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sin, its astonishing power over the mind of was carried by our Saviour to a much higher man, and the inveterate depravity of the hu• degree of perfection than in the Jewish dis. man heart. When we see a man who had pensation, as may be seen more particularly in perpetrated sucli atrocious deeds, totally in- his sermon on the mount. We find also in the sensible of his guilt, and not discovering the New Testament all those important evangeli. slightest resemblance to his own case in the cal doctrines which distinguish the Christian affecting and awakening story which the pro- revelation ; more particularly those of a resurphet related, it affords a striking and melan- rection, of a future day of retribution, of the choly proof what human nature is when left expiation of our sins, original and personal, by to itself, even in the best of men ; even in the sacrifice of Christ, of sanctification by the those who, like King David, are, in the gene. Holy Spirit, of justification by a true and liveral tenor of their life, actuated by right prin- ly faith in the merits of our Redeemer. If, ciples, and even animated (as he evidently therefore, we wish to form a just and correct was) with the warmest sentiments of piety idea of the whole Christian dispensation, and and devotion. And it demonstrates in the if we wish to be considered as genuine disciclearest manner, the absolute necessity of that ples of our divine Master, we must not conhelp from above in the discharge of our duty, tent ourselves with observing only the two which the Christian revelation holds out to us, leading commandments of love to God and and which men of the world are so apt to des. love to men, but we must look to the whole of pise and deride as a weak delusion and fanati- our religion as it lies in the Gospel; we must cal imagination; I mean the divine influences endeavour to stand perfect in all the will of of the Holy Spirit; without which there is noi a God, and in all the doctrines of his Son, as. single individual here present, however highly declared in the Christian revelation; and after he may think of the natural rectitude and in doing our utmost to fulfil all righteousness, vincible integrity of his own mind, who may and to attend to every branch of our duty, both not, in an evil hour, when he least thinks of it, with respect to God, our neighbour, and ourbe betrayed by some powerful and unexpected selves, we must finally repose all our hopes of temptation into as much guilt and become as salvation on the merits of our Redeemer, and blind to his own situation, as was that un- on our belief in him as the way, the truth, and happy prince of whom we are now speaking. the life." (vol. ii. p. 127, 128.).

“ It was indispensably necessary to rouse the sinner out of this dreadful lethargy; but And in his observations, (p. 190, &c.) how was this to be done? Had Nathan plainly on the description given in Matt. xxv. and directly charged him with all the enormity of his guilt, the probability is, that either

of the day of judgment, he inculcates in the first transport of his resentment he with great earnestness, that " nothing would have driven the prophet from his pre

can be more distant from truth, or sence, or that he would have attempted to more dangerous to vital religion, than palliate, to soften, to explain away his crime; the opinion” that charity, an inquiry would have pleaded the strength of his pas concerning which is there exhibited sion or the violence of the temptation, and perhaps claimesi some indulgence for his rank

as a specimen of the manner in which and situation in life. But all these pleas an inquiry into the whole of our behawere at once silenced, and his retreat com- viour will be conducted,” is the only pletely cut oif, by making him the judge of virtue expected from us; that the New his own case, and forcing lis conciemnation Testament every where demands uniout of his own mouth. For after he had de versal holiness; that so far is it from nounced cleath on the rich man for taking away the ewe lamb of the poor one, he could being true that any 'single viriue will with no decency pretend that he wiio had de. gain us admission into heaven, that St. stroyed the life of one fellow-creature, and the James teaches the directiy opposite innocence of another, was deserving of a mild. doctrine, namely, that unless we dili.. er sentence.

" There was nolling then left for bim but gently cultivate every virtue without to confess at once, as lie did, as that he hat exception, we shall be objects of punsinned against the Lorul; and his penitence ishment: that, “even if we endeavour we know was as severe and exemplary as his to fulfil all righteousness, yet it is not crime had been atrocious.” (vol. i. p. 278 285.)

on that righteousness, but on the me

rits of our Redeemer, that we must reIn vol. ii. p. 127, the Bishop recurs ly for our acceptance with God. For to a subject, bis sentiments on which the plain doctrine of Scripture is, that we have already quoted from vol. I. p. it is the blood of Jesus Christ that 190. Its importance induces us to suba cleanseth us from all sin ; and that by join the following extract.

grace we are saved through faith : and " In the Christian system we find many es.. that not af, ourselves, it is the gift of sential improvements of the moral law, which God."

pp. 110,

In commenting (p. 300.) on the ac- take leave of these lectures with feelo count given in Matt. xxviii. of the ap- ings of high respect towards the Aupearance of our Lord after his resur

thor, for having stepped beyond the rection to about five hundred of the customary routine of episcopal exerbrethren, who, “ when they saw him, tion; and for having thus given an exworshipped him; but some doubted:” ample of those efforts for the support the Bishop observes :

of religion and the extention of its in

fluence, which we are convinced that " Where can be the wonder, if among five hundred persons there should be two or three,

the present state of the world renders who, like the disciples mentioned by st indispensable. Luke,* believed not for joy, and wondered ; that is (as is very natural) were afraid to be. lieve what they so ardently wished to be true;

XLV. Four Sermons on-1. Repentance unto or who, like St. Thomas, would not believe, unless they touched the body of Jesus, and

Life.-11. The Evil of Sin, as committed thrust their hands into his side,

against God.-III. Christ's love to penitent But their

Sinners.-IV. The Promise of the Holy Spidoubts, like his, were probably soon removed. This circumstance, therefore, only serves to

rit; lately preached at the Lock Chapel, and shew the scrupulous fidelity of the sacred his.

published by particular Request. By Tho. torians, who, like bonest men, fairly tell you

MAS SCOTT, Chaplain to the Lock Hospi.

tal. London, Seely, 1802. Price 2s. 6d! every thing that passed on this and on similar occasions, whether it appears to make for them or against them.” (vol. ii. p. 300.) THESE four Sermons are in the AuWe have seen (and, if we rightly re

thor's usual manner; full, judicious, member, in Dr. Paley's View of the and highly practical. The doctrines of Evidences of Christianity) a remark on

Christianity are faithfully asserted; and this subject, which we believe to be they are at the same time well guarded just. It was while Jesus was yet at a

against the conclusions, both of those distance, that some doubted whether

who would impugn, and of those who

would abuse them. the person whom they saw was really their Master who had been crucified.

In the first Sermon, which is from But when, as it is added in the next

Acts xi. 18, after having shewn the neverse, “ he came and spake unto them;" cessity of genuine repentance, as conwlien ΠΡΟΣΕΛΘΩΝ ελάλησεν αυτοις, con

stituting a principal part of the design ing close up to them, he entered into of the Gospel, the author states its nadiscourse with ihem; their doubts must

ture and effects. In this part of the necessarily be removed.

discourse, he has gone much into deThe work which we have been ex

tail; but not more, we conceive, than is amining, usually holds an even course ;

necessary in the elucidation of a point not abounding in very deep views of 'on which so much depends. Rependoctrine, nor in applications singularly tance he regards as beginning in scristriking. We sometimes meet with

ous consideration of our thoughts, words, looseness and ambiguity of expression: and actions. From consideration, arises on one or two instances of which, in- conviction of the sins of the heart and volving fundamental points of doctrine, life, and of the innate depravity of our we felt sirongly disposed to enlarge; nature; whence proceed a spirit of subbut were restrained in part by a fear of mission and humiliation before God, inadvertently ascribing to this pious and a hatred of all sin. And here we Prelate sentiments, which his words beg leave to transcribe an important might not be designed to imply. The observation, which will be found to style is generally plain and perspicue contain one indubitable test of truc reous, and occasionally forcible. If it pentance. does not reach the precision and ener

"But now let me ask you, can any one hate gy which might have been attained; we sin, and abhor himself for sin ; can he love are not insensible to the pleasing apolo- God, and love his neighbour; and yet keep gy which terminates the Preface, ive possession of that property, which, previously

to repentance, he iniquitously acquired ? Ch. xxiv. 11.

Surely, if he has the power and the opportunity

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of making restitution, and hates the works of stance which gives to disobedience its sin, he will abhor its wages likewise. He will greatest turpitude, is its opposition to never consent to perpetuate the injustice of the will of God; a circumstance, which which be really repents : but will certainly make full restitution, where lie can, whatever

seems almost to be lost sight of by self.denial ii may impose. In numberless in those moralists who make utility to stances indeed it is difficult to know, in what man the test and measure of virtue ; particulars, and to what persons this restitue and who speak of vice as if its crimiiion is due ; but the poor, especially the poor nality consisted merely in the injury of Christ's flock, we have always with us :

which it does to our fellow creatures. and here, if difficulties arise, the conscientious penitent will not only bestow, what he is con.

In opposition to such writers, the Auscious is not his own, and yet knows not to

thor shewy, that the Holy Scriptures whom to restore it; but even add far more to urge obedience on very different and it, if in his power

far superior grounds; the glory of God "The apostle however, addresses some, being ine grand consideration by which whom he supposes unable to make restitu. tion: and his language is well worthy our at.

it is there enforced. tention. "Let him that stole, steal no more :

The text on which this Discourse but rather let him labour, working with his is founded, is the 4th verse of the 51st hands the thing that is good, that he may hare Psalm, “ Against thee, thee only, have to give to him that needeth. Mark the rea. I sinned.” The spirit of these emphason: not only that he may honestly support iic words is well illustrated, by consihimself and his family : but also,' that he may have to give to him that needeth ; thus, gra. dering our relation to God, as the Cre. dually making amends to man for injuries ator, governor, and judge of the unidone to man; though he can make no com. verse: The extent of our obligations to pensation to his offended God. Here he him as the author of all our powers hath nothing to pay, and begs a free forgive. and abilities; in whom the authority

"In a variety of ways the true penitent, of a sovereign, the kindness of a parent, during his daily self examination, will discover and the liberality of a benefactor are instances, in which he hath injured others per united: and the effect which a view of haps in their character, or their principles, by his great mercy towards sinners, partihis conversation, or his example : and he will. here too endeavour to counteract, or make cularly in sending his own son to save amends for bis misconduct, by any means in his them, should produce upon our minds. power, however humiliating and self-denying: The aggravated evil of sin is shewn to and especially by henceforth setting a good be greatly enhanced in the case of those, example, and trying to do good to all men, who, like David, transgress God's law, and especially to the household of faith.'” (p. after they have “ experienced his par15, 16.)

doning love and renewing grace." The Author proceeds to state other

Having shewn, that to violate such particulars by which genuine repen., obligations indicates the basest ingratitance is distinguished from that which tude, and is no less than rebellion is false and spurious. These are a great against God, Mr. Scott satisfactorily tenderness of conscience and a fear of proves, that many persons nay, on temptation ; a love of holiness and a these grounds, be involved in considehatred of sin; humility: an incrcasing rable guilt, who are not aware of their sense of our need of Christ's atone". criminality. Those, for example, who, ment and mediation, and a growing though not chargeable with any acts of love to the Redeemer; benevolence gross immorality, yet habitually forget and meekness in our intercourse with God, or who value wealth, pleasure, our fellow men; and an indifference to power, or any earthly object, more than the world. On these topics the Au. his favour; those who neglect the study thor speaks so well, that we choose of the Holy Scriptures; those who viorather to refer our readers to the ser

late the Sabbath, who irreverently use mon itself, than to make any further the name of God, &c. extract from it.

“ For who does not perceive," observes Mr. The subject of the second Sermon is, Scott, " that however moral, amiable, or re" The Evil of Sin, as committed against spectable he may be in his conduct among God." The obvious design of it is, to

men; yet if lic treat God with neglect, or set

him at defiance, he must be the object of his convince the readers that the circum- indignation and abhorrence.” (p. 42.)

to

“ But many," he adds, “ endeavour deemer in seeing the fruits of his medi

screen themselves "by saying, that ation and the success of his word in the they do not mean to offend God in this conversion of sinners; and then endeaor the other action ; for they never vours to encourage the penitent to apthought about him. And thus the very ply to Christ with a confident hope of sin, with which they are especially finding a cordial welcome from him charged, is pleaded in extenuation of who “ came to seek and to save that olher crimes! It is, however, as Mr. which was lost.”

These encourageScoit proceeds to prove at some length ments are illustrated by our Suicur's and with great force, “ihe grand cri. conduct 10 the woman who came to him minality in the conduct of men, that in the house of Simon the Pharisee; by they forget God.”-The wicked shall be his behaviour to Zaccheus, to the peniturned into nell, and all the fieofile that tent thief, and to Saul of Tarsus. forge God.

Mr. Scott next considers that part of The Author concludes this Sermon, the parable in wbich the shepherd is by endeavouring to produce a deep con- represented as calling on his neighbours viction of the veed we all have of that 10 rejoice with him, and he regards it grace and mercy which are held forth not merely as an additional encourageto mankind, in the Gospel.

ment to true penitents, but as intended The third Sermon, which is « On also to reinind Christians, that it is their the love of Christ to penitent sinners," duty to take a lively interest in the conis grounded on the parable of the lost version of sinners; and that it should sheep, Luke xv. in this Discourse, be one grand aim and design of thicir those who have felt the force of the lives, by all proper and practicable considerations urged in the preceding means, to bring others to repentance sermon, will find much to relieve their and faith in Christ. fears, without lessening their sense of Having exhibited at some length the the evil of sin, or encouraging any pre- compassion of Jesus Christ to penitent sumptuous hopes. The author begins sinners, the Author anxiously warns with stating the gracious purpose for those of their danger', who should so which the Son of God assumed our na. abuse the grace of the Gospel, as to inture, and submitted to all the labours fer from it, that sin may be persisted in and sufferings of his ministry, namely, with impunity; proving by a reference to seek and to save that which was lost; to the Scripiures, that those who are and then proceeds to shew, that the ap- thus emboldened to continue impenipointment of the Christian ministry, and tent, will assuredly perish, and that with ihe peculiar work of the Holy Spirit, the most aggravated condemnation. “which consists in quickening the dead He earnestly exhorts all not to indulge in sin; bringing the prodigal to him- procrastination the concerns of their self; humbling the proud heart; sub- souls; and concludes with an affectionduing the stout spirit; awakening the ale prayer, “ that all present may be careless .conscience; shewing the cri- sound among those, over whom Chris. minal his guilt, the justice of God in tians and iministers rejoice; over whom his condemnation, and the future judg- Christ rejoices; and who shall rejoice ment, with all its solemnities and awful with bim, and in his love and presence, consequences;'' are perfectly coincident to all eternity.” with the same compassionate design; The fourth Sermon is an able Dis. and that wherever there is an instance course from Luke xi. 13, on that distin. of a sinner brought to repentance to- guishing doctrine of Christianity, the wards God, and faith in our Lord Jesus promise of the Holy Spirit. In the Christ, there the fact takes place which . first head of this Sermon, Mr. Scott, the parable was intended to illustrate: alter adducing several scriptural proofs the good shepherd recovers his sheep in favour of the divinity and personality that was lost, rejoices over him, and of the Holy Spirit, divides his agency calls on us to rejoice likewise.

into extraordinary and ordinary; the for. In the second head of this discourse, mer by immediate inspiration, making Mr. Scott sets forth the joy of the Re- men propliets; the latter, by his rege

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nerating and sanctifying influences, mak- to God or to man. Whatever is uttered at ing men sainis. He then distinctly those times, is actually made the dictates and states, that it is only the latter which is words of the Holy Spirit, and put upon an now to be expected; and proceeds to surely it is more becoming for us to do our

equality with the language of Scripture ! But free the doctrine of the Holy Spirit from best, as opportunities offer, and to ascribe all the objections with which fanatical men that is true or good to the Holy Spirit, taking have furnished the opposers of this es.

the blame of all that is erroneous or defective sential point of Christian theology. We upon ourselves! All such claims, however, shall extract the passage.

as imply exemption from mistake or sin, we

utterly disallow, as arrogant and enthusiastic; We do not expect that the Holy Spirit and only desire to have our principles and acwill be given in answer to our prayers, to in- tions candidly judged of by the Holy Scripform us immediately, as by a whisper, when

tures, either awake or asleep, that we are the chil

“We observe also, that we are incapable of dren of God; or to lead us to this conclusion, distinguishing the influences of the Holy Spiby any impression or new revelation; or in any rit, from the exercises of our own faculties, other way, than by enabling us to exercise ré. except as every thing holy is considered as peniance, and faith, and love to God and our coming from his agency, every thing unholy neighbour. Here again, we allow, that enthu- from our evil nature. In fact, there is no acsiasm has often found admission, and has done tual and entire distinction, except when he great mischief.

acts as a Spirit of prophecy. For, all we are “ God inspired holy men of old to write the taught to expect is this, that he will dispose Scriptures, as they were moved by the Holy and enable us to exercise the understanding Ghost; and, while we would teach you to de. and faculties which God hath given us, in a pend on the same Spirit, to guide you into the holy and wise manner. He who is left to true meaning of the Scriptures ; we would by himself, or under the influence of that spirit no means allow, that he ever reveals any thing which worketh in the children of “disobedi. contrary to the written word, or more than is ence,' acts freely and without compulsion ; his contained in it, or through any other medium. faculties being distempered by sinful passions, Now, should any impression be made on the as the eye or the ear by disease. And he, mind of a covetous man, an adulterer, or any who is brought under the influence of the other impenitent sinner ; that his sins are par. Holy Spirit, experiences .no compulsion or doned, and that he is a child of God and an violence; but the mind being delivered from heir of heaven; it would contradict the Scrip- the effect of delusion and sinful passions, pertures, which expressly declare that such cha. ceives things in a new light, and most willingracters are in the road to destruction. But ly makes a new and holy choice. • I know,' the Holy Spirit cannot contradict himself; and says the apostle, “that in me, that is, in my therefore such impressions must come from flesh, dwelleth no good thing;' (Rom. vii. 18:) Satan transformed into an angel of light.' if then, humbly examining ourselves by the

“If an impression lead men from the Scrip- sacred word, we become conscious of desires tures, to form some other ground of hope, or and affections, and perform actions, in which rule of conduct, than is there given ; it adds to there is something truly good; we may conthe word of God, and indeed contradicts it, clude that this is effected by the Spirit whicla and must therefore be a kelusion.

dwelleth in uis.' And we may also learn to “ If any one thinks he is led by the Holy depend on the promise of the test, in whatever Spirit immediately, and in the neglect of the we attempt in obedience to the call of the means of grace; for that he has now no longer Gospel. occasion, as being under a higher influence, to ' Again, we must not suppose, that the Holy search the Scriptures ; or that his views are Spirit is promised or given, in order that we not to be judged by the oracles of God, sober. may do any thing, which was not before our ly interpreied as the standard of truth; he is duty. We ought always to have loved God evidently deluded. "To the law and to the with our whole heart, and our neighbour as testimony, if they speak not according to this ourselves; having sinned, we ought to repent; word; it is because they have no light in and being favoured with the gospel, we ought them. Even prophets and apostles searched to believe, to pray, to submit to God, return the Scriptures extant in their days, and uni. to him, and walk with him in all his ordinances formly appealed to them; and our Lord, in and commandments. But we are not of our. promising the Holy Spirit to his disciples, “ to selves disposed or able to do this: and the lead them into all truth, adds, “He shall Holy Spirit is promised to work in us to will bring to your remembrance whatever I have and to do,' according to these our obligations. spoken unto you.' (John xiv. 26.)

So that the dispositions and actions, which are “The líoly Spirit is not promised to render really good in the sight of God, are not called us infallible; and they, who professing a great in Scripture moral virtues, but the fruits of dependence on his influence, refuse to preach the Spirit.' or pray, except as moved by the Spirit, proba. "If these things be kept in mind, most of the bly without being aware of it, advance a claim objections often made to our doctrine in this to infallibility, whenever they thus speak either particular, fall to the ground, and are evirlently

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