conditions of salvation. But this, I think, is a distinction too refined for common Christian apprehension. If they be necessary to salvation, they are conditions of salvation, so far as I can see. It is a question, however, not now before us. But to return to the immediate subject of our discourse. Our observations have carried us thus far; that in the business of human salvation there are two most momentous considerations, the cause and the conditions, and that these considerations are distinct. I now proceed to say, that there is no inconsistency between the efficacy of the death of Christ and the necessity of a holy life, (by which I mean sincere endeavours after holiness;) because the first, the death of Christ, relates to the cause of salvation; the second, namely, good works, respects the conditions of salvation; and that the cause of salvation is one thing, the conditions another. The cause of salvation is the free will, the free gift, the love and mercy of God. That alone is the source, and fountain, and cause of salvation; the origin from which it springs, from which all our hopes of attaining to it are derived. This cause is not in ourselves, nor in any thing we do, or can do, but in God, in his good will and pleasure. It is, as we have before shown, in the graciousness of the original offer. Therefore, whatever shall have moved and excited, and conciliated that good will and pleasure, so as to have procured that offer to be made, or shall have formed any part or portion of the motive from which it was made, may most truly and properly be said to be 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 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. We are washed in his blood; we are justified by his blood; we are saved from wrath through him; he hath once suffered for sins, the just for the unjust, that he might bring us to God." All these terms, and many more that are used, assert in substance the same thing, namely, the efficacy of the death of Christ in the procuring of human salvation. To give to these expressions their proper moment and import, it is necessary to reflect, over and over again, and by reflection to impress our minds with a just idea, what and how great a thing salvation is; for it is by means of that idea alone, that we can ever come to be sensible, how unspeakably important, how inestimable in value, any efficacy which operates upon that event must be to us all. The highest terms in which the Scriptures speak of that efficacy are not too great: cannot be too great; because it respects an interest and an event so vast, so momentous, as to make all other interests, and all other events, in comparison contemptible. The sum of our argument is briefly this. There may appear, and to many there has appeared, to be an inconsistency or incompatibility between the efficacy of the death of Christ, and the necessity of sincere endeavours after obedience. When the subject is properly examined, there turns out to be no such incompatibility. The graciousness of an offer does not diminish the necessity of the condition. Suppose a prince to promise to one of his subjects, upon compliance with certain terms, and the performance of certain duties, a reward, in magnitude and value, out of all competition beyond the merit of the compliance, the desert of the performance; to what shall such a subject ascribe the happiness held out to him? He is an ungrateful man, if he attribute it to any cause whatever, but to the bounty and goodness of his prince in making him the offer; or if he suffer any consideration, be it what it will, to interfere with, or diminish his sense of that bounty and goodness. Still it is true, that he will not obtain what is offered, unless he comply with the terms. So far his compliance is a condition of his happiness. But the grand thing is the offer being made at all. That is the ground and origin of the whole. That is the cause; and is ascribable to favour, grace, and goodness, on the part of the prince, and to nothing else. It would, therefore, be the last degree of ingratitude in such a subject, to forget his prince while he thought of himself; to forget the cause, whilst he thought of the condition; to regard every thing promised as merited. The generosity, the kindness, the voluntariness, the bounty of the original offer, come by this means to be neglected in his mind entirely. This, in my opinion, describes our situation with respect to God. The love, goodness, and grace of God, in making us a tender of salvation, and the effects of the death of Christ, do not diminish the necessity or the obligation of the condition of the tender, which is sincere endeavours after holiness; nor are in any wise inconsistent with such obligation. SERMON XXI. PURE RELIGION. 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 practice, 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 ne cessary 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." 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; infliction, 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 confusion. So in spiritual affairs, it is one thing to set before us the principle of religion, and another the effects of it. These are not to be confounded. And if we apply a description to one which was intended for the other, we deal unfairly by the writer of the description, and erroneously by ourselves. Therefore, first, let no one suppose the love of God, the thinking of him, the being grateful to him, the fearing to disobey him, not to be necessary parts of true religion, because they are not mentioned in St. James's account of true religion. The answer is, that these compose the principles of true religion; St. James's account relates to the effects. In like manner concerning faith in Jesus Christ. St. James has recorded his opinion upon that subject. His doctrine is, that the tree which bears no fruit cannot be sound at he root; that the faith which is unproductive is not the right faith; but then this is allowing (and 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 sunk in affliction, under the sharpest anguish of their misfortunes. To visit, by which is meant to console, to comfort, to succour, to relieve, to assist such as these, is undoubtedly a high exercise of religion and benevolence, and well selected; but still it is to be regarded as an example, and the whole class of beneficent virtues as intended to be included. This is not only a just and fair, but a necessary construction; because, although the exercise of beneficence be a duty upon every man, yet the kind, the examples of it, must be guided in a great degree by each man's faculties, opportunities, and by the occasions which present themselves. If such an occasion, as that which the text describes, presents itself, it cannot be overlooked without an abandonment of religion; but if other and different occasions of doing good present themselves, they also, according to the spirit of our apostle's declaration, must be attended to, or we are wanting in the fruit of the same 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. 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 active exertions. 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 mischief 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. 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; whe ther 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 duty or obligation; these are already decided upon. 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 instance mentioned in our text, I can very well believe 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." SERMON XXII. THE AGENCY OF JESUS CHRIST SINCE HIS 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 de-fect 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 difference 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 personally 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. 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. ascension, he hath continued in heaven to live in the form of God he thought it not robbery to be Being 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. of Christ is in effect asserted, or rather is referred fore," i. e. for this his obedience even to the last Whereto, 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 ourously 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 martyrdom. 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 terms 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." 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 bodying 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 belongs to our present subject to observe, is, that Christ's glorified person was incapable of dying any more; that it continues at this day; that it hath all along continued the same real, identical being, as that which went up into heaven in the sight of his apostles; the same essential nature, the same glorified substance, the same proper person. But, secondly, He is the same also in power. *The glory of God," in Scripture, when spoken of as an object of vision, always, I think, means a luminous appearance, bright and refulgent, beyond the epli ndour of any natural object whatever. And when the dead shall hear the voice of the Son of See Sherlock's Serm. on Phil in. 9. whereof he hath given assurance unto all men, in that he hath raised him from the dead." the very persons who asserted that God would put all things under him, themselves, as we have seen, acknowledged that it was not yet done. In the mean time, from the whole of their declara- " tions and of this discussion, we collect, that Jesus a great efficient Being in the universe, invested by his Father with a high authority, which he exercises, and will continue to exercise until the end of the world. Thirdly, he is the same in his office. The principal offices assigned by the Scriptures to our Lord in his glorified state, that is, since his ascension into heaven, are those of a mediator and intercessor. Of the mediation of our Lord, the Scripture speaks in this wise: "There is one God, and one mediator between God and men, the man Christ Jesus:" 1 Tim. ii. 5. It was after our Lord's ascension that this was spoken of him; and it is plain from the form and turn of the expression, that his mediatorial character and Having shown that the power of Jesus Christ is a subsisting power at this time, the next question is, as to its duration. Now so far as it respects 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 world. The same texts which have been adduced prove this point, as well as that for which they were quoted; and they are confirmed by Saint Paul's declaration, 1 Cor. xv. 24,-" Then cometh the end, when he shall have delivered up the kingdom to God, even the Father:" therefore he shall retain and exercise it until then. But farther, this power is not only perpetual, but progressive; advancing and proceeding by different steps and degrees, until it shall become supreme and complete, and shall prevail against every enemy and every opposition. That our Lord's dominion will not only remain unto the end of the world, but that its effects in the world will be 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.” Ánd | 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 doctrine of the progressive increase, and final completeness of our Lord's kingdom, is also virtually laid down in the passage from the Corinthians already cited: "He must reign till he hath put all enemies under his feet." For that this subjugation of his several enemies will be successive, one after another, is strongly intimated by the expression, "the last enemy that shall be destroyed is" Wherefore he is able to save them to the utterdeath." Concerning his intercession, not that which he occasionally exercised upon earth, when he prayed, as he did most fervently for his disciples, but that which he now at this present time exercises, we have the following text, explicit, satisfactory, and full: "But this man, because he continueth ever, hath an unchangeable priesthood:" by priesthood is here meant the office of praying for others. most that come unto God by him, seeing he ever liveth to make intercession for us." No words can more plainly declare than these words do, the perpetuity of our Lord's agency; that it did not cease with his presence upon earth, but continues. "He continueth ever; he ever liveth; he hath an unchangeable priesthood." Surely this justifies what our text saith of him; that he is the same yesterday, to-day, and for ever;" and that not in a figurative or metaphorical sense, but literally, effectually, and really. Moreover, in this same passage, not only the constancy and perpetuity, but the power and efficacy of our Lord's intercession are asserted: "He is able to save them to the uttermost, that come unto God by him.” They must come unto God; they must come by him; and then he is able to save them completely. Now, to apprehend the probability of these things coming to pass, or rather to remove any opinion of their improbability, we ought constantly to bear in our mind this momentous truth, that in the hands of the Deity time is nothing; that he has eternity to act in. The Christian dispensation, nay, the world itself, may be in its infancy. A more perfect display of the power of Christ, and of his religion, may be in reserve; and the ages which it may endure, after the obstacles and impediments to its reception are removed, may be, beyond comparison, longer than those which we have seen, in which it has been struggling with great difficulties, most especially with ignorance and prejudice. We ought not to be moved any more than the apostles were moved, with the reflection which was cast upon their misThese 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 metaphysically true. Again: We should remember that the apostles, in a state of local society with one another, and under Jesus Christ as their head; experiencing a sensible connexion amongst themselves, as well as |