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piety and obedience, notwithstanding the spirit of the times in which we live, is as essential a part of our doctrine, if we would expect the grace and blessing of God's Holy Spirit, if we would adorn the Gospel, or pro mote the salvation and edification of the church, as any other branch of the great subject which we are destined to unfold.

8. I might here conclude the remarks which I have ventured with unfeigned diffidence to offer, if it did not appear to me that the design of them would be incompletely accom. plished, were I not to add that many of the respectable and pious persons whom I have in view seem not sufficiently to have entered into the magnitude and compréhension of the scheme of Christianity generally, as a revelation of the unutterable love of God in saving sinners by the gift of Jesus Christ. Some allusion has been made to this subject under the fourth head; but I here consider it in a far wider view. I then regarded it as a topic, I now resume it as the sum of Christianity. Many, if not all the errors of a low system of religious truth, arise from not having the mind filled and enlarged with this astonishing theme, which is the characteristic and distinguishing glory of the Bible, that "God hath so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish but have everlasting life." The en tire volume of Revelation centres in this point. The doctrine of God in Christ Jesus reconciling the world anto himself, embraces in effect every other. The Old Testament prefigured and foretold this suprising mercy, as the New reveals and expounds it. It is impossible that our ministry should be scriptural or successful, if we lose sight of this grand and controlling subject which inspires the whole revelation of Heaven. A multitude of minor principles, diffi

cult to be understood and felt separately; a detail of systematic tenets, though ever so accurate; the inculcation, however sincere, of dependent and secondary questions; never did, never will convert mankind. It is utterly impracticable to exhibit these aright, to give them their due place, or employ them for their le gitimate ends, if the commanding discovery of salvation by the grace of God in an incarnate Saviour be not well understood as the main revelation of Divine Mercy to a ruined world. The ignorance and depravity of our fallen nature operate in general more against the truths of revealed than of natural religion. And it is to be expected that they should most especially oppose the vast plan of redemption in Christ Jesus. It is for this reason that the point I am now insisting on is continually in danger of being lost in the church, and, with it, the simplicity and grandeur of Cristianity, the just apprehension of God's leading design in Revelation, the high and comprehensive ends of enlightened instruction. Let this lofty conception of religion once possess the heart by the illumination of the Holy Spirit, and our views of all the particulars of which this great truth consists, or with which it is allied, will assume their just bearing and position, as well as be attended with a new force. We shall direct our efforts to what ought to be their grand aim, the accomplishment of God's purposes of salvation in Christ Jesus. We shall feel the unity and magnitude of our object. A larger measure of the grace of the blessed Spirit will rest on our labours. The previous truths to which I have ad.' verted will break with clearer light and juster harmony upon our view. We shall dwell on them with a new propriety and earnestness, with greater warmth of affection and greater purity of zeal. The low and defective scheme of religion, occupied

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tamely and inefficiently about limited topics only, will yield to a better state of feeling and a more enlarged apprehension of truth. Our statements will be plain and nervous, addressed to the conscience and heart, in the demonstration of the Spirit and of power." We shall neither be worldly and temporizing instructers on the one hand, nor an gry and prejudiced controversialists on the other, but standing on the broad footing of scriptural truth, filled with its stupendous discoveries in Christ Jesus, and entering into the unspeakable love of God in Him, we shall discharge the ministry of reconciliation with the elevated and holy purpose of "saving our own souls and those that hear us;" of "being pure from the blood of all men;" of "pleasing not men but God, which searcheth the heart;" of "being instant in season, out of season, in delivering our message of mercy;" only solicitous to obtain at last, through the grace of our Saviour, that transporting plaudit, "Well done, good and faithful servant thou hast been faithful over a few things; I will make thee ruler Over many things; enter thou into the joy of thy Lord.” D. W.

FAMILY SERMONS. No. LXXVII. Prov. xii. 26.-The righteous is more

excellent than his neighbour. MEN without religion will sometimes ask, "Do not all men sin-do not even those whom you admit to be religious, and to be in a safe state, break the commandments of God? And, if so, is not the whole difference between them and ourselves, that our offences are somewhat more numerous than theirs? But can this difference alone be a sufficient ground for excusing the one class and condemning the other for thinking that the one will be everlastingly happy, and the other everlastingly miserable?"

Now it must unquestionably be ad

mitted, that not only the irreligious but the righteous, sin against God Still, whatever may be the resem blance upon this point, it is neverthe less true, that men with and withou religion differ in many other mos important particulars, and in particu lars which fully justify us, upon the principles of the Bible, in concluding the one to be in the path to happi ness, and the other in the path to misery. It will be my humble endeavour, in the following discourse, to shew some of the points in which the sins or offences of the good and of the bad differ; and may God enable us faithfully to apply the subject to ourselves!

1. The first difference between the sins of the religious and the ir religious man is, that the one does not allow himself in his sins, and the other does.-The real Christian never says, "I know such an action to be wrong, but yet I will do it-I know such an action to be right, but yet I will neg. lect to do it." But in the other class of men we shall be often struck with the contrary line of conduct. Charge them with their neglect of God, and of their souls, and they say, perhaps, "We confess it to be wrong." And yet they habitually pursue the same practices, and this without any unea siness of conscience. Here, then, surely there is a manifest and most important distinction between the two classes of characters. For consider the case as between man and man.

We may conceive the affectionate child surprised into an act of disobedience or unkindness to the parent whom it loves; but we cannot conceive that child, truly affectionate, setting itself de liberately and knowingly to wound that parent at the tenderest poist

resolutely to disobey his injund tions, or to resist his wishes. And thus in religion. In the one case an act of disobedience discovers man in whom, though the flesh is weak, the spirit may be willing-in whom a momentary temptation has

prevailed over the settled purpose and desire of his heart. In the other, you have a man whose settled purpose is to do wrong-in whom this particular act only fulfils the general intention of the mind-in whom the conduct is merely the corrupt index of a corrupt mind. And here let us anxiously ask ourselves to which of these classes do we belong? Is our fixed and habitual purpose, wish, desire, to do the whole will of God? Disregarding the opinions of the world, and the corrupt wishes of our own fallen hearts, do we take up the Bible and say, "By the grace of God, I will endeavour to comply with whatever commandment I find there?" If not, we want this feature in the character of a real Christian; and it is a want, I must venture to say, decisive of our state here, and, without a change of heart and conduct, decisive of our condition in eternity. The language of a true Christian must be that of his Master: "I come to do thy will, O God."

2. A second distinction between a real Christian and one who is not a real Christian, is this-the real Christian does not seek or find his happiness in sin.—A man who is not really religious, if he wants amusement, or relaxation, or indulgence, seeks for it, generally, either in the society of men without religion, or in practices which the word of God condemns. He sins, and it gives him no pain. He sees others sin around him, and it gives him no pain. He can derive his pleasures from occurrences which must offend the holy eye of God. On the contrary, the real Christian finds no happiness in sin. Temptation may surprise him into a single act of sin, but cannot surprise him into the love of it. His happiness "lies hid with God." His treasure is in heaven. He loves to soar above this world of clouds and tempests into the eternal sunshine of the Divine presence to let loose his imagina

tion on the glories of the invisible world-upon the perfections of God

upon the unspeakable love of Christ, and the happiness of his true servants in heaven. His pleasure is in prayer, in communion with God, in the possession of that holy calm, that elevating hope, that spirit of thankfulness, and confidence, and love to God and Christ, which are the exclusive fruits of religion. His heart sickens as he contemplates the sins of his fellow-creatures. To derive pleasure from their offences is, in his judgment, no less impossible than to derive it from seeing a fellow-creature nailed to a cross, or racked on a wheel. He, in fact, seeks his happiness in the field of his duties. "O," says he, "how I love thy law! It is my meditation all the day.” "How sweet are thy words unto my taste; yea, sweeter than honey to my mouth!" Here, then, we have, I conceive, another most important distinction between these two classes. The state and character of any person may to a great extent be judged by the nature of his pleasures. Does he seek them in trifles? he is a trifling man does he seek them in worldly pursuits? he is a worldly man-does he seek them in vice? he is a vicious mau-does he seek them in God and Christ? he is a Christian. Let us, then, endeavour honestly and conscientiously to bring ourselves to this test. What are our pleasures? Do we find them in breaking the Sabbath; in neglecting the Saviour; in those occupa tions which, if grief can enter heaven, must, fill with grief and hallowed indignation even its happy spirits, and interrupt their heavenly melody with many a discordant note? Is it to God we draw near, as the Author of our peace and joy-do we refuse to taste of those pleasures in which angels might not in a sense participate? Such, I conceive, is the character of the true servant of God. And the language of one of

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these holy men best illustrates that character: "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to dwell in his temple."

able us to decide to which class we belong! To this end let us examine ourselves; always remembering, however, that, in self-examination we are liable to a double error upon this very point. In looking at our virtues, we are apt to mistake our single acts for our fixed habits; and in looking at our faults, to mistake our fixed habits for single acts. A grain of wheat has fallen among the chaff, and the examiner treasures up that, and produces it as a sort of sample of the whole. But, let us examine and prove ourselves more carefully and effectually. Let us not live in that state of self-ignorance in which we shall be compelled to hear our sins first proclaimed by the dreadful trumpet which summons us to judgment or dismisses us to perdition.

4 Fourthly, every act of sin in real Christians is followed by sincere re

3. Thirdly, the habits of a real Christian are holy.-Men are not to be judged by a few solitary actions of their lives. There is scarcely any life so dark as not to be lighted up by a few brighter actions-as a single star may glimmer through the most cloudy atmosphere; and there is no life so bright, as not to be dark ened by many spots-as many small clouds are apt to checquer even the clearest sky. But then we deter. mine the real state of the heavens not by the single star, in the one case, or by the few clouds in the ⚫ther. We ask, what is the general aspect, the prevalent appearance: does night or day, does shade or sun-pentance.-No feature is more esshine, prevail? Thus also must we sentially and invariably characteristic proceed in estimating the character of a holy mind, than a feeling of of men. we must not judge them deep penitence for transgression. by a few solitary acts which the Job and David were men high in the greatness of temptation, on the one favour of God; men, as it would hand, or the absence of temptation, seem, of different character, and on the other, may produce. It is placed in very different circumthe habitual frame of the mind-it stances, yet both appear to have been is what we may call the work-day touched by precisely the same peni character it is the general, habitual, tential feelings. "I abhor myself," prevalent temper, conduct, conversa- said the "perfect and upright" Job, tion, in the family, or the parish; in "and repent in dust and ashes." the shop, or the farm; which are "My sin," said the "man after God's the only true tests of our condition. own heart," "is ever before me." We must no more judge them by And thus is it with every sincere single instances than we would call Christian. His tenderness of conthe field foul in which a single this- science is of such rapid growth, as tle was found, or fertile because it even to outstrip every other religious produced a single ear of corn. But quality and though there is every let us bring the two classes to this day less to condemn in himself, he standard, and we shall find that in seems to discover more. Men find the real Christian the habits are holy him depressed, perhaps, and, won -in the insincere Christian they are dering, ask the cause. His wonder unholy; that the one is habitually and grief are, that others are not right, and accidentally wrong; and distressed as well as himself. When the other habitually wrong, and ac- they chance to see him, perhaps cidentally right. Such, then, is he has just convicted himself of another highly important distinction some act of disobedience to his between these classes; may God en God and Benefactor: and, if so

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such tears are holy tears; and they that (6 sow in these shall reap in joy:" they that "go forth bearing this seed, shall doubtless come again rejoicing, bringing their sheaves with them." And such alone must expect to reap of this heavenly harvest. And here in this point alone, is a sufficiently broad line between the characters of the religious and irreligious, a sufficient distinction as to the hopes of their acceptance with God. Without penitence no fallen creature can enter into heaven: "Except ye repent, ye must perish." Without penitence, we are not the weary and heavy laden to whom the promises of the Gospel are addressed. The dew of Divine mercy slides off, as it were, from the heights of pride and self-sufficiency into the low valleys of humility and self-condemnation. The promises of God apply to that poor man who does not venture to lift up his eyes to God; who, in one corner of the temple, unseen by any eye, perhaps, but that of God, offers a humble supplication to his God and Saviour "Jesus, Master, have mercy on me." His penitence and faith are the features by which such a man is known to God-the qualities which prepare him for heaven. Such is the mark stamped on the forehead of apostles and martyrs-the seal by which the faithful are sealed. God himself stamps it upon the soul; and will, at the day of judgment, recognise his own mark, and admit those who bear it to the joy of their Lord.

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5. A fifth no less important feature, by which the real Christian is distinguished, is, that he anxiously seeks the pardon of his sins through Jesus Christ. Others may, in a sense, partake with him in his regret for having done wrong. But he alone diligently seeks forgiveness through his Lord and Saviour Jesus Christ. Others too often seem to imagine their sins cancelled immediately upon their bare and cold ac Christ. Obsery, No. 16).

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the contrary, knows that the hatred of sin, and indignation of the sinner, must be deeply lodged in a mind of infinite purity. He cannot believe, therefore, that even a light sin is a matter of little moment; that a mere confession is to wipe it out: and discovering in the Gospel, in the death of the Son of God for the sins of the world, a wonderful and most merciful provision for the rescue of the penitent sinner, he fixes his eyes upon the cross of Christ, and, prostrate at its foot, seeks pardon in the name of the great intercessor. Other men, by a mischievous delusion, fancy that the storm of Divine anger is calmed as soon as raised; and conjure up, in imagination, around themselves, although impenitent, a sky bright with the rays of Divine favour and love. He sees that sky as it really is, dark with the clouds of eternal wrath, till brightened by the rising of the star of Bethlehem. That star he sees, and follows it to the presence of his Lord. There he seeks peace, and he finds it. And his consolation is this-not that he can save himself, but that "he has an Advocate with the Father, Jesus Christ the righteous."

6. The sixth, and last point of distinction which I shall have time to notice between the real Christian and every other character is, that he alone seeks diligently from God a power to abstain from sin in future.

If others even desire the pardon of their past sins, they are careless about future advancement in holiness

about such a change of nature as may prevent the repetition of their offences, and may bring them nearer to the Divine image. They, perhaps, persist in a course of sinning and repenting, through the whole stage of their lives. Heaven is every day mocked by the language of an unmeaning sorrow. No real hatred for the sin is felt-no anxious desire is manifested to present to the holy

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