SERMON II.

ADMISSION SERMON.1

ROM. X. 15.-"How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!"

THERE were few things in the Christian revelation incensed the nation of the Jews more, than the admission of the Gentile world into the kingdom of their Messiah, and that they should share equally with them in the blessings of it. Though there were early and repeated predictions of this event, they could not believe, nor indeed hear it with patience. Away with this fellow!" cried the enraged multitude, speaking of this same apostle-"it is not fit," said they, "that he should live;" because he hinted his commission to go to the Gentiles. This point, however, he labours frequently to establish; and particularly shows in this context, that, in the momentous matter of a sinner's justification and acceptance with God, Jew and Gentile stand upon a level. But, in order to share in these privileges, the Gentile world must be acquainted with them-for faith comes by hearing—and acquainted with them by a means and method which God himself should authorize. For how shall they preach, or hope to treat successfully with sinners about this salvation, unless they are sent? And then follows the illustration of this subject in the words which I have read: "As it is written, How beautiful are the feet of them that preach the gospel

1 Preached at Paisley, June 16, 1757.

of peace, and bring glad tidings of good things!" These words are quoted from Isaiah lii. 7. and literally refer to Israel's release from Babylon by the Persian monarch's decree; and by way of accommodation here, to a much more important redemption through Jesus Christ, published in the gospel. More particularly, let us consider,

I. The subject and message ministers are sent with; viz. "the gospel of peace," and "glad tidings of good things."

II. Their work and duty with respect to these; viz. to preach and bring these tidings.

III. The respect due to such a message, and those who bring it: "How beautiful are their feet!"

Lastly, A few inferences from the whole.

I. To return to the first of these; viz. The subject and message which the ministers of Christ are charged with, called here," the gospel of peace," and "glad tidings of good things." More generally,

1. This gospel is a constitution and covenant of mercy, for restoring fallen man to the love and likeness of God. It is replete with inestimable blessings,-points out the foundation on which they stand,-and the way in which they are dispensed through a Mediator. It is not so much the promulgation of a law, as a remedial dispensation, suited to the wretchedness and woe of the revolting creature,—with this merciful aspect, the guilty sinner had the first notice of it, and, in every future discovery, it shined with more conspicuous grace. It is true that the religion of nature, and the whole obligations of piety and virtue, which reason can approve, are adopted into this plan, and an essential branch of it; and it is the glory of revelation to illuminate these fundamental truths, and enforce these obligations with motives most powerful and piercing. But to make these our only subject, or to treat other things slightly, and by the bye as it were, is to falsify or maim our message, to impoverish Christianity, and, indeed, to preach another gospel. More particularly,

2. In an eminent manner, it is the gospel of peace with

God. This is the subject that runs through the whole of revelation, and adorns the New Testament pages with beauty and glory;-that obnoxious as we were to his righteous displeasure, and a deserved curse, his purpose toward us was love;-that God is in Christ reconciling the world to himself, through the blood and death of his Son. Though justly provoked, he is rendered propitious,—a foundation is laid for union and friendly correspondence, -that, upon our humble return to God, and faith in this blood, debts will be forgiven, and bonds cancelled,—we shall be made the righteousness of God in him, and again to stand high in his favour.

3. It is a gospel which restores the corrupt degenerate sinner to peace with himself, and to all around him. It not only inculcates the restraint of our appetites, and subduing rebellious passions, the mortifying our affections to the world, and moderation toward the things thereof; it not only binds the law of kindness and love upon the heart, the observance of which would make society a quiet, delightful habitation; but what merits our particular notice, and is a peculiar glory of this gospel, it is a ministration of the Spirit, whose diversity of wondrous gifts adorned the infant church of Christ, and still adorns every re-made soul with the more amiable beauty of holiness; whose mighty preventing influence repairs the sad desolations made by sin, replaces the disjointed powers of the soul; and thus, by restoring inward health and soundness, makes them to abound in the fruits, and walk in that path of righteousness, the effect whereof is quietness and assurance for ever. A ministration of that Spirit, who, as a Comforter, fills the soul with the peace of believing; and, by attesting the truth of grace, gives good men the real enjoyment of God, themselves, and things about them, and partly to enjoy heaven upon earth, in the refreshing hope of it.

In this sense now, the subject and message ministers are charged with, is the gospel of peace. It would be to light a candle at noon, to expatiate upon the other part of its

description here, that it is "glad tidings of good things." If the smiles of heaven, and freedom from its wrath, redemption from sin, and being made alive to God,-if victory over the world, death, and hell, with the hope of eternal glory,—if these be glad tidings to the condemned, the enslaved, and the miserable,-they are the news, the blessings brought to us, and bestowed by the gospel. And so said the angel, when publishing the nativity of the new-born Saviour: "Fear not," said he, "for, behold, I bring you glad tidings of great joy, which shall be to all people," Luke ii. 10. We proceed now,

II. To consider a minister's work, with respect to the gospel, and these glad tidings-He is to preach and bring them. Such is the language of our Lord's commission: "Go, preach the gospel to every nation," Mark xvi. 15; publish my character and mission to the world; give the history of my life and miracles, sayings, sufferings, and death; my resurrection; the dispensation of grace which, as head of my church, I am carrying on, and the kingdom of glory that shall succeed it. Unfold the redemption I have wrought for sinners; the inestimable blessings which I am ready to confer; and on what terms I bestow them. Declare the whole counsel of God, and keep nothing back that may be profitable to souls. More particularly,

1. We should preach to the understandings of men. I do not mean, that we ought not to preach what is incomprehensible, and that all mysteries are to be discarded; God forbid. This is a boasted refinement, only becoming those mighty sons of reason, who think it a reproach to build their assent upon infallible truth, and the authority of God. If Christianity had no mysteries in it, that itself, I conceive, were enough to render it incredible; for who would imagine, that, in a revelation of the divine nature, perfections, counsels, and government, there should be nothing said beyond the grasp of our present capacity and powers? Our eyes have their mysteries, and our reason too, and why not our faith? Mysteries then we may, we must preach, and be rational preachers too. But on these,

and other subjects, we would be perspicuous and plain; by the easiest forms of speech, we would enter the understanding, and lead to the knowledge of the truth, not only in opening the articles of faith, and duties of the Christian life, but the grounds on which we believe the one, and our obligations to the other.

2. We should preach to the heart. Cold argument and reasoning are very insufficient to bow the will, and conquer its reluctance; and, therefore, the affections should be gained, in favour of the cause we plead for. To this purpose, seriousness and fervency of spirit, a becoming vehemence will be necessary; every tender or terrible, compassionate or awful mode of discourse, that may smite the sleepy soul, awake it to attention, and rouse its sorrow or triumph, love, hope, or fear. Examples of this sacred oratory abound in holy writ, and upon these we should form; that, by proper use and imitation of them, we may acquire the happy skill of reigning over the hearts of an assembly. This solemnity and ardour may be a subject for the satire of your quietists in preaching, the advocates for rational repose and languor in the pulpit. But let the ill-placed ridicule fall where it ought. Are sinners hot in pursuing their wicked courses; and may not we be warm in calling them to repentance? In important worldly concerns, do men act in character, when they are all life and activity? when eternity is at stake, may we not be, may we not appear to be in earnest? Are the passions indeed a part of our frame? a part of our frame given us by a wise and most indulgent God? How absurd is it to say, that they ought not to be kindled in his service? As if it were the riches, and pleasures, and honours of the world alone, and not the kingdom of heaven, that is to be taken by force.

3. And lastly on this head-The gospel preacher should condescend, and be particular in his address to hearers. As their character and spiritual state is very various, we should speak accordingly; having to do with the presumptuous and humble, stupid and awakened, sincere and