SERMON XII.

Rom. XV. 13.

NOW THE GOD OF HOPE FILL YOU WITH ALL JOY AND PEACE IN BELIEVING, THAT YOU MAY ABOUND IN HOPE THROUGH THE POWER OF THE HOLY GHOST.

In the preceding discourse I endeavoured to prove, from scriptural authority, that, by gradual and progressive steps only, the Christian is to expect that divine assistance, which, in numberless passages of the sacred writings, is denominated grace, and, in others, the operation of the Holy Spirit; in the present, I shall attempt to show what are the first and principal effects of this blessed communication from above upon the mind of that believing individual, to whom the mercy of the Almighty is pleased to impart it.

But, before I do this, I think it necessary to enlarge somewhat upon the causes for which this assistance from on high was originally given, and on those also for which it has since been continued to the faithful through every succeeding age of the Gospel dispensation.

Upon the primary or original cause, it is needless here much to insist: all my audience, I take it for granted, sufficiently understand from the writings of the Evangelists, that this instance of divine benevolence was manifested, on the day of Pentecost, to the disciples of our blessed Lord, in a miraculous and visible manner, very soon after his ascension, and this for the purpose of illuminating their minds with the fulness of revealed knowledge, and inspiring their tongues with all the powers of different languages, in order that they might be enabled to propagate the Christian Faith, not only more expeditiously, but also more universally, and to fix it on that permanent basis, of external and internal evidence, on which it now stands, and by which it is enabled to rise triumphant against the united attacks of the world, the flesh, and the devil.

But on the second cause, on that less visible, yet not less certain, communication of the same blessed Spirit, which continues to be imparted to all sincere Christians, and which co-operates with their own strenuous endeavours to perfect them in holiness, I shall take the liberty to be more particular, and, by examining what human nature is, shall try to explain why this supernatural assistance becomes for that great purpose necessary to it; and hence by an easy consequence, deduce the reason why it was promised, and wherefore it continues to be communicated.

Man is generally defined to be a rational and free agent, and were this definition compleat, did nothing but freedom of will and rectitude of reason predominate in his composition, there is no doubt but that the intrinsic beauty of virtue, added to its apparent utility, would induce him uniformly to act according to the precise rules of moral rectitude; for his reason would sufficiently point out to him what these rules are, and his freedom of will would invariably prevent any hesitation in his inclination to observe them. But he has passions also which demand gratification; passions which, so far from being subservient to his reason, are frequently beyond its control, and almost always in opposition to its dictates. This the sacred Author of the Christian system of morals knew full well, and adapted his divine plan accordingly. He was perfectly aware that neither the abstract fitness of things, the innate sense of right and wrong, nor even the will of God itself, would be, to creatures thus compounded of passion as well as reason, of sufficient obligation to secure their obedience. He had therefore recourse to a variety of other motives, which collectively might have force adequate to his beneficent end; might restore them to their Maker's favor; and, by his own superadded merits, render them worthy heirs of eternal salvation. What these motives were I shall, with all possible brevity, enumerate.

First, Our gracious Redeemer was pleased to confirm

the truth of his mission by a series of great, and, to us, well-attested miracles; all of which, by their beneficial tendency, were calculated to convince mankind that he was a teacher sent from God, and sent on the most benign and affectionate errand.

Secondly, He delivered to them a system of morality infinitely more perfect than any with which the world had been before acquainted, and this he inforced by the purity of his own practice, leaving us at once a rule and a consonant example that we should, by both, be enabled to conform to his will.

Having thus by miracles attested the truth of his mission, and by his precepts and practice delineated the whole of our duty, it might seem that here his moral dispensation was sufficiently established; but far more than this the Divine Wisdom thought fit to add, in order the more effectually to answer the gracious designs of his providence: for,

Thirdly, He was pleased to inforce these his precepts by the greatest of all possible sanctions, by the doctrine of future rewards and punishments; yet lest these rewards, thus viewed through the distancing perspective of futurity, might not have their true influence upon our hopes, nor these punishments their full effect upon our fears; lest the present solicitations of our senses, the