SERMON VI.

HEAVEN NOT THE INHERITANCE OF ALL MEN.

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived.-1 Cor. vi. 9.

SERMON VII.

THE BLESSEDNESS AND CHARACTER OF JUSTIFIED PERSONS. There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.Rom. viii. 1.

SERMON VIII.

THE SAME SUBJECT CONTINUED.

Page

284

297

. 310

SERMON I.

THE PASTORAL OFFICE, AND DUTIES OF IT, BRIEFLY DELINEATED.1

MAL. ii. 6.-" The law of truth was in his mouth, and iniquity was not found in his lips; he walked with me in peace and equity, and did turn many away from iniquity."

AMONGST other advantages from meetings of this kind, it is not inconsiderable, that they are generally opened with sermons which have a relation, less or more, to the ministerial work. And, indeed, considering how important and comprehensive it is, the purest minds may need, now and then, to be stirred up to the remembrance of it: I say to the remembrance of it; for it is not so much meant, I presume, by discourses of this kind, to teach others what they are ignorant of, as to have our own hearts more deeply impressed with reviewing what we already know. Now, it is the laudable custom, or rather the reason on which it is founded, that authorizes me to make any such attempt. And, when I do so, I hope my reverend fathers and brethren "will bear with me a little; and indeed bear with me."

These words lie in a context where the enormities of the priests are reproved, and threatened with awful severities. The external sanctity of their order did not alleviate, far less atone for their offences, but made them more highly criminal. It is true, amidst all the anathemas here denounced, there is a merciful hint that repentance might

1 Preached at the opening of the Synod of Glasgow and Ayr, at Ayr the 2d of April, 1745.

P

prevent their ruin. And, to bring them to the amendment wished for, they have set before them a character perfect in its kind; the character of some who had preceded them in the sacred office, and having acquitted themselves with fidelity, and to the divine approbation, have this testimony in the verse now read, "The law of truth was in his mouth," &c.

The whole of these words are spoken directly of the Jewish priesthood; but, the essential qualities necessary to both being the same, they may, without the least violence, be applied to the Christian ministry. And in this light I would now consider them; and that in all the branches of the text.

I. Their doctrine, and manner of publishing it: “The law of truth was in his mouth, and iniquity was not found in his lips."

II. The nature of their conversation and life: "He walked with me in peace and equity," says God.

III. The happy tendency and fruit of both: "And did turn many away from iniquity."

Lastly, I shall conclude with some reflections upon the whole.

I. The first part, then, of the text and character is, "The law of truth was in his mouth;" meaning, no doubt, the Old Testament revelation, the whole of God's mind and will contained there. This the priests were bound to explain, and propagate the knowledge of among his people. In like manner, it is true of the authorized teachers of Christianity, that the "law of truth" ought to be in their mouth; and the expression seems to import two things.

1. The purity and soundness of the doctrines which we preach. These are to be the true and faithful sayings, the lively oracles of God, not the visions of our own head, or the inventions of men. "I delivered to you," says the apostle Paul, "that which I received of the Lord;" and in this he acted agreeably to the commission given to them all-"Teaching them to observe all things," saith Christ, "whatsoever I have commanded you." It is of great im

portance thoroughly to know the contents and tenor of our commission; the nature and importance, dependence and connection of divine truths contained in it; and, as wise builders, we would lay the foundation in these first principles, which are unchangeably the same under the Old Testament and New. Thus, in bringing men to God, we would convince them that he is; prove his existence and attributes, and explain them with as much perspicuity as possible; his government of this world, and the just retribution we may expect from him in the next; the worth and immortality of the soul, and the everlasting obligations of moral goodness. We would establish our hearers in the faith of revelation, letting them see the grounds upon which its credibility is built. In a special manner, we ought to explain the Scripture account, and indeed the most satisfying one, of the origin of moral evil; the darkness and disorder it has brought upon human nature; its extensive influence over all of our race. We would paint this destroyer in its different and hideous aspects; as unjust rebellion against the laws, and cursed enmity to the holiness of God; as the crucifier of the Lord of glory, and grief of his Holy Spirit; as the sickness, dishonour, and death of the precious soul. And having explained the guilt, condemnation, and death that came upon us by the first Adam; it would be criminal to be silent upon the gift of righteousness, the abundance of grace, and the eternal life which reigns through Jesus Christ, who is the second Adam, and the Lord from heaven. "This is the faithful saying, that he came to save sinners," which should frequently be in our lips, the principal part of our commission, as ministers of his gospel, to open up his amiable character and offices, to pour forth his name as ointment, and to make manifest in every place the sweet savour of the knowledge of it. This was the manner of the great apostle, Eph. iii. 8: "That I should preach among the Gentiles the unsearchable riches of Christ;" the treasures of his love, and fellowship of his sufferings; the power of his resurrection, and beauties of his holiness; the ease and

honour of his yoke, and joys of his salvation. Thus, like the star to the wise men, so should the light of our sermons, and other public ministrations, guide souls to Christ; to him, I say, as their wise Teacher to instruct, and Highpriest to reconcile; as an exalted Prince, to whom the love and obedience of the whole man is due; and Advocate, to present them and their services to God. In a word, to Him as the inexhaustible fountain of pardon and grace, comfort, victory, and glory.

2. This expression, "the law of truth is in his mouth," imports not only the soundness and purity of our doctrine, but a promptness and ability to deliver it. This is, in Scripture style, "the door of utterance," so frequently prayed for by the apostle. And therefore, among other qualifications of a gospel minister, we find that usually this is one, that "he be apt to teach;" not only have a heart well-affected to the truth, but a readiness and talent for imparting it to others. This is of so much importance, that it was particularly promised, and given by our Lord to the first planters of his gospel, "a mouth as well as wisdom, which all their enemies should not be able to gainsay." In the infancy of the church it was an extraordinary gift, now it is to be acquired. A variety of means is necessary to this purpose, which cannot be here enlarged upon; viz. Acquaintance with the languages, in some degree at least, and the different parts of philosophy; the attentive study of human nature, and knowledge of its history in the different ages of the world; but above all, the knowledge of the sacred records, with devout meditation and prayer. By these, and such like means, should we furnish the mind with an abundance of valuable truths, and cultivate them with future care, that out of this treasure the mouth may speak, and bring forth things new and old. Now, all these helps are necessary in their place; and to decry the use of any one of them, particularly of human learning, were quite barbarous and Gothic. It is an encomium upon Moses, and a shining part of his character, that "he was learned in all the wisdom of the