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would be better accomplished by the, ministry of angels, But it is evident that, if angels were to continue among us for the ministry of the gospel, that the reverence which we felt for them at first would soon cease; a familiarity as extreme as was our awe would succeed, and we should soon treat angels with the same contempt with which we now treat our fellow-men. Angels have been employed, on rare occasions, to "minister for them who shall be heirs of salvation;" but it has most frequently been on some such errand as that of the angel who liberated the apostles from prison, and said to them, "Go, stand and preach in the temple to the people all the words of this life." The ministry of the gospel is wisely committed to men. They can enter into the states of those whom they address; they can comfort those that mourn by the same consolations with which they have been comforted; they can have access to them at all times; they can handle with delicacy the diseases they witness; they can use the arts of persuasion and entreaty. Men are addressed by men for the same reason that the Redeemer assumed our nature; he was made "partaker of flesh and blood, that he might be touched with a feeling of our infirmities."

And not only was the dispensation of the gospel committed to men, but to men of obscure station and mean talents. We might have supposed that God would select the noble, the mighty, the learned, to make known the gospel of his grace. But, says the apostle, "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath

that are.

chosen the foolish things of the world to confound the wise; and the weak things of the world to confound the things which are mighty and base things of the world, and things which are despised, hat. God chosen; yea, and things which are not, to bring to naught things That no flesh should glory in his presence." Had God employed the great and the wise to propagate his gospel, suspicions might have been raised in the minds of men that its success was to be ascribed to the elevated talent and station of its propagators. But when we see men without talent, or science, or rank, going forth and preaching the gospel, and, by their preaching, shutting up temples, dashing idols to the ground, and causing a new order of things to take place, we must admire the wisdom of God, and acknowledge that the success of such men could only be attributed to the grace of God which was in them. Their speech and their preaching was "not in the enticing words of man's wisdom, but in demonstration of the Spirit and of power." And the reason was obvious: it was that the faith of those who heard them "should stand, not in the wisdom of men, but in the power of God." It was thus made evident that God was standing forth God thus identified the cause as his own, and put his stamp on the exertions of his servants. And, in later ages, the same things have been seen. The greatest effects have been produced, more by piety than by talent. The cause is still entirely his. "Paul may plant, and Apollos may water," but it is "God who giveth the increase." God will not divide his success with any human being.

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All things are of him; and "let him that glorieth glory in the Lord."

These are some of the indications of Divine wisdom in the gospel. They have been set before you in a poor and imperfect manner, yet enough has been said to show you how the wisdom of God has been displayed in the gospel. Have you seen any thing of this wisdom? Have the elements of inquiry been stirred up within you? Do you feel your need of such a gospel? Are you constrained to cry, " Men and brethren, what must we do to be saved?" You must either say, with a rapture greater than that of Archimedes, "We have found Him! We have found Him of whom Moses in the law, and the prophets did write" or determine never to rest till you have thus found Him, and are able to exclaim with Thomas, "My Lord and my God!" Or, you must be destitute of Christ, and in a state of condemnation, hopelessness, and misery. Without Him, you have in you the elements of everlasting despair. "Behold, I bring you good tidings;" in Christ there is full and everlasting salvation. But there is no hope of mercy or of escape out of Him: every hope that is not founded upon Him will be cut off forever! Oh that many may be awakened to see this, and come to Him who alone can bless them! What can you enjoy if his anger be not turned away from you? Oh that you would seek to be reconciled to Him, and enjoy his approbation! If there be dignity, this is dignity; if there be happiness, this is happiness!

And if you are thus concerned for yourselves, you will feel concerned also for the diffusion of the gospel. You will be zealous for the support of those institutions whose object is to fit preachers for proclaiming the gospel of truth. There must be piety in the first place; and he whose heart is not purified by the grace of God, had better enter on any profession than that of preaching the gospel. But piety alone will not avail: a man must be able to investigate truthto answer the arguments of gainsayers-and to silence objectors. He should know much of the structure of the human mind, that he may bring his arguments to bear, and bring the gospel into contact with that mind. He should have some knowledge of science in general, and of the state of society, and the world at large. He must have knowledge which the grace of God does not communicate, and which it was not designed to teach. It must be acquired from men of wis dom and piety.

Our denomination has been greatly behind in these respects. But I am happy to say that we are now fully aware of the importance of a learned ministry; and that all our people will soon feel this, in having an intelligent and pious ministry among them. And it ought to be so some of the greatest intelligences have been on the side of Christ and the gospel. "In Jesus Christ are hid all the treasures of wisdom and knowledge." The religion of Jesus Christ is not inimical to the profession of human science; and if a man have genuine piety, he cannot have too much knowledge.

I call upon you to be benevolent on this occasion. Remember that he, who thus giveth, offers a sacrifice which is well-pleasing to God;

and he who gives aright, will feel a reward in his own bosom, as well as receive a gracious reward hereafter. While we pray, day after day, "Let thy work appear unto thy servants, and thy glory to their children," we cannot act more consistently with our prayers than by doing all we can to assist in the means of "edifying the body of Christ till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."

V.

GLORYING IN RELIGION.*

JEREMIAH, ix., 23, 24: Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD, which exercise loving kindness and righteousness in the earth; for in these things I delight, saith the LORD.

[Preached at Broadmead, Bristol, September 28th, 1828.]

THE instruction that is here given is given by the Author of our being; it is the dictate, consequently, of infinite wisdom, and of the highest and most supreme authority. It is given by Him who knoweth the hearts and searcheth the reins of the children of men, who is acquainted with all their ways and all their designs, and knows what is reserved for them, through all the recesses of a boundless eternity. It is an instruction of the highest order; and, as such, every ear should be open, and every heart be obedient. From the decision of such a Being as this there is no appeal: His sentence must stand fast, His pleasure must be executed, and the final events of our future condition must be regulated according to the measures that are established by His cternal mind. When any portion of the word of God is read with solemnity, all who fear God will attach to it a great degree of importance, and will endeavour to bring it into the closest union with their hearts. This is the word which the Lord hath spoken: He that formed the world, and will judge us at the last day, according to the rules of His eternal mind: He has taught us where to place our confidence, and whence to withdraw it. "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth glory in this, that he understandeth and knoweth me."

You all understand what is meant by glorying; it is an emotion of mind that speaks of exultation-self-satisfaction-self-approbation; which inspires confidence, and anticipates auspicious events in fu

* Reported in the Pulpit, vol. xviii.

turity. It is nearly allied to that pride which dilates the countenances and extends the hearts of the children of men; and seldom is it safe to indulge this emotion, much less to let it become the continual emotion of our minds. It is a state of mind to which men are so liable, notwithstanding the sorrows and vicissitudes of the present life, on certain occasions, that the word of God has condescended to take it under its regulation, and to tell us on what objects it is lawful and just to indulge this emotion. It is not in the contemplation of wealth, strength, or wisdom; but it is in the contemplation of God-in the contemplation of the heart, brought into such a state as he requiresa state suited to his nature and character.

In these words there are three things which naturally suggest themselves to our attention:

First, That there is a disposition in man to glory and self-confidence, on account of personal accomplishments;

Secondly, That such glorying as this is founded upon a false basis, and is therefore unreasonable and improper; and, in the

Third place, another object is suggested to us, which will justify that glory and self-confidence, which ought not to be connected with

the others.

I. In the first place, we are reminded that THERE IS A DISPOSITION

IN MEN TO GLORY AND SELF-CONFIDENCE ON ACCOUNT OF THE PERSONAL ACCOMPLISHMENTS WHICH DISTINGUISH THEM IN THE EYES OF THEIR

FELLOW-CREATURES. These accomplishments are seldom possessed without a degree of that emotion which is here described. Bodily strength, for instance, is a source of great emulation and glory. It inspires the idea of great actions in its possessors, and frequently makes them arrogant and proud. It induces them to assume what does not belong to them, to violate the proprieties of life, and to carry about with them a spirit of defiance and insult in their intercourse with their fellow-creatures. Though now the effects of it, in consequence of the refinement of the upper classes, are principally confined to the lower classes of life, yet there we may contemplate its operation, and we shall see the effect it produces on things when the event of them is to be decided by acts of personal prowess and valour. The first and greatest painter of human manners and character represents his hero denying that laws were made for him; assuming every thing by force, speaking loudly of defiance, and inflamed by ungovernable pride. The effect of the progress of reason and mental culture, both in neighbourhoods and societies, has contributed to lessen the effect, and, consequently, to diminish the pride and glory resulting from capricious strength.

And, with respect to worldly wisdom, that which foresees consequences at a distance that detects the weak part of systems-that discovers sophistry, where it lies in ambush—that provides for contingencies at great distance-and that wisdom which prevails in the councils of princes; you will perceive that this quality is eminently calculated to inspire glory in the hearts of its possessors. It inspires confidence more than that which is attached to the grosser qualities

of the human frame'; and no men are more in danger of being wise in their own eyes than those who possess this quality; and nothing is more calculated to strengthen that high esteem of themselves which these qualities inspire.

With respect to the possession of riches, though it is adventitiousthough it is not a quality of the mind or body-though it does not strictly belong to us or make any part of our nature, yet it has the most insidious influence in filling our minds with pride and presumption. A rich man generally treats his inferiors with contempt; he is frequently induced to break the laws of society, which he considers himself not under the necessity of obeying, on account of the superiority of his station. Nothing is so calculated to fill men with insufferable pride as the possession of extraordinary riches. It produces a semblance of homage or respect; it commands the services of mankind; it levies a contribution on all nature and society, and gives to those who possess it a sort of universal empire; and it is not at all to be wondered at that these minds are more tempted by pride and glory than those who seek to be distinguished by worldly wisdom.

II. Let us consider, in the next place, THE FALSE AND ERRONEOUS

BASIS ON WHICH THESE SENTIMENTS OF GLORY AND SELF-CONFIDENCE

ARE FOUNDED, as attested by him whose words cannot be mistaken, and who here directs the sentiment into another channel. There are three reasons why it is improper to indulge sentiments of glory and 'self-confidence:

1. In the first place, neither separately taken, nor in their combined form, will they ever teach their possessors their true use; but they frequently turn to hurt, not only to society at large, but to their own possessors. They are in the nature of an instrument, but an instrument requires a director; it requires the presence of a superior principle; and these are none of them of a nature to suggest their own proper application. Hence it arises, that where they exist alone, without any superior principle, they are frequently injurious to their possessors, as well as society at large. Bodily strength, for example: where is he who, chiefly distinguished by that possession, has ever been led to act a wise and virtuous part? Has it not, on the contrary, hurried him to the extremest danger, and led him to seek out annoyance to himself and others? Whereas, had he not this possession, he 'might have passed on his course peaceably and undisturbed. It sets at defiance the laws and decorum of society, and is as frequently the source of danger to the possessor as to those over whom its influence is exerted. With respect to wisdom, worldly policy is sometimes most injurious to those who possess it. Wise men are often entangled in the vastness of their own schemes; they are content with nothing but what is eccentric and new-they refine to such a degree as to deceive themselves; and depending too much on the experience and common observation of mankind, we find they are led to tread in dangerous paths. Riches are seldom the portion of superior minds. With respect to those very objects on which worldly policy is intent, a moderate degree of mental acquisition is generally considered more

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