What shall we say then? shall we continue in sin, that grace may abound? God forbid.doubtedly, which I have prefixed to this discourse. Romans vi. 1.

that there is no way of describing it, but by saying that it surpasses human comprehension, that it casts the sufferings of this life at such a distance, as not to bear any comparison with it: will any one contend, that this is no more than what virtue deserves, what, in its own proper nature, and by its own merit, it is entitled to look forward to, and to receive? The greatest virtue that man ever attained has no such pretensions. The best good action that man ever performed has no claim to this extent, or any thing like it. It is out of all calculation, and comparison, and proportion above, and more than any human works can possibly de

serve.

dom of God." These are a few amongst many texts of the same effect, and they are such as can never be got over. Stronger terms cannot be devised than what are here used. Were the purpose, therefore, simply to prove from Scripture the necessity of virtue, and the danger of vice, so far as salvation is concerned, these texts are decisive. But when an answer is to be given to those, who so interpret certain passages of the apostolic writings, especially the passages which speak of the efficacy of the death of Christ, or draw such inferences from these passages, as amount to a dispensing with the obligations of virtue; then the best method of proving, that theirs cannot be a right interpretation, nor theirs just inferences, is by To what then are we to ascribe it, that endeashowing, which fortunately, we are able to do, vours after virtue should procure, and that they that it is the very interpretation, and these the will, in fact, procure, to those who sincerely exert very inferences, which the apostles were them them, such immense blessings? To what, but to selves aware of, which they provided against, and the voluntary bounty of Almighty God, who, in which they protested against. The four texts, his inexpressible good pleasure, hath appointed it quoted from the apostolic writings in this discourse, so to be! The benignity of God towards man were quoted with this view: and they may be con- hath made him this inconceivably advantageous sidered, I think, as showing the minds of the offer. But a most kind offer may still be a condiauthors upon the point in question more determi- tional offer. And this, though an infinitely granately than any general exhortation to good works, cious and beneficial offer, is still a conditional of or any general denunciation against sin could do. fer, and the performance of the conditions is as I assume, therefore, as a proved point, that what- necessary as if it had been an offer of mere retriever was said by the apostles concerning the effi- bution. The kindness, the bounty, the genero cacy of the death of Christ, was said by them un-sity of the offer, do not make it less necessary to der an apprehension that they did not thereby in perform the conditions, but more so. A condiany manner relax the motives, the obligation, or tional offer may be infinitely kind on the part of the necessity of good works. But still there is the benefactor who makes it, may be infinitely beanother important question behind; namely, wheneficial to those to whom it is made. If it be from ther, notwithstanding what the apostles have said, or may have meant to say, there be not, in the nature of things, an invincible inconsistency between the efficacy of the death of Christ, and the necessity of a good life; whether those two propositions can, in fair reasoning, stand together; or whether it does not necessarily follow, that if the death of Christ be efficacious, then good works are no longer necessary; and, on the other hand, that if good works be still necessary, then is the death of Christ not efficacious..

a prince or governor, may be infinitely gracious and merciful on his part; and yet, being conditional, the condition is as necessary, as if the of fer had been no more than that of scanty wages by a hard taskmaster...

In considering this matter in general, the whole of it appears to be very plain; yet, when we apply the consideration to religion, there are two mistakes into which we are very liable to fall. The first is, that when we hear so much of the exceedingly great kindness of the offer, we are apt to Now, to give an account of this question, and infer, that the conditions upon which it was made, of the difficulty which it seems to present, we will not be exacted. Does that at all follow? must bear in mind, that in the business of salva- Because the offer, even with these conditions, is tion there are naturally and properly two things, represented to be the fruit of love, and mercy, and viz. the cause and the condition; and that these kindness, and is in truth so, and is most justly so two things are different. We should see better to be accounted, does it follow that the conditions the propriety of this distinction, if we would allow of the offer are not necessary to be performed? ourselves to consider well what salvation is: what This is one error into which we slide, against the being saved means. It is nothing less than, which we ought to guard ourselves most diligentafter this life is ended, being placed in a state of ly; for it is not simply false in its principle, but happiness exceedingly great, both in degree and most pernicious in its application; its applicaduration; a state, concerning which the following tion always being to countenance us in some sin things are said: "the sufferings of this present which we will not relinquish. The second misworld are not worthy to be compared with the take is, that when we have performed the conditions, glory that shall be revealed." "God hath in store or think that we have performed the conditions, for us such things as pass man's understanding." or when we endeavour to perform the conditions, So that, you see, it is not simply escaping punish-upon which the reward is offered, we forthwith ment, simply being excused or forgiven, simply attribute our obtaining the reward to this our per being compensated or repaid for the little good we formance or endeavour, and not to that which is do, but it is infinitely more. Heaven is infinitely the beginning and foundation, and cause of the greater than mere compensation, which natural re- whole, the true and proper cause, namely, the ligion itself might lead us to expect, What do kindness and bounty of the original offer. This the Scriptures call it? "Glory, honour, immor- turn of thought likewise, as well as the former, it tality, eternal life." "To them that seek for glory is necessary to warn you against. For it has and honour and immortality, eternal life." Will these consequences; it damps our gratitude to God, any one then contend, that salvation in this sense, it takes off our attention from Him. and to this extent; that heaven, eternal life, glory, honour, immortality; that a happiness such as

Some, who allow the necessity of good works to salvation, are not willing that they should be called

Pure religion and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.-James i. 27,

NOTHING can be more useful than summary views of our duty, if they be well drawn and rightly understood. It is a great advantage to have our business laid before us altogether; to see at one comprehensive glance, as it were, what we are to do, and what we are not to do. It would be a great ease and satisfaction to both, if it were possible for a master to give his servant directions for his conduct in a single sentence, which he, the servant, had only to apply and draw out into praetice, as occasions offered themselves, in order to discharge every thing which was required or expected from him. This, which is not practicable in civil life, is in a good degree so in a religious life; because a religious life proceeds more upon principle, leaving the exercise and manifestation of that principle more to the judgment of the individual, than it can be left where, from the nature of the case, one man is to act precisely according to another man's direction.

But then, as I have said, it is essentially necessary that these summaries be well drawn up, and rightly understood; because if they profess to state the whole of men's duties, yet, in fact, state them partially and imperfectly, all who read them are misled, and dangerously misled. In religion, as in other things, we are too apt of ourselves to

to describe the effects of religion, and not its root or principle,) positive virtue and personal innocence.

Now, I say, that for the purpose for which it was intended, the account given by St. James is full and complete. And it carries with it this peculiar advantage, that it very specially guards against an error, natural, I believe, and common in all ages of the world; which is, the making beneficence an apology for licentiousness; the thinking that doing good occasionally may excuse us from strictness in regulating our passions and desires. The text expressly cuts up this excuse, because it expressly asserts both things to be necessary to compose true religion. Where two things are necessary, one cannot excuse the want of the other. Now, what does the text teach? it teaches us what pure and undefiled religion is in its effects and in its practice: and what is it? "to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Not simply to visit the fatherless and widows in their affliction; that is not all; that is not sufficient; but likewise "to keep himself unspotted from the world."

こ

substitute a part for the whole. Substituting a part for the whole is the grand tendency of human corruption, in matters both of morality and religion; which propensity therefore will be encouraged, when that, which professes to exhibit the whole of religion, does not, in truth, exhibit the whole. What is there omitted, we shall omit, glad of the occasion and excuse. What is not set down as our duty, we shall not think ourselves obliged to perform, not caring to increase the weight of our own burden. This is the case whenever we use summaries of religion, which, in truth, are imperfect or ill drawn. But there is another case more common, and productive of the same effect, and that is, when we misconstrue these summary accounts of our duty; principally when we conceive of them as intending to express more than they were really intended to express. For then it comes to pass, that although they be right and perfect as to what they were intended for, yet they are wrong and imperfeet as to what we construe and conceive them for. This observation is particularly applicable to the text. St. James is here describing religion not in its principle, but in its effects; and these effects are truly and justly and fully displayed. They are by the To visit the fatherless and widows in their afapostle made to consist of two large articles; in fliction, is describing a class or species, or kind of succouring the distress of others, and maintaining virtue, by singling out one eminent example of it. our own innocency. And these two articles do I consider the apostle as meaning to represent the comprehend the whole of the effects of true reli- value, and to enforce the obligation of active chagion, which were exactly what the apostle meant rity, of positive beneficence, and that he has done to describe. Had St. James intended to have set it by mentioning a particular instance. A stronger forth the motives and principles of religion as they or properer instance could not have been selected; ought to subsist in the heart of a Christian, I but still it is to be regarded as an instance, not as doubt not but he would have mentioned love to exclusive of other and similar instances, but as a God, and faith in Jesus Christ; for from these specimen of these exertions. The case before us, must spring every thing good and acceptable in as an instance, is heightened by every circumour actions. In natural objects it is one thing to stance which could give to it weight and priority. describe the root of a plant, and another its fruits The apostle exhibits the most forlorn and destiand flowers; and if we think a writer is describ-tute of the human species, suffering under the seing the roots and fibres, when, in truth, he is de- verest of human losses; helpless children deprived scribing the fruit or flowers, we shall mistake his of a parent, a wife bereaved of her husband, both meaning, and our mistake must produce great sunk in affliction, under the sharpest anguish of confusion. So in spiritual affairs, it is one thing their misfortunes. To visit, by which is meant to set before us the principle of religion, and an- to console, to comfort, to succour, to relieve, to asother the effects of it. These are not to be con- sist such as these, is undoubtedly a high exercise founded. And if we apply a description to one of religion and benevolence, and well selected; which was intended for the other, we deal unfairly but still it is to be regarded as an example, and by the writer of the description, and erroneously the whole class of beneficent virtues as intended by ourselves. Therefore, first, let no one suppose to be included. This is not only a just and fair, the love of God, the thinking of him, the being but a necessary construction; because, although grateful to him, the fearing to disobey him, not to the exercise of beneficence be a duty upon every be necessary parts of true religion, because they man, yet the kind, the examples of it, must be are not mentioned in St. James's account of true guided in a great degree by each man's faculties, religion. The answer is, that these compose the opportunities, and by the occasions which present principles of true religion; St. James's account re- themselves. If such an occasion, as that which lates to the effects. In like manner concerning the text describes, presents itself, it cannot be faith in Jesus Christ. St. James has recorded his overlooked without an abandonment of religion; opinion upon that subject. His doctrine is, that but if other and different occasions of doing good the tree which bears no fruit cannot be sound at present themselves, they also, according to the he root; that the faith which is unproductive is spirit of our apostle's declaration, must be attendnot the right faith; but then this is allowing (anded to, or we are wanting in the fruit of the same not denying,) that a right faith is the source and spring of true virtue; and had our apostle been asked to state the principle of religion, I am persuaded he would have referred us to a true faith. But that was not the inquiry; on the contrary, having marked strongly the futility of faith, which produced no good effects upon life and action, he proceeds in the text to tell us what the effects are which it ought to produce; and these he disposes into two comprehensive classes, (but still meaning

faith.

The second principal expression of the text, "to keep himself unspotted from the world," signifies the being clean and clear from the licentious practices to which the world is addicted. So that "pure religion and undefiled before God and the Father," consists in two things; beneficence and purity; doing good and keeping clear from sin. Not in one thing, but in two things; not in one without the other, but in both. And this, in my

opinion, is a great lesson and a most important doctrine.

They may place their own character to themselves in what view they please; but this is the truth of the case, and let any one say, whether this be religion; whether this be sufficient. The truly religious man, when he has once decided a thing to be a duty, has no farther question to ask; whether it be easy to be done, or whether it be hard to be done, it is equally a duty. It then becomes a question of fortitude, of resolution, of firmness, of self-command, and self-government; but not of

I shall not, at present, consider the case of those who are anxious, and effectually so, to maintain their personal innocency without endeavouring to do good to others; because I really believe it is not a common case. I think that the religious principle which is able to make men confine their passions and desires within the bounds of virtue, is, with very few exceptions, strong enough, at the same time to prompt and put them upon ac-duty or obligation; these are already decided upon. tive exertions.

But least of all, (and this is the inference from the text, which I wish most to press upon your attention,) least of all does he conceive the hope of reaching heaven by that sort of compromise, which would make easy, nay perhaps pleasant duties, an excuse for duties which are irksome and severe. To recur, for the last time, to the inlieve that a man of humane temper shall have pleasure in visiting, when by visiting he can succour, the fatherless and the widow in their affliction: but if he believes St. James, he will find that this must be joined to and accompanied with another thing, which is neither easy nor pleasant, nay, must almost always be effected with pain and struggle, and mortification, and difficulty,-the "keeping himself unspotted from the world."

Therefore, I would rather apply myself to that part of the case which is more common, active exertions of benevolence, accompanied with looseness of private morals. It is a very common character; but, I say, in the first place, it is an inconsistent character; it is doing and undoing; killing and curing; doing good by our charity, and mis-stance mentioned in our text, I can very well bechief by our licentiousness: voluntarily relieving misery with one hand, and voluntarily producing and spreading it with the other. No real advance is made in human happiness by this contradiction; no real betterness or improvement promoted.

SERMON XXII.

THE AGENCY OF JESUS CHRIST SINCE HIS
ASCENSION.

ever.-Hebrews xiii. 8.

But then, may not the harm a man does by his personal vices be much less than the good he does by his active virtues? This is a point, in which there is large room for delusion and mistake. Positive charity and acts of humanity are often of a conspicuous nature, naturally and deservedly engaging the praises of mankind, which are followed by our own. No one does, no one ought to speak against them, or attempt to disparage them; but the effect of vice and licentiousness, not only in their immediate consequences, but in their remote and ultimate tendencies, which ought all to Jesus Christ, the same yesterday, to-day, and for be included in the account; the mischief which is done by the example, as well as by the act, is seldom honestly computed by the sinner himself. But I do not dwell further upon this comparison, because I insist, that no man has a right to make it; no man has a right, whilst he is doing occasional good, and yet indulging his vices and his passions, to strike a balance, as it were, between the good and the harm. This is not Christianity; this is not pure and undefiled religion before God and the Father, let the balance lie on which side it will. For our text declares, (and our text declares no more than what the Scriptures testify from one end to the other,) that religion demands both. It demands active virtue, and it demands innocency of life. I mean it demands sincere and vigorous endeavours in the pursuit of active virtue, and endeavours equally sincere and firm in the preservation of personal innocence. It makes no calculation which is better; but it requires both. Shall it be extraordinary, that there should be men forward in active charity and in positive beneficence, who yet put little or no constraint upon their personal vices? I have said that the character is common, and I will tell you why it is common. The reason is, (and there is no other reason,) that it is usually an easier thing to perform acts of beneficence, even of expensive and troublesome beneficence, than it is to command and control our passions; to give up and discard our vices; to burst the bonds of the habits which enslave us. This is the very truth of the case; so that the matter comes precisely to this point. Men of active benevolence, but of loose morals, are men who are for performing the duties which are easy to them, and omitting those which are hard.

THE assertion of the text might be supported by the consideration, that the mission and preaching of Christ have lost nothing of their truth and importance by the lapse of ages which has taken place since his appearance in the world.. If they seem of less magnitude, reality, and concern to us at this present day, than they did to those who lived in the days in which they were carried on; it is only in the same manner as a mountain or a tower appears to be less, when seen at a distance. It is a delusion in both cases. In natural objects we have commonly strength enough of judgment to prevent our being imposed upon by these false appearances; and it is not so much a want or defect of, as it is a neglecting to exert and use our judgment, if we suffer ourselves to be deceived by them in religion. Distance of space in one case, and distance of time in the other, make no differ ence in the real nature of the object; and it is a great weakness to allow them to make any dif ference in our estimate and apprehension. The death of Jesus Christ is, in truth, as interesting to us, as it was to those who stood by his cross; his resurrection from the grave is a pledge and assurance of our future resurrection, no less than it was of theirs who conversed, who eat and drank with him, after his return to life.

But there is another sense, in which it is still more materially true that "Jesus Christ is the same yesterday, to-day, and for ever." He is per sonally living, and acting in the same manner; has been so all along, and will be so to the end of the world. He is the same in his person, in his power, in his office.