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PART II.

IT is the character of the real Christian we are now considering, as drawn by our Saviour in the parable of the sower.—Some seeds fell into good ground, and brought forth fruit, some an hundred-fold, some sixty-fold, some thirty-fold a. Now by the good ground, our Lord tells us, he means those who in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience b. Having briefly explained these words, we have proposed to shew the necessity of men's hearts being made honest and good, in order to their profiting by the word they hear to describe the kind of fruit which persons of this character bear—to consider the variety there is in regard of degrees of fruitfulness, and the reasons of it-and to represent the blessedness of such persons, which, though not expressed, is yet implied in the general purport of the parable. We have discoursed on the two first heads, and proceed now,

III. To consider the great variety there is among Christians in regard of degrees of fruitfulness, and the reasons of it.

Seed sown on good ground brings forth fruit-some an hundred, some sixty, and some thirty-fold. Very astonishing instances of fertility we meet with in natural history c. But though such instances occur not in the ordinary course of things, it is yet certain that in all ages, and in all countries, the produce of the earth is various. And this variety is commonly imputed to difference of soil, or difference in the mode of cultivation, or difference of climates and seasons. In like manner it is a fact, that the fruits which Christians bring forth, though in the general of the same good quality, are very different in quantity: some abound more in good works than others. And if the reasons of this are inquired into, we shall find them somewhat si

a Matt. xiii. 8.

6 Luke viii. 15.

c of the extraordinary fruitfulness of corn in Africa, Pliny gives the following account." Tritico nihil est fertilius: hoc ei natura, tribuit, quoniam eo maxime alat hominem: utpote cum e modio, si sit aptum solum, quale in Byzacio Africæ campo, centeni quinquageni modii reddantur. Misit ex eo loco Divo Augusto procurator ejus ex uno grano (vix credibile dictu) quadringenta paucis minus germina, extantque de ea re epistolæ. Misit et Neroni similiter CCCXI stipulas ex uno grano."-PLIN. Lib. XVIII. cap. 10,

milar to those just mentioned respecting the produce of the earth. Let us first establish the fact, and then examine the reasons of it.

FIRST,-As to the fact that there are degrees of fruitfulness, a little observation will sufficiently prove it.

Fruitfulness may be considered in regard both of the devout affections of the heart, and the external actions of the life; in each of which views it will admit of degrees. As to the former, that is, piety, it is certain it may be in a more flourishing state in one man than in another. But comparisons here are dangerous, if indeed they may be allowed of at all. Religion is a personal thing; a matter that lies between God and a man's own soul. And as we should not dare to pronounce definitely upon any one's state towards God, so we should be careful how we give the preference to one religious character before another. In these matters we may be, and often are very much mistaken. And I have no doubt but that at the great day many will be first, who in the opinion of their fellow-mortals were last; and many will be last, who were first. And, however we may be at liberty to judge more freely of actions, yet to infer certainly from them to the state of men's hearts, is going beyond our line, since the comparative difference between the good works of one. Christian and another, may be owing to causes very distinct from that of the inward temper of the mind, as we shall have occasion hereafter to shew. All this I say, to check that forward and wanton speculation which too much prevails among professing Christians, and is a disgrace to religion. Judge not, says our Saviour, lest ye be judged a. When we see any rich in good works, we are justified in pronouncing that religion is in a prosperous state in their hearts. And where we see any less fruitful, charity should teach us to impute the difference to any other possible cause, rather than that of a declension in vital godliness.

But to return. It is with good works themselves that we are here concerned. And it will be readily admitted that some abound more in the fruits of holiness than others. So it is in our time, and so it has been in every age of the world. The variety is prodigious. What multitudes are there among those a Matt, vii. 1.

who call themselves Christians, of whom we can collect little more from our observation of them than that they live harmless, sober, and regular lives. Their obedience is rather negative than positive. They bring no dishonour on their profession, nor yet are they very ornamental and exemplary. Others are strictly conscientious and circumspect in their walk, far removed from all appearance of gaiety and dissipation, and remarkably serious and constant in their attendance upon religious duties: but, for want of sweetness of temper, or of that sprightliness and freedom which a lively faith inspires, the fruit they bear is but slender, and of an unpleasant flavour. There are those, further, in whom seriousness and cheerfulness are happily united, and whose conduct is amiable in the view of all around them but then, moving in a narrow sphere, and possessing no great zeal or resolution, their lives are distinguished by few remarkable exertions for the glory of God and the good of others. And again, there are a number whose bosoms glowing with flaming zeal and ardent love, are rich in good works, never weary in well-doing, and full of the fruits of righteousness, to the praise and glory of God.

Some we see, in the early part of their profession mounting up with wings as eagles: by and by, their ardour somewhat abating, they run in the ways of God: and after a while, yet further declining in their vigour, they can only walk in the path to heaven; they however do not turn back. Others, on the contrary, we see contending with the weakness and frowardness of childhood, then collecting the strength and vivacity of youth, so proceeding to the steadiness and judgment of riper years, and at length closing their days amidst all the rich fruits of wisdom and experience. In the garden of God there are trees of different growth. Some newly planted, of slender stature and feeble make, which yet bring forth good, though but little fruit. And here and there you see one that out-tops all the rest, whose roots spread far and wide, and whose boughs are laden in autumn with rich and large fruit. Such variety is there among Christians. And variety there is too in the different species of good works. Some are eminent in this virtue, and some in that while perhaps a few abound in every good word and work. Whoever consults the history of religion in the Bible, will

see all that has been said exemplified in the characters and lives of a long scroll of pious men. Not to speak here of the particular excellencies that distinguished these men of God from each other, it is enough to observe that some vastly outshone others. The proportions of a hundred, sixty, and thirty fold, might be applied to patriarchs, prophets, judges, kings, apostles, and the Christians of the primitive church. Between, for instance, an Abraham that offered up his only son, and a righteous Lot that lingered at the call of an angel. A Moses that led the Israelites through all the perils of the Red Sea and the wilderness, to the borders of Canaan, and a pious Aaron who yet on an occasion temporized with that perverse people. A Joshua who trampled on the necks of idolatrous princes, and a Sampson who betrayed his weakness amidst astonishing efforts of miraculous strength. A David who was the man after God's own heart; and an Abijah in whom was found some good thing towards the Lord God of Israel. A Daniel who was greatly beloved of God; and a Jonah who, though he feared God, thought he did well to be angry. In a word, between the great apostle of the Gentiles, that flaming seraph in the Christian hemisphere; and a timid unbelieving Thomas.-But let us now,

SECONDLY, Inquire into the grounds and reasons of this disparity among Christians, respecting the fruits of holiness. These are of very different consideration. Many of them will be found to have no connexion at all with the inward temper of the mind; a reflection, therefore, upon them, will give energy to what has been said, in regard of the charity we ought to exereise in judging of others. Let us begin then,

1. With men's worldly circumstances.

Much wealth rarely falls to the lot of good people; it does however in some instances. Admitting then that the rich and the poor Christian possess an equal share of the grace of God, this difference in regard of their temporal affairs will create a difference in the number, variety, and splendour of their good works. The affluent Christian you will see pouring his bounty on all around him, hospitably throwing open his doors to the stranger, wiping away the falling tear of the widow, providing for the relief of her fatherless children, propping up a house sinking into poverty, contributing generously to charitable in

stitutions, distributing useful books among his poor neighbours, assisting ministers in their labours, and forwarding in various ways the general cause of truth, liberty, and religion. These are good works which cannot fail, when known, of exciting admiration. When known, I say, because the modest piety of him who does them will labour to cast a veil over them, and induce him humbly to acknowledge when he has done all, that he is, in regard of God, an unprofitable servant.

But the poor Christian can render few if any of these services to his fellow-creatures. The utmost he can perhaps do is, by his daily labour to feed and clothe his family, and to provide things honest in the sight of all men. His works are of a different kind, the works of industry, contentment, submission, and patience. He moves in a narrow sphere, beyond which, however, he often looks with a compassionate and benevolent eye, obliged to substitute the will instead of the deed.

2. Opportunity is another ground of distinction among Christians in regard of fruitfulness.

By opportunity, I mean occasions of usefulness which arise under the particular and immediate direction of divine Providence. A man shall sometimes be so situated, and such unexpected events take place, as that, by a seasonable exertion of his abilities, he shall be capable of doing great service to the cause of virtue and religion. The stations assigned by Providence to some Christians are particularly favourable to the idea of glorifying God and promoting the good of society. Moving in elevated spheres they have numerous and powerful connections, and of consequence great weight and influence. A Daniel shall have such easy access to the presence of a mighty tyrant, as shall enable him to whisper the most beneficial counsels in his ear; and an apostle, by being brought in chains before a no less powerful prince, shall have an opportunity of defending the cause of his divine Master in the most essential manner. Christians, if such there be, that are admitted at any time into the courts of sovereigns, into the circles of the great, or into the counsels of the wise, may do eminent service to religion by their reasonings, admonitions, and examples. Nor is there any station of life wherein a good man is not now and then called, by some extraordinary circumstance in providence,

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