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is dead." Jam. ii. 20.

Like Herod that heard John the | vain man, that faith without works Baptist gladly-The Jews were With their willing for a season to rejoice in mouth they might shew much love, his light," John v. 35. There are Ezek. xxxiii. 31. but how could some "who only taste of the word they love God whilst they did not of God," Heb. vi. 5. The stony keep his commandments? John ground hearers " received the word xiv. 15. "For this is the love of with joy." Luke viii. 13. God, that we keep his commandThey are also described as ex-ments: and his commandments pressing their confidence of interest are not grievous." 1 John v. 3. in Christ, appropriating him to Mere verbal professions are but themselves, for they call him Lord, empty sounds which cost men Lord. They seem to be very con- nothing. On the contrary they are fident that he was their Lord. often subservient to the worldly Jesus intimates that this presump interest, character, and pride of tuous confidence will continue with men. But practical Christianity some until the last. Many shall requires that a man renounce this say unto me in that day, Lord, earthly life, deny himself, and take Lord, have we not prophesied in up the cross and follow Christ. thy name? and in thy name have Whatever, therefore, men may procast out devils? and in thy name fess, it is all vain without the real done many wonderful works?" But self-denied obedience of the gos he repels their presumptuous pel; for it is not the hearer of the claims, "I never knew you: depart word, Jam. i. 22—26.—nor the from me ye that work iniquity." knower of God's will, that is proMatt. vii. 22, 23. "Not every nounced happy or blessed, but the one that saith unto me, Lord, Lord, doer of it, John xiii. 17. Matt. vii. shall enter into the kingdom of 24-28. heaven; but he that doeth the will 2. Our Lord in blaming them of my Father which is in heaven." for not doing the things that he ver. 21. Such presumptuous, proud says, means to convince them that boasters of their interest in Christ, they were also destitute of the inare, of all others, the least suscep- ward principles of obedience, viz. tible of a conviction of danger; be- faith and love. The best works cause they have fortified themselves without proper principles are of no on every side against the fear of estimation in the sight of God. God, and steeled their consciences "Without faith it is impossible to against all apprehension of danger, please God." Heb. ii. 6. and this by perverted views of divine grace. may shew us the falsity of the The fault which our Lord finds common saying, that it is of no with such professors therefore is consequence what a man believes not-the heterodoxy of their specu- if he acts well. Though a man lations-nor the want of verbal should give all his goods to feed professions of love and attachment the poor, and his body to be burnto Christ.-Neither is it their wanted, yet without love it would profit of fearless confidence of the safety of their state-nor yet their deficiency of talk about the gospel. But he blames them,

1. Fornot doing the things which he says.

him nothing, 1 Cor. xiii. 3. Yet when good works are connected with a scriptural profession of the faith, they are the highest proof to men of the sincerity of that proNotwithstanding their fession. But when a man's prohigh professions, they were alto-fession is not attended with doing gether deficient in practice. They what Christ says, there is no reamight boast of their faith; but son to think that he either really James says, "Wilt thou know, O believes or loves what he professes,

heart. Let professors judge themselves by this rule.

3. When Christ puts the question, " Why call ye me Lord, Lord, &c." he evidently blames them for their inconsistency and

and the Scripture absolutely denies that he does: 66 He that saith he knoweth God, and keepeth not his commandments is a liar, and the truth is not in him." 1 John ii. 4. "He that saith he is in the light and hateth his brother, is in dark-hypocrisy-Inconsistency, in acness even until now." ver. 9. knowledging him to be their Lord "Whoso hath this world's good, and Master, whilst they did not act and seeth his brother have need, suitably to this relation, by yieldand shutteth up his bowels of com- ing that obedience which was due passion from him, how dwelleth to him. They owned their oblithe love of God in him?" 1 John gation, but did not discharge it, iii. 17. This question implies a and so were condemned out of strong negation, however unchari- their own mouth. Like Israel who table it may appear to some, who owned God to be their father and have connected a profession of master. "If I then be a father Christianity with the love of this (saith the Lord), where is mine present world. When therefore honour? and if I be a master, our Lord says, "Why call ye me where is my fear?" Mal. i. 6. He Lord, Lord, and do not the things blames their hypocrisy, because that I say?" he means to show, their tongue and heart did not that men of this stamp are desti- agree, as was also the case with tute of the inward principles of Israel, "This people draweth nigh true faith and love. We may here unto me with their mouth, and observe the striking manner in honoureth me with their lips, but which our Lord distinguishes the their heart is far from me." Isa. false professor from the true. xxix. 13. Matt. xv. 8. Though he could discern the hearts of men, and discriminate a true and false faith in the soul without any regard to the outward conduct; yet he does not go to work in this manner; nor distinguish a true from a false faith in its essence or nature; but by its visible fruits and effects. The rule he lays down in this case is "By their fruits ye shall know them." Matt. vii. 20. Every tree is known by its fruit." Luke vi. 44. In vain then would we labour to reach conviction to false professors by pointing out something wrong in their faith. Perhaps we cannot mention one article of true faith which they do not profess to believe; but the question is, are they doing the things which Christ says? if not, then, by our Lord's rule, let them profess what they will, here is a visible demonstration that they have not true faith; so that there is no occasion for any nice distinctions upon the nature of faith as subsisting in the

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4. He blames them in such circumstances for professing his name at all: << Why call ye me Lord, Lord," which amounts to a prohibition, as in Psal. I. 16. "What hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth? seeing thou hatest instruction, and castest my words behind thee." He also says to the church of Laodicea, "I would thou wert cold or hot." Rev. iii. 15. i. e. either so cold as to give up the profession altogether, or so hot as to hold it in a proper manner. So here, he would rather that such persons would make no profession of his name at all, whilst they do not the things which he says. Their hypocrisy is an aggravation of their guilt, and more hateful to him than if they made no pretensions. Their conduct gives a false representation of the religion of Jesus, and so becomes a stumbling block to others-a reproach upon the holy profession

and a dishonour to Christ, by lead- | site to the leading sentiments, dis

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positions and course of this world, as light is to darkness. Therefore the world in general, whatever religious form it may assume, must always hate. genuine Christianity, as our Lord hath foretold. If we look into Christ's Sermon on the mount, we shall see how opposite its precepts are to the natural dispositions of men. Hence the generality of professors pay little regard to them, notwithstanding all their speculations about points of faith. Some of them they explain away, and take great pains to shew that our Lord cannot mean what he says, otherwise such and such an absurdity would follow

ing the world to blaspheme his worthy name. Rom. ii. 23, 24. Such professors are the worst enemies of the cross of Christ, notwithstanding all their boast in it; for a treacherous friend is worse than an open enemy. The world in general do not judge of Chistianity by it own merits as exhibited in the New Testament, but by the lives of its professors; and if they see men professing to know Christ whilst by their works they deny him, they will conclude that it is a false religion, when they ought only to infer that such are false pro fessors of it. Christ therefore, would rather have such to give up their pretensions altogether than Others have taken a shorter thus to dishonour his name. Hence method to get rid of them altowe may see what account Christ gether, and tell us, they were never makes of an empty profession of given as precepts to be obeyed, religion which many have been so but only to convince of sin, and to zealously propagating in the na-set forth the perfection of Christ's tions of this world; a religion which consists in a form of godliness without the power, and which admits of a decent conformity to the course of this world in pursuing its pleasures, &c.

righteousness; though Christ in every verse strongly urges the practice of them upon his disciples, and tells them that it is not the professor of his name, or the hearer of these sayings, but the 5. But probably some are ready doer of them that shall enter into to say, "We not only call Christ the kingdom of heaven-But to be Lord, but also do the things that a little more particular, on this subhe says. We are no drunkards or ject, let us specify some of our whoremongers-We wrong no man Lord's sayings, to shew the genius in his person or property, but are of his religion, and to reach confair and honest in our dealings-viction to speculative professors. we are true to our word, and bene- Remark then, volent to our neighbours; and also regularly attend divine service like other good Christians." So far you do well; but is this all that genuine Christianity requires" of you? Could not a true Mussulman say as much for himself, and a strict Pharisee much more? Yet our Lord says, Except your righteousness shall exceed the righ teousness of the Scribes and Pha risees, ye shall in no case enter inte the kingdom of heaven." Matt. v. 20. True Christianity is as far above all other religions as the heaven: are above the earth, and as oppo-premely, above every thing that

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6. Christ hath said, Luke xiv. 26, 27, 33. "If any man come to

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me, and hate not his father and "mother, and sister and brother, and wife and children, and bre"thren and sisters, yea and his own life also, he cannot be my disciple." And again, "Whosoever doth not bear his cross "and come after me, cannot be

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my disciple."-To hate here must not be understood in an absolute but comparative sense, as in Mat. x. 37, 38. It imports at least that we should love him su

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"know that ye are my disciples," &c. John xiii. 34, 35.-This com mand is given to Christ's disciples in distinction from the world-By their obeying it the world are to distinguish them as his disciples.

-The rule and motive of it is Christ's love to them.-This love therefore is not to be in word and in tongue only, but in deed and in truth, 1 John, iii.—Fervent, undissembled, active, beneficial love,not merely prayers and good wishes for them, Jam. ii. 16, but in the self-denied labour of it, even to the laying down of our lives for the brethren, 1 John iii. 15, after the example of Christ, and that because they belong to him. See it described, 1 Cor. xiii.—“ "If a man

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we hold most dear in life-above all the nearest and dearest relations to whom we have the strongest na tural attachment--and even above life itself, for which a man will give all that he hath.-True love to Christ commences just at that point where it turns the the scale of every other object. All short of this goes for nothing in Christ's esteem, however men may flatter themselves. It is the object of a man's predominant affection that forms and marks a man's character, whether that be Christ or the things of this world. The Scrip. ture admits of no equivocal characters. We must either be Christ's disciples or not. Here he tells us we cannot be his disciples if we do not hate every thing the most dear say, I love God, and hateth his in the world in comparison of him; "brother, he is a liar; for he that and surely he knew best how to "loveth not his brother whom he describe his disciples. Do we be"hath seen, how can he love God lieve him in this saying? and are "whom he hath not seen?" 1 John we doing it? If not, why call we iv. 20. How will this agree with him Lord? he tells us that without that hatred, envy, emulation, strife, this we are not his disciples. evil speaking, &c. which so much Here he also declares, that "who-abound among professors? Yet soever doth not bear his cross "and come after him, cannot be "his disciple." What say you to this? have you never suffered any reproach or inconvenience for your attachment to Christ? Do not delude yourselves by confining this to the infancy of Christianity. The world in general will ever hate the true followers of Christ, and they will show this in some shape or other. "All that will live godly in Christ Jesus must suffer persecution." If then you suffer nothing for your profession, it is because you are conformed to this world. Christ's disciples, if really conformed to him in holiness and self-denial, must be conformed to him also in his patience and sufferings. But further:

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persons presume to call Christ Lord, whilst they do the very opposite of what he says! The labour of this love in ministering to the saints, is preferred to the highest experiences men can boast of. Heb. vi. 4-12, and those who pay no regard to it, but content themselves with faith without these works, (Jam. ii. 14-18.) will be greatly disappointed in the great day of account, Matt. xxv. 41

44.

8. Christ says, Matt. vii. 12, "All things whatsoever ye would "that men should do to you, do

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ye even so to them; for this is "the law and the prophets." Here is a rule of justice and humanity laid down in for our correspondence with mankind, founded on the love of ourselves, and to which the conscience of every man must subscribe. Do we always consult our own breasts what we would

7. Christ says, "A new com"mandment I give unto you, that ye love one another; as I have 66 loved you, that ye also love one "another. By this shall all men wish others to do to us, in such and

circumstances, and do we act to- | wards them accordingly? If we make no conscience of this, why do we call Christ Lord ?

9. Christ says, "Ye have heard "it hath been said, An eye for an eye, and a tooth for a tooth "But I say unto you that ye resist "not evil; but whosoever shall "smite thee on the right cheek, "turn to him the other also," &c. Matt. v. 31, 39.-If these words mean any thing at all they forbid us to retaliate injuries and affronts, or to render evil for evil, Rom. xii. 17. The apostle explains it, "Dear"ly beloved, avenge not yourselves, "but rather give place unto wrath; "for it is written, vengeance is "mine; I will repay, saith the "Lord." ver. 19. And of this Christ is set forth as an example, "Who when he was reviled, reviled "not again; when he suffered, he threatened not,” 1 Pet. ii. 23.—To recompence evil for evil is to take it out of God's hand to whom it belongs, instead of committing our cause to him that judgeth righteously, as Christ did, and resting satisfied in his promise to redress all our grievances. Now how do we observe this saying, and follow this example of Christ? Once

more.

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himself laid down; and remember that by this standard we must all be judged in that day, when it will be of little avail to us to have been numbered among Christ's people, if we have not been doing the things which he hath enjoined upon us.

ON THE NATURE, IMPORTANCE,

AND REASONABLENESS OF RE-
LIGION.

TRUE religion consists in a de-
votedness of the heart and life to
God, as our Creator, Benefactor
and Father, through the Lord
Jesus Christ, as our Mediator and
Saviour, springing from true faith
in him, and vital union with him,
and the enjoyment of pardon and
reconciliation with God through
him; proceeding from the energe
tic influence, and constant indwell-
ing of the Holy Spirit.

Such is the corruption and deadness of the human heart, its proneness to sin, and to an im moderate attachment to the present evil world; and so many are the obstacles to our salvation; that, without a clear perception and cordial belief of the pardoning mercy of God, the atoning sacri fice of Christ, and the enjoyment of reconciliation, the divine favour, 10. Christ says, Matt. vi. 14, 15, and a renewed heart, the duties "If ye forgive men their trespas- which we owe to a merciful and ses, your heavenly Father will gracious God, are utterly imprac "also forgive you: But if ye for- ticable. But when these invalugive not men, neither will your able blessings are secured, and a "heavenly Father forgive you."-pleasing consciousness of them is To forgive is not only not to retali-preserved in the mind, grateful ate, but to have no desire of revenge or any ill will in our hearts, but on the contrary, heartily to wish the good of those who have injured us, after the example of Christ.-This we must do speedily, before we ap-no earthly enjoyments can yield. proach unto God, Matt. v. 23, 24, O that the vast importance of reliMark xi. 25, and fully and freely gion were but more seriously and as we expect forgiveness, Matt. vi. impartially considered, and the 12, Eph. iv. 32. Let every reader great reasonableness of it, with the who names the name of Christ, im exquisite pleasure it affords, both partially examine his pretensions in sickness and health, in life and by those ruies, which the Lord has in death, were more clearly and

love becomes so influential and permanent a principle, that the service of God will be both practicable, easy and delightful; and afford the soul a satisfaction, which

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