Imatges de pàgina
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devotion we are able to perform. If he and the Father are one, if whatever he sees the Father do, he doth the same likewise, it is surely but right and reasonable that we should honour the Son even as we honour the Fathery. Had we never heard of a distinction and plurality of divine persons, no doubt but our worshipping God in the best manner we could, without knowing that the Godhead subsisted in three Persons, whom the scriptures call Father, Son, and Holy Ghost, would have been all that was expected at our hands. But since by revelation new knowledge is imparted, and new relations are discovered by the gospel, they who enjoy its light are obliged to conduct themselves by it; and to own and adore each Person distinctly, as the word of truth has revealed them. To drop the worship of any of the Persons is to relapse into mere natural religion; as to offer up our prayers directly to the Son, as God, and in his name, as Mediator between God and man, is properly Christian worship or religion, as distinguished from that of the Deist and the Jew. Let us therefore, who are Christians, assert the dignity of our Master; and that not only with our lips, but in our lives, by paying him all the regards and all the duties that are due to him; the internal duties of fear and faith, and trust and love, and the outward expressions of homage and worship. And let us implore his grace, that we may be enabled to obey his commandments, and follow his example; for example he hath left us, in that he was made flesh, and dwelt among us2.

From this second particular, the humanity of Jesus

w John x. 30.

y Ibid. ver. 23.

* See ibid. v. 19.

z John i. 14.

Christ, we cannot but infer the goodness and love of God the Son, as well as of God the Father, towards mankind. Upon catholic principles, we cannot but infer this; but on the Arian scheme, this goodness and this love is lessened and debased. For, according to it, God only sent an exalted creature; who, as to his own part, was obliged to come, being the subject and servant of another; and was likewise amply rewarded for it, in being placed at his right hand. But the love of the Son was more disinterested and more generous: he proposed, and he could obtain no greater glory to himself, than that which he had with the Father before the world was. As he was also the Son, and not the Father, there was a peculiar fitness of propriety in his becoming man, and accepting the office of mediator. To this therefore he graciously condescended; his love free, his goodness unconstrained; so that, as we love him that begat, we might love him also that is begotten of hima. This is what still remains for us to do; and the best expression of our gratitude will be to imitate his humility and patience, his charity, and great love of souls. The best indication of a thankful heart is a holy life; such as becometh those who profess the gospel of Christ, and would adorn the doctrine of God our Saviour in all things. If this be neglected, who he was, and what he has done, are points which will not at all avail us. Our guilt will be aggravated by the advantages we have enjoyed, and the mercies of God in Christ Jesus will make us worthy of much sorer punishment. It is only our dying to sin that will prevent our dying eternally;

a 1 John v. I.

b Titus ii. 10.

and our living to righteousness, that will make us live for ever and ever. For the grace of God which bringeth salvation hath appeared to all men no otherwise, than by teaching them that, denying ungodliness and worldly lusts, they should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.

Now unto him who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and everd. Amen.

c Titus ii. 11-14.

d Jude 24, 25.

SERMON VI.

JOHN iii. 8.

The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

THE doctrine which is taught by our Saviour in this chapter seems to be as great a paradox to some people in our days, as it was to Nicodemus in his own. When they hear any mention made of the operations of the Holy Spirit, and the assistances of divine grace, they are apt to ask, with that master of Israel, How can these things be? How is this consistent with human liberty and moral virtue? Is not this reducing religion into a kind of charm, which operates in a manner for which we cannot account; and converting men into machines, which do not act themselves, but are only acted upon by the arbitrary force of a superior being? If our Saviour were now alive, and had to do with such persons as these, he would probably endeavour to abate their wonder, and increase their faith, in the words immediately before the text; Marvel not that I said unto you, Ye must be born again; there is an absolute necessity for something more than what is conveyed by a natural generation, in order to renew and restore your nature: for that which is born of the flesh is flesh, seeks and minds only the things of the flesh; and that which is born of the Spirit

is spirit; is a principle of a higher life, and leads men to mind the things of the Spirit. And though there may be something intricate and mysterious in the operation by which this new birth is effected, yet that is no reasonable objection to the truth of it, which is sufficiently plain from its fruits and effects. Just as in the case of the wind; which, however abstruse the philosophy thereof may be, as to its origin, nature, and direction, is yet plainly proved to be a very real and a very powerful thing, by the sound, and other sensible effects which usually attend it the wind bloweth where it listeth, &c.

It seems evident, from this short illustration of our Saviour's reasoning, that this first baptismal regeneration is wrought in us by the influence of the blessed Spirit. He then plants in our nature a seed of life, which, if carefully cultivated afterwards, will spring up unto righteousness and immortality. But whether this seed is constantly cherished by the same heavenly influence, or whether our nature, thus renewed, is itself sufficient, by its own powers, to bring it to perfection, is still a question; for the resolution whereof we must seek in other scriptures. Men have run into great extremes on this head. The Pelagians of old are said to have magnified, above measure, and beyond truth, the freedom of human will, and the integrity of human nature; and by consequence, at least, to have denied the doctrine of divine grace. And this seems to be too much the temper of some writers of our own times. On the other hand, the Calvinists, and perhaps some others, are charged with giving too disadvantageous an idea of our nature and condition; and in order, as they thought, to do honour to the grace of

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