the service of God, and that of his generation. Many persons, after their conversion, have greatly improved their health, which had been before impaired by those vicious excesses which war alike against the body and the soul.

2. Religion favours the possession of reputation. "A good name is more precious than ointment," says Solomon; and he represents "honour" in wisdom's left hand, as "length of days" was in her right. Though reputation ought not to be made an object of primary desire and pursuit, yet it is to be valued in its just degree: the esteem of excellent persons tends to confirm and animate us in a virtuous course; and when we might be in danger of sinking under a distrust of our attainments, the commendation of the wise and good may sustain our own desponding estimate of our moral qualities: besides which, reputation enlarges the opportunities of usefulness to others. But piety promotes esteem: a good man commonly lives down at last the enmity which his virtues had at first excited. There is a power in good men that disarms hostility: "who is he that will harm you," Eays Peter, "if ye be followers of good?" "Demetrius," says John, "has a good report of all men, and of the truth itself." "He that in these things serveth Christ," says Paul, “is acceptable to God, and approved of men." And, once more,

3. With regard to the acquisition of property: to say that extraordinary opulence is likely in general to be accumulated by the man of piety, would perhaps be wrong. In general, it is to be feared, the acquisition of great riches is accompanied rather by the neglect of religious duties, by an excessive immersion in worldly affairs, or by a degree of artifice in the pursuit of the objects of avarice. But to the attainment of moderate wealth, we maintain that piety is favourable, inasmuch as it promotes habits of regularity and industry, inspires a proper desire to excel in our calling, and recommends us by a character of integrity. A moderate zeal for the acquirement of property, with a view to useful or necessary ends, is not condemned, either by the voice of reason, or by the word of God. Wisdom is portrayed as "having in her left hand riches" as well as honour."

These advantages to our temporal happines will be found, though not universally, yet usually, to walk in the train of religion

II. We now proceed to those present effects of religion which are of an interior nature, which belong to the state of the mind, and which are independent of outward circumstances. Though we profess, on this occasion, to set aside an immediate view of the future happiness promised to religion in another state of being, yet we cannot set aside the expectation of that happiness; for this would be to set aside the very subject of our inquiry, religion itself; the expectation of a future state, and a happiness beyond this life, being essential to the existence of religion. All the servants of God have ever expected blessings in another world, and have been affected in a suitable manner by such expectation. And we speak of the ordinary effects of religion on its possessors; though they may be experienced in an exVOL. IV.-I 1

traordinary degree on particular occasions, and at certain seasons. Such effects are the following:

1. Every good man lives in the belief and remembrance of God, as that great Being who is, and who is fitted by his infinite perfections to be, the Governor of all things. This is the thought most familiar to the mind of every religious person: and what can be so calculated to calm the mind, amid all agitations? to give satisfaction, amid the seeming inequality of providence, amid the wildness and strangeness, the disorders and distresses, of the present scene? What so suited to inspire confidence and peace, as the conviction that Jehovah reigns; that there exists at the head of the universe a Being infinitely wise, good, and mighty; that there is an Eternal Mind at the helm of the world, who, through the tempests of time, conducts all things to the proper haven; and says to the waves, in the height of their commotion, "Hitherto shall ye come, and no farther?"

2. Good men believe that they are in a state of harmony with this Greatest and Best of beings. Can it be indifferent to any man whether he is in a state of amity or enmity with such a Being; a Being who is all activity and energy; who sees, and commands, and fills all things? The suspicion of his hostility to us must be a cause of the deepest disquietude; but the conviction of his friendship must be unspeakably tranquillizing to the heart; and this is the effect and reward of piety.

3. The pious man, in every season of trouble, has recourse to this Divine and Almighty Friend. To cry for help to God is the dictate of nature, and it is confirmed by the word of God. The Christian goes to the throne of grace, and casts his care on Him who has declared that He careth for him: he prays, and he believes that his prayer ascends to a God who hears and answers prayer. Is not this a support and consolation? to deal with God as with a Father who invites us to himself at all times? to stay on his promises, and be at peace? I would appeal, for the answer, to every one here that has used this tried resource.

4. If we consider what are the most essential elements of piety, we shall find them favourable to happiness. These may be stated as adoration and benevolence; the former having respect to the Divine Being, the latter extending to our fellow-creatures. What is adoration but the contemplation of the infinite fulness and glory of God; a mixture of veneration and love towards that Being who alone is qualified to be our eternal, as well as our satisfying portion? The heav enly state itself can present nothing higher than this; and the sacred writers, in referring to it, can say nothing more exalted than these words, "Blessed are the pure in heart, for they shall see God!" It is in the nature of man to love sublimity: but this sentiment can only find its proper element in piety: there alone can perfect grandeur dwell!

With regard to benevolence and love, we read that to "dwell in love is to dwell in God;" it is to make the nearest approach to the Divine felicity and to the Divine image. Hatred makes us wretched;

it is for the most part baffled in its purposes, overruled by causes beyond our control: but love can never be entirely disappointed, as it is in affinity with the purposes of the Best of beings.

5. Piety tranquillizes us, as it teaches us to believe in a heavenly state. Whether there is a heaven or not (a point which we need not decide for our present purpose, though we have sufficient evidence that there is), the happy belief in such a state remains unchanged to the pious man. He believes that time bears him on to an eternity of bliss; that he is rich in the reversion of a glorious futurity, the meanest portion of which, as reserved for the meanest among the servants of God, far surpasses all that is coveted here. He rejoices in the hope of the glory of God; and this hope, which is always steadfast, at times amounts to a rapturous assurance, in moments when eternity seems to be at hand; when faith almost rises into vision; and the believer can say, with a tone of triumph, "Oh death, where is thy sting? Oh grave, where is thy victory? Thanks be to God, who giveth us the victory, through Jesus Christ!" "I know that my Redeemer liveth, and that though worms destroy this body, yet in my flesh I shall see God!"

These are sentiments in which eminent saints have lived and died: some of them may have been known to us, and thousands more are on record. And, though Christians are often in trouble like others, the Spirit of promise only is required to produce in their souls these joys to a degree which humanity itself cannot sustain; and thus to overwhelm us with an "exceeding weight of glory!"

Have done with all unjust suspicion as to the happiness of religion! Oh, taste and see! Religion will make you happy here; but, above all, it will prepare you to be happy with God hereafter. It will render you useful, respected, and perhaps even illustrious, on earth; and it will certainly render you glorious in the presence of God. The neglect of religion must prove essentially, irreparably, and eternally calamitous there can be no peace without God: He is the God of peace; and Jesus Christ is the only way to Him. "There is no peace to the wicked." God says it, and it must stand. An infinite will is opposed to their welfare.

Let us, therefore, now lay hold on the Divine Being, by prayer, by looking to the cross of Christ, by walking under the conduct of his Spirit; walking humbly with God here below, until we reach the eternal temple, and go out thence no more. These are the true sayings of God: He calls us by his Son to be justified, sanctified, and glorified with himself forever!

XXVII.

DUTY OF BELIEVERS TO MAINTAIN GOOD WORKS.*

TITUS, iii., 8: This is a faithful saying, and these things I will that thou affirm constantly, that they who have believed in God be careful to maintain good works. These things are good, and profitable

unto men.

[Preached at Broadmead, Bristol, Thursday evening, Nov. 5, 1829, preparatory to the Lord's Supper.]

THE Apostle Paul is conspicuous, among the sacred writers, as the great champion of Divine grace; he expatiates, beyond the rest, on the doctrines that illustrate the freeness of the gospel salvation; to him we resort for argument whenever we would insist on Christ crucified as the ground of our justification; he excludes all ideas of merit in the creature, and exhibits the Divine Redeemer as the only propitiation for our sins.

This great doctrine is laid down in the words immediately connected with those of the text; in which he affirms that, "After that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour; that, being justified by his grace, we should be," according to the promise, "made heirs of eternal life." A clearer, fuller account of gratuitous redemption, combined with the work of the Holy Spirit, is not to be found in the Scriptures. Yet from this he instantly proceeds, in the text, to inculcate the ministerial duty of constantly recommending good works and a holy life. This is a sufficient answer to those who think it enough if we exhibit, in our preaching, the great doctrines of the gospel, while we may leave the particular duties of Christian obedience to follow of their own accord. Those who form their ministry, or who form their taste as hearers, on this supposition, differ from the judgment of the Apostle Paul.

Christians are here described as "those who have believed in God." This more particularly refers to Gentile converts, who had no faith before they became acquainted with the gospel; for all just ideas of God and of duty are owing to Jesus Christ; it is through Him that we arrive at the character of God; we believe in the Father only through the Son; we ascend to the only true God by Jesus Christ, whom He has sent.

We are now to observe what it is which those who minister the gospel to others are here required to "affirm constantly;"

From the notes of the Rev. T. Grinfield.

namely, this," that those who have believed in God be careful to maintain good works." Ministers, it is implied, ought to make this object a matter of forethought; they must not leave it to chance, or regard it as a thing of course; it must be "constantly affirmed."

I. It is impossible, on this occasion, to go over all the various departments of "good works ;" a few specimens only can be mentioned.

Some have supposed that the apostle meant no more than this: that Christians, like others, were to engage in the various callings of worldly business; just as he elsewhere exhorts them to be "not slothful in business." This is far from being the only, or the principal meaning of his advice; yet this is essential, in its place, to our doing the will of God. To suppose that the pursuit of his worldly calling is unworthy of a spiritual person is an utter delusion, contradicted expressly by the precepts and example of St. Paul, who, even when he was called to be an apostle, and separated to the gospel of God, still continued at times his occupation of a tent-maker; and who charges his brethren to be diligent in the labours of their calling, that they may have to give to those that need; adding that, " if any would not work, neither should they eat." Widows he represents as not the objects of charitable support to the Church, but first to their own relations; "let them relieve their widows, and let not the Church be charged;" on the principle that, "if any provide not for his own, he hath denied the faith, and is worse than an infidel;" natural instinct would lead an infidel, a heathen, to care for his family. Some have presumed, on the expectation of the Redeemer's second advent being near, to neglect their temporal affairs. But even if we suppose his advent near, still the precepts of Scripture retain their force, and are not to be interpreted anew by the prophecies. The interpretation of prophecy must always remain too uncertain to become a rule of life. Christians are advised by the apostle to abide in their stations and callings; advice surely quite as applicable to Christians in the present age as it was in his. Not only ought Christians to be diligent in ordinary duties, but also to avoid the besetting temptation of their callings. This is to glorify God on earth, and to afford bright examples of godliness. Not only must we do good, but avoid evil. Then shall we let our light shine before men, instead of burying it in solitude.

2. We should be careful, as "those who have believed in God," to maintain good works of benevolence to others. "Pure religion," says James, "is to visit the fatherless and the widow in their affliction." Tabitha is commemorated as having been "full of good works and alms-deeds ;" and, at her death, the widows, who had lost in her their sympathizing friend, while they wept over her, showed the coats and garments which she had made. A deaconess was not to be appointed in the primitive