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conditions of salvation. But this, I think, is a dis-, and the performance of certain duties, a reward, tinction too refined for common Christian appre- in magnitude and value, out of all competition behension. If they be necessary to salvation, they yond the merit of the compliance, the desert of are conditions of salvation, so far as I can see. It ihe performance; to what shall such a subject is a question, however, not now before us. ascribe the happiness held out to him? He is an

But to return to the immediate subject of our ungrateful man, if he attribute it to any cause discourse. Our observations have carried us thus whatever, but to the bounty and goodness of his far; that in the business of human salvation there prince in making him the offer; or if he suffer any are two most momentous considerations, the consideration, be it what it will, to interfere with, cause and the conditions, and that these consider- or diminish his sense of that bounty and goodations are distinct. I now proceed to say, that ness. Still it is true, that he will not obtain what there is no inconsistency between the efficacy of is offered, unless he comply with the terms. So the death of Christ and the necessity of a holy far his compliance is a condition of his happilife, (by which I mean sincere endeavours after ness. But the grand thing is the offer being holiness ;) because the first, the death of Christ, made at all. That is the ground and origin of relates to the cause of salvation; the second, name- the whole. That is the cause ; and is ascribable ly, good works, respects the conditions of salva- to favour, grace, and goodness, on the part of the tion; and that the cause of salvation is one thing, prince, and to nothing else. It would, therefore, the conditions another.

be the last degree of ingratitude in such a subject, The cause of salvation is the free will, the free to forget his prince while he thought of himself; gift, the love and mercy of God. That alone is to forget the cause, whilst he thought of the conthe source, and fountain, and cause of salvation; dition ; to regard every thing promised as merited. the origin from which it springs, from which all The generosity, the kindness, the voluntariness, our hopes of attaining to it are derived. This the bounty of the original ofier, come by this cause is not in ourselves, nor in any thing we do, means to be neglected in his mind entirely. This, or can do, but in God, in his good will and plea in my opinion, describes our situation with resure. It is, as we have before shown, in the gra- spect to God. "The love, goodness, and grace of ciousness of the original offer. Therefore, what- God, in making us a tender of salvation, and the ever shall have moved and excited, and conciliated effects of the death of Christ, do not diminish the that good will and pleasure, so as to have procured necessity or the obligation of the condition of the that offer to be made, or shall have formed any tender, which is sincere endeavours after holiness; part or portion of the motive from which it was nor are in any wise inconsistent with such obligamade, may most truly and properly be said to be tion. efficacious in human salvation.

This efficacy is in Scripture attributed to the death of Christ. It is attributed in a variety of ways of expression, but this is the substance of

SERMON XXI. them all. He is a sacrifice, an offering to God; a propitiation; the precious sacrifice foreordained; the lamb slain from the foundation of the world, the lamb which taketh away the sin of the world! | Pure religion and undefiled before God and the We

e are washed in his blood; we are justified by Father, is this, To visit the fatherless and wihis blood; we are saved from wrath through him; dows in their affliction, and to keep himself he hath once suffered for sins, the just for the un unspotted from the world.- James i. 27. just, that he might bring us to God.” All these terms, and many more that are used, assert in sub Nothing can be more useful than summary stance the same thing, namely, the efficacy of the views of our duty, if they be well drawn and death of Christ in the procuring of human salva- rightly understood. It is a great advantage to tion. To give to these expressions their proper have our business laid before us altogether; to moment and import, it is necessary to reflect, over see at one comprehensive glance, as it were, what and over again, and by reflection to impress our we are to do, and what we are not to do. It would minds with a just idea, what and how great a be a great ease and satisfaction to both, if it were thing salvation is; for it is by means of that idea possible for a master to give his servant directions alone, that we can ever come to be sensible, how for his conduct in a single sentence, which he, the unspeakably important, how inestimable in value, servant, had only to apply and draw out into pracany efficacy which operates upon that event must tice, as occasions offered themselves, in order to be to us all. The highest terms in which the discharge every thing which was required or exScriptures speak of that efficacy are not too great : pected from him. This, which is not practicable cannot be too great; because it respects an inter- ! in civil life, is in a good degree so in a religious est and an event so vast, so momentous, as to make life; because a religious life proceeds more upon all other interests, and all other events, in com- principle, leaving the exercise and manifestation parison contemptible.

of that principle more to the judgment of the inThe sum of our argument is briefly this. There dividual, than it can be left where, from the namay appear, and to many there has appeared, to ture of the case, one man is to act precisely acbe an inconsistency or incompatibility between the cording to another man's direction. efficacy of the death of Christ, and the necessity But then, as I have said, it is essentially necesof sincere endeavours after obedience. When the sary that these summaries be well drawn up, and subject is properly examined, there turns out to rightly understood ; because if they profess to state be no such incompatibility. The graciousness of the whole of men's duties, yet, in fact, state them an offer does not diminish the necessity of the partially and imperfectly, all who read them are condition. Suppose a prince to promise to one of misled, and dangerously misled. In religion, as his subjects, upon compliance with certain terms, I in other things, we are too apt of ourselves to


substitute a part for the whole. Substituting a to describe the effects of religion, and not its root part for the whole is the grand tendency of hu- or principle,) positive virtue and personal inno man corruption, in matters both of morality and cence. religion; which propensity therefore will be en Now, I say, that for the purpose for which it couraged, when that, which professes to exbibit was intended, the account given by St. James is the whole of religion, does not, in truth, exhibit full and complete. And it carries with it this pethe whole. What is there omitted, we shall omit, culiar advantage, that it very specially guards glad of the occasion and excuse. What is not against an error, natural, I believe, and common set down as our duty, we shall not think our in all ages of the world; which is, the making beselves obliged to perform, not caring to increase neticence an apology for licentiousness; the thinkthe weight of our own burden. This is the case ing that doing good occasionally may excuse us whenever we use summaries of religion, which, in from strictness in regulating our passions and detruth, are imperfect or ill drawn. But there is sires. The text expressly cuts up this excuse, another case more common, and productive of the because it expressly asserts both things to be nesame effect, and that is, when we misconstrue cessary to compose true religion. Where two these summary accounts of our duty; principally things are necessary, one cannot excuse the want when we conceive of them as intending to express of the other. Now, what does the text teach? more than they were really intended to express. it teaches us what pure and undefiled religion is For then it comes to pass, that although they be in its effects and in its practice : and what is it? right and perfect as to what they were intended to visit the fatherless and widows in their affor, yet they are wrong and imperfect as to what | fliction, and to keep himself unspotted from the we construe and conceive them for. This obser- world." Not simply to visit the fatherless and vation is particularly applicable to the text. St. widows in their affliction ; that is not all; that is James is here describing religion not in its prin- not sufficient; but likewise “to keep himself unciple, but in its effects; and these effects are truly spotted from the world." 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 rit.y, 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 confasion. 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 attend-. not the right faith; but then this is allowing (and ed to, or we are wanting in the fruit of the same not denying,) that a right faith is the source and faith. spring of true virtue; and had our apostle been The second principal expression of the text, asked to state the principle of religion, I am per- “ to keep himself unspotted from the world,” sig. suaded he would have referred us to a true faith. nifies the being clean and clear from the licentious But that was not the inquiry; on the contrary, practices to which the world is addicted. So that having marked strongly the futility of faith, which * pure religion and undefiled before God and the produced no good effects upon life and action, he Father,” consists in two things; beneficence and proceeds in the text to tell us what the effects are purity; doing good and keeping clear from sin. which it ought to produce; and these he disposes Not in one thing, but in two things; not in one into two comprehensive classes, (but still meaning without the other, but in both. And this, in my



opinion, is a great lesson and a most important | They may place their own character to themselves doctrine.

in what view they please; but this is the truth of I shall not, at present, consider the case of those the case, and let any one say, whether this be rewho are anxious, and effectually so, to maintain ligion; whether this be sufficient. The truly retheir personal innocency without endeavouring to ligious man, when he has once decided a thing to do good to others; because I really believe it is be a duty, has no farther question to ask; whe not a common case. I think that the religious ther it be easy to be done, or whether it be hard principle which is able to make men confine their to be done, it is equally a duty. It then becomes passions and desires within the bounds of virtue, a question of fortitude, of resolution, of firmness, is, with very few exceptions, strong enough, at of self-command, and self-government; but not of 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 Therefore, I would rather apply myself to that the text, which I wish most to press upon your part of the case which is more common, active ex- attention,) least of all does he conceive the hope ertions of benevolence, accompanied with loose- of reaching heaven by that sort of compromise, ness of private morals. It is a very common cha- which would make easy, nay perhaps pleasant racter ; but, I say, in the first place, it is an incon- duties, an excuse for duties which are irksome sistent character; it is doing and undoing; killing and severe. To recur, for the last time, to the inand curing; doing good by our charity, and mis- stance mentioned in our text, I can very well bechief by our licentiousness: voluntarily relieving lieve that a man of humane temper shall have misery with one hand, and voluntarily producing pleasure in visiting, when by visiting he can sucand spreading it with the other. No real advance cour, the fatherless and the widow in their afficis made in human happiness by this contradiction; tion: but if he believes St. James, he will find no real betterness or improvement promoted. that this must be joined to and accompanied with

But then, may not the harm a man does by his another thing, which is neither easy nor pleasant, personal vices be much less than the good he does nay, must alınost always be effected with pain and by his active virtues? This is a point, in which struggle, and mortification, and difficulty,—the there is large room for delusion and mistake. Po keeping himself unspotted from the world.” sitive charity and acts of humanity are often of a conspicuous nature, naturally and deservedly engaging the praises of mankind, which are follow. ed by our own. No one does, no one ought to

SERMON XXII. 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

erer.-Hebrews xiii. 8. done by the example, as well as by the act, is seldom honestly coinputed by the sinner himself. The assertion of the text might be supported But I do not dwell further upon this comparison, by the consideration, that the mission and preachbecause I insist, that no man has a right to make ing of Christ have lost nothing of their truth and it; no man has a right, whilst he is doing occa- importance by the lapse of ages which has taken sional good, and yet indulging his vices and his place since his appearance in the world. If they passions, to strike a balance, as it were, between seem of less magnitude, reality, and concern to us the good and the harm. This is not Christianity; at this present day, than they did to those who this is not pure and undefiled religion before God lived in the days in which they were carried on; and the Father, let the balance lie on which side it is only in the same manner * a mountain or a it will. For our text declares, and our text de tower appears to be less, when seen at a distance. clares no more than what the Scriptures testify It is a delusion in both cases. In natural objects from one end to the other,) that religion demands we have commonly strength enough of judginent both. It demands active virtue, and it demands to prevent our being imposed upon by these false innocency of life. I mean it demands sincere and appearances ; and it is not so much a want or devigorous endeavours in the pursuit of active vir- fect of, as it is a neglecting to exert and use our tue, and endeavours equally sincere and tirm in judgment, if we suffer ourselves to be deceived by the preservation of personal innocence. It makes them in religion. Distance of space in one case, no calculation which is better; but it requires both. and distance of time in the other, make no differ

Shall it be extraordinary, that there should be ence in the real nature of the object; and it is men forward in active charity and in positive bene- a great weakness to allow them to make any difficence, who yet put little or no constraint upon ference in our estimate and apprehension. The their personal vices? I have said that the charac- death of Jesus Christ is, in truth, as interesting ter is common, and I will tell you why it is com- to us, as it was to those who stood by his cross;

The reason is, (and there is no other rea- his resurrection from the grave is a pledge and asbon) that it is usually an easier thing to perform surance of our future resurrection, no less than it acts of beneficence, even of expensive and trouble-was of theirs who conversed, who eat and drank some beneficence, than it is to command and con- with him, after his return to life. trol our passions; to give up and discard our But there is another sense, in which it is still vices; to burst the bonds of the habits which en more materially true that “Jesus Christ is the slave us. This is the very truth of the case; so same yesterday, to-day, and for ever.” He is perthat the inatter comes precisely to this point. sonally living, and acting in the same manner; Men of active benevolence, but of loose morals. are has been so all along, and will be so to the end of men who are for performing the duties which are the world. He is the same in his person, in his easy to them, and omitting those which are hard. | power, in his office.


First, I say, that he is the same individual per-| The Scripture doctrine concerning our Lord son, and is at this present time existing, living, seems to be this, that when his appointed comacting. He is gone up on high. The clouds, at mission and his sufferings were closed upon earth, his ascension, received him out of human sight. he was advanced in heaven to a still higher state But whither did he go? to sit for ever at the right than what he possessed before he came into the hand of God. This is expressly declared concern world.* This point, as well as the glory of his ing him. It is also declared of him, that death nature, both before and after his appearance in hath no more dominion over him, that he is no the flesh, is attested by Saint Paul, in the second more to return to corruption. So that, since his chapter of his Epistle to the Philippians. “Being ascension, he hath continued in heaven to live in the form of God he thought it not robbery to be and act. His human body, we are likewise given equal with God.” He did not affect to be equal to believe, was changed upon his ascension, that with God, or to appear with divine honours (for is, was glorified, whereby it became fitted for such is the sense which the words in the original heaven, and fitted for immortality; no longer lia- will bear,) "but made himself of no reputation, ble to decay or age, but thenceforward remaining and took upon him the form of a servant, and was literally and strictly the same, yesterday, to-day, made in the likeness of man, and became obedient and for ever. This change in the human person unto death, even the death of the cross. Whereof Christ is in effect asserted, or rather is referred fore,” i. e. for this his obedience even to the last to, as a thing already known, in that text of Saint extremity, even unto death, “God also hath highly Paul's Epistle to the Philippians, wherein we are exalted him;" or, as it is distinctly and perspicuassured, that hereafter Christ shall change our ously expressed in the original, God also hath vile body, that it may be like his glorious body. more highly exalted him," that is, to a higher Now, the natural body of Christ, before his resur- state than what he even before possessed; insorection at least, was like the natural body of other much that he hath "given him a name which is men ; was not a glorious body. At this time, above every name: that at," or, more properly, in, therefore, when Saint Paul calls it his glorious "the name of Jesus every knee should bow, of body, (for it was after his ascension that Saint things in heaven, and things in earth, and things Paul wrote these words,) it must have undergone under the earth; and that every tongue should a great change. In this exalted and glorified state confess that Jesus Christ is Lord, to the glory of our Lord was seen by Saint Stephen, in the mo- God the Father;" exactly agreeable to what our ment of his martyrdoin. Being full

, you read, of Lord himself declared to his disciples after his the Holy Ghost, Stephen looked up steadfastly resurrection,—“All power is given unto me in unto heaven, and saw the glory of God, and Jesus heaven and in earth :" Matt. xxviii. 18. You standing on the right hand of God. At that seem- will observe in this passage of Saint Paul, not ingly dreadful moment, even when the martyr only the magnificent in which Christ's exwas surrounded by a band of assassins, with altation is described, viz. “ that every knee should stones ready in their hands to stone him to death, thenceforward bow in his name, and that every the spectacle, nevertheless, filled his soul with tongue should confess him to be the Lord; but rapture. He cried out in ecstasy, " Behold I see you will observe also, the comprehension and exthe heavens opened, and the Son of Man stand- tent of his dominion, “of things in heaven, of ing on the right hand of God.” The same glori- things on earth, of things under the earth.” And ous vision was vouchsafed to Saint Paul at his that we are specifically comprised under this auconversion; and to Saint John, at the delivery of thority and this agency, either of the two followthe revelations. This change of our Lord's body ing texts may be brought as a sufficient proof: was a change, we have reason to believe, of nature" Where two or three are gathered together, there and substance, so as to be thenceforward incapa- am I in the midst of you;' Matt. xviii. 20; which ble of decay or dissolution. It might be suscepti- words of our Lord imply a knowledge of, an obble of any external form, which the particular pur- servation of, an attention to, and an interference pose of his appearance should require. So when with, what passes amongst his disciples upon earth. he appeared to Stephen and Paul, or to any of Or take his final words to his followers, as recordhis saints, it was necessary he should assume the ed by Saint Matthew : “Lo, I am with you alform which he had born in the flesh, that he ways, to the end of the world, and they carry might be known to them. But it is not necessary the same implication. And, lastly, that, in the to suppose that he was confined to that form. most awful scene and event of our existence, the

The contrary rather appears in the revelation of day of judgment, we shall not only become the Saint John, in which, after once showing himself objects, but the immediate objects of Christ's to the apostle, our Lord was afterwards represent-power and agency, is set forth in two clear and ed to his eyes under different forms. All, how- positive texts: “ The hour is coming, and now is, ever, that is of importance to us to know, all that when the dead shall hear the voice of the Son of belongs to our present subject to observe, is, that God,” John v. 25, not the voice of God, but the Christ's glorified person was incapable of dying voice of the Son of God. And then, pursuing the any more; that it continues at this day; that it description of what will afterwards take place, our hath all along continued the same real, identical Lord 'adds, in the next verse but one,

i that the peing, as that which went up into heaven in the Father hath given him authority to execute judg- sight of his apostles; the same essential nature, ment also, because he is the Son of Man:" which the same glorified substance, the same proper is in perfect conformity with what Saint Paul anperson.

nounced to the Athenians, as a great and new But, secondly, He is the same also in power. doctrine, namely, “thut God hath appointed a

* The glory of God," in Scripture, when spoken of day, in which he will judge the world in right as an object of vision, always, I think, means a lumi.

cousness by that man whom he hath oraained nous appearance, bright and refulgent, beyond the aplı ydour of any natural object whatever.

* See Sherlock's Serm. ou Phil in. 9.

whereof he hath given assurance unto all men, in the very persons who asserted that God would that he hath raised him from the dead."

put all things under him, themselves, as we have Having shown that the power of Jesus Christ seen, acknowledged that it was not yet done. In is a subsisting power at this time, the next ques- the mean time, from the whole of their declaration is, as to its duration. Now so far as it re- tions and of this discussion, we collect, that Jesus spects mankind in this present world, we are as-Christ ascended into the heavens, is, at this day, sured that it shall continue until the end of the a great efficient Being in the universe, invested world. The same texts which have been adduced by his father with a high authority, which he prove this point, as well as that for which they exercises, and will continue to exercise until the were quoted; and they are confirmed by Saint end of the world. Paul's declaration, 1 Cor. xv. 24,—“Then cometh Thirdly, he is the same in his office. The the end, when he shall have delivered up the principal offices assigned by the Scriptures to our kingdom to God, even the Father:" therefore he Lord in his glorified state, that is, since his ascenshall retain and exercise it until then. But far- sion into heaven, are those of a mediator and inther, this power is not only perpetual, but pro- tercessor. Of the mediation of our Lord, the gressive; advancing and proceeding by different Scripture speaks in this wise: " There is one steps and degrees, until it shall become supreme God, and one mediator between God and men, and complete, and shall prevail against every the man Christ Jesus:” 1 Tim. ii. 5. It was enemy and every opposition. That our Lord's after our Lord's ascension that this was spoken dominion will not only remain unto the end of the of him; and it is plain from the form and turn of world, but that its effects in the world will be the expression, that his mediatorial character and greatly enlarged and increased, is signified very ex- office was meant to be represented as a perpetual pressly in the second chapter of the Epistle to the character and office, because it is described in Hebrews. The apostle in this passage applies to conjunction with the existence of God and men, our Lord a quotation from the Psalms: "Thou so long as men exist; "there is one mediator behast put all things in subjection under his feet;" tween God and men, the man Jesus Christ.”and then draws from it a strict inference; “for in “Hitherto ye have asked nothing in my name:" that he put all things in subjection under him, he “At that day ye shall ask in my name :” John left nothing that he did not put under him.” And xvi. 24, 26. "These words form part of our Lord's then he remarks, as a fact, " but now we see not memorable conversation with his select disciples, yet all things put under him.” That complete not many hours before his death; and clearly inentire subjection, which is here promised, hath timate the mediatorial office which he was to disnot yet taken place. The promise must, there- charge after his ascension. fore, refer to a still future order of things. This Concerning his intercession, not that which he doctrine of the progressive increase, and final com- occasionally exercised upon earth, when he praypleteness of our Lord's kingdom, is also virtually ed, as he did most fervently for his disciples, but laid down in the passage from the Corinthians that which he now at this present time exercises, already cited: "He must reign till he hath put all we have the following text, explicit

, satisfactory, enemies under his feet.” For that this subjuga- and full: “But this man, because he continueth tion of his several enemies will be successive, one ever, hath an unchangeable priesthood:” by priestafter another, is strongly intimated by the expres- hood is here meant the office of praying for others. sion, "the last enemy that shall be destroyed is “Wherefore he is able to save them to the utterdeath."

most that come unto God by him, seeing he ever Now, to apprehend the probability of these liveth to make intercession for us." No words things coming to pass, or rather to remove any can more plainly declare than these words do, opinion of their improbability, we ought con- the perpetuity of our Lord's agency; that it did stantly to bear in our mind this momentous truth, not cease with his presence upon earth, but conthat in the hands of the Deity time is nothing; tinues. “He continueth ever; he ever liveth; he that he has eternity to act in. The Christian hath an unchangeable priesthood.” Surely this dispensation, nay, the world itself, may be in its justifies what our text saith of him; that he is infancy. A more perfect display of the power of the same yesterday, to-day, and for ever;" and Cbrist, and of his religion, may be in reserve; and that not in a figurative or metaphorical sense, but the ages which it may endure, after the obstacles literally, effectually, and really. Moreover, in this and impediments to its reception are removed, same passage, not only the constancy and perpemay be, beyond comparison, longer than those tuity, but the power and efficacy of our Lord's inwhich we have seen, in which it has been strug- tercession are asserted: “He is able to save them gling with great difficulties, most especially with to the uttermost, that come unto God by him.” ignorance and prejudice. We ought not to be They must come unto God; they must come by moved any more than the apostles were moved, him; and then he is able to save them completely. with the reflection which was cast upon their mis These three heads of observation, namely, upon sion, that since the "fathers fell asleep, all things his person, his power, and his office, comprise the continue as they were." We ought to return the relation in which our Lord Jesus Christ stands to answer which one of them returned, that what us, whilst we remain in this mortal life. There we call tardiness in the Deity, is not so; that our is another consideration of great solemnity and so thinking it arises from not allowing for the interest, namely, the relation which we shall bear different importance, nay, probably, for the differ- to him in our future state. Now the economy ent apprehension of time, in the divine mind and which appears to be destined for the human creain ours; that with him a thousand years are as tion, I mean, for that part of it which shall be reone day ; words which confound and astonish hu-ceived to future happiness, is, that they shall live man understanding, yet strictly and metaphysi- in a state of local society with one another, and cally true.

under Jesus Christ as their head; experiencing a Again: We should remember that the apostles, sensible connexion amongst themselves, as well as

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