riper years, he will seldom be able to prevent the mischievous effects of his youthful iniquities; and that which is practicable and indispensible, will resemble" the cutting off of a right hand, or the plucking out of a right eye." The man, who has in any way defrauded others, cannot be thought to do works meet for repentance," unless he make restitution to the best of his ability and recollection, whatever mortifying or self-denying circumstances attend it for without this, he retains the wages of his crimes, and perpetuates his injustice. But as one vice often wastes the gains of another, restitution may be absolutely impracticable; and in many cases it is almost impossible to know to whom restitution should be made, even if a man is able and willing to make it. When therefore the apostle says, "Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth;" Eph. iv. 28. he seems to counsel such persons to submit to hard labour and mean fare, that by giving to the poor, they might make such restitution, as their circumstances allowed of: and this is certainly a work meet for repentance. Were this lowly, industrious, and self-denying conduct more common among professors of the gospel; they would more frequently be enabled to adorn the doctrine of Christ, by an unrequired restitution for wrongs, which the laws of men do not notice, but which a tender well-informed conscience cannot overlook. And when wrong has been done, and the individuals who have been injured cannot be exactly ascertained; the poor, especially of the families with which such men have dealt, should be considered as best entitled to the restitution. This, however, is certain, that the professed penitent himself, whether he have defrauded individuals or the public, cannot retain it, either as a treasure to hoard up, or as a source of indulgence; without putting an accursed thing among his own stuff, and becoming an accursed thing like unto it. Josh. vii.-But we may have traduced the characters, poisoned the principles, or corrupted the morals of others, or in various ways injured them, if we have not robbed them of their property; and though adequate restitution cannot be made; yet we should do all in our power to counteract the effects of our misconduct, and to promote the best interest of those we have harmed; if we would evidence the sincerity of our repentance and faith, and of our love to God and man. He that well understands the gospel of Christ, and the nature of genuine repentance, will readily perceive, that forgiveness of injuries and love of enemies, are peculiarly required by the words of the text. The man who refuses to forgive, surely forgets his own need of forgiveness! and he, who will do nothing for the benefit of his enemies, can have no proper sense of his own sinfulness, and of the love of God in reconciling us when enemies by the death of his Son. The view, which the true penitent has of Christ, dying on the cross, and praying for his murderers, will render it easy to him, to pity and love his enemies, to do good to them that hate him, and pray for them that despitefully use him and persecute him. These too are works meet for repentance, without which all tears, confessions, and even restitution can never prove it genuine and unfeigned. Patience under afflictions, contentment in our situation, thankfulness for mercies, and meekness under provocations, might be separately considered, did time permit. But in general, an habitual walk in newness of life, comprises the whole. "The grace of God that bringeth salvation, teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world." Watching and praying against the sins which once had most entire dominion over us: redeeming our time and improving our talents, doing good to all men, especially to the household of faith; a circumspect conduct, and a constant attendance on the ordinances of God; a humble deportment in the family and community, as well as in the church; and a care to "exercise ourselves daily to have a conscience void of offence, towards God and man:" these I say are works meet for repentance. When the people asked John Baptist, what they should do, ON REPENTANCE. in compliance with his exhortation to this effect; he did not require them to retire into deserts, or immure themselves in cloisters, nor even to torment themselves with excessive austerities: but he recommended liberal charity, strict integrity, and a harmless and exemplary conduct even in the station of publicans and soldiers. But these hints must suffice, as every reflecting person will be able to branch out the general rules laid down into a variety of particulars; and the grand use of preaching is to lead men to reflection. Perhaps, however, I am addressing some persons, who still object to the subject; and confiding in the rectitude of their hearts, and the undeviating virtue of their conduct, deem the doctrine of repentance and conversion wholly foreign to their case. I have heard persons of this description gravely observe, that it would be much better to preach the necessity of a good life, than to dwell on repentance, except among the refuse of the species, of whom indeed little hope could be entertained.' But how can such men help seeing, that they only repeat the objections of the Pharisees against Christ himself, and exactly resemble these ancient opposers of the gospel. I would, however, at present only say: If any one of you had a son, whom you had tenderly treated from his birth, and who should yet act with as much disregard to your counsel and authority, as you have done to those of your Creator, would you not think that he ought to repent of his ungrateful behaviour? And have you then no cause for repentance? Verily whatever you may think, it will hereafter appear, that there" is joy in heaven over one sinner that repenteth, more than over ninety and nine such just persons that need no repentance." But does any one say, I own in general that I ought to repent; yet I find a strange insensibility of conscience, backwardness to humble myself before God, or to renounce the pleasures of sin, and a grievous propensity to delay the necessary business, till my alarms and convictions vanish without any abiding effect.' To you, my friend, I would observe that repentance is the gift of God; and that Jesus is exalted "to give repentance and remission of sins." Pray therefore to the Lord to give you repentance and his Holy Spirit: cry in the language of Ephraim, "Turn thou me, and I shall be turned;" and beg of him to take away the heart of stone, and to give the heart of flesh. Meditate also continually on the sufferings of Christ,-the dignity of the sufferer, and the exhibition God hath given us, in that great transaction, both of his holy hatred of sin, and his compassionate love of sinners. This is the most effectual cure for a hard heart, and an unfeeling conscience. "I will pour upon them the Spirit of grace and supplication, and they shall look on me whom they have pierced and mourn." Zech. xii, 10. But remember that life is uncertain; God, whom thou provokest, espe"The Holy cially by impenitence, is the arbiter of thy life and death. Ghost saith, To-day if you will hear his voice, harden not your hearts." Even if your days should be prolonged, you may be given over to final obduracy, and continuance in sin will be sure to increase the anguish of repentance, should you at last, by a miracle of mercy, be plucked as a brand out of the burning. Above all, my fellow-sinners, beware lest you be deceived with a false repentance, for nothing so effectually hardens men in impenitence. Some transient convictions, fears, and sorrows, some partial reformation; a new creed, sect, or form of religion; enthusiastic joys and comforts, or delusive fancies of visions and revelations, frequently satisfy men's consciences, and fill them with spiritual pride, while their hearts remain unchanged, the root of sin unmortified, and no works are found meet for repentance! Beware also of the partial despairing repentance of Judas, the temporary repentance of king Saul, the extorted repentance of Pharaoh, and the case of him who was almost persuaded to be a Christian.-Nor let it be imagined, that repentance and conversion to God are confined to the beginning of a religious profession: for as long as we continue sinful, and prone to depart from the Lord, they must constitute our habitual practice, form the dispositions of our hearts, and influence all our tempers, and our conduct. On the other hand, let not the contrite mourner for sin despond: remember, poor trembling penitent, that "there is joy among the angels of God over one sinner that repenteth." Yea, the Lord of angels, "sees of the travail of his soul, and is satisfied." Only then beseech the Lord, that your repentance may be genuine, and your conversión entire; thus you will surely find the Lord ready to forgive, and plenteous in mercy; and ere long you will joyfully sing, "O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away and thou comfortest me.' "For they that sow in tears shall reap in joy.' "Let then the hearts of those rejoice that seek the Lord." Finally, my Christian brethren, while you are careful in other respects to do works meet for repentance; let me exhort you to enter into the spirit of the gospel, by using every means, and encouraging every endeavour, to bring sinners to repentance; and to welcome every penitent with cordial joy and affection, as Ananias did the converted persecutor, "Brother Saul, the Lord Jesus hath sent me, that thou mightest receive thy sight." Thus you will manifest the excellency of your principles, and be honoured as instruments in promoting that cause, for which the divine Saviour came into the world and shed his blood upon the cross; and all men will know that you are his true disciples. SERMON VI ON REGENERATION. 2 CORINTHIANS V. 17. If any man be in Christ, he is a new creature; old things are passed away, behold, all things are become new. THE circumstances of the church at Corinth obliged the apostle to use such methods of re-establishing his authority, as he apprehended might be misunderstood and censured; he therefore says, "whether we be beside ourselves it is to God, or whether we be sober it is for your cause." The zealous servants of God have constantly been slighted and despised, as beside themselves; nay, the Son of God, the perfection of wisdom and excellency, was involved in the same charge, even by his friends and relations, as well as by his enemies. 2 Kings ix. 11. Jer. xxix. 26, 27. Hos. ix. 7. Mark iii. 21. John x. 20. The apostle therefore had no great cause to complain, if not only Festus said, "Paul thou art beside thyself, much learning doth make thee mad," but if some of his Corinthian converts formed a similar judgment of him. Surely then we ought not to be disconcerted by such surmises, provided we give no just cause for them: and all, who attend to the Scriptures, should be very careful, lest aspersions of this kind prejudice them against the ministers and disciples of Christ. But,' says the apostle, both the ardour that gives occasion to such imputations, and the wisdom which regulates its effects, spring from regard to the glory of God, and affectionate longing after your souls: "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again. Wherefore henceforth know we no man after the flesh; yea though The text contains the following subjects for our present discussion. I. The apostle's definition or description of a real Christian ; man be in Christ." "If any II. His account of that inward change, which every real Christian has ex"He is a new creature.' perienced, III. The effects of this change, "Old things are passed away; behold all things are become new.” I. Then we consider the apostle's definition or description of a real Christian, "If any man be in Christ." However strange this expression may seem to many who are now called Christians, it is the uniform language of the Scripture, especially of the New Testament: and whenever any set of men seem earnest to change the language of inspiration, we may be sure that they either mistake its meaning, "If any man speak, let or have some concealed objection to its doctrines. him speak as the oracles of God." New terms will imperceptibly introduce new doctrines; nor has any subtlety of Satan or his servants better sueceeded, in " privily bringing in damnable heresies," than that of modernizing the language of divinity. The words under consideration commonly signify a true disciple of our "There is therefore now no condemnation to them that Lord and Saviour. "I knew a man in Christ fourteen years ago." are in Christ Jesus." "Of whom are ye in Christ Jesus, who of was also in Christ before me." God is made unto us, wisdom and righteousness, and sanctification, and redemption." Rom. viii. 1. xvi. 7. 1 Cor. i. 30. And in this chapter, "That we might be made the righteousness of God in him." Many of the epistles also are addressed" to the saints in Christ Jesus," or "to the church-in God the Father, and in the Lord Jesus Christ."-Which accords to the language of the prophet," Israel shall be saved in the Lord with an everlasting salvation." Surely, shall one say, In the Lord have I righteousness and strength." "In the Lord shall all the seed of Israel be justified and shall glory" 2 Cor. xii. 2. Isaiah xlv. 17, 24, 25. 66 "He "And now, little The apostle John also employs similar expressions; "We are in him that is true, even in his Son Jesus children, abide in him.” Christ." 1 John ii. 28. v. 20. But the words of our Lord himself are most decisive; He that eateth my flesh and drinketh my blood, dwelleth in me and I in him." John vi. 56. Accordingly, when we administer the Lord's Supper, that outward sign of this inward life of faith in a crucified Saviour, we pray that we may so eat the flesh of Christ, and drink his blood;-that we may dwell in him and he in us.'-" Neither," saith our divine Redeemer, when interceding for his disciples, "pray I for these alone, but for them also which shall believe on me through their word; that they all may be one as thou, Father, art in me, and I in thee, that they also may be one in us." John xvii, 20—23. But we must endeavour to explain this language and to shew its propriety and energy; lest it should be thought, that the whole argument rests upon our translation of the original particles. St Paul says, "The wages of sin is death, but the gift of God is eternal life through," or in "Christ Jesus our Lord:" for John says, "This is the record, that God has given to us eternal life, and this life is in his Son: he that hath the Son hath life, and he that hath not the Son of God hath not life." Rom. vi. 23. 1 John v. 11, 12. The salvation of Christ is completed, as far as his mediatory work is concerned: but who are they that shall eventually be saved from wrath by him?" To this question the Scripture answers with the most decided precision; "they that receive him," "they that believe in him," " they that are found in him.”Union with Christ is necessary in order to communion with him: he saves all those, and those only, who thus stand related to him. True faith forms this union and relation, and makes the sinner a partaker of Christ and his salvation. According to the illustrations of Scripture, the believer is in Christ, as the stone is in the building. God is preparing a spiritual temple, in which he may dwell and be glorified for ever. The person of Christ is the precious foundation and corner stone of this temple, and believers "come to him and as living stones are built up a spiritual house," "an habitation of God through the Spirit." 1 Peter ii. 48. Eph. ii. 20-22. But this emblem, taken from things wholly inanimate, only represents our dependence on Christ and consecration to God through him: we therefore learn more fully the nature of this mystical union, by the parable of the vine and its branches. Nominal Christians, who are related to the Saviour merely in an external manner, continue unfruitful; and at length are taken away, withered, and gathered to be burned: but true believers are vitally united to him, and abiding in him receive the fructifying influences of the Holy Spirit. John xv. 1-8. Yet even this illustration falls short of fully elucidating the subject; nay, the nearest of all relative unions does not entirely answer to it: for believers are in Christ, as the members are in the human body. He is the Head of the church, and every Christian is a part of his mystical body, bone of his bone, and flesh of his flesh. All believers live spiritually by virtue of this union with their Head; they are placed under his guidance and authority; have one common interest, and fill up their stations in the church for the benefit of the whole. 1 Cor. xii. 12-31. Thus says the apostle, "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me."-" Your Life, is hid with Christ in God; when Christ, who is your life, shall appear, then shall ye also appear with him in glory." Gal. ii. 20. Col. iii. 3, 4. There is, however, another way of illustrating the subject, which may help us to conceive aright of this great mystery, Eph. v. 32. and explain the way in which a sinner attains to so high an honour, and so blessed a distinction. The believer is in Christ, as Noah was in the ark. "By faith Noah being warned of God was moved with fear, and prepared an ark." Heb. xi. 7. 1 Peter iii. 20. He believed the sure testimony of God, both respecting the deluge, and the appointed method of preservation; he feared the impending judgment, and revered the justice and power of God; and thus he was moved to follow the directions he had received. To prepare the ark was a vast undertaking; his labour and expence must have been exceedingly great, and his perseverance, amidst the scorn and hatred of an unbelieving world, most exemplary.-But when the deluge came, he was found in the ark, and preserved to be the progenitor of a new race of men; and even of the promised Redeemer, on whom doubtless his faith had ultimately been placed: while all the rest of the human species, however distinguished, or to whatever refuges they fled, were swept away with one common desolation. Thus the sinner, hearing of "the wrath of God revealed from heaven against all ungodliness and unrighteousness of men," believing the divine record is moved with fear," and takes warning to flee from the wrath to come. |