source and spring of true virtue; and had our apostle been asked to state the principle of religion, I am persuaded he would have referred us to a true faith. But that was not the inquiry; on the contrary, having marked strongly the futility of faith, which produced no good effects upon life and action, he proceeds in the text to tell us what the effects are which it ought to produce; and these he disposes into two comprehensive classes, (but still meaning to describe the effects of religion, and not its root or principle,) positive virtue and personal innocence.

because, although the exercise of beneficence be a duty upon every man, yet the kind, the examples of it, must be guided in a great degree by each man's faculties, opportunities, and by the occasions which present themselves. If such an occasion, as that which the text describes, presents itself, it cannot be overlooked without an abandonment of religion; but if other and different occasions of doing good present themselves, they also, according to the spirit of our apostle's declaration, must be attended to, or we are wanting in the fruit of the same faith.

trine.

Now, I say, that for the purpose for which The second principal expression of the text, it was intended, the account given by St. James "to keep himself unspotted from the world," is full and complete. And it carries with it signifies the being clean and clear from the this peculiar advantage, that it very specially licentious practices to which the world is adguards against an error, natural, I believe, dicted. So that "pure religion and undefiland common in all ages of the world; which ed before God and the Father," consists in two is, the making beneficence an apology for li- things; beneficence and purity; doing good centiousness; the thinking that doing good and keeping clear from sin. Not in one thing, occasionally may excuse us from strictness in but in two things; not in one without the regulating our passions and desires. The text other, but in both. And this, in my opinion, expressly cuts up this excuse, because it ex-is a great lesson and a most important docpressly asserts both things to be necessary to compose true religion. Where two things are necessary, one cannot excuse the want of the other. Now, what does the text teach? it teaches us what pure and undefiled religion is in its effects and in its practice: and what is it? to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Not simply to visit the fatherless and widows in their affliction; that is not all; that is not sufficient; but likewise to keep himself unspotted from the world."

I shall not, at present, consider the case of those who are anxious, and effectually so, tɔ maintain their personal innocency without endeavouring to do good to others; because I really believe it is not a common case. I think that the religious principle which is able to make men confine their passions and dosires within the bounds of virtue, is, with very few exceptions, strong enough, at the same time, to prompt and put them upon active exertions.

Therefore, I would rather apply myself to To visit the fatherless and widows in their that part of the case which is more common, affliction, is describing a class or species, or kind active exertions of benevolence, accompanied of virtue, by singling out one eminent exam- with looseness of private morals. It is a very ple of it. I consider the apostle as meaning common character; but, I say, in the first to represent the value, and to enforce the ob-place, it is an inconsistent character; it is ligation of active charity, of positive benefi- doing and undoing; killing and curing; docence, and that he has done it by mentioning ing good by our charity, and mischief by our a particular instance. A stronger or proper-licentiousness: voluntarily relieving misery er instance could not have been selected; but with one hand, and voluntarily producing and still it is to be regarded as an instance, not as spreading it with the other. No real advance exclusive of other and similar instances, but is made in human happiness by this contraas a specimen of these exertions. The case be-diction; no real betterness or improvement fore us, as an instance, is heightened by every promoted.

circumstance which could give to it weight But then, may not the harm a man does by and priority. The apostle exhibits the most his personal vices be much less than the good forlorn and destitute of the human species, he does by his active virtues? This is a point, suffering under the severest of human losses; in which there is large room for delusion and helpless children deprived of a parent, a wife mistake. Positive charity and acts of humabereaved of her husband, both sunk in afflic-nity are often of a conspicuous nature, natution, under the sharpest anguish of their misfortunes. To visit, by which is meant to console, to comfort, to succour, to relieve, to assist such as these, is undoubtedly a high exercise of religion and benevolence, and well selected; but still it is to be regarded as an example, and the whole class of beneficent virtues as intended to be included. This is not only a just and fair, but a necessary construction;

rally and deservedly engaging the praises of mankind, which are followed by our own. No one does, no one ought to speak against them, or attempt to disparage them; but the effect of vice and licentiousness, not only in their immediate consequences, but in their remote and ultimate tendencies, which ought all to be included in the account; the mischief which is done by the example, as well as by the act, is

seldom honestly computed by the sinner him-must almost always be effected with pain and self. But I do not dwell further upon this struggle, and mortification and difficulty,-the comparison, because I insist, that no man has" keeping himself unspotted from the world." a right to make it; no man has a right, whilst he is doing occasional good, and yet indulging his vices and his passions, to strike a balance, as it were, between the good and the harm. This is not Christianity; this is not pure and undefiled religion before God and the Father, let the balance lie on which side it will. For our text declares (and our text declares no

SERMON XXII.

ASCENSION.

more than what the Scriptures testify from THE AGENCY OF JESUS CHRIST SINCE HIS one end to the other,) that religion demands both. It demands active virtue, and it demands innocency of life. I mean it demands sincere Jesus Christ, the same yesterday, to-day, and and vigorous endeavours in the pursuit of active virtue, and endeavours equally sincere and firm in the preservation of personal innocence. It makes no calculation which is better; but it requires both.

for ever.-Hebrews xiii. 8.

THE assertion of the text might be supported by the consideration, that the mission and preaching of Christ have lost nothing of their Shall it be extraordinary, that there should truth and importance by the lapse of ages be men forward in active charity and in posi- which has taken place since his appearance in tive beneficence, who yet put little or no con- the world. If they seem of less magnitude, straint upon their personal vices? I have said reality, and concern to us at this present day, that the character is common, and I will tell than they did to those who lived in the days in you why it is common. The reason is (and which they were carried on; it is only in the there is no other reason,) that it is usually an same manner as a mountain or a tower apeasier thing to perform acts of beneficence, pears to be less, when seen at a distance. It even of expensive and troublesome beneficence, is a delusion in both cases. In natural objects than it is to command and control our pas- we have commonly strength enough of judgesions; to give up and discard our vices; to ment to prevent our being imposed upon by burst the bonds of the habits which enslave these false appearances; and it is not so much us. This is the very truth of the case; so a want or defect of, as it is a neglecting to that the matter comes precisely to this point. exert and use our judgment, if we suffer ourMen of active benevolence, but of loose mo- selves to be deceived by them in religion. Disrals, are men who are for performing the du- tance of space in one case, and distance of time ties which are easy to them, and omitting in the other, make no difference in the real those which are hard. They may place their nature of the object; and it is a great weakown character to themselves in what view they ness to allow them to make any difference in please; but this is the truth of the case, and our estimate and apprehension. The death let any one say, whether this be religion; whe- of Jesus Christ is, in truth, as interesting to ther this be sufficient. The truly religious us, as it was to those who stood by his cross, man, when he has once decided a thing to be his resurrection from the grave is a pledge a duty, has no farther question to ask; whe- and assurance of our future resurrection, no ther it be easy to be done, or whether it be less than it was of theirs who conversed, who hard to be done, it is equally a duty. It then eat and drank with him, after his return to becomes a question of fortitude, of resolution, life.

of firmness, of self-command, and self-govern- But there is another sense, in which it is ment; but not of duty or obligation; these still more materially true that "Jesus Christ are already decided upon. is the same yesterday, to-day, and for ever."

But least of all (and this is the inference He is personally living, and acting in the same from the text, which I wish most to press up- manner; has been so all along, and will be so on your attention,) least of all does he conceive to the end of the world. He is the same in the hope of reaching heaven by that sort of his person, in his power, in his office. compromise, which would make easy, nay per- First, I say, that he is the same individual haps pleasant duties, an excuse for duties which person, and is at this present time existing, are irksome and severe. To recur, for the last living, acting. He is gone up on high. The time, to the instance mentioned in our text, I clouds, at his ascension, received him out of can very well believe that a man of humane human sight. But whither did he go? to sit temper shall have pleasure in visiting, when for ever at the right hand of God. This is by visiting he can succour, the fatherless and expressly declared concerning him. It is also the widow in their affliction: but if he be- declared of him, that death hath no more dolieves St. James, he will find that this must minion over him, that he is no more to return be joined to and accompanied with another to corruption. So that, since his ascension, thing, which is neither easy nor pleasant, nay, he hath continued in heaven to live and act

came into the world. This point, as well as the glory of his nature, both before and after his appearance in the flesh, is attested by Saint Paul, in the second chapter of his Epistie to the Philippians. "Being in the form of God, he thought it not robbery to be equal with God." He did not affect to be equal with God, or to appear with divine honours (for such is the sense which the words in the original will bear,)" but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man, and became obedient unto death, even the death of the cross. Wherefore," i. e. for this his obedience even to the last extremity, even unto death, "God also hath highly exalted him ;" or, as it

His human body, we are likewise given to be- The Scripture doctrine concerning our Lord lieve, was changed upon his ascension, that is, seems to be this, that when his appointed was glorified, whereby it became fitted for hea- commission and his sufferings were closed upven, and fitted for immortality; no longer li- on earth, he was advanced in heaven to a still able to decay or age, but thenceforward re-higher state than what he possessed before he maining literally and strictly the same, yesterday, to-day, and for ever. This change in the human person of Christ is in effect asserted, or rather is referred to, as a thing already known, in that text of Saint Paul's Epistle to the Philippians, wherein we are assured, that hereafter Christ shall change our vile body, that it may be like his glorious body. Now, the natural body of Christ, before his resurrection at least, was like the natural body of other men; was not a glorious body. At this time, therefore, when Saint Paul calls it his glorious body (for it was after his ascension that Saint Paul wrote these words,) it must have undergone a great change. In this exalted and glorified state our Lord was seen by Saint Stephen, in the moment of his martyr-is distinctly and perspicuously expressed in the dom. Being full, you read, of the Holy Ghost, original, "God also hath more highly exalted Stephen looked up stedfastly unto heaven, and him," that is, to a higher state than what he saw the glory of God," and Jesus standing on even before possessed; insomuch that he hath the right hand of God. At that seemingly "given him a name which is above every name: dreadful moment, even when the martyr was that at," or, more properly, in," the name of surrounded by a band of assassins, with stones Jesus every knee should bow, of things in ready in their hands to stone him to death, the heaven, and things in earth, and things unspectacle, nevertheless, filled his soul with rap-der the earth; and that every tongue should He cried out in ecstasy, "Behold I see confess, that Jesus Christ is Lord, to the glory the heavens opened, and the Son of Man stand-of God the Father;" exactly agreeable to what ing on the right hand of God." The same glorious vision was vouchsafed to Saint Paul at his conversion; and to Saint John, at the delivery of the revelations. This change of our Lord's body was a change, we have reason to believe, of nature and substance, so as to be thenceforward incapable of decay or dissolution, It might be susceptible of any external form, which the particular purpose of his appearance should require. So when he appeared to Stephen and Paul, or to any of his saints, it was necessary he should assume the form which he had born in the flesh, that he might be known to them. But it is not necessary to suppose that he was confined to that form. The contrary rather appears in the revelation of Saint John, in which, after once shewing himself to the apostle, our Lord was afterwards represented to his eyes under different forms. All, however, that is of importance to us to know, all that belongs to our present subject to observe, is, that Christ's glorified person was incapable of dying any more; that it continues at this day; that it hath all along continued the same real, identical being, as that which went up into heaven in the sight of his apostles; the same essential nature, the same glorified substance, the same proper person.

ture.

But, secondly, He is the same also in power.

The "glory of God," in Scripture, when spoken of as an object of vision, always, I think, means a lumin. us appearance, bright and refulgent, beyond the splendour of any natural object whatever.

our Lord himself declared to his disciples after his resurrection,-" All power is given unto me in heaven and in earth :" Matt. xxviii 18. You will observe in this passage of Saint Paul, not only the magnificent terms in which Christ's exaltation is described, viz. "that every knee should thenceforward bow in his name, and that every tongue should confess him to be the Lord;" but you will observe al so, the comprehension and extent of his dominion, "of things in heaven, of things on earth, of things under the earth." And that we are specifically comprised under this authority and this agency, either of the two following texts may be brought as a sufficient proof: "Where two or three are gathered together, there am I in the midst of you;" Matt. xviii. 20. which words of our Lord imply a knowledge of, an observation of, an attention to, and an interference with, what passes amongst his disciples upon earth. Or take his final words to his followers, as recorded by Saint Matthew: “Lo, I am with you always, to the end of the world," and they carry the same implication. And, lastly, that, in the most awful scene and event of our existence, the day of judgment, we shall not only become the objects, but the immediate objects of Christ's power and agency, is set forth in two clear and positive texts: "The hour is coming, and now is, when the dead shall hear the voice of the Son of God," John v. 25. not

-See Sherlock's Sermon on Phil, ii,

the voice of God, but the voice of the Son of display of the power of Christ, and of his re. God. And then, pursuing the description of ligion, may be in reserve; and the ages which what will afterwards take place, our Lord adds, it may endure, after the obstacles and impein the next verse but one," that the Father diments to its reception are removed, may be, hath given him authority to execute judgment beyond comparison, longer than those which also, because he is the Son of Man:" which we have seen, in which it has been struggling is in perfect conformity with what Saint Paul announced to the Athenians, as a great and new doctrine, namely," that God hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath vised him from the dead."

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with great difficulties, most especially with ignorance and prejudice. We ought not to be moved any more than the apostles were moved, with the reflection which was cast upon their mission, that since the "fathers fell asleep, all things continue as they were." We ought to return the answer which one of them returned, that what we call tardiness in the Deity, is not so; that our so thinking it arises from not allowing for the different importance, nay, probably for the different ap. prehension of time, in the divine mind and in ours; that with him a thousand years are as one day; words which confound and astonish human understanding, yet strictly and metaphysically true.

Again: We should remember that the apostles, the very persons who asserted that God would put all things under him, themselves, as we have seen, acknowledged that it was not yet done. In the mean time, from the whole of their declarations and of this discussion, we collect, that Jesus Christ ascended into the heavens, is, at this day, a great efficient Being in the universe, invested by his Father with a high authority, which he exer cises, and will continue to exercise until the end of the world.

Having shewn that the er of Jesus Christ is a subsisting power at this time, the next question is, as to its duration. Now, so far as it respects mankind in this present world, we are assured that it shall continue until the end of the world. The same texts which have been adduced prove this point, as well as that for which they were quoted; and they are confirmed by Saint Paul's declaration, 1 Cor. xv. 24. "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father" therefore he shall retain and exercise it until then. But farther, this power is not only perpetual, but progressive; advancing and proceeding by different steps and degrees, until it shall become supreme and complete, and shall prevail against every enemy and every opposition. That our Lord's dominion will not only remain unto the end of the world, but that its effects in the world will be greatly enlarged and increased, is signified very Thirdly, he is the same in his office. The expressly in the second chapter of the Epistle principal offices assigned by the Scriptures to to the Hebrews. The apostle in this passage our Lord in his glorified state, that is, since applies to our Lord a quotation from the his ascension into heaven, are those of a mePsalms: "Thou hast put all things in sub-diator and intercessor. Of the mediation of jection under his feet ;" and then draws from our Lord, the Scripture speaks in this wise: it a strict inference; "for in that he put all "There is one God, and one mediator between things in subjection under him, he left no- God and men, the man Christ Jesus." 1 Tim. thing that he did not put under him." And ii. 5. It was after our Lord's ascension that then he remarks, as a fact," but now we see this was spoken of him; and it is plain from not yet all things put under him." That com- the form and turn of the expression, that his plete entire subjection, which is here promised, mediatorial character and office was meant to hath not yet taken place. The promise must, be represented as a perpetual character and therefore, refer to a still future order of things. office, because it is described in conjunction This doctrine of the progressive increase, and with the existence of God and men, so long as final completeness of our Lord's kingdom, is men exist; "there is one mediator between also virtually laid down in the passage from the God and men, the man Jesus Christ "Corinthians already cited: "He must reign" Hitherto ye have asked nothing in my till he hath put all enemies under his feet." name:" "At that day ye shall ask in my For that this subjugation of his several ene-name. John xvi. 24, 26. These words form mies will be successive, one after another, is part of our Lord's memorable conversation strongly intimated by the expression, "the last with his select disciples, not many hours before enemy that shall be destroyed is death." his death; and clearly intimate the mediatorial Now, to apprehend the probability of these office which he was to discharge after his asthings coming to pass, or rather to remove cension. any opinion of their improbability, we ought constantly to bear in cur mind this momentous truth, that in the hands of the Deity time is nothing; that he has eternity to act in. The Christian dispensation, nay, the world itself, may be in its infancy. A more perfect

Concerning his intercession, not that which he occasionally exercised upon earth, when he prayed, as he did most fervently for his dis ciples, but that which he now at this present time exercises, we have the following text, explicit, satisfactory, and full: "But this man.

because he continueth ever, hath an unchange- | supposing it to consist, as here represented, of able priesthood :" by priesthood is here meant accepted spirits, participating of happiness in the office of praying for others "Wherefore a state of sensible society with one another, he is able to save them to the uttermost that and with Jesus Christ himself at their head, come unto God by him, seeing he ever liveth one train of reflection naturally arises; nameto make intercession for us." No words can ly, first, that it is highly probable there should more plainly declare than these words do, be many expressions of Scripture which have the perpetuity of our Lord's agency; that it relation to it; secondly, that such expressions did not cease with his presence upon earth, must, by their nature, appear to us, at prebut continues. "He continueth ever; he ever sent, under a considerable degree of obscurity, liveth; he hath an unchangeable priesthood." which we may be apt to call a defect; thirdSurely this justifies what our text saith of him; ly, that the credit due to such expressions that he is "the same yesterday, to-day, and must depend upon their authority as portions for ever;" and that not in a figurative or me-of the written word of God, and not upon the taphorical sense, but literally, effectually, and probability, much less upon the clearness of really. Moreover, in this same passage, not what they contain; so that our comprehension only the constancy and perpetuity, but the of what they mean must stop at very general power and efficacy of our Lord's intercession notions; and our belief in them rest in the are asserted: "He is able to save them to the deference to which they are entitled, as Scriputtermost, that come unto God by him."- ture declarations. Of this kind are many, if They must come unto God; they must come not all, of those expressions which speak so by him; and then he is able to save them com- strongly of the value, and benefit, and efficacy pletely. of the death of Christ, of its sacrificial, expiaThese three heads of observation, namely, tory, and atoning nature. We may be assurupon his person, his power, and his office, com-ed, that these expressions mean something prise the relation in which our Lord Jesus real, refer to something real, though it be Christ stands to us, whilst we remain in this something which is to take place in that fumortal life. There is another consideration of ture dispensation of which we have been speakgreat solemnity and interest, namely, the re- ing. It is reasonable to expect, that, when lation which we shall bear to him in our fu- we come to experience what that state is, the ture state. Now the economy which appears same experience will open to us the distinct to be destined for the human creation, I mean, propriety of these expressions, their truth, and for that part of it which shall be received to the substantial truth which they contain ; and future happiness, is, that they shall live in a likewise shew us, that however strong and ex. state of local society with one another, and alted the terms are which we see made use of, ander Jesus Christ as their head; experienc- they are not stronger nor higher than the ing a sensible connexion amongst themselves, subject called for. But for the present we as well as the operation of his authority, as must be, what I own it is difficult to be, contheir Lord and governor. I think it likely tent to take up with very general notions, that our Saviour had the state of things in humbly hoping, that a disposition to receive view, when, in his final discourse with his and acquiesce in what appears to us to be apostles, he tells them: "I go to prepare a revealed, be it more or be it less, will be replace for you. And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also:" John xiv. 2, 3. And again, in the same discourse, and referring to the same economy, "Father," says he, "I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me :" for that this was spoken, not merely of the twelve, who There is another class of expressions, which, were then sitting with Jesus, and to whom since they professedly refer to circumstances his discourse was addressed, but of his disci- that are to take place in this new state, and ples in future ages of the world, is fairly collect- not before, will, it is likely, be rendered quite ed from his words, (John xvii. 20.) "Neither intelligible by our experience in that state; pray I for these alone, but for them also which but must necessarily convey their imperfect shall believe on me through their word."-information until they be so explained. Of Since the prayer here stated was part of the this kind are many of the passages of Scripdiscourse, it is reasonable to infer, that the ture which we have already noticed, as refer. discourse, in its object, extended as far as the ring to the changes which will be wrought in prayer, which we have seen to include believ- our mortal nature; and the agency of our ers, as well of succeeding ages as of that then Lord Jesus Christ, and the intervention of present. This power in producing those changes, and the Now concerning this future dispensation nearer similitude which our changed natures

garded as the duty which belongs to our subsisting condition, and the measure of informa tion with which it is favoured; and will stand in the place of what, from our deep interest in the matter, we are sometimes tempted to desire, but which, nevertheless, might be unfit for us, a knowledge which not only was, but which we perceived to be, fully adequate to the sub. ject.