these thoughts settle themselves upon our minds. I They were formerly fleeting and transitory, as the cloud which passes along the sky; and they were so for two reasons; first, they found no congenial temper and disposition to rest upon, no seriousness, no posture of mind proper for their re-scurity in which the subject is placed: and placed, ception; and, secondly, because we of our own accord, by a positive exertion and endeavour of our will, put them away from us, we disliked their presence, we rejected and cast them out. But it is not so now; we entertain and retain religious meditations, as being, in fact, those which concern us most deeply. I do not speak of the solid comfort which is to be found in them, because that belongs to a more advanced state of Christian life than I am now considering: that will come afterwards; and, when it does come, will form the support, and consolation, and happiness of our lives. But whilst the religious principle is forming, at least during the first steps of that formation, we are induced to think about religion chiefly from a sense of its vast consequences: and this reason is enough to make wise men think about it both long and closely. Lastly, our religious thoughts come to have a vivacity and impressiveness in them which they had not hitherto: that is to say, they interest us much more than they did. There is a wonderful difference in the light in which we see the same thing, in the force and strength with which it rises up before our view, in the degree with which we are affected by it. This difference is experienced in no one thing more than in religion, not only between different persons, but by the same person at different times, the same person in different stages of the Christian progress, the same person under different measures of divine grace. ture and condition of that state which we are so soon to try. This solicitude, which is both natural and strong, is sometimes, however, carried too far: and this is the case, when it renders us uneasy, or dissatisfied, or impatient under the ob not only in regard to us, or in regard to common men, but in regard even to the apostles themselves of our Lord, who were taught from his mouth, as well as immediately instructed by his Spirit. Saint John, the author of the text which I have read to you, was one of these; not only an apostle, but of all the apostles, perhaps, the most closely connected with his Master, and admitted to the most intimate familiarity with him. What it was allowed, therefore, for man to know, Saint John knew. Yet this very Saint John acknowledges "that it doth not yet appear what we shall be," the exact nature, and condition, and circumstances of our future state are yet hidden from us. I think it credible that this may, in a very great degree, arise from the nature of the human understanding itself. Our Saviour said to Nicodemus, if I have told you earthly things, and ye believe not how shall ye believe, if I tell you of heavenly things!" It is evident from the strain of this extraordinary conversation, that the disbelief on the part of Nicodemus, to which our Saviour refers, was that which arose from the difficulty of comprehending the subject. Therefore our Saviour's words to him may be construed thus: If what I have just now said concerning the new birth, concerning being born again, concerning being born of the Spirit, concerning the agency of the Spirit, which are all "earthly things," that is, are all things that pass in the hearts of Christians in this their present life, and upon this earth; if this information prove so difficult, that you cannot bring yourself to believe it, by reason of the difficulty of appre hending it; "how shall ye believe?" how would Finally, would we know whether we have made, or are making, any advances in Christianity or not? These are the marks which will tell us. Do we think more frequently about reli-ye be able to conquer the much greater difficulties gion than we used to do? Do we cherish and entertain these thoughts for a longer continuance than we did? Do they interest us more than formerly? Do they impress us more, do they strike us more forcibly, do they sink deeper? If we perceive this, then we perceive a change, upon which we may ground good hopes and expectations; if we perceive it not, we have cause for very afflicting apprehensions, that the power of religion hath not yet visited us; cause for deep and earnest intercession with God for the much wanted succour of his Holy Spirit. SERMON V. which would attend my discourse, “if I told you heavenly things?" that is to say, if I speak to you of those things which are passing, or which will pass, in heaven, in a totally different state and stage of existence, amongst natures and beings unlike yours? The truth seems to be, that the human understanding, constituted as it is, though fitted for the purposes for which we want it, the is, though capable of receiving the instruction and knowledge, which are necessary for our condu and the discharge of our duty, has a native origi nal incapacity for the reception of any distinct knowledge of our future condition. The reason is, that all our conceptions and ideas are drawn from experience, (not, perhaps, all immediately from experience, but experience lies at the botto of them all,) and no language, no information, instruction, can do more for us, than teach us the relation of the ideas which we have. Therefore so far as we can judge, no words whatever that could have been used, no account or description that could have been written down, would hav been able to convey to us a conception of our fo ture state, constituted as our understandings now are. I am far from saying, that it was not in the ONE of the most natural solicitudes of the hu- power of God, by immediate inspiration, to have man mind, is to know what will become of us af struck light and ideas into our minds, of which us ter death, what is already become of those friends turally we have no conception. I am far from sy who are gone. I do not so much mean the great ing, that he could not, by an act of his power, have question, whether we and they shall be happy or assumed a human being, or the soul of a human be miserable, as I mean the question, what is the na-ing into heaven; and have shown to him or it, the OF THE STATE AFTER DEATH. Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.1 John iii. 2. SERMONS ON SEVERAL SUBJECTS. "We nature and the glories of that kingdom: but it is mark of resemblance to their former figure; as, for These are common transformations; and evident, that, unless the whole order of our present example, from worms and caterpillars to flies and world be changed, such revelations as these must moths. be rare; must be limited to very extraordinary the like happens, when an animal changes its elepersons, and very extraordinary occasions. And ment from the water to the earth, or an insect from even then, with respect to others, it is to be ob- living under ground to flying abroad in the air. served, that the ordinary modes of communication And these changes take place in consequence of by speech or writing are inadequate to the trans- that unalterable rule, that the body be fitted to the mitting of any knowledge or information of this state; which rule obtains throughout every region sort: and from a cause, which has already been of nature with which we are acquainted. Now ven. So saith Saint Paul expressly, "Flesh and noticed, namely, that language deals only with the our present bodies are by no means fitted for heaideas which we have; that these ideas are all found. ed in experience; that probably, most probably blood cannot inherit the kingdom of God; corindeed, the things of the next world are very re- ruption doth not inherit incorruption." Between mote from any experience which we have in this; our bodies as they are now constituted, and the the consequence of which is, that, though the in- state into which we shall come then, there is a spired person might himself possess this superna- physical, necessary, and invincible incongruity. tural knowledge, he could not impart it to any Therefore they must undergo a change, and that other person not in like manner inspired. When, change will, first, be universal, at least as to those therefore, the nature and constitution of the hu- who shall be saved; secondly, it will be sudden; man understanding is considered, it can excite no thirdly, it will be very great. First, it will be unisurprise, it ought to excite no complaint, it is no versal. Saint Paul's words in the fifteenth chapfair objection to Christianity, "that it doth not yet ter of his first epistle to the Corinthians are, I do not say that the shall all be changed." I do, however, admit, that appear what we shall be." imperfection of our understanding forbids it, (for, this whole chapter of Saint Paul's relates only in strictness of speech, that is not imperfect which to those who shall be saved; of no others did he answers the purpose designed by it,) but the pre- intend to speak. This, I think, has been satisIf so, the expression sent constitution of our understanding forbids it. factorily made out; but the argument is too long "It doth not yet appear," saith the apostle, to enter upon at present. "what we shall be, but this we know, that, when of the apostle, "We shall all be changed," proves he shall appear, we shall be like him." As if only that we who are saved, who are admissible he had said, Though we be far from understand-into his kingdom, shall be changed. Secondly, ing the subject either accurately or clearly, or from having conceptions and notions adequate to the truth and reality of the case, yet we know something: this, for instance, we know, that, "when he shall appear, we shall be like him." The best commentary upon this last sentence of Saint John's text may be drawn from the words of Saint Paul. His words state the same proposition more fully when he tells us (Phil. iii. 21)" that Christ shall change our vile body, that it may be like his glorious body." From the two passages together, we may lay down the following points. First, that we shall have bodies. One apostle informs us, that we shall be like him; the other, that our vile body shall be like his glorious body: therefore we shall have bodies. Secondly, that these bodies shall be greatly changed from what they are at present. If we had had nothing but Saint John's text to have gone upon, this would have been implied. "When he shall appear, we shall be like him." We are not like him now, we shall be like him; we shall hereafter be like him, namely, when he shall appear. Saint John's words plainly regard this similitude as a future thing, as what we shall acquire, as belonging to what we shall become, in contradistinction to what we are. Therefore they imply a change which must take place in our bodily constitution. But what Saint John's "He shall words imply, Saint Paul's declare. change our vile bodies." That point, therefore, may be considered as placed out of question. That such a change is necessary, that such a change is to be expected, is agreeable even to the Throughout the uniestablished order of nature. verse this rule holds, viz. that the body of every animal is suited to its state. Nay, more; when an aniinal changes its state, it changes its body. When animals which lived under water, afterwards live in air, their bodies are changed almost entirely, so as hardly to be known by any one the change will be instantaneous. So Saint Paul We The two apostles go one step further when they tell us, that we shall be like Christ himself; and that this likeness will consist in a resemblance to SERMON VI. ON PURITY OF THE HEART AND AFFECTIONS. Beloved, now are we the sons of God: and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.—1 John iii. 2, 3. his glorified body. Now of the glorified body of image of the earthy, of our parent, the first Adam, Christ all that we know is this. At the transfi-created for a life upon this earth; we shall, in our guration upon the mount, the three apostles saw future state, bear another image, a new resemthe person of our Lord in a very different state blance, that of the heavenly inhabitant, the se from its ordinary state. "He was transfigured cond man, the second nature, even that of the before them, and his face did shine as the sun, Lord from heaven. and his raiment was white as the light." Saint Luke describes it thus: "The fashion of his countenance was altered, and his raiment was white and glistening: and behold there talked with him two men who appeared in glory." Then he adds, "that the apostles, when they awaked, saw his glory." Now I consider this transaction as a specimen of the change of which a glorified body is susceptible. Saint Stephen, at his martyrdom, saw the glory of God, and Jesus standing at the right hand of God. Saint Paul, at his conversion, saw a light from heaven, above the brightness of the sun, shining round about him; and in this light Christ then was. These instances, like the former, only show the changes and the appearances WHEN the text tells us, "that every man that of which a glorified body is susceptible, not the hath this hope in him purifieth himself,” it must form or condition in which it must necessarily be be understood as intending to describe the natufound, or must always continue. You will ob- ral, proper, and genuine effects of this hope, serve, that it was necessary that the body of our rather, perhaps, than the actual effects, or at least Lord at his transfiguration, at his appearance after as effects, which, in point of experience, unihis resurrection, at his ascension into heaven, at versally follow from it. As hath already been his appearance to Stephen, should preserve a re-observed, the whole text relates to sincere Chris semblance to his human person upon earth, because it was by that resemblance alone he could be known to his disciples, at least by any means of knowledge naturally belonging to them in that human state. But this was not always necessary, nor continues to be necessary. Nor is there any sufficient reason to suppose, that this resemblance to our present bodies will be retained in our future bodies, or be at all wanted. Upon the whole, the conclusions, which we seem authorised to draw from these intimations of Scripture, are, First, that we shall have bodies. Secondly, that they will be so far different from our present bodies, as to be suited, by that difference, to the state and life into which they are to enter, agreeably to that rule which prevails throughout universal nature; that the body of every being is suited to its state, and that, when it changes its state, it changes its body. Thirdly, that it is a question by which we need not at all be disturbed, whether the bodies with which we shall arise be new bodies, or the same bodies under a new form; for, Fourthly, no alteration will hinder us from remaining the same, provided we are sensible and conscious that we are so; any more than the changes which our visible person undergoes even in this life, and which from infancy to manhood are undoubtedly very great, hinder us from being the same, to ourselves and in ourselves, and to all intents and purposes whatsoever. Lastly, that though, from the imperfection of our faculties, we neither are, nor, without a constant miracle upon our minds, could be made able to conceive or comprehend the nature of our future bodies; yet we are assured that the change will be infinitely beneficial; that our new bodies will be infinitely superior to those which we carry about with us in our present state; in a word, that whereas our bodies are now comparatively vile, (and are so denominated,) they will so far rise in glory, as to be made like unto his glorious body; that whereas, through our pilgrimage here, we have borne, that which we inherited, the tians, and to these alone; the word we, in the preceding part of it, comprises sincere Christians, and no others. Therefore the word every man, must be limited to the same sort of men, of whom he was speaking before. It is not probable, that in the same sentence he would change the persons and characters concerning whom he discoursed. So that if it had been objected to Saint John, that, in point of fact, every man did not purify himself who had this hope in him, he would have replied, I believe, that these were not the kind of persons he had in his view; that throughout the whole of the text, he had in contemplation the religious condition and character of sincere Christians, and no other. When in the former part of the text, he talked of we being the sons of God, of we being like Christ, he undoubtedly meant sincere Christians alone; and it would be strange if he meant any other in this latter part of the text, which is in fact a continuation of the same discourse, of the same subject, nay, a portion of the same sentence. I have said thus much in order to obviate the contrariety which there seems to be between Saint John's assertion and experience. Experience, I acknowledge, proves the inefficacy, in numerous cases, of religious hope and religious motives: and it must be so; for if religious motives operated certainly and necessarily, if they produced their effect by an infallible power over the mind, we should only be machines necessarily actuated; and that certainly is not the thing which a moral agent, a religious agent, was intended to be. it was intended that we should have the power of doing right, and, consequently, of doing wrong; for he who cannot do wrong, cannot do right by choice; he is a mere tool and instrument, or rather a machine, whichever he does. Therefore all moral motives, and all religious motives, unless they went to deprive man of his liberty entirely, which they most certainly were not meant to do, must depend for their influence and success upon the man himself. This success, therefore, is various; but when is SERMONS ON SEVERAL SUBJECTS. Merely controlling the actions, without governing the thoughts and affections, will not do. In point of fact it is never successful. It is certainly not a compliance with our Saviour's command, nor is it what St. John meant in the text by purifying ourselves. it fails, it is owing to some vice and corruption in | of our Saviour, in the passage here referred to, to the mind itself. Some men are very little affected direct the attention of his disciples to the heart, to by religious exhortation of any kind, either by that which is within a man, in contradistinction hearing or reading. That is a vice and corrupto that which is external. Now he who only tion in the mind itself. Some men, though strives to control his outward actions, but lets his affected, are not affected sufficiently to influence thoughts and passions indulge themselves without their lives. That is a vice and corruption in the check or restraint, does not attend to that which mind, or rather in the heart; and so it will always is within him, in contradistinction to that which be found. But I do not so much wonder at per- is external. Secondly, the instances which our sons being unaffected by what others tell them, Saviour has given, though, like all instances in be those others who they may, preachers, or Scripture, and to say the truth, in all ancient teachers, or friends, or parents, as I wonder at writings, they be specimens and illustrations of seeing men not affected by their own thoughts, his meaning, as to the kind and nature of the their own meditations; yet it is so; and when it duties or the vices which he had in view, rather So, it argues a deep corruption of mind indeed. than complete catalogues, including all such We can think upon the most serious, the most duties or vices by name, so that no other but what solemn subjects, without any sort of consequence are thus named and specified were intended: upon our lives. Shall we call this seared insensi- though this qualified way of understanding the bility? shall we call it a fatal inefficiency of the enumerations be right, yet even this enumeration rational principle within us? shall we confess, itself shows, that our Saviour's lesson went beyond that the mind has lost its government over the man? the mere external action. Not only are adulteThese are observations upon the state of morals ries and fornications mentioned, but evil thoughts and religion, as we see them in the world: but and lasciviousness; not only murders, but an evil whatever these observations be, it is still true, and eye; not only thefts, but covetousness or covetings. this is Saint John's assertion, that the proper, Thus by laying the axe to the root; not by lopnatural, and genuine effect of religious hope is to ping off the branches, but by laying the axe to cause us to strive "to purify ourselves, even as he the root, our Saviour fixed the only rule which is pure." Saint John strongly fixes our attention, can ever produce good morals. I mean, as he means, such of us as are sincere Christians, upon what we are to be hereafter. This, as to particulars, is veiled from us, as we have observed, by our present nature, but as to generals, as to what is of real importance and concern for us to know (I do not mean but that "Every man that hath this hope in him puriit might be highly gratifying and satisfactory to know more, but as to what is of the first import- fieth himself, even as he," namely, Christ himself, ance and concern for us to know,) we have a "is pure." It is a doctrine and lesson of the New glorious assurance, we have an assurance that we Testament, not once, but repeatedly, inculcated, shall undergo a change in our nature infinitely that if we hope to resemble Christ in his glorified for the better; that when he shall appear glorified state, we must resemble him in his human state. as he is, we shall be like him. Then the point And it is a part, and a most significant part, of is, what we are to do, how we are to act, under this doctrine, that the resemblance must consist in this expectation, having this hope, with this pros-purity from sin, especially from those sins which pect placed before our eyes. Saint John tells us, we are to purify ourselves, even as he is pure.' Now what is the Scriptural meaning of purifying ourselves can be made out thus. The contrary of purity is defilement, that is evident: but our Saviour himself hath told us what the things which defile a man are; and this is the enumeration; evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; and the reason given why these are the real proper defilements of our nature is, that they proceed from within, out of the heart: these evil things come from within, and defile the man. The seat, therefore, of moral defilement, according to our Saviour, the heart; by which we know, that he always meant the affections and the disposition. The seat, therefore, of moral purity must necessarily be the same; for purity is the reverse of defilement: consequently, to purify ourselves, is to cleanse our hearts from the presence and pollution of sin; of those sins particularly, which reside in, and continue in the heart. This is the purgation intended in our text. This is the task of purgation enjoined upon us. It is to be noticed, that it goes beyond the mere control of our actions. It adds a further duty, the purifying of our thoughts and affections. Nothing can be more certain, than that it was the design cleave and attach to the heart. It is by Saint Paul usually put thus: "If we be dead with Christ, we believe that we shall also live with him." 66 "Dead with Christ;" what can that mean? for the apostle speaks to those who had not yet undergone natural death. He explains: "Reckon yourselves to be dead unto sin;" that, "He that is you hear, is the death he means. dead, is freed from sin;" that is Saint Paul's own exposition of his own words; and then, keeping the sense of the words in his thoughts, he adds; "if we be dead with Christ, we believe that we shall also live with him." Again, still keeping the same sense in view, and no other If we have been planted together in the sense: likeness of his death, we shall be also in the likeness of his resurrection." Once more, but still observe in the same sense, "We are buried with him by baptism unto death; our old man is crucified with him." The burden of the whole passage is, that if we hope to resemble what Christ is in heaven, we must resemble what he was upon earth; and that this resemblance must consist specifically in the radical casting off of our sins. The expressions of the apostle are very strong; "that the body of sin may be destroyed. Let not sin reign in your mortal body; obey it not in the lusts thereof" not only in its practices, but in its desires. "Sin shall not have dominion over you." 46 66 In another epistle, that to the Colossians, Saint Paul speaks of an emancipation from sin, as a virtual rising from the dead, like as Christ rose from the dead. If ye then be risen with Christ, seek those things that are above, where Christ sitteth at the right hand of God: set your affections on things above, not on things of the earth; for ye are dead, and your life is hid with Christ in God. When Christ, who is our life shall appear, then shall ye also appear with him in glory." In this way is the comparison carried on. And what is the practical exhortation which it suggests? "Mortify, therefore, your members which are upon the earth, fornication, uncleanness, evil concupiscence, and covetousness:" which is an equivalent exhortation, and drawn from the same premises, as that of the text; "Purify yourselves, even as he is pure." The Scriptures then teach, that we are to make ourselves like Christ upon earth, that we may become like him in heaven, and this likeness is to consist in purity. Now there are a class of Christians, and I am ready to allow, real Christians, to whom this admonition of the text is peculiarly necessary. Ir appears from these words, that our Saviour in his preaching held in view the character and spiritual situation of the persons whom he addressed; and the differences which existed amongst men in these respects: and that he had a regard to these considerations, more especially in the preaching of repentance and conversion. Now I think, that these considerations have been too much omitted by preachers of the Gospel since, particularly in this very article; and that the doctrine itself has suffered by such omission. It has been usual to divide all mankind into two classes, the converted and the unconverted; and, by so dividing them, to infer the necessity of conversion to every person whatever. In proposing the subject under this form, we state the distinction, in my opinion, too absolutely, and draw from it a conclusion too universal: because there is a class and description of Christians, who, having been piously educated, and having persevered in those pious courses into which they were first brought, are not conscious to themselves of ever having been without the influence of religion, of ever having lost sight of its sanctions, of ever hav ing renounced them; of ever, in the general course of their conduct, having gone against them. These cannot properly be reckoned either converted or unconverted. They are not converted, for they are not sensible of any such religious alteration having taken place with them, at any par ticular time, as can properly be called a conver sion. They are not unconverted, because that implies a state of reprobation, and because, if we call upon them to be converted, (which if they be unconverted we ought to do,) they will not well understand what it is we mean them to do; and, instead of being edified, they may be both much and unnecessarily disturbed, by being so called upon. They are not those who set aside religion; they are not those who disregard the will of their Maker, but they are those who endeavour to obey him partially, and in this way: finding it an easier thing to do good than to expel their sins, especially those which cleave to their hearts, their affections, or their imaginations, they set their endeavours more towards beneficence than purity. You say we ought not to speak disparagingly of doing good: by no means; but we affirin, that it is not the whole of our duty, nor the most difficult part of it; in particular, it is not that part of it which is insisted upon in the text, and in those other Scriptures that have been mentioned. The text, enjoining the imitation of Christ upon earth, There is, in the nature of things, a great variety in order that we may become like him in heaven, of religious condition. It arises from hence, that does not say, do good even as he went about doing exhortations, and calls, and admonitions, which good, but it says; "purify yourselves even as he are of great use and importance in themselves, is pure:" so saith Saint John. "Mortify the deeds and very necessary to be insisted upon, are, neof the body, let not sin reign in you; die with vertheless, not wanted by all, are not equally ap Christ unto sin; be baptized unto Jesus Christ, plicable to all, and to some are altogether inap that is, unto his death; be buried with him by plicable. This holds true of most of the topics of baptism unto death; be planted together in the persuasion or warning, which a Christian teacher likeness of his death; crucify the old man, and can adopt. When we preach against presumpdestroy the body of sin; as death hath no more tion, for instance, it is not because we suppose dominion over him, so let sin no more reign in all are presumptuous; or that it is necessary for your mortal bodies:" so Saint Paul. All these all, or every one, to become more humble, or diffistrong and significant metaphors are for the pur-dent, or apprehensive than he now is: on the con pose of impressing more forcibly upon us this trary, there may, amongst our hearers, be low, and great lesson; that to participate with Christ in his timorous, and dejected spirits, who, if they take glory, we must participate with him in his humi- to themselves what we say, may increase a dispe liation; and that this participation consists in di-sition which is already too much; or be at a loss to vesting ourselves of those sins, of the heart espe-know what it is herein that he would enjoin upoa cially, and affections, whether they break out into them. Yet the discourse and the doctrine may, action or not, which are inconsistent with that purity, of which he left us an example; and to the attainment and preservation of which purity, we are most solemnly enjoined to direct our first, strongest, and our most sincere endeavours. SERMON VII. OF THE DOCTRINE OF CONVERSION. I am not come to call the righteous, but sinners, to repentance.-Matthew ix. 13. that nevertheless, be very good; and for a great portion of our congregation, very necessary. The like, think, is the case with the doctrine of conversion If we were to omit the doctrine of conversion, we should omit a doctrine, which, to many, must be the salvation of their souls. To them, all calls without this call, all preaching without this doc trine, would be in vain; and it may be true, that a great part of our hearers are of this description. On the other hand, if we press and insist upon conversion, as indispensable to all for the purpose of being saved, we should mislead some, who would not apprehend how they could be required |