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For if the conduct of our Lord Christ be only a transcript of the divine law which we are bound to obey, and if we are so far from being like that example, that in fact we are by nature directly contrary to it; then by the deeds of the law shall no flesh be justified in God's sight: then it is impossible that we should be saved by our own works and deservings. We are in truth transgressors of the holy law, and therefore can never be justified by it. We must then fly to the divine mercy. We must renounce the vain and presumptuous attempt of establishing our own righteousness, and must submit ourselves to the righteousness of God. Whilst men compare themselves only with each other, or substitute the corrupt standard of the world for the unalterable law of God, and are thus ignorant as well of the rule of duty as of their own hearts, it is no wonder that they stand upon their supposed merits and resist the doctrines of grace. But if they once come to know themselves and the holy life of their Saviour, and will honestly, and as in the presence of God, examine their hearts and lives by that perfect rule of virtue, they will gradually discover their extreme guilt and depravity, they will learn to welcome, and to glory in, the salvation which they now misunderstand and despise: and justification by faith in the Redeemer, and in his righteousness, imputed to them without the deeds of the law, will appear a blessing infinitely desirable and suitable; and in fact the only blessing by which their deplorable misery can be relieved.

We learn,

III. ON WHAT FOUNDATION THE DOCTRINE OF THE NEW BIRTH STANDS. For, if men, besides being pardoned, must be made like to Christ, in order to obey God here and enjoy him hereafter, then they must have a change of heart, they must undergo an entire spiritual and radical alteration, a

renewal in the spirit of their minds, a birth of the Holy Ghost. For a fallen corrupt creature to love God with his whole heart, to hate every sin, to copy the example of his divine Saviour, and imitate the lovely tempers and life of the Son of God, there must be a new birth, a holy bias of nature implanted, an internal principle of life, a heavenly tendency of the heart and affection, in a word, that secret but powerful work of the blessed Spirit by which the eyes are gradually opened, the determination of the will altered, the heart purified, and the life changed.. The spring of all holiness and real virtue is the regeneration of heart by the Holy Ghost. Let, then, the sinner who is sensible that his character is far from resembling that of his Saviour, implore this gift of divine grace, that he may be born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever. This, and this only, will effectually lead him to repentance for sin, to faith in the merits of his Saviour, and to the really transcribing of his holy example; that is, it will produce, what nothing else can, true practical godliness in his heart and life, and the actual imitation of our Lord's spirit and conduct.

IV. Lastly, the Christian may collect from this subject, HOW MUCH HE HAS STILL TO LEARN AND TO DO. Whom God did foreknow, he also did predestinate to be conformed to the image of his Son, is the emphatic language of the Apostle. But how defective is our resemblance to this image! It is begun, indeed, if we are real Christians, in the incipient transformation of the heavenly birth. But much, much remains unaccomplished. Let us, then, study more intensely than we have ever yet done, the example of our Lord. Let us occasionally devote a given time-a month for instance-for a more express meditation on the striking excellencies

of our Saviour's conduct. Let us improve especially for this purpose the various solemn days appointed by our church to commemorate the different actions of his life. Let us deliberately apply ourselves to the imitation of his piety and zeal; his fortitude and wisdom; his deadness to the world, his benevolence, his meekness, his patience, his compassion, his forgiveness of injuries. Nor must we stop here. A Christian should especially study that union and combination of graces and duties which appeared in his divine Master. Here, here lies the chief labour and work of a follower of Christ. Consistency is the evidence of advanced and solid religion. On separate points we may be deceived, but the entire harmony and consistency of Christian virtues can never mislead us in the judgment we form of our own character. Let us sit down, then, to this matchless picture, let us fill our minds with its beauties, and then copy it touch by touch. More especially let us follow those parts of the example which we should naturally be most ready to omit. Above all, let our character be amiable and natural; let our religion be easy and engaging; let us implore more fervently the grace of the Holy Spirit to assist us; let us acknowledge with shame our continual defects; let us rely on the atonement of our Lord for pardon and acceptance before God: and let us eagerly desire the time, when we shall be perfect, as our Father which is in heaven is perfect, and be like our Saviour, because we shall see him as he is.

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SERMON XVII.

THE FORCE OF HABIT.

JEREMIAH Xiii. 23.

Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accustomed to do evil.

SUCH are the emphatic words in which the force of evil habit is described by the inspired Prophet. The sinner, drawn on by a long course of transgression, and involved in the labyrinth and toils of corrupt usage, becomes at length hardened and incorrigible. A deceived heart turns him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? It cannot fail, therefore, of being a most important subject to endeavour to trace out something of the process by which men arrive at this fearful state, to describe the general nature of our habits as moral and accountable beings, to give a specimen of the various dangers to which they expose us, and to warn those of their peril, who are insensibly advancing to the brink of the precipice. I therefore propose to enter on the subject in the present discourse; with the design, under the divine blessing, of awakening the secure and careless sinner from his fatal lethargy, of enforcing on him the

necessity of an immediate and thorough conversion, and of showing the extent and magnitude of that work of almighty grace, by which the habits of sin and sensuality are made to give place to those of Christian obedience and holiness. Let us, then, consider,

I. The nature of our habits generally.

II. The consequences arising from sinful habits in our fallen state.

III. The extent and magnitude of that conversion to God which is therefore necessary.

We notice,

I. THE NATURE OF OUR HABITS GENERALLY. Habit is an aptitude or disposition of mind or body acquired by the frequent repetition of the same act. What we have done once, we do a second time with more ease and readiness. As we become accustomed to the performance of any action, we have a proneness to repeat it on like occasions, the ideas connected with it being always at hand to lead us on and direct us; so that it requires a particular effort to forbear it, but to do it demands often no conscious act of the will at all. This sensibility to the power of habit is a part of our original constitution as framed by our Creator, for the wisest and most beneficent purposes. We are formed to contract a facility and bias by use and exercise. To describe, indeed, the phenomena of this remarkable principle of our nature fully and in detail, would be difficult; but its general features are sufficiently

obvious.

Habits of body are produced by repeated external acts, as agility, gracefulness, dexterity in the mechanical arts. Thus the arm of the labourer is hardened for toil, and the hand of the mechanic is practised for skill; the racer acquires his swiftness, and the wrestler his strength. Habits of mind are

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