animates and sustains your soul. But | Say we these things to discourage you? Yes-we would discourage you from anticipating the beatitudes of heaven, in your present unsanctified state; we would not administer such opiates to your diseased souls; but with all the persuasive powers we possess, we would encourage you to seek, with all earnestness and diligence, the renewing influences of that Holy Spirit by whom alone you can be raised from "a death of sin to a life of righteous " ness"-we would stimulate you to more persevering applications to the throne of grace, that God would be pleased to create in you new and contrite hearts"-we would conduct you to him through whom alone an entrance can be effected into the eternal mansions of the blessed. What a mystery is man seeking happiness where it is impossible to be found, at the same time possessing the knowledge where it is to be discovered, and what is equally astonishing, professing an earnest desire to join the heavenly host in the celebration of the Redeemer's praises, yet turning aside from those employments here on earth which most nearly resemble the occupation of the saints in heaven! May our meditations this morning on this all-absolving subject be beneficial to your souls-may it arouse you from the lethargy of oblivion with respect to your immortal interests—may it lead you to adopt the sentiment of our beautiful Liturgy, that "the old man may be so buried in you, as that the new man may be raised up in you," and that you may be made "meet to be partakers of the inheritance of the saints in light." A Sermon DELIVERED BY THE LORD BISHOP OF LONDON, AT THE CHURCH OF ST. MARY, ALDERMANBURY, NOV. 21, 1830. 1 Peter, ii. 12.-" Having your conversation honest among the Gentiles." ONE of the earliest, as it has ever been one of the most common, artifices resorted to by the enemies of the Gospel, was to charge its professors with irreligious and immoral practices, and to impute to them principles subversive of civil society. They well knew that the world at large are very ready to attribute the conduct of an individual to the principles which he professes to hold, and that if they could succeed in bringing the persons of Christians into detestation, their reli gion would fall into disrepute. Accordingly there was no fiction too improbable, and no calumny too gross for the enemies of the Gospel to assert, and for untutored heathens to believe, respecting the primitive disciples of Christ. They were accused of indulging in the grossest vices, and celebrating the most debasing rites of idolatry. They were charged with insubordination, with resistance to the civil government, and pretending to be set free by the freedom of the Gospel from all the civil restraints of social order. And in this latter respect it is possible that some few mistaken brethren might have erred, believing themselves to be emancipated from all worldly domination, and subject only to Jesus Christ. The former charges were notoriously and grievously groundless; and the first defenders of Christianity fearlessly appealed not only to the spiritual and peaceable nature of all the doctrines of the Gospel, but to the unblemished lives and conversation of its earliest professors. This was indeed a striking and important proof to common apprehensions of the truth of the Gospel itself, as the contrary result would have been fatal to its success. This the Apostles knew, and therefore were very earnest in enforcing on the minds of their converts, not only the necessity of living strict and exemplary lives, but, with In this precept of St. Peter is involved a very important principle of action never to be lost sight of, namely, that we are to walk worthy of our vocation in such a manner as may do credit to the principles we profess, and promote the cause of the Gospel. That precept was addressed to a few believers living in the midst of pagans, enemies to the truth as it is in Jesus; but it lays down a rule of action not less sure, not less important to Christians in all ages of the church, as long as there shall be open enemies without, or weak brethren within. "Having your conversation honest among the Gentiles." I say it is the duty of every person who is himself thoroughly convinced of the truth of the Gospel, and consequently of its unspeakable importance to mankind, and who at the same time knows how hostile it is to the opinions and practices of the world at largeit is his duty, I say, to recollect, that besides the immediate effects of his own conduct upon himself, it is a practical commentary upon his faith, which many eyes are open to read and judge of, to the advantage or disadvantage of the Gospel itself. cere believers, never to cast any discredit on the Gospel, nor indispose others to its reception, by exhibiting its inefficacy in any feature of their own conduct. The force of these remarks will be immediately felt if we apply them to a case similar to that which gave rise to St. Peter's admonition-the case of Christians actually living in the midst of heathens. Suppose, for instance, a missionary sent to preach the Gospel to one of the numerous tribes who are still sitting in darkness and the shadow of death, delivering to them the word of life in all its simplicity and purity, unfolding to them a scheme of perfect morality, opening their understandings to all the mischief and ruin of sin, the atonement made for transgressors, the certainty of a future retribution, and the assurance that " without holiness no man shall see the Lord." At the moment when the energy of divine truth is begining to work conviction, and the darkness is receding before the light, if it were discovered by the enquiring heathens that this new It may be said that it is unfair to teacher of holiness was himself living judge of opinions from the practices of in violation of the precepts which he those who profess them; but until we taught, would not all the notions and can read the secrets of the heart and principles which were just beginning to judge of the sincerity of men's profes- assume consistency melt away before sions, we shall be apt to form our the irresistible argument of facts? opinions of them from their apparent "Thou therefore that teachest anresults. "A tree is known by its other, teachest thou not thyself?" fruits." In strict justice, indeed, when The same evil consequences result any man, professing to hold certain to the cause of truth when, however opinions, acts in direct opposition to exemplary the life of a Christian teacher them, we ought to attribute such con- may be, the manners of those whom duct not to the opinions themselves, but he teaches are not such as might be to the neglect of them, and to the in- expected of a people, who have not sincerity of those who profess what only been redeemed, but instructed by they do not really believe or say. The the Lord. It is too well ascertained, evil effects, the disputes, the persecu- that in the vast harvest of souls which tions and bloodshed which have been have so long waited for labourers in the laid to the charge of Christianity by its regions of the East, the efforts of the vilest calumniators, ought in fairness Christian missionary have been counto be attributed to the neglect of it, teracted, not merely by a want of coto the perverseness and wickedness of operation and support, but by the men, who can misuse the best and holiest state of morality among the Europeans gift of God. But still this is a pal- themselves. The luxury and sensuality pable and plausible argument to the and oppressive domination of those great bulk of mankind, who seldom who call themselves Christians, were give themselves the trouble of examina- arguments against the truth of the tion; and it is not to be wondered at, gospel, which no demonstration of its that many persons who see Christians abstract excellence to uncultivated and living like heathens, call the truth untutored minds, could ever effectually of Christianity in question; and while overcome. God be praised that state the case is so, it ought surely to be a of things seems now to be passing very serious consideration with all sin-away; and in proportion as the effects of religion are seen in the population, of the East, will the labours of its teachers be successful amongst those who are still to be won over to the cause of Christ. These are two strong cases which I have put by way of illustrating the argument: but that which is conspicuous and notorious where there is a direct contrast and collision between Christianity and Paganism, is going on, covertly but extensively, within the very pale and in the citadel, as it were, of the Christian world. In this very country-in this metropolis-perhaps in this congregation, the labours of those who preach the truth are impeded by the conduct of those who profess it; and the unbeliever is fortified, and the unsteady are shaken, and the pious are scandalized, by a too prevalent inconsistency between the principles and the practice of professing Christians. Every one is aware how great a shock is given to the cause of true religion, when any person who has always pretended to be influenced by its motives and guided by its rules, is convicted of hypocrisy. Some injury, though little, accrues to the same cause when its professors, even if they escape the charge of gross immorality, are visibly and undeniably under the influence of motives and feelings the most inconsistent with the spirit of the Gospel of Jesus Christ. For instance, if a person observes with punctuality the outward duties and ordinances of the Lord's day, comes regularly to church, and abstains from secular employment, at least ostensibly, his example, so far as it goes, is calculated to promote the interests of religion and contribute to the glory of God. But if the same person be inattentive to the great Christian duties of charity, sobriety, moderation in worldly pleasure, and inoffensiveness of speech, the contrast is immediately drawn between his outward profession of religion and its practical effects on his behaviour, and the conclusion, a false conclusion I admit, but a natural one, is this which is frequently in the mouths of ignoTant persons, that after all there is no use in the outward ordinances of religion, for such a one who strictly observes them, is no better than others who neglect them. On the other hand, there is nothing which gives greater respectability and credit to particular opinions, than their visible and beneficial effects on the lives and behaviour of those who profess them. It is perhaps for this reason, among others of a more sacred and conscientious kind, that the members of small and rising sects in religion are often more watchful over their conduct, and more strictly observant of their professed principles, than those of a more established and popular persuasion. They are fully aware how much depends on their own personal exemplification of the particular doctrines which they have embraced-the most convincing of all arguments, the most effectual of all commendations. But it is with different religious bodies as it has been with the Christian church at large. In proportion as they have been extended and established, and placed beyond the malice of their worldly adversaries, their zeal has cooled, their vigilance has slackened, and regard for the honour of the Christian name has ceased to be the prevailing motive. Certain it is, that among the members of the Established Church and dominant sects in religion, there seems to be far less of zeal for the honour of their own persuasion, far less anxiety to live up to its precepts, than amongst the professors of less favoured and less fashionable doctrines. For instance, our own Church, whose articles we believe are purely scriptural, whose formularies are ad.. mirably adapted for the purposes of devotion, how is her godly discipline broken down, neglected, and forgotten! And how are her true principles misunderstood, or rather not understood at all, by many even of her well educated children! With how cold and lifeless formality are her public services too often performed, and the noble offerings of holy piety converted into the sacrifice of fools! How little zeal for her honour, how little anxiety for her welfare is to be found even in our own bosoms! Is it not true that the very last objects of inquiry to which a young person commonly directs his thoughts, are the principles and doctrines of the church to which by profession he belongs? He is not aware of the real claims it has upon his affections and obedience, nor feels the duty of promoting its welfare and security, as being the depository of true faith and doctrine, and the strong hold of genuine religion. It is a lamentable fact, that those persons who dissent from our church, for the most part understand the grounds of their dissent, whether just or otherwise, better than those who are attached to her, and from whom they have separated, comprehend the ground of their attachment. But this is not what the church itself, nor her ministers, as such, desire. The communion in which they would keep their people is not a communion of ignorance and bigotry and zeal without knowledge; but a reasonable, well understood, conscientious communion, a communion upon principle, the fruit of scriptural inquiry and candid examination. It is only from such an attachment we can look for a strict compliance with the precepts and forms of the church, and a religious regard for its honour, which are now so seldom to be met with. An established church is only so far to be desired as it promotes the cause of true religion, and recommends it to the acceptance, and enforces it upon the consciences of men. It is intended to be a city set upon a hill that cannot be hid, that all men may see and resort thither for the comfort and aids of the gospel. It exists, as it were, for example's sake, and for the ends of general edification. But if the members of whom it consists exhibit no practical illustration of its usefulness, in the strict conformity of their lives with the doctrines which they profess to derive from it-if the light which burns in the sanctuary be found ineffectual to warm the hearts of its votaries, or to guide their feet into the ways of holiness-if the trumpet give an uncertain sound, and none are found preparing themselves for the battle-what must be the consequence but discouragement to the pious and attentive enquirer after truth, and discredit to the cause? I would say, then, to the members of our communion, My brethren, you profess to believe the doctrines of the gospel, as they are received and interpreted by the Church to which you belong, which exists for your edification and instruction, which furnishes you with the sacraments of Christ rightly administered, and his word faith fully preached, and which claims in return your regard and allegiance and support. But she claims it not as the offering of a blind indiscriminate zeal; but as the tribute of a heart warmly interested in the cause of Christ, and truly grateful to that branch of his church which affords you so many comfortable opportunities, which is so well adapted to foster and diffuse genuine piety and virtue. And how is your allegiance and regard to be shown? How but by a faithful compliance with all her rules, by the diligent use of all her means of grace, and by a careful personification of all her principles? Remember that her influence depends upon the religious conduct of her members, your own amongst the rest. Be then, as the Apostle exhorts, "be an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity;" as the church to which you belong is an example to the churches in right belief and godly discipline. By manifestations of the truth in holiness of life, commend yourselves and your profession to every man's conscience as in the sight of God. Pray for the peace of Jerusalem, and promote it by your own behaviour. Prove your belief in the efficacy of those holy ordinances which are appointed for your edification and comfort, by the frequent, diligent, and profitable use of them. If you believe, as I hope you do, that you belong to the best of churches, remember the obligation incumbent upon you to be the best of people. If you are concerned as you ought to be at the departure of your brethren from your own communion, prove their secession to be needless, by showing in your own persons, that the tenets and ordinances of the church are abundantly sufficient for the purposes of Christian faith and holiness. This is by far the most effectual argument that can be urged against dissent, and if it were more generally used it would add many faithful members to her communion, and build up the walls of our Zion. If we would but live answerably to our means and opportunities of worshipping the living God, and come to a right understanding of his blessed word, we should have nothing to fear, but every thing to hope, from the candour and charity of sincere enquirers after |