comes it that a higher tone of morality is universally expected from those who maintain that doctrine, than from others? Whence is it that the smallest evils in such persons are more severely marked, than the most licentious courses of the ungodly world? We appeal to all who hear us, Whether, if a professor, and especially a preacher, of this doctrine were to demean himself in all things for one single day in the way that the generality of his own age and station live all the year round, the mouths of all who beheld him would not be opened against him as a hypocrite? Whence should this be, if those who maintain the doctrine of justification by faith alone, represented it as liberating men from their obligation to good works? And how comes it, that the very persons who are complained of for the licentious tendency of their principles, should at the same time be universally condemned for the over-righteous sanctity of their lives?

To all, then, who misrepresent the Gospel, we would give this reply:-Look at David, and see what the effect of the Gospel had on him: look at Paul, and contemplate its effects on him: look at the uniform declarations of Scripture, and see what was the life of all the primitive Believers: nay, look only at the expectations which you yourselves have formed: for, if you see a professor of the Gospel act unworthy of his profession, you deem him inconsistent; which

It having been observed to the author, that the words "age and station" might be mistaken for age and order, and thus be supposed to aim at the Clergy, he judges it right to guard against any such misconception of his meaning. The scope of his observation is this: A Professor, and especially a Preacher, of the doctrines here referred to, is expected to be more strict in his conduct than others who deny those doctrines. And, whether he be young or old, or of the higher or lower orders of society, if he were to manifest the same worldly spirit, to avow the same worldly sentiments, to shew the same indifference to religion, and to indulge in the same latitude of conversation altogether, as the generality of others who are of the same age and rank of life do, he would be accounted most glaringly and grossly inconsistent. Some, notwithstanding their aversion to these doctrines, are more guarded in their spirit and conversation; but the generality are not and therefore the author purposely limited his observations to "the generality."

is a proof, that both the obligation to holiness is acknowledged on his part, and the performance of it is expected on yours; and consequently, that the Gospel is, by your mutual consent, "a doctrine according to godliness."

From the passage before us, we may in the next place, offer a reproof to those who would abuse the Gospel. We have already acknowledged, and with deep grief we confess it, that there are some persons professedly of Antinomian principles, who are so occupied with contemplating what Christ has wrought out for them, that they cannot bestow a thought on what he has engaged to work in them. To speak of holiness, or any point of duty, they account low, and legal: yea, they think that Christ has by his own obedience to the law superseded the necessity of holiness in us; and that the whole work of salvation is so finished by him, that there remains nothing to be done by us, nothing of repentance for sin, nothing of obedience to God's commands, but solely to maintain confidence in the provisions of God's everlasting Covenant, and to rejoice in God as our God and portion.

Shocking as these sentiments are, they have been professed of late to a great extent; and many have been deceived by them: but, to show how unscriptural they are, we need only refer to the character of David, as drawn in the words of our text: Does he discard the law as a rule of life? Does he pour contempt upon the precepts of God as unworthy of his notice? No throughout all his Psalms he speaks of them as objects of his supreme delight: "O how I love thy law! all the day long is my study in it.” "I love thy precepts above gold; they are sweeter to me than honey and the honey-comb." To the same effect St. Paul also speaks: "I consent unto the law that it is good:" and again, "I delight in the law of God after the inward man!" He does, it is true, speak of himself as "dead to the law;" and of the law as dead with respect to him; and from thence, that the marriage bonds, by which the law and we were formerly united, are for ever dissolved.

But

what use does he teach us to make of this liberty? Does he speak of it as freeing us from all moral restraints? No; but as a reason for our giving up ourselves henceforth in a marriage union to Christ as our second husband, that we may bring forth fruit unto God". Now then, we would ask, Were David and Paul right? If so, what must we think of the sentiments of these deluded people? Are they more spiritual than David? or have they a deeper insight into the Gospel than Paul? The very circumstance of their discarding all the exhortations of St. Paul, and casting behind them all his practical instructions, demonstrates, that they are, for the present at least, "given up to a delusion, to believe a lie." Some of them, we trust, do not practically live according to these principles; and, where this is the case, we hope that God, in his mercy, will sooner or later give them to see their errors: but, if they practically carry into effect their principles, they will have reason to curse the day that ever they were born.

To the younger part of our audience we will beg permission to suggest a few hints on this important subject.

You, when you go into the world, will be in danger of being ensnared by people of this stamp. There is something very imposing in the idea of glorifying the Lord Jesus Christ, and of making him "all in all." The devout mind is delighted with this thought; and is easily induced to regard with jealousy any thing that may be supposed to interfere with it. But be not wise above that which is written; and let nothing tempt you to imagine, that you can honour Christ by setting aside any of his commandments. It is by your love to his commandments that you are to approve yourselves his disciples; and however delighted you may be with the visions of Mount Tabor, you must never forget that you have work also to do in the plain. We are far from wishing any one to be working from self-righteous principles, or in a legal spirit: nor would we utter a word that should

h Rom. vii. 1-4. with Gal. ii. 19.

i Luke ix. 33, 37.

discourage the fullest confidence in God. It is our privilege, doubtless, to trace all our mercies up to his everlasting love, and to view them all as secured to us by covenant and by oath: but then it is no less our privilege to fulfil God's will, and to resemble the holy angels, of whom it is said, that "they do his commandments, hearkening to the voice of his word." Beware then lest ye ever be led off from this ground. Rejoice in the Lord Jesus Christ, as the propitiation for your sins, as your all-prevailing Advocate, and as your living Head: but, whilst you believe in him, and love him, and rejoice in him, let your faith, and love, and joy, stimulate you to a holy and unreserved obedience. If he has "set your heart at liberty," let the effect be to "make you run with more enlargement the way of his commandments."

Lastly, we may derive from our text a direction to those who would adorn the Gospel. "Esteem all God's precepts to be right, and hate every false way." If God has enjoined any thing, do not ask whether the world approves of it; nor, if he have forbidden any thing, inquire of the world, whether you shall abstain from it. The world are as inadequate judges of Christian morality, as they are of Christian principles: both the one and the other are "foolishness to the natural man." Of all the sublimer precepts, whether evangelical or moral, they are ready to say, "This is a hard saying, who can hear it?" But let no true Christian "consult with flesh and blood." Let him rather say with David, "Away from me ye wicked: I will keep the commandments of my God." Does God call you to "live no longer to yourselves, but unto him?" or, Does the Lord Jesus Christ bid you "follow him without the camp, bearing his reproach;" and readily to "lay down your lives for his sake?" Let "not these commandments be grievous

in

your eyes;" but rather "rejoice if you are counted worthy to suffer for his sake." If at any time you be urged to turn aside from the path of duty, do not let the maxims or habits of the world bias you one

k Heb. vi. 17, 18.

moment you are "not to follow a multitude to do evil" if a thing be right, you should love it and cleave to it, though the whole world should be against you; just as Noah, Daniel, and Elijah did: and, if a thing be evil, you must not do it, though the loss of all things, yea even of life itself, should await you for your integrity. It were better far to go into a fiery furnace for your steadfastness, than to save yourselves by an undue compliance.

Doubtless this holy walk and conversation will involve you in the charge of singularity; but whose fault is it, if this conduct makes you singular? Is it yours? Is it not rather theirs, who will not yield obedience to the precepts of their God? We mean not by this to justify any who would affect a needless singularity far from it: it is only where the world are wrong, that we would recommend any to separate from them. But wheresoever they are wrong, there you must "quit yourselves like men," and shew them by your example a more perfect way. In important matters, the whole universe should not shake your resolution. Where duty evidently calls, you must be firm, and "faithful unto death." It is confessedly "a strait and narrow way" in which you are called to walk; and, whilst walking in it, you must of necessity, like Noah, "condemn those" who are walking in the broad road that leadeth to destruction'; and consequently, like him, you must incur the scorn and hatred of an ungodly world. But it is better far to brave the hatred of the ungodly, than to participate in the lot that shortly awaits them.

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To all, then, who would "adorn the doctrine of our Saviour," we beg leave to offer this plain and salutary DIRECTION

"Let your light shine before men;" and let it shine so bright, as to "put to silence the ignorance of foolish men," and to "make those ashamed, who falsely accuse your good conversation in Christ." Labour habitually to do this in every thing that

1 Heb. xi. 7.