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SERMON II.

CHRISTIAN PRACTICE.

BY THE REV. JOHN HARTLEY, OF YORK.

"LITTLE CHILDREN, LET NO MAN DECEIVE YOU; HE THAT DOETH RIGHTEOUSNESS IS RIGHTEOUS, EVEN AS HE IS RIGHTEOUS." 1 JOHN iii. 7.

From the language of affectionate caution with which this statement is introduced, it would seem that there is great danger of our overlooking the essentially practical character of religion. And the history of the human mind too mournfully corroborates this inference. Thus in the first ages of the Christian Church, the tendency to disregard the necessity of pure, high-minded and consistent righteousness of life developed itself simultaneously with the promulgation of the Gospel by the Apostles. Not to speak of others, many of the Gnostics-to counteract whose errors was one design of this Epistle-adopting the principle that matter is intrinsically evil, led unholy and profligate lives, and maintained that in this they were not culpable. With them knowledge was everything, and the distinctions and authority of the moral law were despised. Nor have there been wanting in any age, exhibitions of

the same lamentable disposition; not indeed always manifesting itself in a form so gross, but still insidiously and fatally working. Can any thoughtful Christian have communed much with his own heart, or endeavoured to ascertain the state of feeling in the religious world, without perceiving a peculiar liability to self-deceit and forgetfulness on this point? There may not be an utter disregard of the claims of moral duty: the decisions of conscience may not be systematically or daringly defied: yet are we all too prone to compromise matters, by placing religion in something apart from walking holily and unblameably. It would probably outrage the sentiments and convictions of all of us, were it broadly and nakedly stated, that there being a correct belief of the truths of revalation, we should be saved, even though continuing in open sin. But may we not sometimes so dwell on the grand truth that we are justified by faith alone, and not by the deeds of the law, as almost to forget that still the law is obligatory as a rule of life? Are we not sometimes most careful not to trust in good works, but not equally "careful to maintain good works ?"

Two things tend to produce this result,-limited mental power, and moral pravity. Because of the contracted range of our thoughts, we cannot estimate truths comprehensively. Continuous or exclusive attention to one will cause it to assume in our mind a disproportionate importance. Vast and high is the temple of truth, while our mental eye is feeble, and unable at one glance to take in the whole field of view. Hence the partial and inadequate apprehension of the whole design and genius of Christianity to which we have referred. And besides this, our natural and inherent depravity renders us insensible to the holiness of the Gospel. Gladly would our evil hearts welcome any system of salvation which was

low in its moral tone. Antinomianism may be logically deduced from certain expositions of the Christian system: but let it never be forgotten that it has its root in human nature, its fountain in the heart. And while in theory we may cede and even contend for the high claims of rectitude and holiness, still may we in practice be criminally negligent of them. How humbly, then, and how seriously should we listen to the holy Apostle's warning; "Little children, let no man deceive you: he that doeth righteousness is righteous, even as He"-the Lord our Redeemer" is righteous." "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him."

It will be perceived that the point of St. John's statement is this, that HOLY CONDUCT IS AN ESSENTIAL PART OF RELIGION; that this is an infallible test of genuine piety; that its absence is fatal to all pretensions to the Christian character.

This is the vital and all-important principle that we propose to establish. Before proceeding, however, let one or two preliminary remarks be entertained.

And first: The question on which the Apostle here speaks is quite distinct from that which relates to the ground or meritorious cause of salvation. This is alone and always, the mediation of Christ, made available on our behalf by our personal faith in Him. This truth must be preserved intact; it must ever occupy the foreground in our views; no clouds must be raised to dim its lustre. But it is perfectly harmonious and consistent with that advanced by St. John in the text. To say that we cannot be saved without works of piety towards God and man-there being opportunity for their performance-is surely not to say that we are saved through their intrinsic merit. Most true is it, that we are justified by faith; but then, the fact is, that the faith by which we

obtain justification will inevitably produce holiness and all good works. Hence the Apostle Paul, whom we may regard as the champion of the former doctrine, often places these things in juxtaposition, and represents them as having a mutual bearing. He most strenuously asserts that we are saved by grace alone, and also that the doing of righteousness is universally obligatory. Ponder, e. g., these passages: "For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Eph. ii. 8-10.) "Not by works of righteousness which we have doue, but according to his mercy he saved us......being justified by his grace. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works." (Titus iii. 5—8.)

Then again, it must never be forgotten that the source of all holiness of heart and life is divine. By no mere and unaided natural powers can we do works of righteousness. Not until we are grafted into "the true Vine," not except we "abide in him," can we bring forth fruit. If our life in the flesh be one of conformity to God's will, and obedience to his commands, it is because Christ liveth in us. It is through the Spirit of Christ that we mortify the deeds of the body, and live unto God. All our springs are in Him.

These things being remembered, we proceed to dwell somewhat more at length on the statement of the text, that Holy conduct is an essential part of religion. In proof of this we adduce

I. THE WHOLE SCOPE AND DESIGN OF THE MEDIATORIAL SCHEME.

Our Divine Redeemer did not come to save men by some means which might free them from the obligation of serving God in holiness, and righteousness before Him. His atonement was not offered that the eternal law of righteousness might be compromised or evaded; but that it might be magnified and made honourable, that its authority might be vindicated, that it might be enforced by yet more solemn and affecting sanctions, that power might be imparted to walk according to its rules, and that the most powerful motive-love to a reconciled God and a bleeding Saviour-might constrain us to keep its precepts. "When therefore," says John Howe, "He was to do for us the part of a Redeemer, He was to redeem us from the curse of the law, not from the command of it; to save us from the wrath of God, not from his government."

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Take, brethren, some of the declarations of God's word relative to the end of Christ's coming into the world; and you will find them all replete with evidence that He came to destroy iniquity and to establish the reign of righteousness. The voice of prophecy is uplifted to foretell the advent of "Messiah the Prince, and he shall come," it says, to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness." (Dan. ix. 24.) The determined prophetic weeks are fulfilled; "the fulness of the time" is come; and the Everlasting "Word is made flesh." Jesus is his appointed name, "for he shall save his people from their sins." He gathers around him disciples,the types and representatives of a people countless as the stars of heaven; and he says to them, "I have chosen you, and ordained you, that should ye and go bring forth fruit"-fruit that "should remain.” (John xv. 16.) When he pours out his soul unto death, it is that

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