into futurity but we anticipate them. It is my desire to set before you this Best and most Gracious of Beings, in his mild paternal character, that you may feel towards him the gratitude and love and confidence which you ought ever to entertain. And oh that God, who has given us so high and distinguishing a privilege above the lower orders of creatures, an under- standing capable of knowing him and of reposing in perfect confidence under his benignant govern- ment ; oh that he may help us in this our design ! that we may all feel towards him the sentiments of veneration, love, and gratitude by which all his creatures ought to be animated, and which are in fact continually felt by all those holy and perfect beings who dwell with him in glory ! My brethren, is not God your Father ? Did not he create you ? Did not he contrive for your ON THE PARENTAL CHARACTER OF GOD. 193 use the eyes by which you behold with such de- light the various objects around you ? Did not he form with exquisite skill the ear by which sounds are conveyed to your minds — organs whose nicety of construction it exceeds the ingenuity of man adequately to comprehend ? Was it not his wis- dom which fashioned your limbs; endued the will with power to use the muscles ; caused the heart to beat, propelling the current of blood through all the infinite channels of its course ; and endued the brain with vital energy ? Has not his power and wisdom provided organs wonderfully calcu- lated to digest the food, to form from it a thou- sand different liquids necessary for the existence and comfort of the frame ? Have you not derived from his care and bounty the rich endowments of the mind, — the imagination, able to penetrate through every space, to travel in an instant through every distance ; to deck every object with the most brilliant colours ; the memory, to recal distant occurrences, and place them as present before the mind; the judgment, to com- pare and separate ; the will, to choose and deter- mine ? Are any of these faculties, which so dis- tinguish and adorn man, created by yourself? Are you indebted for them to the care and kind- ness of your earthly parents ? Are they not all designed, contrived, provided, and given to you by Him who is the Source of all good ? Is not he then, in the proper, in the fullest sense of the word, your Father ? Was it not he, who, having created you, committed you to the charge of your earthly parents, and disposed their minds to love you, to nurse your infancy with fondness, VOL. ir. o 194 ON THE PARENTAL CHARACTER OF GOD. and to watch with unceasing care over your wel- fare ? Is it not, therefore, in a secondary sense only that we are to ascribe the term of Father to our earthly parent, while the primary and full meaning of the word belongs only to our Creator ? Let us, my brethren, know our true state ; let us understand our high dignity and noble birth. Let us remember, that, in having God for our Father, we possess the highest honour and the noblest privilege which any created beings can enjoy. But, secondly, there is another sense in which the title of Father is justly claimed by God. He is the Father who hath bought us. When man, by his rebellion against his Maker, had forfeited the title of a son, it pleased God to provide an atone- ment for him. Through the sacrifice of our Re- deemer, God offered to restore his offending chil- dren, in the most ample manner, to the privileges which they had lost ; and, as the Father of our Lord and Saviour Jesus Christ, to become, in a still higher sense than before, our Father also. He would be justly considered as acting towards us the part of a parent, and as deserving all our filial confidence and gratitude, who, after our tem- poral death, should bestow on us a second life; who should deliver us from ruin and decay, and place us in a new and happy state of existence. With what reason, then, ought we to call him our Father, who has, by the death of his Son, re- deemed us from eternal death, and rendered us capable of enjoying eternal happiness and glory ? In this sense, our blessed Lord has taught us to look up to God as our Father : I ascend," says he, unto my Father and your Father, and to ox THE PARENTAL CHARACTER OF GOD. 195 my God and your God." And indeed the New Testament, in every page, exhibits to us this de- hghtful view of our Creator. It continually teaches us to look to him as a reconciled Father in Jesus Christ. It speaks of the Spirit of adoption sent into our hearts, whereby we cry, Abba, Father — teaching us, that is, to draw near to God with humble boldness, through Christ, as to a Father, and to repose in him all filial confidence. When I have reflected upon the numerous and signal proofs which God has given of his paternal feelings towards us, I have often been surprised that those whose gratitude to their earthly parents is unbounded, and whose confidence in them never fails, should shew so little affection to their Heavenly Father, and rely so little on his love and mercy. The reasons of this inconsistency appear to me to be the following. First, The undue attachment which we are apt to place on objects of sense. We see and converse with an earthly parent, but our bodily senses do not inform us of the presence of God. Yet the proofs of his presence are actually more strong and numerous than those which attest the exist- ence of any material object ; and all the blessings which we have ever enjoyed concur to prove, that it is as a Father that he is present with us, to pro- tect us and to do us good. Secondly, Through the weakness of the human understanding, we continually entertain an undue estimation of second causes. We do not feel the extent of our obligations to our Heavenly Father, because many of the blessings which he bestows are communicated to us by some instrument ap- O 2 196 ON THE PARENTAL CHARACTER OF GOD. pointed for that end. Now we should esteem it a strange degree of absurd reasoning, if a poor man, to whom we sent our bounty by an agent, were to express no gratitude to us, but much to the person whom we might employ. Yet we all reason too frequently in this manner with respect to the great Author of all good. What we obtain through the kindness of our parents, we attri- bute solely to them, not considering who has in- duced their minds to feel towards us that parental tenderness. What we procure through our own labour we ascribe to ourselves, not reflecting that it is in this way that God inclines and enables us to obtain the good he bestows upon us. Could we withdraw the veil which is interposed between us and the Divine Being, we should clearly see that there is not a blessing which we enjoy which has not been given to us by the provident and watchful beneficence of God, and that men have been only the instruments of his bounty. But there is in our hearts a reluctance to set God be- fore us. We know enough of his majesty to shrink from his presence ; enough of his holiness to be afraid of his inspection ; enough of his justice to tremble at our guilt. We do not like, therefore, to retain him in our knowledge. He is a Being whom we consider as too great to be connected with us but as our Lawgiver and our Judge, and there- fore we rather turn our attention from him. But Revelation is given to rectify this false estimate of the Divine character. It displays the good- ness of God, as well as his justice : it represents him as our Father, as well as our Judge : it be- seeches us to lay aside our dread of him and our ON THE PARENTAL CHARACTER OF GOD. 197 enmity towards him. Now, then, we pray you, in Christ's stead, be ye reconciled to God ; for he hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in him." It is to this state of reconciliation with God to which, by the help of his Holy Spirit, I would wish to guide you. I would cause all his good- ness to pass before you. I would proclaim to you his Name, as he himself proclaimed it to Moses : The Lord, the Lord God merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." I would set be- fore you such a display of the Divine goodness and love that your hearts should be drawn to him by the cords of affection, and that from hence- forth you might give up to him your bodies and souls, as a lively and reasonable sacrifice. It will probably, however, be generally acknow- ledged, that the character of God is good and gracious. This degree of acquaintance with his nature is easily attained. It is in the practical use of such knowledge that we are chiefly apt to fail. This is therefore the end to which I now shall direct your attention. I will suppose you, then, to allow that God is love ; that his mercy and goodness are infinite ; that his bounty is in- exhaustible ; that the gift of his Son to be our Re- deemer proves, beyond contradiction, his thoughts of mercy to be as far above our thoughts as the heavens are above the earth ; that he is conti- 198 ON THE PARENTAL CHARACTER OF GOD. nually doing us good, using his infinite power only for that purpose ; that, in a word, he is in the highest sense of the expression our Father ; — what, then, ought to be your thoughts and con- duct towards him ? 1 . In the first place, you ought to entertain the highest reverence for his laws. — The commands of a Father should justly be esteemed sacred ; because they are given by him, and because they can only be dictated by love to his children. If you were to see a parent most kind and benevo- lent in his nature, and peculiarly affectionate to- wards his son, would you suppose it possible, that in the precepts he gave to him he could have any end in view but his welfare ? Would not every exhortation bear the stamp and character of kind- ness and love ? Such is the system of laws given to you by God. Whenever you open the Bible consider it in this light: My Heavenly Father, ever wise and attentive to my good, has given me this book, as a token of his care and tenderness, to point out to me the paths of peace and eternal happiness. There is not a single precept in this volume which does not flow from the purest kind- ness and the deepest affection, directed by the clearest wisdom. How shall I then receive it ? Shall I not value it as my counsellor and guide ? Shall I not cheerfully and readily make every sa- crifice which it requires ? Shall I not read it con- stantly, as containing the will of my Heavenly Fa- ther ? — Such, it is evident, must be the disposition and views of those who consider God as their Parent and their Friend. 2. This view of the character of God as our ON THE PARENTAL CHARACTER OF GOD. 199 Father, should teach us to form a just idea of the true nature of religion. — Religion! with what terror has it been beheld 1 How has it been con- sidered as a system of restraint and gloom, of penances and mortifications; enjoining the most irksome labours, and threatening dreadful punish- ment if its conditions were not fulfilled 1 Allow me, from the preceding considerations, to suggest a juster view of its nature. Religion is the homage which you pay to your Heavenly Father, by offering to him the worship of the heart, and asking of him the most valuable blessings. It is the regulation of your lives by his holy word. It is the enjoyment of the innume- rable benefits offered to mankind through his be- loved Son. Religion must bear the stamp and character of its Author. Look at Jesus Christ : was any other character equally amiable ever ex- hibited to the world ? Was he not always engaged in going about doing good ? Were not pity and compassion, kindness and love, the governing principles of his nature ? Can that be a gloomy or unreasonable service which has Christ for its au- thor, and heaven for its end ? True ; but religion requires holiness, and holi- ness is irksome to the corrupt nature of man. God forbid that I should induce any of my hearers to suppose that what the Gospel requires of us is less arduous than in reality it is, or that I should omit to represent to you the obligations of religion as well as its pleasantness, the justice as well as the compassion and love of God ! But, still, when our view is directed to these awful considerations, our Fathers tenderness is yet more clearly dis- 200 ON THE PARENTAL CHARACTER OF GOD. cernible. For is God so holy and so high ? Then how truly paternal was it in him not to spare his only begotten Son, but to give him up as a sacri- fice for our sins 1 And is holiness so essentially requisite? Behold in religion the provision made for the attainment of it. The Gospel is glad tidings of great joy. It proclaims pardon to the penitent, through Jesus Christ. It bids us draw near to God as reconciled through him. It speaks peace, and inspires hope, to the desponding and self-condemned. It assures us of a Father's aid, in the gift of the Holy Spirit, to them that seek for it. Religion is the restoration of our fallen and corrupt nature, through Divine grace, to a better state and to an eternal inheritance. It is intended and devised to bring fallen sinners to heaven, and thus manifests the tenderness and mercy which belong to the character of its Author. Would to God that I could prevail, with those who have hitherto spurned at his laws, and sought for happiness in the ways of sin, to consider the true character of Him by whom those laws were given, and the true nature of that religion of which they form a part ! Why will they reject a Father's authority ! Why will they despise his offered blessing ! Can he enjoin any thing inconsistent with their real happiness ? Was religion devised for the sake of God, or for the good of men ? Is there so much as one precept, in the whole law of God, which is not evidently intended for our benefit ? Can there be a more decisive proof that it is adapted to our good ? 3. Is God our Father ? Then we ought to main- ON THE PARENTAL CHARACTER OF GOD. 201 tain an intercourse with him by frequent prayer, and to praise him daily for his innumerable mer- cies. To whom should a son apply for the supply of all his wants, but to his Father ? Where should he look for counsel, but from his Father's wisdom ? Where for comfort, but to his Father's love ? But are we to have no intercourse with our Heavenly Father ? Have we nothing to solicit from him ? No wants to be supplied? Does God wish his creatures to be so estranged from him ? Can a Father desire to have no intercourse with his chil- dren ? No : God is our Father ; and we ought to pray to him daily ; not in coldness and formality, but with the dispositions and affections of chil- dren. And while we live every day upon the rich stores of his bounty, let us offer up to him con- tinual thanks and praises. When he looks round upon all his children supported by his bounty, let him not see us wanting amidst those who ac- knowledge that they owe every thing to him. 4. Is God our Father ? Let us then place a ge- nerous confidence in him. A son would be thought ill to requite the goodness of a tender and generous parent, if he kept at a distance from him, placing no reliance on his kindness, and trusting in dis- tress to others rather than to him. Now, as God is our Father, and as we have innumerable proofs of his paternal goodness, it becomes our duty, as children, to place our whole trust and confidence in him. Believe that he is able and willing to give all things needful for you. Believe that he will be your friend. Call, then, upon him in trouble ; and be persuaded that he will either deliver you from your trials, or, if 202 ON THE PARENTAL CHARACTER OF GOD. it is his purpose by them to sanctify and bless you, will support you under them. Be satisfied with whatever your Heavenly Father appoints for you : know that there is not an affliction which befals you which is not appointed by him for your good. Receive every mercy as from his hands ; and trust that he will still, in answer to your prayers, continue according to your wants to bless and succour you. This, this, my brethren, is our great joy and consolation, in a world so full of trials and afflictions, that we have a Father to whose watchful care we may trust. In how for- lorn and comfortless a state are those, who look upon the events of life as guided by chance, or who have no resource in their troubles, but in their own prudence to avert, or in their own for- titude to bear them 1 We have a Father to whom we may apply, and on whom we may depend ; and this is our great, our only solid ground of confidence amidst the changes and chances of life. My Heavenly Father," a Christian will say, will order and appoint every thing for me. I leave to him my future lot in life. Let him direct what shall be my state : whether I am to be rich or poor — whether I am to be prosperous or in ca- lamity— whether I shall live long or die soon, I cheerfully leave to the disposal of Him who is my Father. His will be done on earth, as it is in heaven." Lastly, Is God our Father ? Let us be careful that he is really such to us in the highest sense. Let us take heed that we are his children by adop- tion and grace, as well as by nature. And to this purpose let us first draw near to him, in his own ON THE PARENTAL CHARACTER OF GOD. 203 appointed way, as penitent sinners, owning our sins, and seeking for pardon through Christ Jesus. Let our whole hope and dependence be placed on our Redeemer ; and let his atonement be the only- plea we offer to God. Let us lay hold on the hope set before us ; and then we shall be em- boldened to draw near to God with well-placed confidence. This is the great end and aim of all religion, to convince us of our depraved state by nature — to deliver us from it by faith in Christ — and to communicate to us peace, and a lively hope of pardon, and a firm trust and confidence in our Heavenly Father. God grant that we may all be partakers of this hope, and enjoy this con- fidence, through Jesus Christ our Lord ! 204 SERMON XIV. ON THE ATONEMENT. HEB. ix. 22. And without shedding of blood is no remission. Is it not enough (it may be asked), in order to obtain the pardon of sins, that the sinner should repent of his trespasses and reform his conduct ? Is not acknowledgment of the offence, and the re- formation of the offender, all which God requires ? In his threatenings or punishments, has he any- other object ? If these are wanting, can any thing compensate for them ? If they appear, can the Father of his creatures, who delighteth in mercy, require any other inducement to shew it ? So have men reasoned concerning the Divine proceedings. Of such reasoning, however, we may observe, that it not only supposes us to know adequately the nature of God, and all the ends he has in view in his dispensations of justice and mercy ; but assumes also, that there can be no possible reason why he should choose a particu- lar mode in which forgiveness shall be dispensed. Doubtless, whenever God pardons sin, it is of his spontaneous grace and mercy ; but yet that free grace is not at all diminished by his choosing, for wise ends, that the sinner should receive his fa- ON THE ATONEMENT. 205 vGurs through the channel of some particular in- stitution. And the Bible— the only true history of God's dealings with man—has, in fact, shewn us, that it has very frequently pleased him to ordain some particular way of dispensing his mercies, independently of the repentance or the good disposition which he has required in the subjects of them. Thus, on that memorable night in which the Israelites were to be permitted to depart out of Egypt, when the angel of God passed through the land and smote all the first-born in every house, it pleased God to appoint, as the means of safety to his people, that they should sprinkle the door-posts and the lintels of their houses with the blood of a lamb ; and that, when the destroy- ing angel saw it, he should pass over that house. For what purpose, it may be asked, was such a rite ordained? Was it not enough that the Israelites were his chosen people ; and that the judgment about to be inflicted was intended to effect their deliverance ? Could it be needful thus to mark their houses, lest the destroying angel should mistake ? Or was this singular ceremony to have the effect of a propitiation ? Or what was there so indispensable in the nature of the rite, that prayer to God, and humble confidence in his mercy, could not have engaged the Divine protec- tion without it ? I reply, that when we consider the rite without regard to its institution, there was nothing in it which could move the compassion of God, or recommend those who performed it to his favour. But if, for reasons of his own, it seemed good to him to prescribe it, as the condition and 206 Oy THE ATONEMENT. the medium of that blessing which he meant to bestow, was he not at liberty to do so? Shall we say, that the rite could not derive from such an appointment a value and efficacy which it did not naturally possess ? Is it not, in short, sufficient to say, that the observance of this ceremony ensured safety, and the neglect of it was followed by de- struction, because God had so ordained it ? When the children of Israel were in the wilder- ness, being discouraged because of the way, they spake against God, and against Moses. Where- fore have ye brought us up out of Egypt, to die in the wilderness ? for there is no bread, neither is there any water, and our soul loatheth this light bread. And the Lord sent fiery serpents among the people, and they bit the people, and much people of Israel died. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee ; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people.*' In this case, not only did the people repent and confess their sin, but Moses also, a most favoured servant and distinguished prophet of the Lord, interceded for them. Was not this, it might be said, enough to obtain forgiveness, and make way for the exercise of the Divine clemency ? Yet it did not supersede the necessity of a particular appointment for the communication of that mercy. " And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. And Moses made a serpent of brass, and put it upon a pole; and it came to pass, that ON THE ATONEMENT. 207 if a serpent had bitten any man, when he beheld the serpent of brass he lived." This was a very remarkable display of the power and goodness of God. The effect was no less than an instanta- neous and perfect cure for every Israelite who had been bitten. But how was this cure to be obtained ? The wounded were to look to the brazen serpent, elevated for that purpose in the midst of the camp. Consider merely the natural efficacy of these means, and what expedient could have been more hopeless ? But God had ordained it to be the remedy. It was his pleasure, on this occasion, to bestow relief on those, and those only, who sought it in this particular way. To look at the serpent, therefore, was an infallible cure : not one who beheld it perished. But from these, it may be said, being particular instances, we can draw no inference with respect to those more public and general manifestations of mercy which it is our purpose to examine. In order, therefore, more fully to illustrate these, let me refer you to the institution of sacrifices, I need not remark, that under the Mosaic dispen- sation scarcely any mercy was sought or obtained without them, and that they therefore made a principal part of the Jewish religion. But I would observe farther, that it was not with the Mosaic dispensation that the use of them began. We must trace them to a higher original and more early antiquity. We find the patriarchs Abraham, Isaac, and Jacob, sacrificing to the Lord. We read of Noah, that, on his liberation from the ark, " he builded an altar, and took of every clean beast, and of every clean fowl, and offered burnt 208 ON THE ATONEMENT. offerings upon the altar to the Lord ; " — not only sacrificing, but making a selection of victims; and thus proving, that the rite had been known, and certain kinds of animals appropriated to it, in the antediluvian world. Nay, traces of it may even be discerned in the short history of Adam and his immediate descendants. And that very high notions were entertained, with regard to the importance of sacrifices, may be learned from the accounts we have of Noah's posterity, who very generally, and for many ages, continued the prac- tice, even when they had lost the tradition of its original and Divine appointment. Here, then, is a rite venerable for its antiquity, remarkable as being generally observed through- out the world, eminently conspicuous in the Jewish dispensation, and, indeed, constituting an important part of it, in which we discover the rule that God has seen fit to observe in bestowing pardon upon sinners. It is not enough that the offender acknowledges his sin, and implores for- giveness: " Without shedding of blood there is no remission." An animal must be sacrificed at the altar of God. But is there, then, any assignable fitness in such a sacrifice to propitiate the favour of the Al- mighty ? " Can the blood of bulls and goats take away sin ? Can God, as the great Parent of all, be delighted with the violent death of his own creatures ? Or, as a wise and righteous Being, can he impute the guilt of rational offenders to innocent and irrational animals ? — With whatever triumph these questions may have been asked, or however confidently the whole scheme of vica- ON THE ATONEMENT. 209 rious sacrifice may have been pronounced absurd and barbarous, it seems a sufficient answer to such objections to say, that the suppositions on which they are grounded need not be made. Why, for instance, must it be supposed that sacrifices had any virtue in themselves to propitiate or appease the Deity ? Let us allow that they had in them- selves no more efficacy to take away sin, than the sight of the brazen serpent to cure the wounded and dying. Does this invalidate the ordinance ? If God is pleased to appoint sacrifices, as the way in which alone he will dispense pardon to the guilty, who shall forbid him ; or who shall say that the mode he has adopted is not the most suitable that could have been devised ? Is it for men to question the propriety of this Divine ap- pointment, because the reasons of it may not be evident to them ? Shall we presume to charge God with cruelty, as delighting in the blood of his unoffending creatures ; or with iniquity and folly, as laying guilt upon the innocent and irra- tional ; because he requires the life of a victim as the condition of forgiving sin? Injustice and cruelty are inconsistent with his nature. " The righteous Lord loveth righteousness." "He is good to all ; his mercies are over all his works." We, it is true, can neither conceive guilt to be transferred to the animal which is offered as a sacrifice, nor see how the expiation is effected. But that it should be so, was the positive ordi- nance of God. He had prescribed the rite, and had declared that he would accept the victim as an atonement ; and therefore the humble and pe- nitent Jew, who observed this ordinance, was ac- VOL. II. p 210 ON THE ATONEMENT. cepted, forgiven, and saved ; while a proud unbe- liever, who had rejected the means of mercy, be- cause he could not comprehend the manner of its operation, would have been left to perish in his sin. It will be easily perceived that the instances hitherto given of the mode in which God has dis- pensed his mercy, are but subordinate parts of a general scheme, and closely connected with the great work of Redemption. All the types and shadows of the Mosaic Law, and the previous Divine dispensations, have their value exceed- ingly increased, when they are considered as forming, with the Christian scheme, one general system, in which, from the beginning of the world to the end of it, the same general scheme is car- ried on, and the same principles kept in view. The Jewish and Christian dispensations will thus mutually illustrate and confirm each other. The sacrifices of the Law prepare for the atonement of Christ ; and that atonement reflects a dignity and glory upon them, by manifesting their nature and completing their design. We will, therefore, now turn our attention to the chief mercy of God, — the gift of his Son for our redemption ; observing the mode in which it is dispensed, and comparing it with those in which his goodness has been formerly displayed, that they may serve to illustrate each other. We may remark, then, the following particulars. L The mercy of God, however dispensed to sinners, arises solely from the benignity of his own nature. — It is not to be considered as moved and ON THE ATONEMENT. 211 excited by the means which they must use to obtain it. These are only the channel of its com- munication. Thus, in the Jewish economy, it was not the sacrifice which moved God's com- passion, and inclined him to mercy ; but, being already disposed to shew mercy to his sinful creatures, he was pleased to appoint a sacrifice as the mode in which they should receive it. By attending to this remark, we shall perceive the fallacy of certain objections to the doctrine of atonement, which suppose an indisposition to mercy in God, and that he was moved to pity us only by the sufferings of our Redeemer. But, on the contrary, the mercy was spontaneous and free. Before the foundations of the world were laid, he foresaw the misery of man, and, in compassion for his ruined state, had determined to redeem him. He it was who contrived the plan of our salvation ; who revealed it by various intimations to the early fathers of the world ; who selected a race of men, and instituted a peculiar economy amongst them, to preserve the expectation of it, and to prepare for its completion ; and who, at length, in the fulness of time," sent his Son to accom- plish and promulgate it. But we have seen that it has pleased him, on various occasions, to ap- point a special ordinance as the means of com- municating his mercies. When he exempted the Israelites from the death of the first-born in Egypt, it was by means of the sprinkling of blood upon the lintels of their houses. When he healed those who had been bitten by serpents, it was through their looking to the brazen serpent. Under the Law, sin was pardoned on the offering of sacri- p 2 212 ON THE ATONEMENT. fices ; and, under the Christian dispensation, by faith in the great x4tonement. In none of these cases is the grace of God diminished by the mode of its communication. It is rather magnified, in consequence of the fuller illustration which it re- ceives. His goodness to the Israelites was surely the same, whether he healed them by requiring that they should look at the brazen serpent, or by an unconditional exertion of his power. And the ordinance had, at least, this advantage, that the miracle appeared greater, when thus con- trasted with the total inefficiency of the means. Nor is it less an evidence of his mercy to us, that he has saved us through faith in a Redeemer, than if he had pardoned and restored us without any propitiation. Yet, when we contemplate the Ran- som which he was pleased to provide, and believe, as we ought, that there is a suitableness in the provision, it undoubtedly gives us a view, both of our guilt, and of the greatness of his mercy towards us, which we could never otherwise have obtained. We know, in fact, that all those lofty conceptions of the love of God to sinners, and those rapturous emotions of gratitude on account of it, which we often observe in the writings of the early Christians, have been formed and raised by this very consideration. It was this view of the great atonement of Him who thought it not robbery to be equal with God, yet took upon him the form of a servant, and humbled himself even to the death of the cross," which taught them to comprehend the length, and breadth, and depth, and height of that love which passeth knowledge," and constrained them to live, not ON THE ATONEMENT. 213 to themselves, but to him who died for them," The same view has animated and sustained the noble army of martyrs, in all the conflicts and trials through which they fought there way to heaven. It has been matter of admiration and praise to the redeemed in all ages ; and will be the theme of their song, when they shall appear before God in Zion, with everlasting joy upon their heads. Thus has he commended his mercy to us by the medium of its communication. It is a measure whereby we may take the dimen- sions of that mercy, which without it would have been immeasurable and inconceivable. II. God having provided a particular way in which he will manifest his grace, that way derives its efficacy from his appointment.— We are not merely to consider the virtue of the ordinance in itself to procure our pardon, but its efficacy as the mode which he has ordained for that purpose. There was little, or rather no virtue, in the blood upon the door-post, to save the first-born of the Israelites ; in the sound of the rams' horns, to throw down the walls of Jericho ; in the cruse of salt, to cure the bitter water ; in the blood of victims, to take away sin ; in the stream of Jordan, to cure the leprosy of Naaman ; in the bunch of figs, to heal the sickness of Hezekiah. All these things were, in themselves, without efficacy ; but God had appointed them as means by which to convey his mercy and goodness to men : therefore they were efficacious ; and the less they had in themselves of power, the more clearly did they prove the ag;ency of the Almighty. 214 ON THE ATONEMENT. Hence also the death of Christ derives its sove- reign virtue. It is the power of God to salva- tion to them that believe." It was the appointed ordinance by which he had determined to grant remission of sin, through the riches of his own grace. Sacrifice and offering" (says David, in the person of our Lord) *'thou wouldest not" — these, though for a time required, as types of the true Propitiation, were not the means which thou hadst ordained to take away sin — but a body hast thou prepared me" — I must be made flesh, to die for sinners. We are not therefore to con- ceive, that the death of Christ effects our salva- tion merely by the motives which it supplies, or the affections which it produces. It does indeed excite the warmest affections, and supply us with the most cogent motives to repentance, and to all holy obedience ; but its saving efficacy consists in God's having appointed it to be the means of the remission of our sins. Even as Moses lifted up the serpent in the wilderness, so was the Son of man lifted up, that whosoever believeth in him should not perish, but have everlasting life." The wounded Israelites looked up to the brazen serpent, and in the act of beholding were cured. The penitent sinner looks by faith to Christ lifted up upon the cross ; and in the same way, by the grace of God bestowed upon him in believing, his sin is pardoned, and his soul saved. III. We may remark, that the method in which God dispenses his mercy does not supersede the necessity of repentance. The Israelites had repented ere God commanded ON THE ATONEMENT. 215 the brazen serpent to be made. The Jews who brought the sacrifices to the temple, were sup- posed to repent of their sin, and to humble themselves for it ; and without this their sacri- fices would not have been accepted. John the Baptist preached repentance as preparative to the establishment of the kingdom of God on the earth. Jesus Christ himself sent his seventy disciples with the same commission. The Apostles went through the land of Judea, preaching at the same time repentance toward God, and faith toward the Lord Jesus Christ." Those who are invited to Christ, are supposed to be weary and heavy laden." And men will no more apply to him by faith for salvation, without a humbling sense of their sins, than they would go to a physician for help, without any consciousness of disease or danger. IV. On the other hand, we must also observe, that our repentance does not supersede the ne- cessity of faith. Still the great effect takes place through our faith in Christ. God has indeed ordained that the death of Christ should be the propitiation for sin, that he may be just and yet the Justifier of him which believeth in Jeus." Yet he requires of man the exercise of faith, whereby we receive the atonement and take the benefit of it for ourselves. As it would not have been suffi- cient for the cure of the wounded Israelite, that the serpent was lifted up, or that he repented of his rebellion, had he remained in his tent and refused to look upon the remedy; even so, "who- soever believeth in Christ, is not condemned: but 216 ON THE ATONEMENT. he that believeth not, is condemned already, be- cause he hath not believed in the name of the only begotten Son of God." V. I presume not even to attempt any expla- nation of the reasons which induced the Almighty to choose this particular mode for the dispensa- tion of his mercy to sinners. It becomes us rather humbly to acknowledge our ignorance, and adore the depth both of the wisdom and goodness of God. He has ordained it, and let us be satisfied and thankful. Let us not say, with Naaman, Are notAbanaand Pharpar, rivers of Damascus, better than all the waters of Israel ? I thought, surely he would have come out to me, and waved his hand over me." Rather let us thus reverently embrace the mercy of God, without desiring to search into his hidden counsels. We are permitted, however, to discover some reasons which prove the propriety of such a mode of dispensing mercy. It manifests exceedingly the grace of God, by shewing that our salvation is to be ascribed to that grace alone. Boasting is thus entirely ex- cluded. And who can say, whether it may not be suited to the Divine purity and justice to confer salvation on man, only by subjecting him to the deepest humiliation, by constraining him to feel his own entire inability to save himself, and thus compelling him to ascribe his salvation solely to the Divine mercy ? He who has in this manner obtained the remission of his sins through the atonement of Jesus Christ, has no better ground to boast of his merit, than the wounded Israelite had to extol his own skill when he was healed ON THE ATONEMENT. 217 merely from looking to the brazen serpent. Let me add also, that as there might have been some great impropriety in the unconditional forgive- ness of sinners, so had the conditions of salvation been our own obedience, or the sincerity of our repentance, no one would have been saved. But this dispensation holds out great encouragement to such weak and unworthy sinners as we are. We may say, as the servants of Naaman, *'If the prophet had bid thee do some great thing, wouldst thou not have done it? How much rather, then, when he saith to thee, Wash, and be clean?" My fellow-sinners, God has provided a Saviour, even Jesus Christ, his only begotten Son. He has exalted him in the world, ** that whosoever be - lieveth in him should not perish, but have eternal life." Without shedding of blood there was no remission of sin under the Law ; and under the Gospel it is only granted through the blood of Christ shed upon the cross. Are you, therefore, looking to this great Object of the Gospel for salvation, and to this only ? Are you truly sorry for your sin, and humbled before God on account of your unworthiness ? Without this, the remedy which God has provided is useless : it cannot be received — you will not, you cannot come to Christ. But if you are really humbled for sin, are you then putting your trust, not in your own resolutions, not in your future obedience, not even in the motives and affections which you derive from the Gospel, but in that great Sacrifice offered upon the cross ? Are you directing your view to it ; relying upon it ; joyfully believing the record 218 ON THE ATONEMENT. that God has given ; thankfully receiving it as his inestimable gift, and daily walking with God, through the hope with which the death of Christ inspires us? Objections, indeed, you may expect to rise in your minds against this way of salva- tion. It is not at once that we discover our own weakness, and the unworthiness even of our best deeds. It is not at once that the glory of Christ, given for sinners, appears the principal object in our view. Yet let me exhort you to seek after a clearer discovery of your own state, and of the efficacy of that sacrifice for sin which your Sa- viour has offered. Thus may you be led to a firmer faith in Christ. It is his death which we preach to you, as the hope, the only hope for sinners. It is his death which we are now about to commemorate, as the object of a Christian s hope, in the symbols of it set before us. Look therefore to that, with the expectation of virtue to be derived from it able to heal your soul, and to restore to it the favour and blessing of God and eternal life. Thus may Christ dwell in your hearts by faith, and your hope be founded upon the Rock of ages ! 219 SERMON XV. THE NATURE OF HUMAN CORRUPTION. ROM. viii. 7. The carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be. It is related of the old men amongst the Jews, who had been witnesses to the grandeur and ex- cellence of the temple built by Solomon, that when, on their return from Babylon, they saw the inferiority of it as rebuilt by Nehemiah and Ezra, they lifted up their voices and wept. How much more cause have we for sorrow, if we consider the original state of man, the living temple of the Lord — created in righteousness and true holiness, worthy of the Divine Architect, and fit for an habitation of God — and compare this with that state of ruin into which it has now fallen ; with the marks of sin, corruption, misery, and death, which are every where stamped upon it ! Sin came into the world by the transgression of Adam: by the disobedience of one, many were made sinners." The children of Adam were born in the same corrupt state into which he had fallen : all of them were heirs of the same miseries, and exposed to the same dreadful consequences of sin which had followed his transgression. Such, 220 THE NATURE OF HUMAN CORRUPTION. then, is the state of every man now born into the world. He possesses a nature which, according to the words of the Article of our Church, is very far gone from original righteousness — a nature which is even enmity against God, and which, till renewed by Divine influence, is not, and cannot be, subject to the law of God. We might be induced, by this representation of our state, to pray for that operation of the Holy Spirit which alone can cleanse us from the defilement of our sin. In considering the subject of my text, three points present themselves to our inquiry. I. What is meant by the term carnal mind. II. In what sense we are to understand the carnal mind to be at enmity with God. III. What proofs of this we experience in our- selves, or see in others. I. What are we to understand by the term carnal ox fleshly mind? We may observe, that the terms flesh and spirit are generally in Scripture opposed to each other; and the spirit, when that opposition is expressed, evidently means, not merely the soul of man, as distinguished from the body, but the spiritual frame of mind which is wrought in the believer through the influence of the Holy Ghost. And therefore thejlesh, which is opposed to it, must signify the state of man by nature ; as he is when left to himself, without such Divine power or agency exerted upon him. In this sense the whole context leads us to interpret the passage. They that are after the THE NATURE OF HUMAN CORRUPTION. 221 flesh," says the Apostle, do mind the things of the flesh ; but they that are after the Spirit, the things of the Spirit : " i, e. Those who are merely in a natural state, regard only the things belonging to the body, and to this life ; but they that are spiritual, or renewed in their minds, do mind the things of the Spirit. But he adds, Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his." In these passages, taken together, we have, first, the origin of our spiritual life — the Spirit of God dwelling in us ; then the effect of it — minding the things of the Spirit ; and the issue of it — life and peace. Let this be compared with the issue, the effect, and the origin of the condition which is termed carnal; and we shall find that the ex- pression is evidently intended to describe the state in which men are by nature, without the renewal of the Holy Spirit ; in which they live in sin; and in which if they die, they inherit eternal death. The same opposition of the flesh to the Spirit is found in our Lord's discourse to Nicodemus, and in the same sense: "Verily, verily, I say unto thee. Except a man be born of water and of the Spirit, he cannot enter the kingdom of God." The agency of the Spirit of God upon the soul, in order to qualify it for the kingdom of God, is here expressly asserted. And the state of a person living under this Divine influence is termed "spirit:" "That which is born of the Spirit, is spirit." The flesh, therefore, which is put in opposition to this, must signify the state 222 THE NATURE OF HUMAX COREUPTIOy. of man without the agency of the Holy Spirit. And this is not peculiar to a fisw, who are moie than ordinarily sinlbl : it is not the etkct of con- firmed habits, or a Umg course €3i sin ; hut is in- herent in the very constitntioni trf* man: Ah* "as that which is bom of the Spirit is sfurit, so that which is bom of the flesh is flesh." I wiU add a nolher passage, in which the same terms are opposed to each other, and ewidentiy in the same souse. In Gabtians t. 16, it is said, Walk in the Spirit, and ye shall not fulfil the lusts of the fl^h.*^ Here the flesh is r^re- salted as a corrupt principle within us, naturally lusting after that which is eviL But this is more fully expressed in the foUowii^ wGnls : " Fot the flesh lust^ against the Spirit, and the Spirit against the flesh ; and th^e are contrary the one to the other/' What could have heen said more plainly to shew, that when the Apostle qieaks of the £esh, as opposed to the Spirit, he means something evU in the nature of man, idudi resistB and counteracts idiat is excdlent and holy — the laws of God, fiw instance, and die motkms of his good Spirit in the heart? And, would we know more particularly what are these lusts of thefledi, and what the efects a£ the Spirit's influence- that is, what are the woiics of a sinfid, and what those of a renewed, nature — the Apostle goes on to inform us: The woifcs of the flesh are mani- fsst, which are th^e. Adultery, fornicalinn, un- cleanness, lasciTionsness, idkdalry, witdicraft, hatred, variance, emulaticms, wrath, strife, sedi- tions, heresies, enwyings. But the fruit of the Spirit is lore, ioy, peace, longHsuflfering, gentle- THE NATURE OF HUMAN CORRUPTION. 223 ness, goodness, faith. And they that are Christ's have crucified the flesh, with the affections and lusts." From all these passages, taken collectively, we may have a full view of what the Scriptures in- tend by the flesh, and the spirit or spiritual mind. We learn from them, that mankind are born in a depraved, sinful, ruined state ; that the mind of man in that state is fixed only upon earthly things ; that the works natural to him are " wicked works," such as arise from lust, vanity, pride, anger, and selfishness ; that in this state he is utterly unfit for the kingdom of God, and incapable of enjoying the spiritual happiness of that kingdom ; that in him, that is, in his flesh, dwelleth no good thing ; " but that God has been pleased to send his Holy Spirit into the world, to guide, bless, and sanctify those that truly em- brace the Gospel of his Son ; that from him they receive a spiritual principle, a holy and divine nature ; that they mind the things of the Spirit, put off" the old man with his corrupt deeds, and put on the new man, which after God is created in righteousness and true holiness ; " that thus they become new creatures in Christ Jesus ; old things pass away ; behold, all things become new;" that they crucify the flesh, with the afl*ections and lusts," and walk after the Spirit," bringing forth the fruits of the Spirit." We learn, in short, that the nature of man, till renewed by the influence of the Holy Spirit, is corrupt ; and that it is enmity against God, for it is not subject to the law of God, neither indeed can be." 224 THE NATURE OF HUMAN CORRUPTION. II. In what sense, therefore, are we to under- stand this enmity to God ? 1 . We are not to suppose that the unregene- rate man is at enmity with God accordifig to the character which he usually forms of him. He com- monly tliinks of God only as a great, wise, and good Being ; and he feels no sentiment of opposi- tion to the attributes of wisdom, greatness, or goodness. Nay, while he considers these as exerted in his behalf, and in that of his fellow- creatures, he may even feel a certain degree of complacency and delight in them. He may re- joice that there is a good and Almighty Being at the head of the universe, who can and will controul the evil which might else break forth without measure, to disturb the harmony and peace of the world. He may look with pleasure upon the glorious works he has made; at the provision he has so richly furnished to supply the wants of man and beast ; and at the laws and the providence by which so vast and various a creation is administered and preserved, through all its orders of being, equally in the great and the minute, according to the will and purpose of its Creator. These, he will say, are the works of the great Parent of Good, and manifest his wisdom ; all things proclaim his praise, and men ought, above the rest of his creation, to render thanks and adoration to him. — Such, I say, may be the views and feelings even of an unregenerate man. And when a person in this state is told, that his mind is naturally at enmity with God, he will perhaps revolt against the charge, appeal confidently to his own heart for its refutation. THE NTATURE OF HUMAN CORRUPTION. 225 and be unable, even after cool and candid reflec- tion, to admit it in any sense as true. In explaining the meaning of the Apostle's words, therefore, we must be very careful not to confound the real character of God with that which we may have formed of him for ourselves. In the view which sinners usually take of the attributes of God ; his supreme authority as the Governor of the world, his infinite purity and ho- liness as hating, and his justice as avenging, sin, are kept out of sight. A Being is framed in their imagination, very much resembling themselves ; — a Being who will be merciful and indulgent to sinners ; will allow them to live in a great measure as they please, and punish only the sins which would be very injurious to society ; yet easily forgiving even these ; and ready to bestow eternal happiness upon all his creatures, even upon such as may have been total strangers to the life of purity and holiness which He requires. 2. Further : enmity against the Almighty is not to be considered as a personal enmity, but rather as a dislike of the government which he exercises, and of the laws which he ordains; those laws particularly which concern ourselves, which re- strain us from any course of conduct we are de- sirous to pursue, or require from us what we feel no disposition to perform ; — these are the objects of our dislike : and enmity against them may be properly said to be enmity against God; for it resists his authority, power, and dominion in the world. Hence in my text, the enmity of the car- nal mind is thus explained ; for it is not subject to the laxv of God.'' All, therefore, who dislike VOL. II. Q 226 TUL XATLMtL OF HUMAN' CORRUPTION. the purity of God's laws, may be said to dislike him. They would shew even a personal dislike of him, did they clearly see his hand restraining, correcting, punishing what is evil ; did they be- hold the frown with which he observes them when following the inclinations of their carnal mind, and the arm of his vengeance lifted up against perverse and incorrigible sinners. 3. Again: when we say that the unregenerate mind is enmity against God, or, in other words, " corrupt," we are not to understand that it is totally destitute of every thing that is good ; that it has not qualities which are in a certain degree commendable ; that it is equally addicted to every species of vice ; or that there is no difference in guilt between the young, who are but beginning to act according to their nature, and those whose natural corruption is confirmed and matured by a long habit and indulgence of sin. ^sothing is implied, in the doctrine, concerning an equality of guilt or corruption among men. It is sufficient to say, that human nature is corrupt in us all ; that there is in all a proneness to sin — a natural tendency to approve and do things which it has pleased God to condemn and forbid, and a natural dislike of many duties which he has thought fit to enjoin. Let man be left entirely to the work- ings of his own mind ; let him be restrained by no fear of punishment, and induced by no hope of reward; and he would invariably follow, not a course of holy obedience to his Maker, as an angel would do from inclination, but a course of selfish and sinful indulgence. God would not be in all his thoughts, nor would the authority of God be THE NATURE OF HUMAN CORRUPTION. 227 the rule of his conduct. He would live, not to Him who made him, but wholly to himself — a life after the flesh, and after the course of this present world; — would be sensual in his gratifications or ungovernable in his tempers, proud in his imagi- nations or ambitious in his pursuits, greedy of gain, or sunk in pleasure. In a word, he would be found doing some or other of the works of the flesh," and be far from bringing forth the fruits of the Spirit." III. Then, how far is this corruption of our nature illustrated by what we experience in our- selves, or see in others ? And here let us examine our own hearts, and say, as in the sight of God, what dispositions are natural to them ; what tempers and desires are the most congenial to our frame, and strike deepest root in our souls, as in a soil congenial to them. Shall we, upon the careful review of our lives, perceive that the love of God has been our first and ruling principle ? that our chief desire has been to glorify his Name, and to fulfil his commands ? that, as soon as we knew him, we felt a desire to obey and glorify him as God ; a strong, uniform, and abiding propensity to search after his will; a stedfast disposition to perform it readily, heartily, and with joy ? that we found no impedi- ment in the service of God, no difficulty to over- come, no reluctance, no drawing of the inclination an opposite way; but that it was a smooth, easy, and delightful work, as when we follow the na- tural propensity of our own minds ? that it would have been difficult for us to have neglected his Q2 228 THE NATURE OF HUMAN CORRUPTION. commands, and painful to have acted contrary to them ? And do we find the same temper and dis- position in others also, as well as in ourselves ? Are the sins committed in the world, committed through ignorance merely? Does the sinner repent of them, and forsake them, as soon as he hears they are contrary to the Divine will ? Do our children discover a bias, even from their early infancy, to what is right and excellent ? Have we only to instruct them in the path of duty in order that they may walk in it ? Do we see in them, as soon as their tempers begin to unfold, a natural dislike of evil and love of what is good — a spirit of meekness, of patience, of long-sulfering, and indifference to the pomps and vanities of the world— a relish for high and holy subjects of con- versation ? Do we, in consequence of this dispo- sition, see all men agreeing to bring forth the fruits of righteousness, and no contention among them but how most to glorify God ? Is the ear delighted to hear on every side, from the mouth of young and old, rich and poor, the sounds of praise and thanksgiving ? Does the ravished eye behold, in our streets and villages, the constant intercourse of benevolence and kind affection, each man vying with his neighbour how best to pro- mote the general happiness ? Are all families living in harmony, and cordially united in the service of God ? Is it the first care of each indi- vidual to promote His glory ? Is it the greatest dread of all to act contrary to the will of the Most High ? Is the world, in consequence of any in- herent disposition to virtue, of any natural tendency to what is good, (and the general tendencies of THE NATURE OF HUMAN CORRUPTION. 229 nature must always in the end prevail) — is the world, I say, one grand exhibition of purity, kind- ness, meekness, benevolence, holiness, patience, resignation, humility, Divine zeal, and love ? — Alas ! I need not proceed in an inquiry which begins already to assume the air of sarcasm. The truth is too plainly apparent, that the state of the world is the reverse of all this, and discovers, beyond dispute, that obliquity and corruption of our common nature which make it what it is. Let us, however, press the matter home upon our own consciences. Do not we find it a labour to do what is right ? Does not even self-interest, usually the most powerful motive, lose its efficacy here ? Is it not, in fact, true, that even the union of temporal and eternal blessings, the clear per- ception of real present advantage, with the hope of a joyful immortality, are continually found to be motives too weak to engage us with vigour and steadiness in the service of God ? And when our fears of misery, or our desires of happiness, induce us to attempt this service, how numerous, how powerful, how much exaggerated by the strong apprehensions of an unwilling mind, are the diffi- culties which arise to deter us ! How quickly are we discouraged, and with how little resistance do we yield ! Where is now the unbending firmness of purpose, the stout and daring resolution, which we shew when crossed in a favourite scheme of interest or ambition, or in the pursuit of any object on which we really set our hearts ? And how soon, at best, do spiritual motives lose their force, in minds habitually taken up with carnal and earthly objects ! How dull and lifeless are 230 THE NATURE OF HUMAN CORRUPTION. those affections, when directed to the things above, which we find so apt, ardent, and uncontroulable, when let loose upon the world and the things of the world ! How short and pleasant do the longest periods seem, if spent in the folly and vanity congenial to our nature — the whole days and nights, for instance, of mirth, and riot, and dissipation — and how tedious is one solitary hour, if set apart for the service of God, and the sacred exercises of devotion ! The meaning of such words as enjoyment, plea- sure, happiness, is always settled by the common taste of mankind ; and the general use and accep- tation of them will determine how that taste is to be gratified. Are sacred duties, then, usually mentioned as acts of pleasure and enjoyment? Or does the acquisition of holiness and virtue enter at all into the common notion of felicity ? Is he deemed the happy man, who finds his hap- piness in the favour of God, in the exercise of graces and virtues which God approves, in doing his will and promoting his glory ? Or rather, is it not he who can command the means and re- sources of worldly gratification ; who can fulfil at pleasure the desires of the flesh and the mind, and say to his soul, Thou hast much goods laid up for many years : take thine ease, eat, drink, and be merry ? " Do we not find that we our- selves are perpetually making this estimate of things, and setting up a false standard of right and wrong ? Are not our affections, and desires, and prejudices, in hostility to our reason, our conscience, our better judgment, and the word of God ; the law of our members warring with the THE NATURE OF HUMAN CORRUPTION. 231 law of our mind ? Is not a holy life necessarily a life of self-denial — a life requiring pains and watchfulness, and these constant, and without in- termission ? Do we not feel, that, in order to live in the service of God, we must crucify the old man with his lusts, and become new creatures in Christ Jesus ? Is there not constant need to reprove ourselves ; to press the strongest motives and most alarming perils upon our minds ; to place a guard upon all our passions and affections, and to pray earnestly for Divine help? And, after all, are we not too often foiled in our efforts ? Do we not, through the inveteracy of our cor- ruptions, find our labours almost fruitless, and ourselves compelled to exclaim, with the Apostle, Oh ! wretched man that I am, who shall deliver me from the body of this death ! " Behold, then, the carnal mind, which is enmity against God ! They who have truly endeavoured to serve him, feel and lament this ; for it is by the resistance of evil, that the reality and strength of the corrupt principle within is most clearly discovered. They who are yielding to every depraved propensity of their nature, are the persons who are always most disposed to deny its corruption ; for they are really ignorant of the power of the enemy, whom they never attempt to resist. Such, then, being the state of man, let us en- deavour to reap improvement from the represen- tation made of it in my text. 1. Let us learn humiliation. — To be at enmity with God is indeed an odious and deplorable state of mind, for it is enmity with perfect Truth, 232 THE NATURE OF HUMAN CORRUPTION. Justice, Goodness, Purity : and to possess this enmity not occasionally or incidentally, but uni- formly, by a propensity of nature, argues a degree of corruption which should excite the deepest self-abhorrence. We may be inclined, perhaps, to look with partiality upon ourselves : and, turning away our eyes from the proofs of depravity, to delude ourselves with a notion of our excellences and virtues. He who judgeth all things is God : " and what we are before him, we should appear in our own eyes. His judgment, and that of men, may (it is evident) be greatly at variance on this subject. His purity is infinite : He cannot endure the least stain of pollution. " The heavens are unclean in his sight ; and he chargeth his angels with folly.'' How, then, must we appear before him ? — we (amongst the lowest, yet at the same time the most highly favoured and distinguished, of his rational crea- tures,; w^ho have dared to make light of his authority, to rebel against his commands, to do repeatedly what he has forbidden, to leave undone every day what he has commanded, to be un- thankful to him for his goodness, and even to abuse the mercies he has bestowed upon us ? Surely the consideration of this should constrain us, w^hen we approach our Creator, to prostrate ourselves with the lowest self-abasement before him ; like the poor Publican, who durst not so much as lift up his eyes to heaven, but smote upon his breast, and cried, God be merciful to me a sinner ! " This temper is suited to the actual state of man, and therefore it is especially required of him. THE NATURE OF HUMAN CORRUPTION. 233 2. Let us learn from this subject the unspeak- able value of an atonement. — When the sinner feels the burden of his sins, it is a blessed relief to know that they may be pardoned ; that God can be just, and yet the justifier of him which believeth in Jesus." This, then, is the discovery which the Gospel opens to us. Great as our vileness may be, there is a way in which we may have access to God, and in which lie will receive us graciously — not indeed on our own account, but for the sake of his beloved Son, who offered himself as the propitiation for our sins. How infinite was that love which induced the Saviour to take our nature upon him, and suffer in our behalf! Through faith in him, the weary and heavy laden sinner may not only indulge hope, but look forward with delightful anticipation to the joys of heaven. How gratefully, then, should he receive the inestimable gift of the Gospel ! With what holy transport should he look to Him '* who was wounded for our transgressions, and bruised for our iniquities," and adore the wisdom and goodness of God, who has provided so great a salvation for mankind ! 3. Let this subject teach us the necessity of Christian vigilance, of self-denial, and earnest sup- plication for the influence of the Holy Spirit. — A nature so corrupt must not be trifled with. With such propensities, we should ever be on omv guard in a world which so abounds with tempta- tion. Such a nature will require constant self- denial. To give way to it, is to cher^h sin. Mortification, therefore, must not be cteclined ; although not such a mortification as fome have 234 THE NATURE OF HUMAN CORRUPTION. required, consisting only in outward penances, or in a retreat from the world into deserts or convents, or in idle singularities ; but self-denial with respect to those affections and passions which lead to sin ; the suppression of all intem- perance, impurity, covetousness, pride, on their first risings in the mind ; a mortification of the love of human applause and of the excessive fear of human censure ; the studious avoiding of all temptations : nay, caution and jealousy even in the use of lawful things, lest we should abuse them to sinful purposes. In a word, it must be the main object of every real Christian to watch over, and subdue, all those corrupt propensities which oppose the will and commandments of God. But, above all, with such a nature, and amidst so many temptations, how necessary is it, that we should earnestly implore the Giver of all good, to give us a new heart, and to renew a right spirit within us ; to put his fear within our hearts, and to write his laws upon them. 235 SERMON XVI. ON THE INABILITY OF MAN. JOHN XV. 5. Without me ye can do nothing. That v^e can do nothing really excellent with- out Divine assistance, is a doctrine which is held by different persons for very different purposes. While the real Christian is led by it to implore with earnestness the Divine aid, and to depend upon the grace of God in Christ, the sinner, who is acting against the conviction of his own con- science, has recourse to the same doctrine to justify his continuance in sin. I feel," he says, the power of a corrupt nature ; I acknowledge my guilt and my wretchedness ; I desire to be in a better state ; but I can do nothing of my- ** self. If I attempt to break my fetters, I find " it impossible ; if I strive to repent, I perceive I cannot; if T endeavour to reform myself, I too soon relapse again into sin. I resolve ; but it is only to break my resolutions : and all my efforts serve only to give me a clearer conviction of my own inability. It is my desire that God would give me his grace ; but till he is pleased to do this, I find that I can no more reform myself, than the Ethiopian can change his 236 ON THE INABILITY OF MAN. skin, or the leopard his spots." The conclu- sion to which such reasoning leads, is not a de- termination to use a greater degree of constancy and earnestness in imploring the help of God ; but rather an acquiescence in a state of sin, a continuance in it upon principle, a tacit justifica- tion of ourselves, and an indirect imputation of our guilt to our Creator, either for his having formed us in a state of such weakness, or for his neglecting to grant us the grace we need. But it is not only the open sinner who reasons in this manner. There are some, who possess better aims and desires, who argue in a more refined way to nearly the same effect ; and who, if they do not abandon all exertion, at least submit without resistance to the dominion of sin. Conscious of the helplessness of man, and fearing to invade the province of God, who alone can give salvation, they look upon their endeavours to become partakers of the grace of God with a jealous eye, and are almost afraid even to employ the very means of grace which God has provided, and required us to use, lest they should derogate from his grace, or appear to be fitting themselves for it. To obviate these most dangerous perversions, it may be laid down as a maxim in divinity — That it is necessary not only to hold the doctrines of the Bible, but also to view those doctrines in the same light in which the inspired writers viewed them, and to make only the same inferences from them which they did. For there is scarcely any truth which may not be held in a partial manner, or seen through a distorting medium ; so that we ON THE INABILITY OF MAN. 237 then only believe as the Apostles did, when we receive their tenets in the same full and compre- hensive manner in which they delivered them, dwell upon them in the same proportion to other truths, and draw the same conclusions from them. Let us, therefore, examine by this rule what the sacred writers have said concerning the inability of man. Let us inquire, whether they use it in order to discourage our attempts and prevent our exertions ; or, on the contrary, with the very opposite intention, that of encouraging us to persevere in a Christian course. To begin with the discourse of our Saviour, of which my text makes a part. — As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me." " He that abideth in me, and I in him, the same bringeth forth much fruit ; for without me ye can do nothing." Here the inability of man, and the necessity of the Divine agency of Christ, are set forth in very strong terms : but what is the in- ference which our Saviour himself deduces from it ? It is this : Abide in me, and I " will abide in you." That is, Let the knowledge of your own weakness shew you the necessity of obtaining strength from me ; and therefore receive my words, cleave closely to me by prayer and faith ; and I will hear your prayer, and will be with you to strengthen you. Or, as it is expressed in the 7th verse, If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." In the Epistle to the Philippians, St. Paul de- clares, that it is God that worketh in you both 238 ON THE INABILITY OF MAN. to will and to do of his good pleasure." Here it is asserted, that God not only strengthens us in action, but that it is he who must give even the will to do any thing acceptable to himself. What, then, is the Apostle's inference ? That we are to sit down, and wait with patience till God more fully inclines our wills and works upon our hearts ? No : Therefore, " work out your own salvation with fear and trembling," lest, by neg- lecting it, you should slight and grieve that Divine Spirit who carries on the work of grace in the soul. In the Second Epistle to the Corinthians we meet with this expression, Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God." The Apostle is speaking of the success of his ministry amongst the people whom he was then addressing — " Ye," says he, are manifestly declared to be the epistle of Christ, ministered by us; written, not with ink, but with the Spirit of the living God ; not in tables of stone, but in fleshly tables of the heart." The Apostles had thus written upon these tables of the heart the characters of Christ. But as it would have been arrogating too much to attribute this work to their own agency, St. Paul adds, that the power was of God :" Not that we are sufficient of ourselves," by any power of our own persuasion or reasoning, without the help of God, to convert you ; but our sufficiency is of God " only. The efficacy of the Apostles' preaching was therefore ascribed by them exclu- sively to the Divine power. But what line of conduct did they pursue in consequence of their ON THE INABILITY OF MAN. 239 conviction of this truth ? Did they relax in their endeavours, in the hope that God would act without their agency ? No ; they acted as if all the interest of Christ depended upon their exer- tions. They went about every where, preaching the Word. They were instant, in season and out of season ; " being defamed, they entreated ; being reviled, they blessed ; being persecuted, they suffered it ; they hungered, and thirsted, and were buffeted ; and they became all things to all men, if by any means they might save some. Their conviction of the power of God did not for an instant suspend their endeavours or labours. In these passages, therefore, and I think in every other part of Scripture in which the inabi- lity of man is stated, the obvious intention is to animate, and not to discourage our exertions ; to teach us our own weakness, that we may be led to implore the aid which is freely offered to all who ask it in the name of Christ. If the necessity of Divine help would preclude our prayers and our exertions, it would also, for the same reason, supersede the necessity of preaching, or the inter- pretation of the word of God ; the endeavour to procure our food ; and all the necessary labours of life. If the opposite inferences could be justly derived from this doctrine, we should be com- pelled, by similar reasoning, to adopt conclusions evidently absurd. Let us, therefore, consider this great truth in an encouraging light. The language of God, when he speaks on this subject, is that of a tender father, who, seeing his children endea- 240 ON THE INABILITY OF MAN. vouring to accomplish a labour too arduous for their infant strength, offers them his assistance ; and reminds them of their weakness, only that they may have recourse to that help which pride and self-ignorance would induce them to refuse. Let us, then, more exactly consider, first, what is the Scripture doctrine respecting the inability of man ; and, secondly^ the grounds we have to hope that the strength of Christ will be made perfect in our weakness. I. Without Christ, then, we can do nothing ; that is, nothing effectual to the salvation of our souls. We may use a prayer, we may attend the ordinances of Divine grace ; but without him we can do nothing, proceeding from right motives, and continued with steady perseverance ; nothing to the effective mortification of the body of sin ; nothing to the cleansing of our souls from the guilt of our transgressions. The language of our Sa- viour does not suppose that we are unable to use any endeavours, but that we are unable to do any thing effectual to our salvation, without the help and grace of Christ. Let us enter more minutely into the consideration of the several par- ticulars of which this general view of my subject is composed. 1 . We cannot, then, without Christ, obtain for- giveness of the sins which we have committed. — It is the whole tendency of the Gospel to point out Christ as the Saviour of the world, the great sacrifice for our offences ; through the shedding of whose most precious blood alone, we can obtain remission of sins. Now, in order to be partakers ON THE INABILITY OF MAN. 241 of the benefits of his death, we must be found in him ; " that is, we must be united to him by faith ; for none but those who truly believe in him, are interested in his mediation. Without him, therefore, we can do nothing to satisfy the justice of a holy and justly-incensed God ; nothing to cancel the guilt of our many transgressions of the Divine Law ; nothing effectual to render ourselves acceptable in the eyes of the righteous Governor of the world, who is pleased to dispense mercy only to those who, hearing the Gospel of Christ, make application to Him, and through Him draw nigh to the Father. . 2. Without Him we can do nothing effectual to the purification of our corrupt natures. — What though we sometimes resolve to serve God ? How soon are our resolutions broken! How slight a temptation has power to eflface them from our remembrance ! What though we sometimes pray ? Yet, how imperfect are our prayers, how unworthy in themselves to be offered up to the pure and holy majesty of God ! What though we some- times endeavour to flee from the wrath to come ? Yet this fear of punishment may be consistent with the love of sin; may be wholly a selfish passion, without any mixture of the love of God. What though we attempt to obey God ? Do we not perceive how desultory, how defective, how corrupted our obedience is ? Are we not con- vinced, from our own experience, that we need a better principle, that we want the aid of superior power, to enable us to offer up our bodies and souls as a spiritual sacrifice, holy and acceptable to God? Are we not persuaded that we are poor and VOL. II. R 242 ON THE INABILITY OF MAN. frail creatures, who can do nothing effectually, but as we are quickened and enlivened by the Spirit of God ? Should you still question this important truth, let me appeal to the principles which seem to be natural to man, which appear in his earliest in- fancy, and are congenial to his very frame; princi- ples which from youth to manhood are continually acquiring additional strength ; which the customs of the world tend to rivet upon the mind ; which become the general springs of action, the sources of all the business, hurry, splendour, and pleasure of the world. Examine well -your hearts, and ob- serve how much they are governed by the desire of praise or the love of money, the gratification of pride and vanity, the desire of ease, or fleshly indulgence. Not to know the power of these passions is not to know yourself. But if you have learnt the influence of a corrupt nature fortified by inveterate habits and supported by the cus- toms of the world, you will need no other know- ledge to convince you that the assistance of God is necessary to enable you to engage with activity in his service. And is not this a difficult work ? Does it not appear to be almost impossible ? By what principles will you accomplish it ? Those which you possess will not be sufficient ; and those which would avail, you have yet to obtain. A gradual alteration may, I grant, be made in the outward system of our lives, from experience of past inconveniences or misfortunes : but this is only a different direction given to the same prin- ciples. Selfishness has assumed a different shape, which, although perhaps less distant from true ON THE INABILITY OF MAN. 243 righteousness, is still very remote from it. The fear of God, and the love of God, can only be implanted in the heart by God himself. But are you still unconvinced ? What say you, then, to the levity and fickleness of your heart ? Are you not alarmed to perceive how soon, how very soon, you have forgotten the strongest reso- lutions, and lost the liveliest emotions of love to God ? Do you not find in yourself a constant proneness to relapse into insensibility and sin ; while, on the other hand, the return to God is difficult, is forced, is extraordinary — 1 had almost said, is unnatural ? With such dispositions to im- pede your progress, consider also how much you must attain. To be a real Christian is to resemble Christ. It is to act from pure motives, to walk in holiness of heart and life, to renounce the world with all its pomps and vanities, and the flesh with all its sinful affections. It is to be heavenly minded, to possess holy affections, to be an heir of God through Christ Jesus. Consider, then, the difficulties you have to en- counter. You have enemies whom you see not. Besides the custom of the world, which like a mighty tide bears every thing before it, you will be assaulted by foes who^e attacks you cannot foresee. You have to wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this ^ world, against spiritual wickedness in high places." How then shall you be able to prevail against such powers ? Where are your resources ? Look within, and you discover only a weak and wavering re- solution, a corrupt nature, and a treacherous heart. a 2 244 ON THE INABILITY OF MAN. How then will you fight such a battle, and per- severe in it to the end ? In fact, the trial has been sufficiently made. We are not now to learn what the powers of nature could do, and what would be the effect of the arguments which reason could adduce. Philo- sophy long opposed her barrier to the passions of men. She pointed out the inconveniences of vice to ourselves and to society. She made eulogiums upon the excellence of reason, and in many re- spects well explained the folly of transgression. But, after all her efforts, twelve illiterate men were able, through the power of Christ, to promote the reformation of the world, in a far higher degree than all the various sects of philosophers, with all their united labours. What instantaneous effects did the preaching of the Apostles produce ! With what power was the heart arrested by it! Nature and habits were changed at once : the debauched and sensual became pure and holy, and devoted their whole lives to the service of God. What an index is this, pointing out to us the unseen power of the Spirit of God, imparting his strength to the weak, and his holiness to the impure ! II. Without me ye can do nothing. — This ex- pression intimates, that with Christ we may be able to do all things necessary to salvation ; and, taken in connection with the discourse of which it is a part, it shews us the power of our gracious Redeemer employed in helping and saving those who come to him by faith. Jesus Christ is the ''Alpha and Omega" of the Christian religion. Herein it is essentially dis- ON THE INABILITY OF MAN. 245 tinguished from every other religious system. It has a Mediator, an Atonement, a Saviour. It does not merely inculcate the practice of moral duties — it points out One **able to save, even to the uttermost, all that come unto God by him." This Divine Saviour sends his Spirit into the hearts of Christians; and thus, by his abiding influence, may be said to dv^ell or to abide in them. Hence the Apostle uses such terms as these : ''I live; yet not I, but Christ liveth in me." I laboured more abundantly than they all ; yet not I, but the grace of God w^hich was with me." I can do all things, through Christ which strengtheneth me." And he thus warns the Corinthians: Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ? " St. John encou- rages the disciples in similar language: Greater is He that is in you, than he that is in the world." And our Saviour promises, If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." All these scriptural declarations, when stripped of their figurative language, must surely amount at least to this, — that Christ will influence the hearts of those that believe on him ; that he will assist them in their obedience ; and impart to them a degree of peace and comfort which they could only obtain from his peculiar favour. And is it indeed one of the principal articles of the Christian faith, that there is a Saviour by whose strength our weakness is to be supported ? Then it is evident that a new direction must be given to our endeavours : they must not be less 246 ox THF. INABILITY OF MAN. earnest, but they must be in some measure turned into a different channel. It must be our principal object to be made partakers of Christ, to receive strength from him, to glorify and praise him for all the grace we enjoy, to exercise dependence upon him, and to rejoice in his mercy and power. Behold here the principle by which we may un- derstand all the strong expressions of love and gratitude which the Apostle felt: God forbid that I should glory, save in the cross of our Lord Jesus Christ.'' " That ye, being rooted and grounded in love, may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God." " Unto me, who am less than the least of all saints, is this grace given, that T should preach among the Gentiles the unsearchable riches of Christ.'" " The love of Christ constraineth us.*" Such lang^uatce evinces something more than the reverence due to the character of a Teacher : it argues a mind labour- ing to express the warmest feelings of gratitude to the Highest of benefactors : it exhibits the feelings of a heart which contemplated God as the Guide and Supporter of man, as a Redeemer and an Intercessor. Let us apply, then, the doctrine which has been delivered. 1 . Let it awaken those who excuse their sloth- fulness, or their love of sin, under the plea of their own inability. — Be persuaded, either that you mistake the Gospel, or that you pervert it. You ON THE INABILITY OF MAN. 247 may wait, as you think, for the grace of God, and in the mean time hope you are excusable, though you gain not the victory over sin ; or you may go still farther, and satisfy yourself with occasional prayers for the mercy and grace of God : but be assured, that at the great day of judgment these excuses will not justify you in his sight. Place yourselves in imagination at that solemn bar, before which you must one day stand. Will you dare then to plead as an excuse for your sins, that you could not convert yourself? Would such a plea be admitted by that righteous Judge ? Your consciences will answer that question. Man is a responsible creature, and the doctrines of the Gospel must not be so interpreted as to destroy his responsibility. Be assured that our guilt will not be removed, nor the awful sentence of con- demnation suspended, by a metaphysical subtlety. Arise, then, and shake off your lethargy : consider yourself as a sinner on the brink of perdition. Know your danger, and let the knowledge of it ' influence your conduct. Who, in the instant of peril, stays to reason upon the difficulty of avoid- ing it, or on natural and moral impossibility? It is a moment in which every faculty is called into exercise; when we cease to speculate and begin to act. Be this your example. Call upon God. Use the means of grace, without embarrassing yourself by inquiring into subtle questions which none can thoroughly understand. Thus, and thus only, can you escape the wrath to come. But if you persist in attempting nothing, because nothing can be accomplished but by the power of God, what can you expect but to perish, as despisers 248 OxV THE INABILITY OF MAN. of the grace which has been offered through Jesus Christ ? 2. Let this doctrine teach us humility, and de- pendence upon Christ. — Far be it from me to minister to the pride of our corrupt nature by an exaggerated representation of our own strength. All power is from God ; and our conviction of this truth should be evident by our earnestness in seeking the Divine assistance. Beware of enter- taining high thoughts of yourself, or of expecting to do any thing acceptable to God, but by his especial grace working in you to will and to do. Prove that you believe the doctrine of mans inability by the disposition in which you enter upon any good work. Let it be with fervent prayer to God for ability. Proceed in the exe- cution of it with a constant dependence upon the grace of Christ, and with deep humility of spirit. And when you look back upon any act of holy obedience; see that you do not cherish pride and self-exaltation ; but, with all lowliness of mind, render your thanksgiving to God, whose grace has enabled the unworthiest and weakest of his servants to glorify his Name. 3. Let us derive from this subject encourage- ment in seeking to know God, and in endeavour- ing to serve him. — The legitimate knowledge of our own weakness is given by God. He imparts it to those who faithfully strive against sin, who read the Scriptures with diligence, and stedfastly use the means of grace. I say, the legitimate knowledge ; for there is a spurious knowledge of our own inability, which arises merely from the indulgence of our corrupt propensities. Such is ON THE INABILITY OF MAN. 249 his knowledge, who yields to his sins because he loves them ; who neither strives for victory over his depraved nature, nor seriously wishes to be delivered from its power. This kind of knowledge can produce no salutary effect. It generates only inactivity and self-indulgence. But the legitimate knowledge of our inability, though it is given to humble man, yet is given to encourage him also : to encourage him to apply to a gracious God, who has sent his Son to redeem us, and his Spirit to help our infirmities. Be emboldened, then, notwithstanding the sense of your weak- ness, to hope in the Lord, and to put your trust in his power and grace. Look to him with re- newed earnestness and confidence : trust in his grace, and rely upon his promises : and the strength of Christ will be made perfect in the weakness of man, and the glory of the Lord be displayed, where our own insufficiency is most deeply felt and acknowledged. 250 ON THE CONNECTION BETWEEN SERMON XVIL ON THE CONNECTION BETWEEN REGENERATION AND OTHER DOCTRINES OF THE GOSPEL. JOHN iii. 1 — 3. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a Teacher come from God; for no man can do these miracles that thou doest, except God he with him. Jesus answered and said unto him. Verily, verily, I say unto thee. Except a man be born again y he cannot see the kingdom of God. When a person, claiming so high a title as that of the Son of God, proposes to us a new religion, grounded upon the evidence of various miracles ; and declares, that, according to their reception or rejection of it, mankind shall be saved or perish for ever ; it is highly incumbent upon us clearly to understand vs^hat are its characteristic doctrines and peculiar genius, and wherein it essentially differs from other religions which have been received in the world. The curiosity of Nicodemus, therefore, was laudable ; and the inquiry he made was proper and important. He had seen Jesus perform such miracles as indis- putably proved that God was with him ; and he REGENERATION AND OTHER DOCTRINES. 251 considered those miracles as attestations to the truth of the doctrines he delivered. We know," says he, that Thou art a Teacher come from God." But though he was persuaded of this, he does not appear yet to have been satisfied re- specting the peculiar nature of the doctrine of Christ ; and he therefore comes to him by night, to seek information on that subject. In answer to his inquiry, our Lord, without further preface, lays down, with a solemn asseve- ration, a doctrine so intimately connected with every other part of Christianity, that it may be justly called the fundamental article of the Christian faith : and, further to enforce the prac- tical observance of this great truth, he declares, that except a person experienced the change of which he spoke, he could not enter the kingdom of God. Regeneration has, by some, been supposed to mean little more than the being admitted into the church by the act of baptism. I shall not on this occasion enter into the refutation of this doctrine, which I think is supported neither by reason nor Scripture. It will be sufficient for my present purpose to observe, that this suppo- sition would degrade the character of the Most High, since it represents him as punishing with eternal destruction the neglect of an appointed rite ; and that it is derogatory to the person and mission of our Redeemer, who is thus exhibited as enforcing with the utmost solemnity, and by the most awful sanctions, the observance of an outward ceremony. Baptism is, however, both a type or figure of 252 ON THE CONNECTION BETWEEN regeneration, and in some measure connected with it. Except a man be born of water and the Spirit" — that is, unless a man be admitted into the spiritual church of Christ by that new birth of which the rite of baptism is illustrative — he cannot enter into the kingdom of God." It is, indeed, at once a great evidence of the truth of the doctrine of regeneration, and strong illus- tration of its importance, that the rite by which we are admitted into the Christian church bears so close an analogy and reference to it. Some, whose interpretation of this doctrine has been substantially consistent with the word of God, have yet, in their statements, exceeded the limits of scriptural truth, and have made many rash and unwarrantable assertions on this subject. Yet, however injurious such errors may be, the danger of the present times arises not so much from enthusiasm, as from an indif- ference to spiritual things. There is a sober sense of the doctrine, in which good men have been generally agreed ; and, taken in this sense, it is justly ranked as one of the most important of Christianity, securing the interests of true holiness equally from the carelessness of the world and the abuse of the enthusiast. This sense I cannot better express than in the words of our Church, wherein the outward and visible sign" of baptism is represented to signify '*an inward and spiritual grace;" viz. **a death unto sin and a new birth unto righteousness;" ''for being by nature born in sin, and the children of wrath, we are hereby made the children of grace." The doctrine, thus interpreted, I propose, as REGENERATION AND OTHER DOCTRINES. 253 the subject of our present consideration. It is not my intention to enter into an explanation of the new birth, but to offer some remarks on its genius and character, and to explain how Chris- tianity is distinguished from other religions by this important article of faith. I. The foundation of the doctrine of regenera- tion, is the acknowledgment of human depravity ; for it is necessary we should be born again of the Spirit, only because we are totally corrupt in our natural state. Now the character which Christianity thus gives of mankind, is not to be discovered in any other religious system. I ex- cept, indeed, the Jewish religion, in which all the particular doctrines of Christianity were obscurely delineated. But the religion of Jesus Christ, as it has required a degree of purity such as was never taught before, so it has given a description of the depravity of man which, till its promulga- tion, was utterly unknown. The whole world, by which is meant all who are not regenerate, are represented as lying in wickedness, as in enmity to God, and as opposing truth ; and this evil character of mankind is attributed, in the New Testament, to the depraved state of human nature : men are born in sin ; " they are chil- dren of wrath," and under the curse." That this representation of the state of the world is peculiar to Christianity, is sufficiently evident, and is indeed a very strong presumption of its Divine origin. The sad experience of our own hearts, when enlightened by the Spirit of God, our inability to conceive justly of the true 254 ON THE CONNECTION BETWEEN nature of sin and holiness, are sufficient, inde- pendently of other proofs, to confirm the truth of what Jesus Christ and his Apostles have revealed on this awful subject. But to give so shocking a description of the state of mankind required in the teacher of a new religion, not only the deep- est insight into human nature, but a measure of firmness and resolution which nothing but the confidence of truth could have inspired. What false teacher could have dared to give so un- favourable an account of his fellow- creatures ? I might almost say, what person of a benevolent mind, who was not speaking by the immediate authority of God, could have done so ? But Christianity, though it probes the wound deep, does so with a pitying hand and with a kind intention. For from this description of mankind, which no one, who has not put off hu- manity, can read without pity, or acknowledge without grief, is derived that humility which is peculiar to a Christian, and a train of virtuous dispositions connected with it which are only of Christian growth. Of humility, as a virtue, the heathens had so little conception, that the Roman language did not even contain a word to express it. That poverty of spirit to which the kingdom of heaven is promised ; that contrition for sin, and deep repentance, which are only the next degree below innocence ; that tenderness of con- science which, knowing its danger, watches with jealous sensibility against the approach of sin ; that spirit of earnest supplication at the Throne of Grace which, in a posture so justly befitting man, humbly implores mercy ; that confidence in the REGENERATION AND OTHER DOCTRINES. 255 Divine help, which they who distrust themselves will cherish, and which tends equally to ascribe glory to God and produce security to man; — all these virtuous emotions take their rise from that very affecting description of human depravity which Christianity alone has given. How striking is the difference between some of the wisest of the ancient philosophers and those who are real Christians! Regard the former! conceited of their wisdom, boasting, confident, and vain-glorious. Behold the latter ! After all their present prayers, their works of piety, labours of love, and earnest endeavours to be more pure and holy ; you see them still lamenting their de- pravity, and acknowledging with sincere grief their utter unworthiness. Is it that these men are really more corrupt and unworthy than the former ? Or is it that their confessions are in- sincere ? Or is it not that the pride of the human heart, which the Gospel proposes to eradicate, is removed ; and the humility which the Gospel implants has taken root and flourished ? n. Nearly connected with the doctrine of the depravity of man, is that of the insufficiency of human righteousness to justify a sinner in the sight of God. This truth is also implied by the necessity of spiritual regeneration. And this is a doctrine which no other religion but that of Christ ever inculcated ; on the contrary, however inconsistent the different opinions of the nature of virtue have been, whatever different methods men have taken to obtain it, still their whole dependence has been placed upon the sufficiency 256 ON THE CONNECTION BETWEEN of their own attainments. They have looked to their own virtue and goodness, to secure eternal happiness. But how different, how much more noble, more worthy of God, and more suitable to man, are the sentiments which Christianity inculcates ! We see in the religion of Jesus Christ a regular design to glorify and exalt the holiness of the Divine Being, in the sight of whom the utmost purity of man is unclean, in whose holy balance his best works are found wanting. Forbidden to place any confidence in himself, and taught that every good desire and purpose of his heart proceeds from God ; the Christian, while he is as holy as the frailty of human nature will permit, trusts not in his holiness, but, in consequence of his enlarged views of duty, sees so much imper- fection even in his best services, that he gladly embraces the offer of salvation made to sinners, through the mediation and mercy of a Redeemer. We may always suspect the truth of any article of faith which does not tend to produce good practical effects. Utility is among the surest tests of any doctrine ; and in the case before us, not only is the Saviour's Name magnified, by a renunciation of our own righteousness, but a greater degree of purity results from it : for the absence of genuine piety seems to be chiefly owing to the opinion which too generally prevails of the sufficiency of human virtue. He who entertains a deep-rooted opinion that his own virtue must recommend him to God, is naturally led to establish a low standard of virtue, and to form a loose and general idea of holiness, as REGENERATION AND OTHER DOCTRINES. 257 meaning little more than a freedom from acts of gross sin. But when Christianity teaches man, that he cannot by any righteousness of his own obtain the pardon or favour of God, the intention is not to make him easy in the neglect of virtue. No : the Gospel overthrows a weak edifice, but to build on more secure foundations. It reminds man of the insufficiency of his works, that he may be induced to apply to Him who is the fountain of all sufficiency, and the source of all help. It shews him the imperfection of his own righte- ousness, and leads him to mourn over it, that he may seek the purity of heart and life which is wrought by the influence of the Holy Ghost. It directs him with purer principles, with a better aim, with a surer hope, and a more powerful aid, to attain a more elevated degree of holiness. III. The influence of the Holy Spirit is the third particular, in the doctrine of Regeneration, which marks the peculiar character of Christianity. — The Gospel is emphatically styled, the ministration of the Spirit." " As many as are led by the Spirit of God, they are the sons of God." ** If any man have not the Spirit of Christ, he is none of his." "We are saved by the washing of regeneration and renewing of the Holy Ghost, which is shed on us abundantly through Jesus Christ." That which is born of the Spirit is spirit." All religions, which have any pretension to the notice of a rational being, agree in this point, that they require a degree of moral goodness in their votaries. But Christianity not only differs mate- VOL. II. s 258 ON THE CONNECTION BETWEEN rially from them, by requiring in its disciples a degree of purity and strictness essentially different from that which is enjoined by any other religious system, but by referring to an Almighty Agent as the only source of this goodness. If the assistance of the Spirit of God holds out great encourage- ment, it no less increases our obligations and aug- ments our responsibility ; for the Gospel requires of those to whom this Divine aid is given, a mea- sure of holiness, inconsistent with the natural state and powers of man : it demands such a change in their habits and principles, as may justly entitle them to the appellation of new creatures. Without this change it does not consider them as Chris- tians. The flesh is, in the New^ Testament, op- posed to the Spirit ; that is, the natural state of man, to his state as recovered by the Spirit. Christianity is not, like other religions, mtio?ial; it is entirely pei'sojial. We are indeed, by birth, entitled to baptism, and to be admitted into the external church of Christ — that is, we are ad- mitted into a solemn covenant with God, in which we promise this personal change ; and our hope of salvation depends on its taking place within our hearts. It is one of the elements of Christian science, that without holiness no man shall see the Lord. Other religions have chiefly insisted upon the admission of certain opi?iions or ceremonies ; and a person, according to his reception of the one and practice of the other, was considered as a votary of that religion, and entitled to its benefits. Even the Jews had fallen, in our Saviour's time, into a gross mistake of this kind, which our Saviour's REGENERATION AND OTHER DOCTRINES. 259 Sermon on the Mount is chiefly intended to ex- pose, and to shew that in the pure system he was about to deliver, though there would be doctrines and ceremonies, yet no observance of these could atone for the wilful breach of the least command- ment. All the doctrines of Christianity, and all the ceremonies it requires, are of a practical nature : they tend to implant principles which will most powerfully produce practical holiness ; and only in proportion as that practical influence is felt, are the doctrines of the Gospel rightly understood. Other religions have made the principal part of duty consist in abstaining from certain crimes, and practising a limited degree of virtue; but Christianity requires much more : she insists upon her disciples being active in doing good. Their members they are to yield as instruments of righ- teousness and holiness ; their bodies they are to present as a reasonable sacrifice unto God. It is not enough that they do no evil : they are to do good to all men ; to consider their time, money, and influence, as talents with which they are to occupy till their Master calls them to account. Other religions have been contented merely with an external practice, conformable to their rules : Christianity requires, that all the righteous actions of her servants should be done from the heart ; not of constraint, but willingly. They must be the offerings of a free will ; the natural dictates of the heart, and of an understanding so renewed as to approve and delight in them. The Chris- tian's tempers are no less the subjects of reforma- tion than his actions. A worldly temper is as S 2 260 ON THE CONNECTION BETWEEN contrary to his character, and as opposite to the nature and genius of Christianity, as an evil action. A general carelessness and remissness about our souls is represented in the New Testament as not less culpable than positive acts of sin. In short, a Christian is one w^hose will is renewed to love God ; who feels that the service of his Maker is at once his glory and his joy ; who has a grate- ful sense of his obligations to the Divine mercy, and a rational and permanent abhorrence of sin. Influenced by just principles and noble desires, he is no longer a slave to the world or the flesh ; no longer places his happiness in the gratifications of vanity, the luxury of ease, or the enjoyment of worldly pleasures. He looks up to heaven as his home, and he is training for it in the practice of all righteous duties which that seat of.unsullied holiness requires. Such is the nature and purpose of Christianity^ — that religion which the Son of God came down from heaven to inculcate. From this view of the change of heart which the religion of Jesus Christ requires, I proceed to derive some practical admonitions. And, first, I address the careless and worldly- minded. — You will object to this representation of the design of the Gospel, and think that the benefits of Christianity may be obtained without this extreme strictness of life and purity of heart. But I appeal to yourselves, whether what the Gospel thus demands of us is not a reasonable service. Can you expect that God should suffer his creatures to live on his bounty, and to partake of the mercy he has offered them, without a holy UEGKNEKATION AND OTHER DOCTRINES. 261 conformity to his will, without endeavouring to honour and serve him, to the utmost of their power, with the faculties he has given them ? Can you expect that he will receive into heaven, that pure and holy seat in which he is peculiarly present, those who have not been prepared for that glorious mansion ? The least serious reflection must con- vince you, that God has given to man a capacity to serve him, and that he must therefore require from him a diligent and upright obedience. And what is that religion which the Son of God, coming down from heaven, must have been expected to teach ? A religion consistent with impurity, or with ignorance, or with spiritual indiflerence ? A religion substituting the belief of mere opinions for holy practice ? A religion allowing a practice partially virtuous, and admitting the performance of some parts of duty as a compensation for the neglect of the rest ? No : it is evident, that, in a religion taught by the Son of God himself, no insincerity could be admitted : that he could not have quitted the scene of his glory to teach a system in which the highest faculties of man, his will and his affections, were to find a partial or subordinate exercise. He came to purchase to himself a peculiar people, zealous of good works; and the sum of his commandments is, to love the Lord our God with all our heart and soul and strength, and our neighbour as ourself. But while I therefore inculcate on the careless sinner the absolute necessity of Christian holiness, let me not forget, that amongst my hearers there are probably many upright but humble and dif- fident persons, who are truly desirous to serve 262 ON THE CONNECrrON BETWEEN Christ, though they feel and lament the difficulty of subduing the corruption of their nature. I would remind them, that it is peculiar to the Gospel of Christ to afford hope and encouragement to the humble. Let not this description of the extensive nature or perfect degree of Christian holiness, lead you for an instant to consider Christ as a hard Master, or his service as an unreasonable bondage. His yoke is easy, and his burden light. He has considered, he does consider, human in- firmity. Heknoweth our frame : he remembereth we are but dust." And therefore, though he cannot dispense with this sincerity of heart and practical holiness in his disciples, he has amply furnished them with means to attain it. For this end he offers the influence of his Holy Spirit to those who earnestly seek it. That high degree of holiness, also, which is required, is to be the result of a long-continued progress. The strength of mature age cannot be expected in an infant, nor the per- fection of holiness in the infancy of the spiritual life. The Christian is one who makes a constant progi'ess from grace to grace. He counts not himself to have apprehended; but, forgetting those things which are behind, he reaches forth to those which are before, and presses toward the mark for the prize of his high calling in Christ Jesus." And though infirmity still cleaves to human nature, and corruption defiles its best intentions, yet, through the atonement of Christ, there is no condemnation to them that are in Christ Jesus." It is peculiar to Christianity, that, though it re- quires holiness, it yet dispenses pardon ; that, REGENERATION AND OTHER DOCTRINES. 263 although it allows not insincerity, it yet shews compassion to the penitent sinner. " If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins." It is peculiar to Christianity, that the believer may know the extent of his defici- encies, see his extreme unworthiness, be filled with shame on account of his sin, and yet abound in joy and peace in believing. Thus in every respect Christianity bears the image of its great Parent ; spotless and pure, yet at the same time mild and gracious ; too righteous to admit of wilful depravity, yet too merciful not to admit repentance, and provide salvation for those that repent and believe. Such, then, is Christianity ; a lovely copy of the goodness, mildness, purity, and excellence of the Divine Nature. Christ, its author, displayed in his own character the glory of the Father, full of grace and truth ; and it was his intention to impart to all his disciples his own resemblance and image. What manner of persons, then, should Christians be, in all holy and godly conversation ? But, alas 1 what must we say to those Christians who are living in the world as if they were of the world ; who, instead of considering themselves as pilgrims and strangers on earth, who have no abiding city here, set up their rest in this life, are immersed in earthly things, are making no moral improvement, are strangers to earnest prayer, to a holy temper of mind, to a conformity to the will of God : who, in short, are Christians only in the name and form of worship, while their spirit, temper, maxims, views, and conduct, are just the same as if Chris- 264 ON' THE CONNECTION, &C. tianity had not been revealed ? Alas ! what can we say of such, but that they have a name to live, and are dead ? For w^here is that personal holi- ness, that purity of heart, which the Gospel re- quires ? They want the very essential character which alone constitutes the title to Christianity. A lifeless, nominal Christianity, has been the great evil of the world ; nor can any general or solid reformation take place till the distinction between real and pretended Christianity is clearly understood : till the genius and character of the Gospel is studied, and the power, rather than the form, of godliness becomes the object of our desire. This great and fundamental distinction, the doc- trine of regeneration is well calculated to explain. It alarms the careless sinner, and confounds the self-deceiver : it allow s of no sin, nor permits the absence of any virtue. Its immediate tendency is to put an effectual stop to every evil w^ay, to administer a thorough cure to spiritual diseases, and to form and fashion us after the image of Christ. Such are its practical effects; nor can the danger of neglecting it be described in more awful terms than the great Judge of the quick and dead has used in the words of my text : Verily, verily, I say unto you, Except a man be bom again he cannot see the kingdom of God.'* 265 SERMON XVIII. ON JUSTIFICATION. EPHES. ii. 8 — 10. By grace are ye saved, through faith ; and that not of yourselves; it is the gift of God, Not of works, lest any tnan should boast. For we are his work- manship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. When it is said that salvation depends on our faith, and not on our works, a very strong objec tion will immediately suggest itself : — What, then ! are good works of no avail to salvation ? Do the righteous, by their holy and excellent lives, establish no better claim to heaven than the profligate and profane ? Is not this repugnant to common sense ? Is it not contrary to all our ideas of the justice and righteousness of God? Is it not a doctrine dangerous to the interests of morality, depreciating the value of a good life, and encouraging the wicked presumptuously to expect salvation in opposition to the many plain declarations of Scripture?" Such are the ob- jections which unavoidably force themselves upon the mind, and which, without doubt, would be of the greatest weight, if they were founded upon a correct statement of this doctrine. 266 ON JUSTIFICATION. No truth, I conceive, can be more just in itself, more consonant to reason, and more fully esta- blished in Scripture, than that without holiness no man shall see God." The uniform tendency of revelation is to inculcate purity and righteous- ness. The grace of God that bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and v^orldly lusts, we should live soberly, righteously, and godly in this present world." At the day of judgment, the righteous will be admitted into the kingdom of heaven ; and the wicked will be shut up in outer dark- ness, to dwell with the devil and his angels for ever. Jesus Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." If, then, there appear to be assertions in Scripture inconsistent with these declarations; which either represent good works as unnecessary, or depreciate their value ; such assertions must be understood in a qualified sense, or at least must be explained so as to accord with the de- clarations of an apparently opposite kind : for Scripture cannot contradict itself, but must speak a uniform and consistent language. I conceive, however, that nothing is necessary, beyond a clear and just statement of the doctrine of salva- tion by faith, to shew that it is perfectly con- sistent with the strong assertions of the inspired writers respecting the necessity of holiness and good works. For this purpose, I shall endea- vour to lay before you a brief explanation of this doctrine. ON JUSTIFICATION. 267 The Eleventh Article of our Church affirms, that " we are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification." I quote the words of our venerable Church, not merely because they explain her doctrine — though that consideration ought to have the greatest weight with us — but because, as forming an article of our national faith, they will neces- sarily have more authority than the opinion of any individual, and because they contain a sum- mary of the faith professed by every Protestant Church at the period of the Reformation. In- deed, the doctrine of justification by faith alone was one of the fundamental points in which the Reformers differed from the Church of Rome; and so important was it esteemed, that it was termed, by Luther, the article according to the belief or denial of which a church might be said to stand or fall. If the holy Scriptures had not spoken plainly and decisively on this subject, the doctrine in question would scarcely have been asserted thus strongly by the reformed churches. But these assertions are amply justified, both by the express language of the Revelation, and by the whole ana- logy of the Christian faith. The language addressed by St. Paul to the Ephesians, is very strong : By grace are ye saved, through faith : and that not of yourselves ; ON JUSTIFICATION. it is the gift of God : not of works, lest any man should boast." Nor was the statement of the same Apostle to the Galatians less remarkable : " We, who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified." To the Philippians he wrote : ''I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord : for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him ; not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." He instructs the Romans, that ** by the deeds of the law there shall no flesh be justified in the sight of God ; for by the law is the know- ledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteous- ness of God, which is by faith of Jesus Christ unto all and upon all them that believe : for there is no difl*erence, for all have sinned and come short of the glory of God: being justified freely by his grace, through the redemption that is in Christ Jesus." These passages are strong and decisive, and their meaning seems too obvious for dispute or uncertainty. Yet we may be still more clearly satisfied that we have not misunderstood them, ON JUSTIFICATION. 269 when we consider the other evidence, afforded by St. Paul's Epistles, that the opinions of our own Church on this subject were held by the Church of Christ in the time of the Apostles. The ob- jection which is now so frequently urged against this doctrine, was not less forcibly advanced when it was first promulgated. **We be slan- derously reported," says the Apostle ; and some affirm that we say, Let us do evil, that good may come." It is evident, therefore, that the doctrine which the Apostles preached seemed at first sight to afford some ground for the impu- tation made by the enemies of Christianity, who, either through error or malignity, insisted that it tended to promote licentiousness. For had the Apostles preached onli^ the necessity of virtue and a holy life as the qualifications for heaven, with what colour of reason, or under what pre- tence, could any persons have charged them with teaching a doctrine which encouraged sin ? It is still more remarkable, that St. Paul himself per- ceived that such an imputation might be made with at least some degree of plausibility, and therefore anticipated and fully repelled it. In the sixth chapter of his Epistle to the Romans, after having stated the doctrine with great preci- sion, he proceeds immediately to inquire what would be the first and chief objection to which it would be open. What shall we say, then ? Shall we continue in sin, that grace may abound ? " And again ; Shall we sin because we are not under the law, but under grace ? " Having thus proposed the difficulty, he then satisfactorily re- moves it, by shewing that the Gospel afforded no 270 ON JUSTIFICATION. licence for continuing in guilt ; but, on the con- trary, exacted in the strongest manner the mor- tification of sin, while it provided a deliverance from its power. But at present it is more material to observe, that by bringing forward the objection prominently, and by shewing that it was founded on an erroneous and imperfect view of the Go- spel, it is plainly implied that there was in the doctrines of Christianity something which did give some plausible countenance and colour to such a conclusion. These passages, selected from many more of a similar kind, are quite sufficient to prove, that in the justification of man his good works are in some sense entirely devoid of any efficacy. But single expressions, however strong, may be mis- understood ; and it is more satisfactory, if the truth of any disputed doctrine can be confirmed by shewing that it does not rest on solitary or in- sulated passages, but is embodied into the very fabric of Christianity, and made a component part of its general system. Now such a proof may, in the present case, be fairly drawn from that doctrine which is confessedly peculiar to Christianity, which is interwoven into its very substance, and is held forth in every page of its records: I mean, that of Jesus Christ having come into the world to be the Saviour of sinners. Now, if we examine that fact carefully, we shall find that it necessarily supposes and implies the truth of the doctrine of justification by faith alone. For if a Saviour is appointed, for whom is he appoint^ ed? Evidently for those who cannot deliver them- selves from destruction. " They that be whole ON JUSTIFICATION. 271 need not a physician, but they that are sick." The Son of man is come to seek and to save that which was lost. ' The death of Christ was to be a sacrifice, a propitiation for sin : His blood was to cleanse us from all unrighteousness. Now what do these expressions imply, but that men are to be saved, not as meriting heaven by their own innocence or virtue, but as sinners rescued by a Saviour from destruction ? The claim of salva- tion by our works, is indeed utterly incompatible with the hope of salvation through Jesus Christ. In applying to a Saviour, we in effect renounce the plea of innocence ; we confess the charge of guilt ; we ask for pardon and mercy. Thus, there are two different systems of salvation. Of one, our own virtue is the basis : the foundation of the other is faith in Christ. He who embraces the first, pleads his innocence ; he who trusts to the latter, confesses his guilt. In the former of these characters, there is a self-satisfaction ; in the other, a spirit of humiliation and contrition. The one claims reward ; the other sues for pardon. The one depends upon himself; the other relies upon a Saviour s death and intercession on his behalf. The one appeals to God's justice ; the other throws himself upon his mercy. The one claims heaven as a right ; the other asks it as a gift, of which he confesses himself to be unworthy. The one boasts of his integrity ; the other is deeply humbled for his transgression. The one trusts to his own merits; the other renounces his own righteousness, con- fesses himself a guilty sinner, and seeks for salva- tion through faith in Christ Jesus. Hence it is evident, that the system which requires faith in 272 ON JUSTIFICATION. Christ, and therefore renounces the merit of our own obedience, may be easily misunderstood or misrepresented as undervaluing good works, be- cause it does not make them the ground of our hopes of salvation. All that is said, then, of the inefficacy of good works for salvation, is said with reference only to our justification before God. If we are forbidden to plead our good works as our recommendation to his favour, it is for this valid reason, that no man living can offer to the pure and holy God — to Him in whose sight even the heavens are un- clean, and who chargeth his angels with folly — such a degree of righteousness as he can accept. It is ignorance of ourselves, of the purity of the law, and of the holiness of the nature of God, which alone could lead us to exalt ourselves in his presence. We are sinners in his sight ; and he therefore requires that he should be saved as sinners ; that we should acknowledge our guilt ; that we should feel contrition for our sins ; and that we should humbly ask for forgiveness for the sake of his Son, and not assert a title to heaven as a right. It has often appeared to me a very striking proof of the Divine original of Christianity, that it has exhibited a plan of salvation so very different from what it is probable man would have devised, which, however, when fully understood, is so perfectly consonant to reason and to truth ; a plan which is exactly adapted to the true state of man, and which most highly exalts the attributes of God. The common sense of mankind seems naturally to lead them to think, that we must obtain the favour and ON JUSTIFICATION. 273 avert the displeasure of God by a life of devo- tion and innocence. This opinion seems so ob- viously just, and so consonant to the feelings of mankind, that it is scarcely to be supposed, that if men had invented a system of religion, and particularly if good men had been its authors, it would not have been founded upon this principle. A system, however, is produced, which is directly contrary to this fundamental assumption, and which is built upon the opposite supposition of the inefficacy of man's righteousness to recom- mend him to the Divine favour. Let us, then, examine this system. In what light does it con- sider man ? In what light does it represent God ? Does it exhibit views of the condition of man and the character of the Deity, which, when they are properly understood, are consistent with truth and reason ? With respect to man, it represents him as a sinner. It declares, that all mankind have sinned and come short of the glory of God. Let the truth of this declaration be decided by an appeal to every man's conscience. Who can lay his hand upon his heart, and say he has never done wrong ; that he is not chargeable with sin ? Let its truth be examined by experience. Look at the state of the world, and judge whether all men have not been chargeable with guilt in the sight of God. These statements of the inefficacy of human merit in obtaining the favour of God, clearly indicate also their Divine original, by the very sublimity of the ideas which they convey of his holiness. There must be an infinity in every Divine attribute ; and this system exalts the holi- ness of God to an infinite degree. It represents VOL. II. T •274 ox JUSTIFICATION. the purity of his nature to be such, that he can accept nothing but what is absolutely perfect. He considers all men as sinners, and the least taint of sin is odious in his sight. There may be, indeed, a great difference between one man and another : one may be comparatively righteous, and another comparatively wicked : but before the infinitely holy God, all these shades of difference vanish ; all are in his sight unclean. In his presence all are guilty sinners. The very best man living has to answer at the judgment-seat of God for innume- rable transgressions. Yet He has appointed a way in which men, although thus sinful and impure, may be saved. He therefore forbids the plea of righteousness, and requires humiliation in all his creatures, that every mouth may be stopped, and all the world may become guilty before God." How sublime is this representation of the Divine purity ! How clearly does it prove itself to be consonant to the Majesty of Infinite Holiness ! — But this view of the purity of the INIost High also tends to glorify and illustrate another attribute of the Divine character — his infinite Goodness. For although God could not consider man in any other light than as guilty and sinful, yet such was his infinite goodness, that he sent his only- begotten Son upon earth to take upon him their nature, and to make atonement for them by his death on the cross ; that thus he might save, through him, those who in his holy eyes were the objects of displeasure and aversion, and whom he could not save on their own account: that thus he might be just, and the justifier of him which believeth in Jesus." Such a view of the system ON JUSTIFICATION. 275 of salvation appears, in my own mind, so honour- able to God, and so plainly carries with it the seal and impress of Divine holiness and majesty, that I cannot but assent to it as coming from God, both on account of the honour which it pays to him, and the sublime views it exhibits of the Divine character. This account of the^ nature of salvation will tend to dissipate the obscurity which might seem to prevail, respecting the doctrine of the insuffi- ciency of our own works to make atonement for our sins ; as well as to reconcile any apparent contradiction between that doctrine and the ge- neral obligations of Christians to cultivate holiness and obedience to God. A holy and righteous life is not only recommended, but required, in every page of Scripture. It was the design of every Prophet, and of every Apostle, to inculcate and to sanction such a life in the strongest and most effectual manner. It was the very end of the Gospel to produce it. The disciples of Christ are to be a holy generation, distinguished by their purity and their good works from the rest of mankind. But in their application to God for pardon, they are to renounce all high ideas of their own character ; they are to humble them- selves before him, and to sue for forgiveness as sinners ; for in his sight they are guilty and mi- serable, and laden with iniquities. And, in truth, their own humility, and their just views of the perfection of the law of God, will lead them to see themselves as indeed sinners in his presence. A lively sense of their own deficiencies (which will be always more lively in proportion as they in- T 2 276 ON JUSTIFICATION. crease in the love of righteousness and in know- ledge of the extent of the obedience they owe to God) will prevent their ever thinking of themselves in any other light than as unworthy sinners. They will therefore never extol themselves ; they will never magnify the merit of their own obedience ; they will abhor every proud conceit of their own virtue ; they will, with the Publican, rather cry, God be merciful to me a sinner ! " than with the Pharisee, God, I thank thee that I am not as other men are." Both their knowledge of them- selves and their knowledge of God will inculcate lowliness of heart, and will teach them to ascribe it to the grace and mercy of God if they are finally made partakers of his salvation. Thus understood, the doctrine of salvation by faith alone contains in it nothing unreasonable, and nothing which tends to depreciate the general im- portance of good works. If a man believes that the good works which he has performed, or may yet perform, can never be of sufficient value to recommend him, by their own intrinsic excellence, to the favour of the holiest of Beings, does he for that reason disparage them ? Does he consider them as worthless ? No : he acknowledges their value, while he laments that he has fallen short of that excellence which his very humiliation tends to exalt. He still looks upon them as useful and necessary in every view, except as affording a ground of his justification before God. He sees that they are necessary, because God requires holiness in all that approach him ; and he there- fore concludes, that, though obedience to the Moral Law cannot establish for man a title to ON JUSTIFICATION. 277 heaven, it may yet be equally necessary for the completion of other purposes in the Divine eco- nomy. Although it is not the basis of our justi- fication, it may, notwithstanding this, be neither the less necessary nor the less important. The ground only, on which it is necessary, and not the necessity itself, is here in question. The reasons which shew the necessity of righte- ousness and good works are innumerable, and of the utmost weight. They are truly acceptable to God : without them none can be admitted into his kingdom. They qualify us for heaven, although they do not form the ground of our ad- mission into it. They honour God, while the want of them dishonours his holy Name. They are the necessary fruits of a true faith ; for, as the Twelfth Article of our Church declares, Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins and endure the severity of God's judg- ment, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruits." They are the guards of our peace ; for we deceive ourselves, if while we continue in sin, or do not abound in the fruits of righteousness, we enjoy any religious consola- tion. They are of the greatest utility to our fellow-creatures, as well as the evidences to them of the sincerity of our faith. They are the objects of every real Christian s solicitude, desire, and hope. It is his most ardent wish and incessant endeavour to be holy, even as his Father which 278 ON JUSTIFICATION. is in heaven is holy. He hates and abhors sin as the greatest of evils. It is his grief and burden, the cause of all his suffering, and all his sorrow ; and it is his one great object in life, through the grace and power of Christ, to be delivered from the corruptions that are in the world through lust, and to be made partaker of a Divine nature. But in all this, the principle from which he acts is the desire to please and serve God, from a grateful sense of the value of Christ's salvation ; and not a blind hope to present to God such an obedience as he may justly esteem entitled to the reward of heaven. In a word, good works are not so valued by a real servant of God as to be in his mind inconsistent with the glor}^ of Christ as a Saviour, the holiness of God as a Judge, the purity of his law, or the infirmity of man as a sinful fallen creature. Wherever there is a hum- ble mind, and a real penitence for sin, there good works will be considered with the highest honour, though they will not be substituted in the place of Christ as a Saviour. That this is the view inculcated in my text, will appear from the explanation of it in detail. By grace are ye saved:"' by an act of the mercy of God, not from a claim upon his justice, as though they who obtain this salvation were righteous and deserving of heaven. — Through faith ; " that is, while we are saved by Divine grace alone, it is faith which is the instrument of salvation. Faith humbly relies upon Christ as the Redeemer. Faith acknowledges the value of his death, and the efficacy of his intercession. Faith ascribes all our salvation to him, giving ON JUSTIFICATION. 279 glory and honour to him as our only Saviour. Faith renounces self, that God and that Christ maybe exalted. — " And that not of yourselves, it is the gift of God." The w^ords and that" have been differently understood. Some commenta- tors make them relate to faith, and understand St. Paul to say, that even that faith" is not of ourselves. Others interpret them as relating to the whole of our salvation, which the grammatical construction of the original words seems rather to favour. It is immaterial which interpretation is preferred. Either of them shews the mind of the Apostle to be intent upon proving that we are hot to be saved by our own merit or power. Every thing which contributes to our salvation, even our faith, is humbly to be ascribed to the power and grace of God. — Not of works, lest any man should boast." Salvation is not to be considered as procured in any measure by the merit of our own works ; and for this very im- portant reason, that man may not be able to arro- gate to himself any title to reward before God. Salvation must be an act of God's mercy, for which man must be ever deeply under a sense of obligation to him, and for which he must ascribe praise to God throughout eternity. But it would be inconsistent with such a state of heart, if man should attribute any thing to him- self. We must be laid prostrate before God as sinners, and saved in that posture of humiliation. Boasting," says the Apostle, in another place, ''is excluded. By what law? Of works ? Nay, but by the law of faith." If men exalt a good life in their own esteem. 280 ON JUSTIFICATION. SO as to expect their salvation from it, they may suppose, that, even should their opinion be erro- neous, their mistake would be harmless and un- important. But let them be assured, that such an expectation v^ill be not less dangerous than deceitful : it v^ill be dangerous, because it is in- consistent with that humiliation which is indis- pensably requisite in sinners, with that frame and temper of mind which are necessary in the system of salvation. If Christ be the only Saviour of the world ; if the song of heaven be. Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; for thou wast slain, and hast redeemed us to God by thy blood ; " then should the same acknowledgment be made by his redeemed people on earth, and they also should unite together in ascribing their whole salvation to him. But self-righteousness, or boasting, is inconsistent with such an acknow- ledgment. Whatever good works are performed by the people of God, are the effect of their faith in Christ. They first approached him as penitent sinners, confessing their guilt and imploring his mercy. Having redeemed them from the curse of the Law, he imparted to them the grace of his Holy Spirit, to form and fashion their souls anew, after his own image ; to create in them all holy affections and dispositions, to excite the love of holiness and the practice of it. They "are his workmanship " — the fruits of their faith, no less than their redemption, are his own gracious work — they are by him created in Christ Jesus unto good works, which God hath before ordained ON JUSTIFICATION. 281 that thev should walk in them." Their deliver- ance from sin, no less than their redemption from death, are entirely and exclusively the vrork of God the Father, Son, and Holy Spirit. Thus, therefore, while the Christian scheme exalts the value and excellence of good works, and enjoins them by the most solemn sanctions, it does not admit that they are in any sense meritorious. It at once glorifies God, and humbles and sanctifies man. From this view of the inefficacy of our holiest actions to work out our salvation, let us learn to draw near to God in a spirit of the deepest humility. Before him let us renounce our own merit, looking only to his mercy, and to the in- tercession of Christ. But God forbid that these considerations should lessen our estimation of practical holiness and piety ! We must press after them with the earnestness of men who know that they must perish unless they become holy. We must hunger and thirst after righteousness. Till we '*walk with God" in a holy life, we must never cease to distrust our state before him. Thus pursuing good works with a right spirit and for the right end, seeking them in the strength of Christ, desiring them as the evidences and the fruits of faith in him, acting from a prin- ciple of attachment to him, and aiming to pro- mote his glory, we shall attain the true Christian end. We shall produce the fruits of righteous- ness through Jesus Christ, to the glory and praise of God." 282 SERMON XIX. ON THE NATURE OF TRUE RELIGION. ROMANS Xiv. 17. The kingdom of God is not meat and drink, but righte- ousness and peace, and joy in the Holy Ghost. Wherein does true religion consist ? No in- quiry is more important than this ; for it involves our happiness, not only in the present life, but in that eternal state into which we must soon enter. Now, independently of the knowledge of the character of God which we derive from the Scrip- tures, it might reasonably have been concluded, from the relation which he bears to us as our Creator, that he would not leave a subject so important to his creatures in uncertainty. The most important truths are generally the most simple and plain ; and that which materially concerns the happiness of mankind, it seldom re- quires great attention or unusual discernment to discover. Yet, although God has given to us a revelation to ascertain the real nature of religion, no subject has been the occasion of greater doubt and controversy. Religion was supposed by many, in the time of the Apostles, to consist chiefly in oblations, in abstaining from the use of several kinds of food, or from the touch of various ON THE NATURE OF TRUE RELIGION. 283 unclean things. Touch not, taste not, handle not," were with them some of the most essential precepts in religion ; and it is in opposition to their opinions that the Apostle declares the kingdom of God not to consist in meats and drink — in the using of them, or in the abstaining from them. The most frequent error, respecting the nature of religion, has consisted not so much in proposing something which is essentially contrary to it, as in selecting a part of it, and substituting that part for the whole. No one ever thought that religion consisted in lying, swearing, or stealing. There must be something plausible, something resembling the truth, in any error which is long or widely received. Now, in fixing upon some part of religion, and magnifying its importance till the rest appear of little account, there is a foundation on which the fabric of error may rest. In the case before us, the legal oblations, abstinence from particular kinds of food, the observance of new moons and sabbaths, and of various other rites and ceremonies, had been or- dained by God : they constituted a part, and only a part, of true religion under the Levitical dispensation : they were rather means to religion than religion itself. Yet, from an undue estimate of the importance of these duties, which they diligently practised, many of the Jews were led to flatter themselves with a persuasion of their own superior sanctity, though they neglected the weightier matters of the Law — ^justice, mercy, and faith. Their error, and the absurdity of it, we now 284 ON THE NATURE OF TRUE RELIGION. clearly discern. We perceive that they had formed unworthy conceptions of the character of God, who they imagined would take pleasure in vain and useless ceremooies. They had narrow notions of religion itself ; for they did not per- ceive that it consisted in the reformation of the heart, and in purity of life. They confounded the means with the end ; not observing that all ceremonies are useful only as promoting some further object, and that the end itself must be more important than the means by which it was to be pursued. They entertained confused ideas of the proportionate value of duties, unreasonably exalting those of the lowest kind, and depreci- ating some of the highest value. In all these respects we discover their gross mistake, and wonder they should have overlooked such obvious truths. We see that the nature of true religion resembles that of its great Author; that it glorifies God and sanctifies man ; that whatever falls short of this, falls short of religion ; and that whatever is substituted in the room of it, be it even a part of religion itself, ought to be rejected as unworthy of that sacred name. But in this, as in most other cases, we are more clear-sighted in discovering the errors of others than of ourselves. Many, who condemn the Jews for having thought religion to consist in meats and drink, are themselves condemned in their own practice by the very principles upon which their censure of the Jews proceeds. How many, at present, mistake the forms of religion for religion itself ! They are punctual in their attendance at the house of God ; they ab- ON THE NATURE OF TRUE RELIGION. 285 stain from labour on the Sabbath ; they repeat with regularity some forms of prayer ; and there- fore they doubt not of the genuineness of their religion. These are undoubtedly observances enjoined by God, and are therefore essential to real piety. The house of God was erected, the Sabbath set apart, and prayer appointed, in order that by those means man might obtain the grace of God in the heart. Yet these outward acts of worship constitute the form only of religion : the power of it consists in the purification of the heart, and in deliverance from evil dispositions. How many are constantly at the house of God on the Sabbath, who through the week are fretful and peevish, worldly and covetous, slothful and selfish, void of Christian love, heavenly minded- ness, and holy affections ! Yet they observe the forms of Christian worship, and are therefore satisfied with themselves. The very religion of such men at once tranquillizes their consciences and hardens their hearts. Alas ! of what use are the forms they practise, unless they produce the power of godliness in the soul ? That worship which does not erect the kingdom of God and the law of God in our hearts, is in truth nothing better than a mere bodilv exercise. There are other persons, of upright and even of pious intentions, who seem to mistake the means of religion for religion itself. They are not, indeed, formalists : they are deeply sensible of the folly of resting in the mere outward acts of worship ; but still they suppose religion to consist in habits and practices which are really important only as they are made subservient to the growth of true piety. 286 ON THE NATURE OF TRUE RELIGION. Such persons confine their views of religion to long and fervent prayer in public and in private, to the study of the word of God, to the perusal of religious books, and devout conversation with Christian friends. In these things they are fre- quently and deeply engaged. And greatly, indeed, is it to be lamented, that these important duties have fallen into so general a neglect. To this cause much of the wickedness of the present day must be attributed. Yet while I admit, in the amplest terms, the necessity of these habits, it must, at the same time, be observed, that they are but means by which we are to obtain an end ; and that the end, of course, is more important than the means. Prayer may be considered either as an act of homage to God, or as an act of sup- plication to him for the grace we need. In the former sense, it is an act of religion ; in the latter, but a means of receiving grace. Now wherein does that grace consist ? In purity, in meekness, in charity, in love to God and man, and in the zealous discharge of the duties of our station. Yet how many imperious masters, idle servants, unkind husbands, undutiful children, and unfaith- ful friends, are zealous in their prayers, in attend- ance upon preaching, in reading the Scriptures, and in religious discourse, without, perhaps, a doubt of the genuine nature of the religion in which they confide ! There are others, whose religion consists in the belief of the doctrines of Christianity. They are diligent to know the whole system of the Gospel, zealous to propagate truth, and eager in combat- ing false opinions. But why ? Is it because they ON THE NATURE OF TRUE RELIGION. 287 have experienced in their own souls the sanctify- ing influence of the truths they believe ? Is it because they have themselves become more hum- ble, meek, patient, gentle, and heavenly minded? Alas ! it is often forgotten that these are the dispo- sitions which the Gospel was intended to produce ; and that the faith which does not produce them is dead, however orthodox it may be. The articles of our creed are doubtless of the greatest import- ance, and ought to be zealously maintained. But why ? Because no others produce such excellent fruit in the life. Thus the doctrine of our depra- vity has an evident tendency to keep us humble ; that of our weakness, to make us watchful against sin, and stedfast in adherence to Christ; the love of Christ, in giving himself for sinners, constrains us to live in strict obedience to him ; his free forgive- ness implants a spirit of mildness and compassion in our hearts. Thus every doctrine is to be brought into action, and is important and valuable to us only as it produces corresponding and appropriate dispositions. Yet how large is the number of those who are more solicitous to have their faith sound than their hearts pure ! who thus make the kingdom of God to consist in doctrines, which, through our abuse of them, may be as unedifying as the traditions of the Jews about washing of hands and purifying of vessels, or their ordinances respecting abstinence from meats 1 We have made no inconsiderable advance in Christian knowledge when we are fully persuaded of a truth so simple, that we might expect the most ignorant to know it — that real religion is seated in the heart, and not in the understanding ; in 288 ON THE NATURE OF TRUE RELIGION. the power rather than in the form of godliness, knowledge and faith are in order to practice : and we neither know nor believe to any good " purpose, unless our knowledge and faith influ- " ence our conduct and make us truly better men. " Let us live upon the great fundamentals of religion, and let not our attention to these be " diverted by an intemperate zeal about lesser things. Let us not place our religion in dis- " putable points and ineffectual opinions ; but in those weightier matters of the Law and Gospel, which are of undoubted importance, and in which holy men, among all the different deno- minations of Christians, are better agreed than " is commonly apprehended." What, then, is religion ? I answer in the Apo- stle's words : It is righteousness, peace, and joy in the Holy Ghost." As it respects God, it is righteousness ; in its relation to man, it is peace; and as it regards the state of happiness we enjoy in our souls, it is joy in the Holy Ghost. What, then, are we to understand by the term righteousness ? — There are some who sufficiently discern that forms of worship, religious exercises, and speculative opinions, do not constitute the whole of religion, but are rather means to obtain a higher end, who yet fall themselves into an error similar to that which they reprove in others. They also substitute a part for the whole ; a part of the end proposed to be obtained for the whole of it. They admit a loose interpretation of the nature of righteousness, and easily satisfy them- selves that they have attained all that is required ON THE NATURE OF TRUE RELIGION. 289 of them. Righteousness, and peace, and joy in the Holy Ghost mean little more, in their creed, than a freedom from gross acts of fraud, injustice, and oppression, a general honesty of conduct in the business of life, a peaceable behaviour to our fellow-creatures, and the satisfaction arising from a good conscience. Thus by setting before themselves a low stan- dard, to which, by the help of a little partiality and some allowance for the infirmity of human nature, every man can accommodate himself, the purity, holiness, and righteousness, which the Gospel enjoins, become almost empty names. But true righteousness, as it is described in the Gospel, is of a higher and purer nature. It may be considered as consisting of these three things, indissolubly united : Christian motives, spiritual worship, and holy practice. 1. The righteousness which the Gospel enjoins is founded in Christian motives. — It is the motive which determines the value of an action ; and the highest motives alone are sufficient to render our conduct truly Christian. The love of God — a fervent desire to fulfil his will, whether consistent with our own or opposed to it — a deep value for the unsearchable riches of Christ, and a perma- nent wish to promote the glory of God — must be deeply fixed in the heart, must regulate our whole conduct, must influence us to self-denial, and animate us to exertion in his service. They who are described as righteous, in our Saviour's re- presentation of the last day, are not so denomi- nated, merely because they fed the hungry and clothed the naked, but because they did these VOL. II. u 290 ON THE NATURE OF TRUE RELIGION. things for Christ's sake. We are exhorted, what- soever we do, to do it in the name of the Lord Jesus Christ. Husbands are to love their wives, as Christ also loved the church ; children are admo- nished to obey their parents in the Lord; servants are exhorted to be obedient to their masters as unto Christ, not with eye-service as men-pleasers, but as the servants of Christ doing the will of God from the heart: Lf ye love me, keep my com- mandments." I beseech you, brethren, by the 7?iercies of God, that you present your bodies, as a living sacrifice, holy, acceptable unto God." Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit." The true Christian will feel the force of such expressions, as they describe the motives from which he really acts. 2. Spiritual worship is the natural fruit of Chris- tian principles. — A truly righteous man must be a devout man : all his principles inculcate the ne- cessity of serious prayer. The knowledge he obtains through the Gospel, of the corruption and weakness of human nature, will powerfully lead him to pray to God, from whom alone he expects strength and mercy. His hunger and thirst after righteousness will manifest themselves in earnest supplications for it to the Throne of Grace. A cold and formal worship may seem sufficient to him, who has a partial and contracted view of ho- liness, and who is not habitually governed by the love of Christ ; but he whose heart is affected by true Christian principles, will never be content, but when he abounds in prayers and praises to his Redeemer. He does not pray because he ON THE NATURE OF TRUE RELIGION. 291 esteems prayer a duty, but because the dispo- sitions of his heart naturally find utterance in addresses to God. " Seven times," says the Psalmist, do I praise thee, because of thy righteous judgments." He esteemed one day in the courts of God better than a thousand ; for in his heart, as in that of St. Paul, the love of God was shed abroad by the Holy Spirit. 3. Holy practice is the necessary result of Christian principles and spiritual worship. — In proportion as the Christian abounds in know- ledge and prayer, he receives power to live righteously, soberly, and godly in the world : the fear of God influences every action ; it manifests itself in a conscientious discharge of the duties of our stations, in a watchfulness over our pas- sions, in a sincere endeavour to become acquainted with the will of God, and to perform it in the best manner we are able. The principles of re- ligion are distinguished from every other motive by this, that they influence the conduct, in every period and circumstance of life, without pause or intermission. In proportion as the general mass of our conduct is governed by these motives, in that proportion are we righteous persons. Al- though we should possess the purest principles, or should be carried out in the highest strain of devotion ; yet whenever those principles and that devotion cease to influence and regulate our lives, we then want that true righteousness in which the kingdom of God consists. But in the description, given by the Apostle, of real religion, he includes peace as well as righteousness. By considering the context, we u 2 292 ON THE NATURE OF TRUE RELIGION. shall see that by this expression the Apostle pro- bably intended in this place a spirit of peace to- wards our fellow-creatures. It has of late been unhappily assumed by some, that love to man and love to God are distinct things, which have no immediate and necessary connexion. It is true that a degree of benevo- lence may exist without love to God or Christian principles : but it is equally true, that love to our fellow-creatures, in its highest and purest state, can never be permanently seated in the heart, which is destitute of love to Grod ; and that love to God cannot subsist without producing love to our fellow-creatures also : for the love of God is the love of goodness, justice, troth, mercy, and good- will, since these are the qualities which eminently reside in Grod, and by which we are acquainted with him. To love these qualities without possessing a measure of them is impos- sible. We can feel no real approbation of God's holiness, unless we are holy ourselves ; nor of his goodness, unless we entertain sentiments of good will to those around us. The Scripture represents the view of God s perfections as having a trans- forming efficacy : " we behold as in a glass the glory of the Lord, and are changed into the same image from glory to glory.'* The Apostle con- cludes it to be impossible to love God, unless we love our brother also : if we love not our bro- ther whom we have seen, how can we love Grod whom we have not seen ? ' And the love of man is the natural effect of the knowledge we obtain of God through the Gospel. " Beloved, if God so loved us, we ou^ht also to love one another. " ON THE NATURE OF TRUE RELIGION. 293 The peace which my text mentions, is a part of the religion I have thus described as consisting of love to our fellow-creatures, because it is evi- dent that peace arising from any other motive was not intended by the Apostle ; for a spirit of peace then only becomes a Christian virtue when it is directed by Christian love. We may live in peace with our neighbours from timidity of tem- per, which fears resentment ; or from selfishness, which inclines us to avoid risk and trouble; — we may give them no disturbance even in their evil actions, while at the same time we are perfectly indifferent to their welfare. But the peaceable meek disposition of a truly righteous person is of a different nature. It is a copy of the meekness of Christ, bearing injuries without secretly in- dulging a spirit of resentment ; pardoning tres- passes, desiring the good even of enemies, not rendering railing for railing, but contrariwise, blessing;" and labouring to do good, though it may eventually be the means of contention : for as the Prince of peace forewarned his disciples, that he was not come to send peace upon earth, but a sword, so it will be found by his servants, that whoever is active in doing good, even with the purest motives, will frequently kindle the flame of strife and opposition. He who would live in perfect peace with the world, must allow men to live as they please, without reproof of their sin ; but it is a part of that love, from which a Christian's peaceable disposition is de- rived, to endeavour to stem the torrent of vice, and in a prudent and proper manner to rebuke offenders. 294 ON THE NATURE OF TRUE RELIGION. Lastly, The Apostle concludes his description of real religion by representing it as joy i?i the Holy Ghost. The Holy Ghost is emphatically styled the Comforter; and it is his gracious office to bless and reward the works of righteousness and peace by communicating to the soul tranquillity and holy joy. The work of righteousness shall be peace ; and the effect of righteousness, quietness and assurance for ever." Look at the real disciple of the Lord Jesus Christ ; examine his principles, and survey his actions, and say whether it is possible that he should not enjoy real happiness. His principles pure, his motives noble, waging war with every evil passion — the great source of misery in the world — fervent in devotion, strong in faith, and believing the promises of God, abounding in hope, and fervent in good-will towards his fellow-crea- tures, how can he but be happy ? Examine any one of these particulars singly, you will find it sufficient to fill the heart with tranquillity. Bene- volence towards our fellow-creatures will produce it, by depriving the heart of every angry passion, and leading us to sympathize in all the happiness of our fellow-creatures. The hope of glory will gild every prospect in life, and render all its af- flictions light. Trust in God will impart abiding comfort to us, for God will keep him in perfect peace who trusteth in him." Above all, the love of God is an unceasing source of happiness ; for this will make us satisfied with every dispensation of our Heavenly Father, and gladden our hearts in the view of his infinite goodness. But in the ON THE NATURE OF TRUE RKLIGION. 295 true servant of Christ all these means of tranquil- lity are united ; every powerful motive to con- tentment ; every source of pure and real enjoy- ment, added to the brightest hope of glory. Alas ! vv^hy are we so unmindful of the cha- racter and privileges of a real Christian ? Why do we so little enjoy the peace of God ? The answer is obvious : We are deserting Him who is the fountain of living waters, and hewing out to ourselves broken cisterns which will hold no ^ water." We seek for happiness in the world ; we are not solicitous to have the kingdom of God established with power in our hearts ; we are not true believers in Christ, and therefore we enjoy not the consolations of the righteous. But there is a peace which passeth all understanding. There is a joy in the Holy Ghost unspeakable and full of glory ; and it is the shame of men, as well as their misfortune, that they know so little of this joy, and desire so little to obtain it. In conclusion, let us learn to beware of narrow and defective views of religion. It is a subject which requires our loftiest conceptions. It is worthy of God, from whom it proceeds : it is most honourable to man, whom it raises to be partaker of the Divine nature. How has it been degraded, and its glory obscured ! What various parties and sects have singled out some minute part of it, and magnified that part to the dis- paragement of the rest, as if the truth of God wholly consisted in a form or ceremony, or a peculiar mode of worship. Let religion be taken in its full and proper sense, and all objections to 296 ON THE NATURE OF TRUE RELIGION. it are obviated : it concludes equally faith and practice, worship and holiness ; love to God and love to man, duty to God and duty to our neigh- bour; peace and purity of soul. It comprehends ** w^hatsoever is pure, w^hatsoever is lovely, what- soever is of good report." Let us not injure it by substituting a part, however excellent that part may be, for the whole of this Divine and glorious system. Christ, the Author of our reli- gion, and the Pattern of all that are righteous, contained in himself and communicates to his people, the highest degree of excellence of every kind. His religion is a constant progress to per- fection ; it is at once the resemblance of that better state above, and a continued preparation for it. 297 SERMON XX. ON THE POWER AND GLORY OF CHRIST. COL. i. 18, 19. That in all things he might have the preeminence. For it pleased the Father that in him should all ful- ness dwell. The salvation of our souls is of such infinite importance, that we cannot be too solicitous as to the means of securing it. And when we are told that it must be effected, solely by the power and at the intercession of One who seemed in most respects a man like ourselves, and suffered an ignominious death, it is both natural and rea- sonable to inquire what extraordinary virtue he possessed, or whence he derived the wonderful power of arresting the arm of Divine Justice, and bestowing pardon for offences against God ; of bidding the despairing sinner hope, and of pro- mising to wretched mortals eternal life and the happiness of heaven. An answer to this inquiry is given in the words of which my text is a part : We have redemption," says the Apostle, ''through his blood, even the forgiveness of sins." And to satisfy us, that the blood of Christ may possess an efficacy to which no other atonement could pretend, the extraordinary dignity and 298 ON THE POWER AND GLORY OF CHRIST. glory of his nature are plainly revealed. "He is the image of the invisible God ; " an image or likeness such as a mirror represents; an exact copy of the Divine original, resembling him in glory, in attributes, in dominion. The first- born of every creature ; " first-born, not as being himself a creature, and merely the first of created beings, but as Heir or Lord of the universe — ex- pressions which, as we learn from Justinian, were anciently synonimous with each other. This passage therefore corresponds with another of the same Apostle, in which Christ is styled *'the Heir of all things, for," or because, ''by him all things were created, that are in heaven and that are in earth, visible," as the lights of the firma- ment and all this lower world, *' and invisible," as the whole host of spiritual beings, *' whether they be" styled thrones or dominions, princi- palities or powers, all things were created by him" as the agent, *' and for him" as the end of their creation. '' And he is before all things," in respect to his eternal existence, " and by him," by the constant exertion of his power and providence, " all things consist." And as he is thus the Lord of the universe by creation, so is he likewise by redemption the Lord of the church. " He is the Head of the body the church, who is the beginning ; " the author of the Christian dis- pensation; " the first born from the dead," rising as the first fruits of that resurrection to life and immortality in which his redeemed shall have part through him, and thus Lord of the church above, " that in all things he might have the pre- eminence ; for it pleased the Father that in him ON THE POWER AND GLORY OF CHRIST. 299 should all fulness dwell ; " all fulness of power to create, to redeem, to preserve, to govern, to save his people. Here, then, we have the ground explained on which we may safely trust in Christ as an all- sufficient Saviour. It is Him, who is the image of the invisible God, and Lord of all things in heaven and earth, on whose atonement we are required to rely. It is to Him, who is ordained to be head over all things to the church, that we are directed to look for victory over all our spiri- tual enemies. And indeed there is an obvious propriety in the appointment, that the same illus- trious person who was the Creator of the world, should also be its Redeemer — that he who gave it life should be the restorer of that life when it was forfeited — that he who will judge the world at the last day should be the same person who both formed it by his power and redeemed it by his blood; For if Christ was the immediate Crea- tor and Governor of the world, what reason can be imagined why God should ever take this au- thority out of the hands of his Son, or set up another to have dominion over any part of the creation which by natural right belonged to him who made all things. Were we to consider one person in the Holy Trinity as our Creator, and another as our Redeemer, it would be extremely to the diminution of the honour and regard due to the Creator; for the blessing of redemption would greatly outweigh the benefit of creation, and it would be natural for us to prefer the love that delivered us from the evils and miseries of 300 ON THE POWEll AND GLORY OF CHRIST. the world, to that which placed us in them*." But now we see all those things which bear any rela- tion to man, and call for his confidence, his gra- titude, and his love centering in the same person. That Divine Being who breathed into us the breath of life, who has been our constant Pre- server and our bountiful Benefactor : to whom we owe every blessing which renders life desirable ; he it is who took upon him our nature, and re- deemed us by his blood ; he it is who intercedes in our behalf at the right hand of the Father ; he it is who sends the holy influence of the Spirit to sanctify our corrupt nature ; his presence is ever with us to defend and bless us ; by his word we are instructed, by his ordinances edified, by his promises comforted and supported. Into his hands we commend our parting spirit ; he receives them in the realm of glory ; he shall raise our vile bodies, and fashion them like unto his own glorified body. And he too is the sole Judge of the world ; who shall pronounce by his own authority the irrever- sible sentence by which we must be either ad- mitted into everlasting bliss, or doomed to eternal punishment. Thus, with respect to man, he is the Alpha and Omega, the Beginning and the End ; the Author of all his blessings, present or in prospect; the great Object of his veneration, hope, and love. In all things he has the preemi- nence, and in him all fulness dwells for the crea- tion, the government, the protection, the salvation of men. * Sherlock, vol. i. p. 48. ON THE POWER AND GLORY OF CHRIST. 301 Let it not be thought that while we attribute this preeminence, this fulness to Christ, we derogate from the honour and glory which belong to the Father ; for it must be remembered that it is the will of the Father that " all men should honour the Son even as they honour the Father." It pleased the Father that **in him should all fulness dwell." " The Father judgeth no man, but has committed all judgment to the Son ;" yet in the end all these offices of our Redeemer shall pro- mote the Father's glory. This was the final aim and object of Christ ; and it was his prayer, while on earth, Father, glorify thy Son, that thy Son also may glorify Thee." The mediatorial king- dom is entrusted to Him for this very purpose, " till he shall have subdued all his enemies under his feet ; " till he shall have repaired the ruin made by sin in his Father s dominions, and restored the creature to the capacity of fulfilling the end of his creation, and of reflecting glory upon the God who made him. When this is accomplished, " then cometh the end, when he shall deliver up the kingdom," the office and government which he received as Mediator, to God, even the Father : and ** then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." The economy of Grace shall be superseded ; the Godhead itself, the Trinity in Unity, become the immediate dispenser of bless- ings, and resume the empire of the worlds. When we entertain the fear that we may derogate from the Father's honour by ascribing so much power and glory to Christ, we do not sufficiently reflect on the union and identity of their nature. Sup- 302 ox THE POWER AND GLORY OF CHRIST. pose that an earthly monarch were to entrust the charge of some distant and rebellious province to his son, that he were to commit the government into his hands, and invest him with all the dignity and authority of the crown : this transfer of the regal prerogative would not necessarily detract from the father s 2:reatness : it mis^ht tend to its support and extension ; the province might after- wards be restored to its sovereign, freed from disloyalty, augmented in its revenues, more effi- cient in its resources, a support to the empire, and an ornament to the crown. Could it be said, that in this case the honour paid to the son de- tracted from the father's glory ? Or rather, would there not be a perfect identity of the interests of the father and the son ? In the mediatorial king- dom of Christ there is this identity. The union is mysterious indeed, and incomprehensible, but altogether complete and perfect ; so that the Son is truly one with the Father, and the honour paid to the Son is virtually paid to the Father himself. It is according to his will, in conformity to his appointment, and tending to his glory. But further, if we honour the Father without the Son, lest otherwise we should derogate from the glory of the Father, is there no presumption, no danger nor guilt, in thus rejecting the counsel of God and taking upon us to be wise " above" and against what is written Has he not him- self given us a dispensation, according to which " it has pleased the Father that all fulness should dwell " in the Son, and that pardon and life should be administered only through him ? If such be the character of the revelation which he has afforded, ON THE POWER AND GLORY OF CHRIST. 303 it is surely our first duty to honour him in his appointed way, and thankfully to receive his salvation. The system of redemption is grounded on our characters as sinners. Had we continued innocent as at first created, we might perhaps have worshipped God, without the intervention of a Mediator ; and the time will come when the Son, having put all enemies under his feet, will deliver up the kingdom to God, even the Father, that God may be all in all. But till that day shall arrive we live under a dispensation in which the Son is exhibited to us as the great object of love and adoration. He is our Creator — our Redeemer — our Sanctifier — our Governor — and our Judge; and to rebel against his authority, even under pretence of honouring the Father, may be considered as rebellion against the Father him- self; for the only mode in which man can honour God, must be his obedience to his will ; and when that will is plainly revealed, we must obey it, whatever it may be, without hesitation, dispute^ or murmuring. The Jews had a zeal for God, but not according to knowledge ; arising from partial views and unwarranted conceptions of the Divine nature and character. This zeal dictated their opposition to Christ. They put him to death, because, being aman," he said *'that God washis Father; " thus making himself equal with God.'f But they are held up as an awful example of the danger of rejecting the counsel of God, even through zeal for his attributes ; and their house is left unto them desolate, till the day when they shall bow to the authority of Christ, and say, 304 ON THE POWER AND GLORY OF CHRIST. Blessed is He that cometh in the name of the Lord." This, my brethren, is not a subject of merely- speculative theology : it is calculated to promote feelings the most essential both to our encourage- ment and to our progress in holiness. 1. It should lead us to adore that God who, with such unspeakable love, has provided for us a full, perfect, and sufficient atonement ; not with- holding his only Son, but giving him up for us all. Herein, indeed, was love — infinite love such as could only have dwelt in the Divine nature, that, in order to save us from destruction, God " spared not his own Son." Let none think that in our view of this plan of redemption the Father is represented as stern and unforgiving, and the Son alone is mild and gracious; the Father as rigorously just, while the Son yearns over us with compassion ; the Father full of wrath, which the Son dies to appease ; for the Scriptures every where represent each of these Divine Persons as concurring in the grand scheme of our redemp- tion; as having devised and carried it on, from first to last, in concert with each other. As there is unity of nature, so is there an unity of will and disposition. In both, the love, the mercy, the compassion are equal. It was the Father who gave us so great and glorious a Saviour : it was his " will " which Christ came " to do," when, the inefficacy of all other expiation being de- clared, he laid aside his glory, and quitted the right hand of Majesty in the heavens, to shroud ON THE POWER AND GLORY OF CHRIST. 305 his Godhead in a veil of flesh, to dwell with rebels in a world of sin and misery ; and at length to die by their hands, that he might remove the heavy curse which lay upon them, and redeem them to God by his blood. Then said he, Lo, I come : in the volume of the Book it is written of me, to do thywiU, O God." Let us then adore him, when we contemplate the greatness and glory of our Redeemer, and the various offices which he fulfils, and the innume- rable benefits which are derived to us from this unspeakable Gift. We know comparatively little of God, but as we behold him in Christ: here his character shines forth most conspicuously. Angels strive to improve their knowledge of Jehovah by the contemplation of his love in our redemption : and shall not we adore him, who have all the benefit of this his inestimable love ? While we enjoy the cheering influences of the sun, should we forget who fixed his orb in the firmament, and clothed him with light and glory, and bade his bright and vivifying rays shine forth on every planet within his system ? And shall we be insensible to the goodness of him who bade the Sun of Righteousness arise on this benighted world, with healing in his beams ? No ! let our praises continually ascend through Jesus Christ to the throne of the Most High ; and while we daily advance in our knowledge of the blessings contained in the Covenant of Grace, let us adore the wisdom which contrived it, and the love which gave us a Saviour so entirely suited to our neces- sities, and so able to save to the uttermost all that come unto God through him." VOL. II. X 306 ON THE POWER AND GLORY OF CHRIST. 2. Nor let the tribute of gratitude, of holy praise and love, be withheld from him who as- sumed so many offices in our behalf. What tongue of men or of angels can fully tell, what imagina- tion can justly conceive, what heart can worthily feel the extent of our obligations to that Gracious Being, who, though by him all things were cre- ated, and though he was our natural Sovereign and Lord, yet for our sakes emptied himself of all his glory, assumed our nature, dwelt among us, became our instructor and example, and suf- fered an ignominious death on the cross for our sins ; and who, rising from the dead, ascended into his native heavens in the character of our Intercessor and Advocate ; that having atoned for our offences he might plead that atonement for us with the Father, and be the Agent from first to last in bringing his redeemed to glory. Do we not owe to him, my brethren, our dear- est hopes, our every enjoyment, the very life of our souls ? Can any sacrifice for his sake be too great; any obedience be more than his due? Christ demands and deserves our hearts. Infinite have been his favours ; unparalleled his love : and since all we possess has proceeded from him, he expects that in return we should devote it to him. He will not be satisfied with a cold form of worship. He requires our best affections and our highest confidence. " He that loveth father or mother more than me, is not worthy of me. If a man prefer even his own life, so as to renounce Him and his Gospel for the sake of it, he is not a true disciple : for the deliberate preference of any earthly object is in fact a dishonour to him. ON THE POWER AND GLORY OF CHRIST. 307 We are, indeed, seldom required to prove our attachment to Christ by the actual voluntary surrender of any beloved relative ; but we are most justly expected to testify our love by a conscientious obedience to all his precepts. We are to attend his ordinances, to read his word, to unite ourselves to his servants, and to regulate our whole lives by his example. Oh ! my brethren, see that ye are not deficient in these evidences of regard to Christ ! The hour is coming in which his favour will be of more worth to you than a thousand worlds. Let it not be discovered in that day that ye have been strangers to him, and have undervalued, or neglected, his salvation. 3. The preceding considerations may strengthen your dependence on the death of Christ for the pardon of your sins and the redemption of your souls. We call upon you to rely on Christ as making a full atonement for your sins, and to commit your souls with entire confidence into his hands ; and therefore we call upon you to contemplate him in all the various offices which he bears. He is our Creator and Benefactor, the Giver and the Pre- server of our lives : by Him we shall one day rise again from the dead, and he shall be our final Judge. If we are delivered from any evil, our deliverance is efiected by his power; whatever good is conferred upon us is the result of his bounty. He has all power in heaven and earth to accomplish every thing for our benefit, and pos- sesses every Divine attribute necessary for our security and welfare. He is with us upon earth to defend us with his loving kindness as with a X 2 308 ON THE POWER AND GLORY OF CHRIST. shield : he is seated in heaven at the right hand of the Father, there to intercede in our behalf. He once became man for our sakes ; yet, even in that state of humiliation, he performed works which clearly manifested his Divinity : though men rejected, angels adored him ; though his body suffered from toil and hunger, yet that frail tabernacle was the residence of the Godhead. Even then he knew the secret thoughts of men's hearts — the devils were subject to him — he touch- ed the eye of the blind, and it saw — he bade the deaf ear be opened, and it heard — he called, and the dead came forth to him from the graves — he commanded even the winds and sea, and they obeyed him. Whatever view we take of Christ, he exhibits the same character of essential great- ness and glory. In his humiliation he was still " God manifest in the flesh ; " as Mediator, he has all power for the salvation of his people ; and as Judge, shall have authority to pass the final sentence and fix the doom both of his disciples and his enemies. Each view affords some new display of his power and dignity. Each presents him to us as deserving of our highest confidence ; each shews the efficacy and greatness of his redemption. He is thus proclaimed to be the Son of God, infinite in dignity, qualified to be our Advocate, as having power to prevail with the Father, worthy to re- ceive from man, as he does from the blessed spirits above, all honour, and glory, and dominion, and majesty for ever. In confiding our souls, therefore, to Jesus Christ, we trust in One who is almighty and all-sufficient. ON THE POWER AND GLORY OF CHRIST. 309 and able to save to the uttermost those who come to God by him. Fear not, therefore, thou peni- tent sinner, who art justly sensible of the number and guilt of thy sins ; fear not, but apply in faith to this omnipotent Saviour ; and with all humility, and yet with exulting hope and joy, say— In the Lord put I my trust." In the Lord have I righteousness and strength." In the Lord shall" I be justified, and will glory." O blessed security, which is thus afforded to all who, with repentance and faith, trust in the Redeemer of sinners ! The sense of that security will continually enlarge, as the knowledge of the glorious plan of salvation becomes distinct, and as the power and dignity of the Redeemer are better understood. Hasten, then, ye penitent sinners, to Him : under the shadow of his wings make" your refuge, till the calamities" of life **be overpast." Behold, he waits to be your Saviour ! And having been both ordained and accepted by the Father, as the Atonement for sin, he offers you a free and complete salvation. Oh, perish not in your sins, while this Deliverer stands near, and is able and ready to communi- cate life and salvation ! 4. And ye who do trust in Christ for salvation, forget not that in all things he is to have the pre- eminence : For it hath pleased the Father that in him should all fulness dwell." It is not, therefore, enough that you rely on him for the pardon of your sins; your application to him must be for every blessing of which your souls stand in need. Do you want wisdom, strength, or grace ? He of God is made unto us wisdom, 310 ox THE POWER AMD GLO&T OF CHRIST. and ligteottsoesB^ and sMctifim aQ sin ; but only a higher degree of knowledge, faith, and grace. It is opposed to the imperfect and weak state of man, when he first receives the Gospel. Now, though, in this world, a Christian cannot, in the literal meaning of the word, become per- fect ; that is, complete in knowledge, fiadth, love, and hoUness^ any more than a man's bodily strength or his natural wisdom can become infi- nite ; yet there is a degree of maturity and ad- vancement which all real Christians CTjoy, fuUy justifying the sense in ^^lich the Apostle has used the word : and it is the office of a minister of the Gospel, by instructing, warning, and exhorting his people, to present them thus perfect in Christ Jesus. This perfection, then, may be considered as opposed to a partial and umlcbk, or a defectiroe^ obedience to Christ He who is not yet arrived at a degree of matu- rity and establishment in Christ, is often partial in his obedience. He selects some duties which it is most easy for him to perform, while he omits ON THE CHRISTIAN MINISTRY. 395 Others which are more difficult and require greater self-denial. He may be kind and compassionate to his fellow-creatures ; but he is disposed to a compliance with the sinful habits of the world, and has not risen above the fear of man. He may be strict and just in his dealings ; but he is sloth- ful and careless in the improvement of his time. He may be punctual in attending the ordinances of grace, but not sufficiently watchful over his conduct in the management of his family. He may possess in some respects the image of Christ, and yet not the whole image. As the character I am describing is not that of a hypocrite, but of a weak Christian, I do not suppose that he wil- fully omits any known duty, or that he does not wish and endeavour to acquire every Christian grace in which he perceives himself to be defi- cient. Yet there are certainly many graces which he possesses only in a very limited degree. In like manner, there is an instability in his Christian course. He is not influenced by such a stedfast and constant principle^ as to make him uniformly watchful and zealous. Sometimes he appears penetrated with a deep concern for his soul, and an ardent desire to glorify the name of Christ ; but soon you find him cold, inattentive, and thoughtless. Now he is much impressed under the word of God ; but afterwards you per- ceive that his actions do not satisfy the hopes which that impression had excited. Add to this, that the man who is not yet perfect or established in Christ, is more or less defective in every act of obedience. There is no grace which he carries to its proper height ; there is no 396 ON THE CHRISTIAN MINISTRY. principle which produces a full and complete effect upon his mind. He loves God, but not with that fervour which the Bible enjoins ; he is humble in a measure, but is not properly affected by his unworthiness. He is not destitute of love to his neighbour ; but that love is so weak that it produces no active exertions of benevolence. He worships God ; but his gratitude is faint, his thanksgivings deficient in fervour : there is little real contrition in his coufessions of sin, and he prays for an increase of grace without any intense desire for a higher degree of holiness. But the Christian who is advanced to the stature of a perfect man, is established in knowledge, in faith, in love, and obedience. His attention having long been engaged in considering the great truths of Scripture, and having often tried by that un- erring standard his own heart, and the maxims and habits of the world, he is not moved with every wind of doctrine : his mind is not harassed by tormenting doubts and suspicions respecting the truths of the Gospel. He sees the evil of error ; he understands the truth in its relations, connections, and dependencies ; his knowledge of the Gospel is extensive, clear, and copious. He knows that he has not followed cunningly devised fables, and is ready to give an answer to every man concerning the hope that is in him. And as he is established in the knowledge of the truth, so also is he in faith in Christ. His dependence upon him is constant, sincere, and uniform. He places no confidence in the flesh : he attributes nothing to his own power : he has no trust in his own righteousness. Dependence upon the Divine ON THE CHRISTIAN MINISTRY. 397 power, grace, and faithfulness, is habitual to him ; and is the principle upon which he is daily acting. — Observe also, his affections and his hope are stedfast and lively : his love is pure, regular, and increasing ; his dread of sin strong and habitual ; his desires uniformly directed to the advancement of the kingdom of Christ, and of the grace of God in his soul. You do not find him temporizing and worldly in his spirit : his heart is whole with God. His patience under suffering is constant ; his re- signation to the will of God complete : he is ready to lay down his life whenever God calls for it, without murmuring or repining. — His conduct is also such as becomes these affections. It is ex- emplary and pure : you remark in him not merely strict integrity and a sober demeanour, but such a purity, watchfulness, charity, and good-will, that the world around see his good works, and glorify his Father which is in heaven. — Such is the design of the preaching of the Gospel ! It is to present men truly holy in the great day of the appearing of Jesus Christ. It is first to cleanse them from all the guilt of sin, by the efficacy of his blood, and then to sanctify them by the influence of his Spirit blessing the word, that they may become a holy and peculiar people, zealous of good works, and meet for the inheritance of the saints in light. Thus Christ is said to have given himself for the church, that he might sanctify and cleanse it, with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish." Although this great end is never fully answered 398 ON THE CHRISTIAN MINISTRY. ill this life, yet there is a gradual approach and tendency towards it. He who was once corrupt, according to the deceitful lusts of the flesh, without God and without Christ, now is become a new creature in Jesus Christ, and is growing in grace and in the knowledge of his Lord and Saviour. He is making a constant progress in real religion ; he is continually using the means of grace, and is thus daily mortifying the body of sin, and attain- ing a greater conformity to the image of Christ. II. But, secondly, Jesus Christ is the subject oi the preaching of his ministers ; and, by preaching Him, the great end which has been considered is to be accomplished. To preach Christ, is to preach the Gospel of Christ. This Gospel was intrusted to the Apostles, and after them to successive ministers, as the word by which the kingdom of Christ was to be esta- blished, and man to be restored to the image of God. The Gospel of Christ comprehends the whole of his doctrine. It may be considered as consisting of two parts : the one relating to the efficacy of his death, and the benefits which all true Christians derive from it ; the other enforcing and explaining the nature of that holiness which is required of all who are made partakers of his great salvation. It is not an uncommon error to confine the preaching of Christ wholly to the first of these two great divisions of Christian truth ; whereas, the second is here expressly stated as a branch of the Apostle's office : he was to warn and to teach every man, in all wisdom. — But as that subject more properly belongs to the last of the ON THE CHRISTIAN MINISTRY. 399 three topics I propose to consider, I shall here only shew, that proclaiming the death of Christ is eminently calculated to produce the great effect which I have described. This will appear, if we consider the obligatmis which it inculcates, and the principles which it supplies. 1 . The obligations which it inculcates are of the highest nature. — It teaches us to regard ourselves as redeemed by the most precious blood of the Son of God, from a state of endless ruin and misery. A state more awful cannot be conceived. We were under the wrath of God, destitute of power to retrieve ourselves, the slaves of sin, and under the dominion of Satan : led captive by him at his pleasure, we were passing rapidly forward to eternal perdition, and were utterly unable to arrest or suspend our progress. In this state our eyes were opened to our misery and ruin, and we trembled under the sense of our danger. But the Gospel tells of redemption in Christ : it exhibits him, with a love and pity which can know no parallel, coming down into the world to make atonement for sinners : it reveals him as able and willing to save to the uttermost them that come to God by him : it shews the sinner the efficacy of his Redeemer's death ; his meritorious intercession ; his care over his church ; the pro- mises he gives to his people ; his watchfulness and protection of them ; his boundless love and won- derful grace. And, while the Gospel reveals these glorious truths, does it not discover, in the fullest manner, our obligation to live to Christ, to con- sider ourselves as no longer our own, but bought 400 ON THE CHRISTIAN MINISTRY. with a price, and bound therefore to glorify God with our bodies and spirits, which are his ? 2. The preaching of Christ, having thus exhi- bited to man the obligations under which he lies to his Redeemer, proceeds to inculcate and con- firm the most powerful principles of action which can affect the human heart. It addresses a man's most serious fears, his warmest hopes, his liveliest gratitude and love. It represents in so awful a light the misery of separation from Christ — the dreadful state of those who are excluded from the kingdom of heaven — the danger of yielding to the world and the devil, and, above all, to that corrupt flesh which is the enemy of God and of godliness • — that the Christian's chief apprehension is lest he should be rejected by his Saviour. There- fore he watches, he prays, he reads the word of God, he seeks in all things to approve himself as the servant of Christ. But his hopes are awakened not less than his fears, and are directed to the same great end. The hope of dwelling with Christ and beholding the felicity of his chosen people ; the hope of entering into rest from all the troubles of this evil world ; the hope of being endued with grace to glorify God, and to honour his name on earth, inspire him with earnestness in running the race set before him, and with a holy resolution to overcome every difficulty and opposition. To these principles he adds the still stronger motives of gratitude and love. He feels that he owes to his Redeemer all his happiness, present as well as future. He sees that Christ can call him to no self-denial which he is not bound by the most ON THE CHRISTIAN MINISTRY. 401 sacred obligations of gratitude to endure, and that the greatest sacrifices he can make are in- comparably inferior to that which his Saviour has made for him. He is stimulated to more earnest exertions while he sees in this evil world how few honour and love the name of his Divine Master. He feels with the Apostle that all things are but dross and dung compared with the excellency of the knowledge of Christ Jesus the Lord. Like him, he says, God forbid that I should glory, save in the Cross of Jesus Christ." Thus is he prepared to devote himself wholly to the service of God. He feels that he is bound no longer to live to himself, but to pass a holy and useful life, devoted to the service of him who gave himself for him. Such obligations, and such principles, the preaching of Christ is intended to inculcate ; and it is therefore obvious that the constant instruc- tion of the minister, and constant attention of the hearer, will be necessary to give a right direction and guidance to principles so powerful. HL Thirdly, then. In what manner is this in- struction to be given ? The text sets before us the practice of the great Apostle — warning every man, and teaching every man in all wisdom." Three things are here observable : That Chris- tians are to be warned ; — that they are to be in- structed in every kind of spiritual wisdom ; —and that this warning and this instruction are to be addressed to all — " teaching evtry man, and warning tvery man'' Christians are to be warned. — Whatever some VOL. II, 2 D 402 ON THE CHRISTIAN MINISTRY. may conceive of the privileges of Christians, who, they suppose, are to hear only of the promises, mercy, and love of Christ, a real Christian will feel that he needs constant admonition and cau- tion. He will feel the danger of relapsing into a careless and worldly spirit. The preaching which flatters, is not the preaching which is suited to him. He wants a close and faithful address to the conscience. He feels it often necessary to examine himself ; and the warnings which Christ gave to the churches of Asia he cannot thing un- necessary or inapplicable to his own soul. Cor- rupt habits insensibly creep upon us ; a careless frame of mind is easily indulged ; and were it not for the affectionate admonitions of the word of God, and of his ministers, we should soon sink into the state of the Laodicean church, ** having a name to live, while we were dead." In the same manner we need insti^uction. — The truths of the Gospel are indeed few and simple ; and were our dispositions habitually devout and serious, we might soon acquire a competent know- ledge of the truth. But we are by nature slow of heart to learn the things of God. So much of our time and attention is devoted to the world, and so reluctant are we to meditate on spiritual sub- jects, that we make but a slow proficiency in the school of Christ. Neither is it sufficient that we know the simple truths of the Gospel : we must consider them in their connection and relation to each other ; we must correct and enlarge our views of spiritual truth. On examination, we shall pro- bably discover some mixture of error in our most settled opinions. New cases occur, new difficul- ON THE CHRISTIAN MINISTRY. 403 ties and dangers arise, requiring fresh wisdom and experience in the Gospel. Add to this, that the knowledge which the Gospel inculcates is to be practical and influential on our conduct: and, whatever we may know in theory of the truth, we shall find, when we consider the influence it possesses over us, that we still need much in- struction. The branches of Christian knowledge are very extensive. Wisdom is required towards them that are without ; wisdom to discharge all the duties of our station ; wisdom to escape the snares laid for us ; wisdom to confirm the faith of those under our care ; wisdom to avoid giving offence ; wisdom to imitate the conduct of Christ, our Lord, in all things fully and completely. The Apostle notices also, that every man has need of this warning and this instruction. — The Apostles themselves were not exempt from this necessity. Our Lord had occasion both to in- struct and to warn them, even to the last day of his residence among them. Let no man there- fore think he stands in no need of instruction. " If any man," says the Apostle, " think he know- eth any thing, he knoweth nothing yet as he ought to know." There are, indeed, many whom mini- sters address from the pulpit, at whose feet they would gladly sit and receive instruction. But it is the word of God which they are commissioned to teach : they declare only what the oracles of Divine Truth confirm ; and they consider them- selves, therefore, as only the instruments to make known the power and wisdom of God, as it is revealed in the Gospel. Thus, then, the man of God is perfected for 2 D 2 404 ON THE CHRISTIAN MINISTRY. every good work. By the preaching of the Go- spel new light is continually afforded him — new and purer views are communicated to him — holier principles are implanted in his breast — the wrong motives by which he had been influenced, the depraved habits which he had indulged, are cor- rected— till at length he is presented perfect in Christ Jesus. Two reflections seem naturally suggested by the subject we have considered. First — If the office of the ministry is so im- portant, is it not your duty to pray earnestly to God, that your ministers be endued with wisdom and grace, and that you may receive their admo- nitions with candour and affection ? We feel, my brethren, the importance and difficulty of our station : we trust to your prayers for us. The pastoral relation ought to be closer than it is in general. There should be a mutual spirit of prayer for each other to the Supreme Head of the Church. It is a great design in which we are engaged^ — to present you perfect in Christ Jesus at the great day of his appearing. And, secondly, considering the magnitude of the work to which both ministers and people are called, let us never engage in it but with the solemnity which it requires. It will soon be found to have been unspeakably important. That day is at hand, when wealth, and power, and beauty, and wit, will be shewn to be vain and useless ; and, amidst the wreck of all which the world esteems, the knowledge and love of Christ, and obedience to his commandments. ON THE CHRISTIAN MINISTRY. 405 will appear to be the only real and permanent good of man. Let this great object, then, be frequently set before us. Let us often think of the design of Christ in coming mto the world, of the strict inquiry which will be made at the last day into our principles and conduct, of the means which Christ has appointed and is daily employing to present us perfect at the great day; and let us anxiously examine ourselves, whether those means have been successful — whether we have attended to the instructions we have received — w^hether, in short, we are still worldly-minded, careless, and corrupt, living without God in the world, and without any true and practical knowledge of Jesus Christ; — or whether, being ingrafted into him by a living faith, we are walking according to his will, re- ceiving his precepts and instructions, treasuring them up in our hearts, and conforming our lives to them ; so that we may be presented perfect in Christ Jesus at the great day of his appearing. Happy are they who will then be found so living ! May this be the happy state of all my hearers ! Or, to express in the Apostle's words my desires for them — " May the God of peace, that brought again from the dead our Lord Jesus Christ, the good Shepherd of his sheep, through the blood of the everlasting Covenant make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ ; to whom be glory for ever and ever. Amen." 406 SERMON XXVIL ON SPIRITUAL MINDEDNESS. COLOSS. iii. 1 — 3. If ye then he risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. The spiritual nature of the Ohristian Religion forms a very strong presumption in favour of its Divine original. The principles it inculcates are not those of this world : the consolation and peace it affords do not arise from v^orldly sources ; the hopes it sets before us, and the rewards it pro- mises, refer to a future state. The desire of ap- plause, the sense of honour, ambition, and the hope of temporal advancement — motives which are naturally very powerful, and which form the chief springs of action in other systems of religion — it rejects as unworthy of the Christian purity. Our Lord thus described the character of his re- ligion ; My kingdom is not of this world." Its maxims and views are not such as naturally occur to the world : nor are they suited to those whose attention is engrossed by worldly affairs. We therefore frequently find, in the writings ON SPIRITUAL MINDEDNESS. 407 of the Apostles, cautions respecting our use of this world : they continually impress on their disciples a fear and jealousy of its influence. Their converts were often reminded that the eager pursuit of earthly things, and the spirit and temper of the world, were inconsistent with that frame of mind which is essential to the Christian character. They were commanded not to love the world, nor the things of the world." They were taught to rank the world among the principal enemies of Christ, with the flesh and the devil. St. Paul, when speaking of those hypocrites whose unholy conduct he could not mention without tears, who were the *' ene- mies of the Cross of Christ," whose " God was their belly," whose glory was in their shame," thus concludes the description ; they mind earthly things : for," adds the Apostle, our conversation is in heaven." This abstractedness from the world and from worldly maxims, which the Gospel has required, has necessarily given great oflence to those whose cares and pursuits are wholly of a temporal kind. They have ac- cordingly represented heavenly mindedness as incompatible with the present state of man, as inconsistent with that degree of attention to earthly aff'airs which is indispensable for con- ducting the business of life; as incapacitating those who are under its influence for an active and energetic discharge of the duties of their station ; and as encouraging an inactive and spe- culative devotion, neither honourable to God nor agreeable to right reason. To ascertain what foundation there is for this 408 ox SPIRITUAL MIXDEDNESS. charge, let us first inquire what are the dispo- sitions forbidden by the Christian religion, and what is the temper required of a Christian : Set your affection/' says the Apostle, " on things above, not on things on the earth and, secondly, let us consider whether this temper is consistent with a due attention to the business of the world. I. Set not your affection on things on the earth. We cannot suppose that the Apostle intended, by this precept, to prohibit every degree of at- tention to secular affairs. It was the universal law of the Creator, that " by the sweat of his brow man shall eat bread and God has ex- pressly allowed to us six out of every seven days for this purpose, thus permitting these pursuits by his w^ord, and rendering them necessary by his providence in the very constitution of the world. And the Gospel, so far from introducing a new law to dispense with these occupations, has declared the neglect of them criminal. Idle- ness is a sin ever followed by its natural punish- ment: and this punishment the Gospel confirms: If any man will not work, neither let him eat." Jesus Christ himself laboured with his own hands. The Apostles, though set apart to be preachers of the Gospel, set an example of secular industry to the flock whom they instructed. Further, the precepts cannot be meant to prohibit a degree of earnestness and attention while we are engaged in our necessary business. To insure success in our lawful callings, a considerable measure of care and fbrethought is absolutely necessary. Con- ON SPIRITUAL MINDEDNESS. 409 sequences must be anticipated, circumstances weighed, plans deliberately framed, incon- veniences guarded against, and opportunities watched: to neglect such precautions is to dis- card the use of that prudence and wisdom which God has given us. Strenuous exertions are also frequently essential in worldly affairs, and espe- cially in extraordinary or difficult conjunctures ; and without a certain degree of activity, and energy, even the ordinary business of life cannot be conducted with effect. The voice of nature and the language of Scripture do not contradict each other. The course of nature has rendered labour indispensable, and the commands of Scripture require us not to be slothful in business. I will go further, and say, that not only is an in- dolent inattention to our proper avocations not warranted in Scripture, but is productive of the worst consequences to the soul : it is the very nurse of sin, and the inlet to temptation. I will add yet more : an assiduous and uniform care to discharge with fidelity and diligence the various duties of our station is even a necessary qualifi- cation for that heavenly mindedness which the text requires. Neither are we to conceive that our deadness to the world, and to the things of it, implies an indifference to all the pleasures of life — to such gratifications as arise from the enjoyment of the works of creation, from the intercourse of friend- ship, from the indulgence of the social feelings in our domestic relations. In these and similar cases, heavenly mindedness will promote that very disposition. This is most favourable to the 410 ON SPIRITUAL MINDEDNESS. production of legitimate pleasure ; and in this, as in the former instance, the language of nature and of Scripture are in perfect harmony. What then does the precept of the text forbid ? It for- bids us to set our affections upon the things on the earth. We are not to make these our chief pur- suit ; to seek them with our utmost eagerness ; to be inordinately elated when we are successful in obtaining them, and exceedingly depressed when we lose them. Our happiness must not consist in these things. Though earthly blessings may be lawfully enjoyed, they must still hold a subordinate station in our esteem. The chief place must be allowed to things infinitely more important. It is the deg?'ee of attachment, then, to earthly things which is culpable : it is the preference given to them above those which are eternal. The crime does not consist in loving them, but in loving them better than spiritual blessings. Nor is it the particular nature of the objects of our affection which in every case renders our attachment culpable. They may be innocent in themselves, they may be lawful, and it may even be blameable not to feel some regard for them ; but the prohibition is directed against undue love for them, against the preference of them to better things, against the devotion of the best affections of the heart to them, against that worldly-mind- edness which robs God of the glory due to him, disqualifies the mind for enjoyments of a purer kind, and casts a degree of contempt on Christ, and upon all the glorious blessings which he has purchased. ON SPIRITUAL MINDEDNESS. 411 We cannot serve God and mammon. The truth of this maxim is established by every day's experience. The mind which esteems the pos- session of earthly bliss as its chief good — which is absorbed in secular cares, which finds all its pleasures in worldly prosperity, and all its sor- sows in the loss or the absence of temporal en- joyments— is incapacitated not only by want of time and leisure, but by its very nature for those pursuits which the Gospel requires. What im- pression can spiritual ideas make upon a mind sunk in carnal things ? What relish for a hap- piness pure and holy, such a happiness as pro- ceeds from the knowledge of God and the exercise of holy affections towards Him, can be felt by a heart absorbed in the cares and gratifications of earth ? There must be a suitableness and cor- respondence between the mind and the objects which give it pleasure ; and what concord can exist between Christ and Belial ? What agree- ment between spiritual enjoyments and a worldly frame ? No : to value the blessings which the Gospel offers ; the blessings of communion and fellowship with the Father and the Son ; to look forward with lively joy towards the happiness of heaven, and be engaged in the holy employments which the Gospel enjoins ; in the mortification of sin, in seeking the increase of grace in the heart ; this requires a disposition peculiar to itself — views and maxims, hopes and desires, pleasures and pains of a nature very different from those of the world — affections set upon things above, and not things on the earth. True religion, as described in the Gospel, sup- 412 OS SPIRITUAL MINDEDNESS. poses the frame of mind which I have described to have been produced by a sound judgment and enlightened understanding, perceiTing the supe- rior value of eternal things, and therefore delibe- rately choosing them. The holy disposition of a Ghrisdan is not the o£&pring of superstition, or ef a raefaoidioly constitution, or of a servile fear of the pimishiDent of God, or of a weak attach- ment to the doctrines and maxims of a party : no— it is the product of mature deliberation ; it is the result of the purest reason ; it is founded upon the deep conviction that eternity is superior to time, the soul to the body, the next world to the {uresent, holiness to sin, and the £ivour of God to that of man. This is then the ground and foundation of a CSiristian's deadness to the world : he is deeply impressed with a sense of the supreme import- ance of etenal objects, and acts upon that con- viction : the course of his life is ordered in such a manner as shall not prevent his attention to the great concern of the soul. The employment of his leisure hours, the chc»ce of his company, his very diversions, are so regulated, that in the pursuit of the