Chapter I: PROCRASTINATION is the main support of vice; the favourite stratagem, (1)

by which the grand deceiver himself ensnares the souls of men, and maintains his empire over them.

There are few persons so desperately wicked but they resolve, secretly at least, and in their own minds, to amend their bad lives, at some time or other. But that time is rarely the present. They have other business in hand: some scheme of interest to manage, some project of ambition to pursue, some intrigue of pleasure to accomplish; in short, some darling sin or other to gratify, before they can be at leisure to execute this intended work of reformation.

Nay, there are seasons of recollection, in which the memory of their past lives afflicts and torments them; there are hours of melancholy, or ill health, in which the necessity of repentance seems pressing and instant; there are certain moments of terror, in which the final resolution is on the point of being taken: yet still, this delusive idea of _to-morrow_ steps in: the memory, the necessity, the terror, are over-ruled: the ungrateful task is, for the present, deferred; to-morrow laid aside, and the next day forgotten.

This was the case of Felix in the text. When bad men are clothed with power, it is not easy for truth of any kind, especially for moral truth, to gain access to them. Yet it made its way to this potent governor, and with a force which nothing could resist. It borrowed the thunder of Paul’s rhetoric to speak home and loudly to his affrighted conscience. It shook his guilty mind with the sense of his crimes, his incontinence and injustice, his riot and rapine, his lust and cruelty; and still more, with the apprehension of _a judgment to come_, armed with terror, and ready to take vengeance of his multiplied iniquities.

You expect now, that, in this agony, he should take the part, which duty and prudence, his conviction and his fears, equally recommended to him. You expect, that he should apply to his instructor, who had raised this storm, to compose it; and that, leaving his chair of state, he should spring forth and accost his prisoner, as the honest jaylor at Philippi had done, on a similar occasion: _What must I do to be saved[4]?_ But, no; it was not yet convenient to put that question. His pleasures, his fortune, his ambition, might be endangered by it. It was not the moment to take this decisive step. Better to think twice of it, and dismiss the preacher _for this time_.

And is there nothing in this case which we may apply to ourselves? Is there none here, whom the free remonstrance of a friend, an unexpected sentence in a moral writer, the admonition of a preacher, and, above all, the _word of God_, hath, at any time, awakened to a lively sense of his condition? A reproof from one or other of these sometimes falls in so exactly with a man’s own case, and goes so directly to the heart, that he is more than commonly disturbed and confounded by it. It flashes such conviction on the mind, and shews the sinner to himself in so just a light, that he stands aghast at the deformity of his conduct, and at the peril of it. In the agitation of this distress, he half resolves to repent: nay, he strives for a moment to enforce this good resolution: when, let but that dæmon, which every sinner carries about with him, whisper the word, _to-morrow_, and his conscience revives, his fears disperse, and this precious opportunity is lost, though at the hazard of never returning any more.

Not that he permits this idle insinuation to banish all thoughts of future repentance, or to prevail with him, for the present, in its true and proper form: No: to be thus far the dupe of his own folly, would disgrace him too much, and expose his prevarication too plainly: if it pass upon him, it shall be under the mask of wisdom. He turns sophister then in his own defence, and is easily convinced, “That his conduct is not altogether absurd or unreasonable.”

And thus, as I proposed to shew,

II. In the next place, this fatal procrastination, which supports vice, is itself supported by a READY AND CONVENIENT SOPHISTRY.

The case of Felix will again illustrate this second observation; and shew us the whole process of that preverted ingenuity, by which the credulous mind is made easy under its delusion.

He thought it not sufficient to say to Paul; _Go thy way for this time_. This abrupt dismission of the preacher was to be justified, in some sort, to himself, and to those who were witnesses of his consternation. He covers it, then, with this pretence; _When I have a convenient season, I will call for thee_.

The TIME, it seems, was not proper for his immediate conversion. To become a penitent just then; on the instant; to be surprised into a good life, had the appearance of too much facility and inconsideration. He must take a space to reflect on the grounds and reasons of what had been offered to him. He had, besides, other affairs, which pressed upon him at this moment: or, if not, to deliberate on the matter, would render his conversion more solemn and effectual.

The PLACE, too, we may believe, was as little suited, as the time, to this business. “What! in a public apartment of his palace! in the presence of Drusilla, whose tenderest interests were concerned in the case, and whose delicacy required managing! before his pagan courtiers, and many, we may suppose, of his Jewish subjects, who would be equally scandalized at this precipitate conversion of their master and governor!” These, and other pretences of the like sort, without doubt, occurred to him: and on the strength of these he concludes his procrastination to be fit, and decent, and justifiable, in a good degree, on the principles of virtue and prudence.

“But why, unhappy man (if one may presume to expostulate the case with thee) why this hasty and unweighed conclusion? Could there be any time more convenient for thy conversion, or any place more suitable, if thou wert in earnest to be converted?

Wast thou ever so prepared for this change as now? Was thy mind ever so convinced, or thy heart so affected? Didst thou ever hear and _tremble_ till this day, and wilt thou expect such a miracle a second time? Can thy bad life be reformed too soon, or can it need an afterthought to justify such reformation? Can any other business come in competition with this? and can it deserve the name of weakness and surprise to give way to the powerful workings of thy own conscience? In a doubtful case, it may be well to deliberate: but can it be a secret even to thyself, that nothing is questionable here, but thy sincerity?

For what, let me ask, is that _convenient season_, which flatters thy present irresolution? Wilt thou find such a monitor, as Paul, in thy dependants? Will thy tax-gatherers preach _righteousness_ to thee, and thy centurions, _temperance_? or, thy philosophers (if, perhaps, thou hast of these about thee, to grace thy provincial pomp) will they reason with thee, on a _judgment to come_?

But the PLACE is unfit; and thou wilt send for Paul to confer in private with thee.

Wast thou then afraid to expose thy honour by this step? And did it seem too much to give to God and truth, the glory of thy conversion? True penitence knows nothing of these punctilios. The example had edified thy unbelieving court; and might have had its effect on the insensible Drusilla. Thy injustice and incontinence had been open to all men. Was it not fit thou shouldst atone for this scandal by as public a reformation? Yet still thy pretence is, _a convenient season_! As if the first season, that offers for renouncing a bad life, were not always the most convenient.”

But I continue this address to the Roman governor too long, if you consider me as directing it to him only. Let me profess, then, that by Felix I mean every sinner at this day, who procrastinates in the affair of his salvation, and would colour that procrastination by a still more contemptible sophistry. For, let us be ingenuous. This miserable Pagan, after all, had something to say for himself. This was, probably, the only time that repentance had ever been preached to him. He still, perhaps, was acquainted with little more than the name of Jesus: for his teacher, as we have seen, insisted chiefly on the great truths of natural religion. If he then scrupled to take the benefit of this first and imperfect lecture, there is some allowance to be made for his folly. But what shall we say of those who possess every possible advantage of light and knowledge, who have grown up in the profession of Christianity, and are not now to learn either its duties or terrors? If such as these have sinned themselves into the condition of Felix, and yet resist the calls of grace, the commands of the Gospel, the exhortations of its ministers, the admonitions of their own conscience, all of them concurring to press upon them an immediate repentance; if there be among us such procrastinators as these, what topics of defence are there by which they can hope to excuse, or so much as palliate, their prodigious infatuation?

“Shall we say for them, or will they say for themselves, that they are young and healthy? that they have time enough before them, in which to grow wise at their leisure? that they wait till the boisterous passions have been calmed by reason and experience? that they expect _a convenient season_ for repentance, in declining life, and the languor of old age? or that they shall find it, as others have done, on the bed of sickness, or on the bed of death?”

I have never heard that Christians have any better reasons than these for delaying repentance: and, if they have not, though the sophistry of Felix deserved to be laid open, the respect I owe to those who now hear me, will not permit me to imagine that such sophistry as this, can want to be exposed.

It will be to better purpose to set before you,

III. In the last place, the issue of this too natural alliance between procrastination and vice, in a FINAL IMPENITENCE; of which the case of Felix, again, affords us a striking example.

_When I have a convenient season_, says he to Paul, _I will call for thee_. This season came, and Paul attended; to what effect, we shall now understand.

When Felix dismissed him from his presence, he insinuated, nay perhaps thought, that he should have a disposition hereafter to profit by his religious instructions. But time and bad company quieted his fears: and a favourite vice inspired other motives for the interview, than those of religion. _For he hoped_, says the historian, _that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him_.

The case, we see, is well altered. He _trembled_ before at Paul’s charge against him of rapine and extortion: he would now exercise these very vices on Paul himself. Such was the fruit of that _convenient season_, which was to have teemed with better things!

But this is not all: _For, after two years Portius Festus came into Felix’s room; and Felix, willing to shew the Jews a pleasure, left Paul bound_.

Felix then had his preacher within call for _two whole years_: time sufficient, one would think, to afford the opportunity of many a lecture _concerning the faith of Christ_. Yet, though he communed with Paul oft, it does not appear that his conferences with him turned on this subject. What he wanted to draw from him was, not truth, but money; and, when this hope failed, he was little concerned about the rest. Nay, the impression which Paul had made upon him was so entirely effaced, that he left an innocent man _in bonds_, for the sake of _doing a pleasure to the Jews_. But he had his reason still for this unwonted courtesy. For their complaints were ready to follow him (as indeed they did) to the throne of Cæsar; whither he went, at last, unrepentant and unreformed, to encounter, as he could, the rigors of imperial justice; just as so many others, by the like misuse of time and opportunity, expose themselves to all the terrors of divine.

Not but there is yet this advantage in the parallel on the side of _Felix_. He neglected to use the space of _two years_, which was mercifully allowed him for the season of reformation: but how many Christians omit this work, not for _two_ only, but for twenty, forty years; nay, for the whole extent of a long life; and never find a _convenient season_ for doing the only thing, which it greatly concerns them to do, although with the astonishing delusion of always intending it.

To conclude: We have seen that procrastination serves the ends of vice; and that vice, in return, is but too successful in pleading the cause of procrastination: leaving between them this salutary lesson to mankind, “That he who seriously intends to repent to-morrow, should in all reason begin to-day; _to-day_, as the Apostle admonishes, _while it is called to-day, lest the heart_, in the mean time, _be hardened through the deceitfulness of sin_[5].”

SERMON XXX.

PREACHED DECEMBER 19, 1773.

1 JOHN v. 11.

_And this is the record that God hath given to us, eternal life; and_ THIS LIFE IS IN HIS SON.

We are indebted to the Gospel for the knowledge and hope we have of eternal life; this important doctrine having, _first_, been delivered by Jesus Christ, and _only_ by him, on any proper grounds of authority. This then is the _record_, or the substance of what the Gospel _testifies_ and affirms, _That God hath given to us eternal life: and this life_, adds the Apostle, IS IN HIS SON: that is, he _procured_ this blessing for us; he is not only the teacher, but the _author_ of eternal life.

This last is a distinct and very momentous consideration. Reason might seem to have some part in discovering, or at least in confirming, the doctrine itself: but the _manner_ of conveying the inestimable gift of eternal life, whether _immediately_ from the giver of it, or by the _mediation_ of some other, this is a matter of pure revelation; and reason hath nothing more to do in the case, than to see that the revelation is, indeed, made, and then with all humility to acquiesce in it.

Being, then, to treat this sublime subject, _the redemption of mankind through Christ_, I shall do it simply in the _terms_ of scripture, or at least with a scrupulous regard to the plain and obvious _sense_ of them. The text says, _eternal life is in the Son of God_; and my discourse must be merely a _scriptural comment_ on this declaration.

Now, the scripture teaches, that immortality was originally, and from the beginning, the free gift of God to man, on the condition of his obeying a certain law, or command, prescribed to him: whether that command be interpreted _literally_, of not eating the fruit of the forbidden tree in paradise, as we read in the second and third chapters of Genesis; or _allegorically_, of some other prohibition, expressed agreeably to the oriental genius, in these terms. This diversity of interpretation makes no difference in the case: whatever the test of man’s disobedience was, the will of the law-giver is clearly announced: If thou art guilty of disobedience, _thou shalt surely die_[6].

Obedience, then, had the promise of _continued_ life; the penalty threatened to disobedience, was _death_: which was only saying, that the gift freely bestowed on a certain condition (and surely what man had no right to demand, might be offered on what terms the giver pleased) should be withdrawn on the breach of it. The loss, indeed, was immense; but to the loser no wrong was done: and of him who recalled the free gift, conditionally bestowed, and justly forfeited, no complaint, in reason, can be made.

But to what purpose, some will ask, to give that with one hand, which was presently to be withdrawn by the other? for the best reason, no doubt, whether conceivable by us, or not. However, the sad event was certainly foreseen: and, what is more, such provision was made against it, as to infinite wisdom and goodness seemed meet.

By contemplating the gradual steps of Providence, as we are able to trace them in the revelation itself, we understand, that it was in the eternal purpose of the divine Governor to restore life to fallen and mortal man, as _freely_ as it had been at first bestowed, and on _terms_ still more advantageous him. But _the ways of heaven are not as our ways_, nor to be regulated by our impatient wishes, or expectations. What man, in a moment, had wantonly thrown away, he was to recover once more; but in God’s good time; not instantly, but after a long succession of ages, and such a state of intermediate discipline and preparation, as might best serve to introduce the intended blessing with effect.

Man, then was to be reinstated in his forfeited inheritance: and the _promise_ was made, though purposely in obscure terms, from the moment the forfeiture was incurred. In process of time, it was less, and still less obscurely signified; yet so as that the full discovery of what was intended, and, still more, the execution of it, was long deferred.

At length, Jesus Christ came into the world to fulfill and to declare the whole will of God on this interesting subject: and from him, and from those commissioned by him, we learn what the wisest men, and even _angels_, _had desired to look into_, and could at most discern but imperfectly through the types and shadows of the patriarchal and Mosaic dispensations.

The great mystery, now unveiled, was briefly this: that God of his infinite goodness had, indeed, from the foundation of the world, purposed the restoration of eternal life to his unworthy creature, man; but that in his wisdom he saw fit to confer this unmerited blessing in a way, that should at once secure the honour of his government; and, if any thing could secure it, the future obedience and happiness of his creature: that he would only confer this mighty privilege at the instance, as it were, and for the sake of a transcendantly divine person, his only begotten Son, the second person in the glorious Trinity, as we now style him: that this divine person; of his own free will co-operating with the _eternal purpose_[7] of the all-gracious Father, should descend from Heaven; should become incarnate; should as man, converge with men, and instruct them by his heavenly doctrine; should taste deeply of all their sorrows and infirmities (_sin only excepted_); should even pour out his blood unto death, and by that blood should wash away the stain of guilt; and, on the condition of _faith_ in his name, operating, as of course it must do, by a sincere obedience to his authority, should admit us, once more, to the possession of eternal happiness; of which, finally, we have a _lively_ and certain hope, in that he who had laid down his life, had power to take it again, as was declared to all the world by his resurrection from the dead[8].

In this awfully stupendous manner (at which reason stands aghast, and faith herself is half confounded) was the Grace of God to man, at length, manifested: and thus it is, when we come a little to unfold the _record_, or testimony of the Gospel, that _God hath given to as eternal life_; and that _this life is in his Son_.

Curious men have perplexed themselves and others by inquiring into the nature of this astonishing scheme, and have seemed half inclined not to accept so _great salvation_, till they could reconcile it to their ideas of philosophy. Hence those endless altercations concerning _merit, satisfaction, imputed sin, and vicarious punishment_; in which it is hard to say, whether more subtlety has been shewn, or more perverseness; more ingenuity, or presumption. If most of these questions were well examined, it would appear, perhaps, that they are mere verbal disputes, and as frivolous as they are contentious. But, be the difference between the parties nominal or real, this we are sure of, without taking part in the controversy, that the scriptures speak of the _death_ of Christ, as a _ransom for many_[9]; _the price of our redemption_[10]; _a sacrifice for us_[11]; _a propitiation for the sins of the whole world_[12]: that they speak of Christ himself, _as dying for us_[13], _as bearing our sins in his own body on the tree_[14]; as _suffering for sins, the just for the unjust_[15]; as _tasting death for every man_[16]; _as giving himself for us, an offering and sacrifice to God_[17]; as _justifying us by his blood_[18]; and _redeeming us by the price of it_[19]: with a multitude of other passages to the same purpose. Now let men use what art they will in torturing such expressions as these; they will hardly prevent our seeing what the plain doctrine of scripture is, “That it pleased God to give us eternal life only _in his Son_; and in his Son _only_ as suffering and dying for us.”

But in this consideration the whole mystery consists; how to be fully cleared up to our reason, men may dispute if they will, and they will dispute the rather, because the subject is out of their sphere, and beyond their comprehension. Whether God _could_ accept such a sacrifice for sin as the death of his own Son, many have presumptuously asked. Whether he _could not_ have given life to man, in another way, some have more modestly doubted: but the issue of all this arrogant or needless curiosity, is but the discovery of their own weakness, on the one hand, and the confession of this stupendous truth, on the other; That God did not see fit to bestow eternal salvation on mankind, but in his own appointed way, through Christ Jesus.

In this momentous truth, then, enough for us to know, let us humbly acquiesce, and leave to others the vanity of disputing the grounds of it.

But, though the reasons of this dispensation be inscrutable to us, the measure of its _influence_, some think, they have the means to discover. For it seems to follow from St. Paul’s assertion, that, _as in Adam all died, so in Christ shall all be made alive_[20]; and from the idea given us of the Redeemer, as of _the lamb slain from the foundation of the world_[21]; that the benefits of Christ’s death extend to all men, of all times, and are, in the proper sense of the word, _universal_. Only it is to be remembered, that, if all men have an interest in Christ, whether they know it or not, _we_ who do know what our interest in him is, have infinitely the advantage of them, and are inexcusable, if we reject it.

Thus far then we go upon safe grounds, and affirm without hesitation, that _God_, through his mercies in Christ Jesus, _is the Saviour of all men_, but _especially of them that believe_[22].

Another consideration, and of the utmost moment, is yet behind. Though eternal life be now again bestowed on mankind, this gift is not one and the same thing to all, but is differently modified according to the different conduct of those to whom it is given. All shall _live_; but whether to happiness, or misery, and to what degree of _either_, will depend on the use of those advantages, whether of nature or grace, which every one enjoys. Not, that any degree of eternal happiness is, or can be strictly due to any man, but that the several degrees of it will be _proportioned_ to our respective moral and religious qualifications. To have done otherwise, would have been to confound the order of things, and to appoint a scheme of salvation, which must utterly extinguish all virtuous industry among men. Hence, we are told, that the righteous shall shine out in different degrees of happiness, _as one star differeth from another star in glory_[23].

In like manner, they who shall be found worthy, not of happiness, but misery, will be sentenced to several allotments of it, by the same equal rule.

It may seem, perhaps, that, as our best works could not _merit_ eternal life in happiness, so our worst cannot _deserve_ eternal life in misery. But let us take care how we push our inquiries into this aweful subject. In rewarding obedience, the _divine goodness_ is chiefly displayed; and who shall presume to set bounds to it? But, in punishing disobedience, the _divine Wisdom_, of which we conceive much more imperfectly, is mainly concerned: and what examples of severity in the punishment of incorrigibly impenitent offenders, after such means as have been devised to reclaim them, and for the support of his moral government over more worlds than we have any idea of, this attribute may demand, we shall do well, with all submission and modesty, to leave unexplored.

Still, what is just, that is, what is right and fit, on the whole, undoubtedly take place: but we _are_ not, we _cannot_, be competent judges of what is fit and right in this instance. It will be safest to rely, without further inquiry, on the general declaration of him, who was not only our Redeemer, but shall one day be our merciful judge: _These_, says he, [that is, the wicked] _shall go away into everlasting punishment: but the righteous into life eternal_[24].

What remains on this subject, is only to admonish you of those _relations_, in which we stand towards the Author of our salvation, and the correspondent _duties_ they impose upon us. I can but just point out these _relations_ and _duties_: though they deserve to be inculcated (as, in fact, they have been, by the sacred writers) with all the force of eloquent persuasion, that words can give.

With regard, to the supreme cause of all things, who is of himself only the source, and principle of deity, and the original author of our salvation, God, thus understood, is graciously pleased to present himself to us in the Gospel, under the idea of THE FATHER, and to consider us in the tender relation of _sons_. We owe him, therefore, all possible filial love and reverence, and must so conceive of his part in the mystery of our redemption, as to refer all the fruits of it, ultimately, _to the glory of God the Father_[25].

In subordination to the _Father_, HE in whom we have eternal life, is our _friend_[26], and therefore entitled to our warmest love: he is our greatest _benefactor_[27], and therefore claims our utmost gratitude: he is our only _master_[28], and of course, must be followed with all observance: he is our _redeemer_, and _sole mediator between God and man_[29]; therefore he challenges an implicit, an exclusive trust and confidence from us: he is the appointed _judge_ of the world[30]; therefore to be regarded with the humblest fear and veneration: lastly, he is _the only begotten Son of God_[31], nay _our Lord and our God_[32]; to whom therefore we are to pay transcendant honour, so as _to honour, the Son even as we honour the Father_[33].

These are some, the chief of those duties, which, as Christians, we are bound to perform towards the Author of our salvation. The _relations_ from which they spring, could not be discovered by the light of nature; but, when made known to us by revelation, they require as certainly, and as reasonably, the several _duties_ which correspond to them, as the _relations_ in which we stand to God and man, as discoverable by nature only, require their respective _duties_.

You see, then, the sphere of a Christian’s duty is much enlarged beyond that of the natural man: and not in these instances only, for the gospel has made known another divine _person_, (so we are obliged to speak) _the holy Spirit of God_, who stands in a distinct relation to us; and to whom, therefore, his proper and peculiar honour is due. But of this divine person in the glorious Trinity, I shall find another occasion to lay before you, at large, what the scriptures have brought to light.

For the present, it may suffice to have put you in mind of what we are taught concerning _the grace of God in his Son Jesus Christ_; to the end that, religiously observing all the duties which this revealed doctrine requires of us, we may fully correspond to the gracious intentions of the revealer, by having _our fruit unto holiness_; and _the end, everlasting life. For the wages of sin_ (be it ever remembered) _is death: but eternal life is the gift of God through Jesus Christ our Lord[34]: To whom be all praise, thanksgiving, and honour, now and for evermore. Amen._

SERMON XXXI.

PREACHED JUNE 12, 1774.

GAL. vi. 8.

_He that soweth to the spirit, shall_ OF THE SPIRIT REAP LIFE EVERLASTING.

Without staying to point out the immediate occasion of these words, or to enumerate and define the several senses of the word _spirit_, in sacred scripture, it is sufficient to my present purpose to observe, that the text affirms _a general and fundamental truth of the Gospel_, more clearly and particularly explained elsewhere. It is this: That he who in this life conducts himself according to the rules and admonitions of God’s holy spirit, which the Apostle calls, _sowing to the spirit_, shall, through the influence of the same spirit, obtain, that is, in the Apostle’s figurative style, _shall reap, life everlasting_.

But, what! you will say, everlasting life is the _gift of God through Christ_: how is it then that we receive this gift at the hands of another, of _God’s holy spirit_?

To resolve this difficulty, and to open to you at the same time the Christian doctrine of grace, together with the concern which we have in it, I shall consider,

I. In what _sense_ we are to understand the assertion, _That everlasting life is of the spirit_.

II. In what _way_ this blessing is conferred upon us; under which head I shall have occasion to set forth the several _offices and operations_ of the holy Spirit.

III. Lastly, what _returns of duty_, as corresponding to these _offices_ of the Spirit, and as resulting from the _relations_ in which we stand towards him, are, in consequence of this revelation, reasonably required of us.

I. To understand in what _sense_ the scriptures assert _everlasting life to be of the spirit_, it will be necessary to form to ourselves a distinct idea of the divine œconomy in the whole work of our redemption; which (to sum up briefly what is revealed to us) appears to have been conducted in the following manner.

God the Father of his mere grace, purposed and _willed_[35], from all eternity, the restoration of _life_ to man, after his forfeiture of it by disobedience: but he saw fit to make our _title_ to this free gift depend on the death and sacrifice of his son Jesus Christ: and, lastly, to give the _actual possession_ of it only through the ministration of his holy Spirit.

The whole of this process is full of wonder; but there is no contradiction, or inconsistency in its several parts.

However, to open the œconomy of this dispensation a little more distinctly, it is to be observed, that eternal life may be taken in two senses. It may either imply _a mere state of_ ENDLESS EXISTENCE; and, in this sense, it is solely and properly the gift of God through Christ; _for as in Adam all died, even so in Christ shall all be made alive_[36]: Or, it may mean, what it always does mean in those passages of scripture, where it is magnified so much, _a state of_ HAPPINESS, in that existence; and then only a capacity of being put into this state is procured for us by the Redeemer. But this capacity, this _grace of God_, may be _frustrated by us_[37], may even turn against is, if we be not duly prepared to enjoy that _happiness_ of which we are made capable; and such _preparation_, is the proper distinctive work of God’s holy spirit.

Further, to see the necessity, the importance at least, of such preparation, we are to reflect, that, by the fall of man, not only life was forfeited, but the powers of his mind were weakened. Transgression had clouded his understanding, and perverted his will. He neither saw his duty so clearly as before, nor was disposed to perform it so vigorously. And this depravation of his faculties, we easily conceive, _might_, as an original taint, be transmitted to his posterity; nay, we certainly feel that it _is_ so: yet, without any imputation on the author of our being, who might have placed us in this disadvantageous state, if he had pleased, from the beginning; and to whom we are accountable for the right use of the advantages we have, not of those we have not. Still, the purity of God’s nature might require what his wisdom has decreed, that _without holiness no man shall see the Lord_[38], and that Jesus should be _the author of eternal salvation to those_ only, who, in a higher degree than our fallen nature of itself permits, _obey him_[39]. And this change in our moral condition from bad to good, from a propensity to evil to a love of righteousness, is called in scripture, _a renewing of our minds_, _a new creation_, _a new man_; in opposition to the former so different state of our minds, which is called _the old man corrupted according to the deceitful lusts_[40].

For the _change_ itself, it is represented in scripture as proceeding, not from the virtue of our own minds, but from the influence of the Holy Ghost upon them[41]: and when it has taken place in us, then, and not till then, is _our election sure_, and we are _made heirs according to the hope of eternal life_[42].

This extraordinary provision for restoring man to the image of God, to _the new man, which after God is created in righteousness and true holiness_[43], is what reason could not have hoped for, but, when made known by revelation, seems to have been expedient, may be conceived to have been even necessary, and is clearly an expression of the divine goodness, which, though it fill our minds very justly with wonder, well as gratitude, none of our natural notions contradict.

We see, then, in general, _how_ the new man receives the gift of eternal life from the spirit. Let us now consider more particularly,

II. In the second place, in what _way_ this new creation is carried on and perfected in us. And here we shall find all the marks of that wisdom and fitness, which are discernable in the thing itself.

_For_ we are _renewed in the spirit of our minds_[44], _by the teaching of the spirit of truth_[45], _through sanctification of the spirit_[46], and _comfort of the Holy Ghost_[47]: that is, we have a new and better turn given to our minds, by the light derived into them from the spirit; by the good thoughts and purposes which he excites in them; and by the joy and consolation with which he rewards our endeavours to profit by the assistance thus graciously afforded to us.

That we very much want these helps and encouragements, we _all_ know: that we are very much indebted to them, we _Christians_ believe: and that they are not the less real, because, perhaps, not distinguishable from the workings of our own minds, now that revelation assures us of the fact, we have no scruple to affirm.

To this divine Spirit, then, _the spirit of the Father_[48], and _the spirit of the Son_[49], as he is equally styled, because proceeding from both; to this spirit, I say, _enlightening_ our understandings, _purifying_ our wills, and _confirming_ our faith, we must impute all that is good in us, all that proficiency in _true holiness_ which qualifies us for the enjoyment of heaven: and through this discipline it is, that they _who sow to the spirit_, are, in the end, enabled _of the spirit to reap everlasting life_.

These _three_ characters might be further opened and distinctly considered; and then it would appear, that all the revelations of God’s will, chiefly with regard to the redemption of man, made to the patriarchs of old, to the prophets under the law, to the Apostles of our Lord, nay to our Lord himself, as _the man Christ Jesus_, and all the secret illuminations of the faithful in all times, are to be regarded as so many emanations from the spirit of God, THE ENLIGHTENER: that at the gradual improvements of our virtue, all the graces which first descend upon our hearts, and then manifest themselves in every good word and work, are the production of the same spirit, in his office of SANCTIFIER: and, lastly, that all the firmness and resolution we possess under every trial in this world, all the foretaste we have of future favour and acceptance, all our joy and peace in believing, are the signs and proofs of the COMFORTER, speaking to us, and, according to our Saviour’s promise, _abiding in us_.

It is very conceivable that all this diversity of operations may be justly and reasonably ascribed to the influence of the holy Spirit, without supposing that our own freedom is impeded or infringed. For influence is not compulsion; and we are every day induced by others to do that which we should not have done of ourselves, without feeling or suspecting that the least violence is offered to our free-will. _A convincing truth_ clearly presented to us; _a virtuous thought_ incidentally suggested; _a gleam of hope or gladness_, suddenly let in upon us; all this is no more than we frequently experience in the company of wise and good men, who yet would be much surprised, and would have reason to think themselves much injured, if we complained of any undue influence exerted by them. Yet thus it is, and thus only, that the holy spirit _constraineth us_: and the scriptures are so far from representing this constraint under the idea of force, or physical necessity, that they speak of it as the perfection of moral freedom: _Where the spirit of the Lord is_, says the Apostle, _there is liberty_[50].

Having, therefore, seen in _what sense_ it is affirmed that the spirit _giveth_ life; and in _what way_, consistently with the free use of our faculties, he dispenses this gift, and exercises a variety of offices towards us; it remains,

III. In the last place, to see what _returns of duty_, as corresponding to the several characters of the holy Spirit, and resulting from the relations in which we stand to him, are required on our part; in other words, what we are to do, before we can hope to be _transformed by the renewing of our minds_, under the influence of the holy Spirit.

One previous indispensable condition of our obtaining that influence seems to be, that we ASK _it_, that is, put up our petitions to God for it: a consideration, which, while it shews the utility, the necessity of prayer, sufficiently accounts, I doubt, to many of us, for the little or no effect which, as we pretend and sometimes lament, this renovating power of the spirit has upon us.

This duty of prayer being supposed; with regard to the holy spirit himself, _in general_, all the reverence, honour, worship, which his divine nature exacts from us, and all the love and gratitude which his gracious concurrence with the Father and the Son, in the great work of our redemption, so eminently deserves, are to be religiously paid to him.

More _particularly_, we are to consider, that to the several characters or offices, sustained by this divine person, and exercised towards us, several duties respectively correspond; which indeed are obvious enough, but must just be pointed out.

1. If a ray of light break in upon us, if a new degree of knowledge be imparted to us, if we see the truth of the gospel more clearly in any respect than before we had done, we cannot mistake in ascribing this additional information or conviction (which comes very frequently we know not how, and when the general bent of our thoughts, perhaps, lies another way) to the illuminating spirit within us; and we are to see to what further purpose that illumination may serve, and how far it may go towards dissipating the darkness of our minds in other instances.

2. If we feel (as at times we all of us do) a vicious inclination checked, a virtuous purpose encouraged, a moral or a pious sentiment suggested, these secret motions are, nay, must be, from the holy Spirit; and our duty is to entertain and to improve them.

3. Or, again, if we perceive our devotions to be quickened, our hopes enlivened, our faith fortified, though the present state of our temper or constitution may be instrumental in producing these effects, yet, if they go no father than scripture warrants, and right reason allows, we shall not mistake (having the express promise of our Lord and Master) in ascribing these consolations of peace and joy to the _Comforter_; we may regard them as _the earnest and pledge of the spirit in our hearts_[51]: and then, our part is so to cherish and use them, as to _go on from strength to strength_[52], till we arrive at perfection.

You see there is enough for us to do, though _the spirit strive with our spirit_[53], and in such sort that we derive the power _to will and to do_[54] what we ought, ultimately from him.

I know that this, and other things, which on the authority of scripture, I have delivered on the present subject, will appear strange to natural reason. But so that scripture has prepared us to expect they would do. _For the natural man_, says the Apostle, _receiveth not the things of the spirit of God: for they are foolishness unto him_[55]. And to the same purpose our divine Master himself, speaking _of the spirit of truth; whom_, says he, _the world cannot receive, because it seeth him not, neither knoweth him: but ye_, addressing himself to his disciples [that is, to men, who walk by _faith_, and not by sight] _ye know him, for he dwelleth with you, and shall be in you_.

On this assurance, then, we may reasonably believe what, by reason, we cannot understand. And the substance of what we are to believe on this whole subject, is contained in a single text of St. Peter, where the _three_ divine persons, yet ineffably _one_ God, “_the Trinity in unity_[56],” whom we adore, and their respective offices, are accurately distinguished. For in the opening of his first epistle, he pronounces the Christians, to whom he writes, ELECT, that is, entitled to salvation, _according to the foreknowledge_, or pre-determination[57], _of God the father; through the sanctification of the Spirit unto obedience; and sprinkling of the blood of Jesus Christ_.

In these memorable words, we have a brief, yet clear epitome of our whole faith. And thus at length you see that, though eternal life be _the gift of_ GOD _in his_ SON, it is only ensured, and finally conveyed to us, by the ministry of _his_ HOLY SPIRIT: to which blessed TRINITY, therefore, be all honour, and praise, and adoration, now and for ever! AMEN.

SERMON XXXII.

PREACHED JUNE 19, 1774.

2 COR. vii. 1.

_Having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God._

Our discourses from this place turning very much, as they ought to do, on the great Christian doctrine of salvation, that is, of _eternal life_, considered as the gift of God to mortal and sinful man, through the redemption of his Son, and the sanctification of his holy Spirit, it would be a strange neglect in us, if we did not take care to remind our hearers of the effect which that doctrine ought to have upon them.

This duty I mean now to discharge towards you: and I cannot do it more properly than by enforcing that advice which St. Paul gave the Corinthians, as the result of a long and eloquent discourse to them on the same subject. _Having_ THEREFORE (says he) these promises [i. e. the promise of _eternal life_, and of _acceptance through Christ_, so as to become _the people of God_, nay _the sons of God_, with other assurances of the like sort[58], interspersed in the two preceding chapters, _Having these promises_] _let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God_.

The inference, you see, is direct to our purpose: and common ingenuity, if nothing else, might well engage us, in return for such great and precious promises, to draw the same conclusion for ourselves. But, when we further consider that these promises are conditional, and made only to those who obey the giver of them[59], interest, as well as gratitude, will oblige us to yield that obedience so expressly required of us.

This obedience is briefly summed up in the direction; _to cleanse ourselves from all filthiness of flesh and spirit_, that is, to take care, agreeably to the double obligation imposed upon us by the distinct parts of our constitution, that we consult the integrity both of our bodies and minds; and preserve them both from that defilement which each of them, according to its nature, is liable to contract in this state of moral probation.

I. With regard to the FLESH, the gross vices which defile that part of our frame, are so expressly condemned by the law of reason, as well as of the gospel, and are so repugnant to the inbred modesty of every man, especially, a such as have had their natural sense of decency quickened by a good education, that but to mention them in this place, I would hope, is quite sufficient. If I go farther, it shall only be to remind you of one thing, which I have explained at large on a former occasion[60], That Christianity hath added unspeakably to the worth and dignity of the human body, by considering it no longer as the store-house of impure lusts, but as the habitation, the _temple_ of the living God, to whose sole use it is now dedicated[61].

The turpitude, the dishonour, the impiety of desecrating this sanctuary of the holy Spirit by sordid, carnal excesses, is then apparent to every Christian.

But the vices of the SPIRIT do not always strike the attention so forcibly; though they be as real as those of the body, and sometimes more fatal. The reason is, that the spiritual part of man does not lie so open to observation as the corporeal. The mind is not easily made an object to itself; and, when it is, we have a strange power of seeing it in a false light, and of overlooking its blemishes, or of even mistaking them for beauties. In short, _the filthiness of the spirit_ may be long unobserved, and therefore _uncleansed_, if it be not pointed out to us by some friendly monitor, who is more practised in this mental inspection than ourselves, or has less interest, however, to conceal our depravity from us.

Permit me, then, to assume the charitable office of holding up to your view these _spiritual vices_; not all of every sort (for that would be endless) but the chief of those which tend more immediately to defeat the gracious _promises_ made to us in the gospel.

II. I say nothing of that corruption which direct and positive infidelity strikes through the soul, whether it be the infidelity of Atheism, or what is called Deism; because, on men who espouse either of these systems, the promises of the gospel take no hold; and because it ought not, cannot be supposed, that men of no religion, or of no faith, appear in these Christian assemblies. You will think me better employed in pointing out such corruptions, as may not improbably adhere even to believers; though concealed from their own observation, it may be, or disguised, at least, to themselves, under various pretences.

1. The first of these that I shall mention is a sort of HALF-BELIEF, which floats in the mind, and, though it do not altogether renounce the hopes of the Gospel, is far from reposing a firm trust in them. Many professed believers have, I doubt, this infirmity, this taint of infidelity, still cleaving to them. They think Christianity an useful institution; nay, they think it not destitute of all divine authority. But then they reduce this authority to just nothing, by allowing themselves to put it as low as they can—by taking great liberties in explaining both its doctrines and precepts—by admitting such parts of this revelation, as they believe themselves able to make out to the satisfaction of their own minds, and by rejecting, at least by questioning in some sort, whatever they cannot perfectly understand—by treating some things as incredible, others, as impracticable; one part of their religion as too mysterious, and another as too severe. “They believe, they say, what they can: but, after all, there are many strange things in this religion; and the evidence for the truth of them is not so controuling, but that there is room for some degree of doubt and hesitation.”

All this, perhaps, they do not say to others; nay, not to themselves, except when they are pressed by some conclusion from scripture, which either their prejudices, or their passions, make them very unwilling to admit; and then they take leave to be as sceptical as the occasion requires.

But now from such a faith as this, no wholesome or permanent fruits can be expected. It has no root in them; and the _promises_, that should feed and nourish it, have but a faint and feeble effect; just enough, perhaps, to keep their hopes from dying outright, but much too little to push them into any vigorous efforts of obedience.

The way for such to _cleanse themselves_ from this pollution of spirit (for to the several defects, the proper remedy in each case shall, as we go along, be subjoined) is, once for all, to examine the foundations of their religion; and, if they find them, on the whole, solid and satisfactory, to rely upon them thenceforth with a confidence entire and unshaken. They should reflect, that every revealed doctrine, of whatever sort, as standing on the same ground of infallible truth, is equally to be admitted. There is no compromising matters with their divine Master: they must either quit his service, or follow him without reserve. And this, upon the whole, they will find to be the manly and the reasonable part for them to take. To halt between two opinions so repugnant to each other, to embrace so interesting a thing as religion by halves, is neither for the credit of their courage, nor of their understanding.

Having then the _promise_ of eternal life, let them reckon upon that promise, like men who know its value, and do not mistrust on what ground it stands. If they are Christians at all, they cannot justify it even to themselves not to be Christians in good earnest. And thus will they happily escape the disgrace of an _irresolved and indolent faith_; which involves them in much of the guilt, and in almost all the mischiefs, of infidelity. But,

2. There are those who have not a doubt about the truth of Christianity, and yet, through a certain LEVITY OF MIND, derive but little benefit from their conviction.

This spiritual vice is, perhaps, the commonest of all others; and, though it seems to have something prodigious in it, is easily accounted for from the intoxication of health, youth, and high spirits; from the restless pursuit of pleasure, which occupies one part of the world, and of business, which distracts another; from a too passionate love of society in many; from feverish habits of dissipation in more; and from a fatal impatience of solitude and recollection in almost all.

But, by whichsoever of these causes the vice of inconsideration, we have now before us, is produced and nourished, it is of the most malignant sort, and being ready to branch out into many others, should be resolutely checked and suppressed. Though there be nothing directly criminal in the pursuit which takes us from ourselves, it is always dangerous to lose sight of what we are, and whither we are going, and may be fatal. For, not to believe, and not to call to mind what we believe, is nearly the same thing. And when a temptation meets us thus unprepared, it wants no assistance from infidelity, but is secure of prevailing by its own strength, under cover of our inattention.