The Project Gutenberg eBook of Sermons by the late Rev. Richard de Courcy This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: Sermons by the late Rev. Richard de Courcy Author: Richard De Courcy Editor: Brian Hill Release date: June 25, 2018 [eBook #57397] Language: English *** START OF THE PROJECT GUTENBERG EBOOK SERMONS BY THE LATE REV. RICHARD DE COURCY *** credit Transcribed from the 1810 Mathews and Leigh edition by David Price, email ccx074@pglaf.org SERMONS BY THE LATE REV. RICHARD DE COURCY {i} * * * * * With an Essay on PURE AND UNDEFILED RELIGION _and a Preface by Rev. Brian Hill_ * * * * * SECOND EDITION. * * * * * London: Mathews and Leigh 1810 * * * * * PREFACE BY THE PRESENT EDITOR. THE following Essay and Sermons were published, by subscription, soon after the Author's death, and were honored with as respectable a list of subscribers, as any work now extant. Mr. DE COURCY was so worthy a man, so distinguished a Christian, and so excellent a preacher, that we need not wonder, that all who had the happiness of his acquaintance, or enjoyed the benefit of his public ministry, wished to have, in their possession, some memorial of so valuable a friend. Mr. De C.'s views of the gospel were truly evangelical, the Parishioners of Saint Alkmond enjoyed the unspeakable advantage of a faithful ministration of the word of life; for, what he himself "tasted and felt, and handled," of the good word of God, the preacher, with much zeal, affection and earnestness, recommended to others: the devotions of the desk and the instructions of the pulpit were not at variance; but, the one explained, elucidated and enforced the other, wherever this great man officiated. The attention of hearers, of all descriptions, was sure to be arrested, by the importance of the doctrines on which he insisted, the clearness with which he defended them, and the fervor with which they were enforced: his labors were abundantly blessed; and multitudes, we hope, will appear as his "crown of rejoicing," another day. When the present proprietors (who are also the publishers) of the work, first contemplated its republication, it was both their wish and intention to gratify the religious public with a memoir of the Author, and arrangements were made for that purpose; but a friend of the deceased expressed a wish, that it might not be carried into execution: it is therefore withheld. Happy would it be for the Christian Church, if all who officiate at her altars could "give as full proof of their ministry." Mr. De. C. has not only ably vindicated "the peculiar doctrines of the gospel," but he has shown, in a very masterly manner, that those who claim to themselves the title of gospel-ministers, are the only persons who preach according to the 39 Articles, and that, instead of being the enemies of the Establishment, are its only _consistent_ friends and its most able defenders. Having, "cordially and without mental reservation, equivocation or disguise," signed the Articles, and declared his "assent and consent to all and every thing they contain," and being convinced, after the most serious investigation and earnest prayer, that the doctrines of the Church of England _are_ the doctrines of the gospel, he would have accused himself of hypocrisy and wickedness, had he not founded all his services upon those important truths, which are found both in the Bible and the Prayer-book. And, it is asked, What churches are so well attended, as those in which the pure word of God is preached? What clergymen are so truly exemplary in their conduct, as those who are termed "evangelical ministers? and, What congregations are so ready to every good word and work," as those who attend such preachers? Immoral, antichristian shepherds scatter the flock; the pious pastor, by his truly evangelical labors, keeps them in the fold. When persons leave the Established Church, it is, in a great majority of instances, because they cannot receive _there_ "the true bread of life," and their souls hunger and thirst after _that_, which they cannot find, _where_ they would otherwise willingly attend. Let the established clergy preach the gospel, and they will have no cause to complain of increasing Sectaries. {vi} Of the first edition, very few copies (more than were subscribed for) being printed, the present publishers presume that they are performing an office very acceptable, to the religious public, in presenting them with a new edition of a volume of sermons possessing every recommendation which such a work _can_ have. Here will be found the purest doctrines expressed in the most eloquent and glowing language, and enforced with all the ardor of the Christian Minister. Feeling their immense importance, and being fully convinced that "the gospel is the power of God unto salvation to every one who believes it," Mr. De C. "has not shunned to declare the whole counsel of God;" he has preached the doctrines of the gospel practically, and enforced its duties evangelically; he has rescued the scripture-doctrines from the false imputation, that "the grace of God leads to licentiousness;" he has described Christian faith, not only in its nature, but in its effects; he has shown, how the grace of God operates on the heart, and is productive of the peaceable fruits of holy obedience. If modern infidels possessed sufficient candor, to read the "Essay on Pure and Undefiled Religion," they must be convinced, that the love of God and Jesus Christ is the only source of purity of morals, that every species of morality which has not this foundation, is superficial in its nature and uncertain in its operation; while he has also shown, that the heart which is enlightened by the Spirit of God, and purified by the Spirit of Christ, will be the seat of every holy and heavenly temper. The present Editor, who is totally unconnected with the family of the deceased, is far from thinking that Mr. De C.'s works need any recommendation from _him_. They speak for themselves; they need only to be known in order to be admired; for they will always be read with both pleasure and profit, so long as evangelical piety, fervent devotion and genuine godliness, have any charms in the estimation of the servants of Christ. _London_, _May_, 1810. PREFACE TO THE FIRST EDITION. THE following discourses, which were found among the manuscripts of the Author after his decease, will, no doubt, be extremely acceptable to those, who have been accustomed to hear the word of truth from his lips, and who, engaged by his eloquence, and won by his entreaties, have, through the influence of divine grace, which he never failed to inculcate as the source of all holy desires, dedicated themselves to God through Jesus Christ, and become wise unto salvation. As the copies were written delicately fair, and with wonderful accuracy, no pains were requisite to decipher, no labor was wanted to correct them; so that the reader has, in this volume, the genuine works of him, whose name it bears; {ix} and, whatever he may think of the doctrines which it contains, I am much mistaken, if he will not be struck with admiration at the fertility of imagination, the force of argument, and the uncommon elegance of language, which are herein displayed. But, let him take heed, that his attention be not too much engaged by the gay flowers of oratory; let him compare what he here finds written with the scriptures of truth, and let him not be in haste, either to censure or approve, till a competent share of divine knowledge, and a thorough acquaintance with the work itself, enable him to decide, with some appearance of justice, on its merits. I feel the more inclined to recommend this advice, from the impression, which a _cursory_ view of the following discourses made upon my mind; for, wishing to pay all possible respect to the memory of my deceased friend, no sooner was the idea of a publication suggested, than I volunteered my services to carry it through all its stages, not thinking, at the moment, of any difficulties, which might occur in the accomplishment of the design. Not many hours, I believe, elapsed, before I began to consider, that some degree of responsibility attached to me as an Editor, and that I was bound not to make known to the world any sentiments, of which I did not thoroughly approve; at least, not without offering an antidote for the evil, which they might occasion. Under this persuasion, though extremely reluctant to obtrude myself on the public notice, or to provoke controversy from the Author's admirers, I sat down with the determination not to let a sentence pass unregarded, which I did not conceive to be strictly conformable to the word of God. Accordingly, when I had perused _a few_ discourses I wrote my animadversions freely; but when I had read and considered _all_ with more minute attention, I found that several of my objections were levelled against _words_ and _phrases_, and that, though I choose to express myself upon some points differently from the Author, we were perfectly agreed in the principal doctrines of the Christian dispensation. This being the case, I have thought it sufficient to refer the reader to his _Bible_, the standard of truth and orthodoxy; and though, among the variety of opinions which distract the Christian world, he may conceive it to be almost impossible to find the road to glory, yet I will venture to assure him, the word of Christ authorizing me to do so, if his _eye be single his whole body shall be full of light_; Mat. vi. 22; i.e. he shall be able clearly to discern the way of salvation; for the Sun of Righteousness shall dispel the mists of error, and gradually diffusing his beams over the soul, shall shine more and more, even to the full splendor of the perfect day. As I firmly believe, that the following discourses, read with candor and attention, are likely to be productive of much good, I shall here take the liberty of obviating the objections, which may be made to one point of doctrine, which forms a prominent feature in the whole. I allude to the justification of a sinner by the _imputed righteousness_ of Jesus Christ. This doctrine, as it is expressed in one or two passages, might induce a _hasty_ reader to throw aside the book, and condemn it severely as leading to licentiousness. But, I can assure him, that the late Vicar of Saint Alkmond admitted no such consequences; and I only request him to read attentively all the discourses in this volume, and he will be convinced that what has been written upon that subject is neither designed to set aside the necessity of self-examination, nor of personal holiness. As a proof of the former, I beg leave to refer him more particularly to Sermon VI. p. 240; and of the latter, to the whole of Sermon II. upon the dedication of the heart to God; in which, as well as in several others, he will find the most forcible exhortations to maintain purity of heart, and to abound in the practice of every good work; insomuch, that if he should take occasion, from any thing here written, to sin, that grace may abound, let him recollect, that he will meet the Author before the judgment-seat of Christ, where he must render an account for his perversion and want of candor, as well as for all his other crimes. But not only upon this, but also upon other subjects handled in these discourses, there have been, and still are, great diversities of sentiment among divines, not merely among such as are skilful in controversy, and void of the spirit of heavenly love, but among others, who are warmly attached to the cause of Christ, who labor much in the word and doctrine, and whose piety, humility, and other graces, evidently prove that they are born from above, and live under the continued influence of the spirit of holiness. These, conceiving the several systems, which they have embraced, to be most conducive to the glory of God, set them forth with all the eloquence and argument of which they are capable; and sometimes, it must be confessed, in their zeal to defend the truth, forget the candor, which is due to persons, who are equally zealous with themselves, and who may, perhaps, have a larger share of that divine love, which forms the best Christian, though he may be far from making the most able disputant. That which constitutes the essence of Christianity appears to me to be comprised within a very small compass. "The law" is "our school-master, to bring us unto Christ, that we may be justified by faith;" Gal. iii. 24; and faith, working by love, through the operation of the Holy Ghost, gives us a disposition to cleanse ourselves from all filthiness of flesh and spirit, and to perfect holiness in the fear of the Lord. This, I repeat it, appears to me to be the essence of Christianity; but, as the talents and capacities of men are various, as there is a constitutional peculiarity in every individual, and as education, custom, and connexions, conspire to constitute the character, it must be expected that truth will be exhibited in divers manners, not always in its native beauty and simplicity, but clothed with the gaudy decorations of human wisdom and philosophy, about which, and not about the truth itself, contentions may arise, to the great grief and concern of every sincere and pacific disciple of the Lord Jesus Christ. It has been thought proper to introduce the following Discourses with an Essay, found also among the Author's papers, entitled, _Pure and Undefiled Religion_, _delineated in its Nature_, _Influence_, _Fruits_, _Evidences_, _and Consummation_. Though no text be prefixed to it, yet it seems to have been originally designed for the pulpit, and to have been written when the subject of negro emancipation first engaged the attention of Parliament. It is unnecessary in this place to point out its excellencies; suffice it to say, that every friend of _Pure and Undefiled Religion_ will rejoice that so valuable a treatise was not disregarded, and consigned, with various unfinished Essays, to oblivion. THE EDITOR. PURE AND UNDEFILED RELIGION, DELINEATED IN ITS NATURE, INFLUENCE, FRUITS, EVIDENCES, AND CONSUMMATION. "RELIGION! thou the soul of happiness; And groaning Calvary of thee! There shine The noblest truths; there strongest motives sting; There sacred violence assaults the soul; There nothing but compulsion is forborne." NIGHT THOUGHTS. Its advocates have not been in general either "many, or mighty, or noble, or wise, according to this world;" but, on the contrary, riches, strength, philosophy, and opulence, have distinguished its enemies. Hypocrisy hath assumed its mask, to give religion its deepest reproach, to wound it in the house of its friends, and to arm its adversaries with plausible objections. And yet, amidst all the attempts of men of different complexions, to destroy or deny its existence, to abuse or blaspheme its doctrines, to pervert its nature, to divest it of its essence, or to obscure its lustre; still, religion is a glorious reality, and, like its divine Author, from whom it derives its origin and influence, is the same yesterday, to-day, and for ever. An attempt, at least, to illustrate, if not to prove this position, is the design of the following pages. The arrangement I propose, is, to consider religion in its _origin_, its _foundation_, its _nature_, its _influence_, its _fruits_, and _evidences_; and recommend it, principally from a consideration of its _importance_, its _consolations_, its _loveliness_, its _end_, and _prospects_. 1. As to the _origin_ of religion, it requires little argument to prove it divine. As the very word itself implies something that binds the heart under the strongest ties of love, homage, and obedience to the Supreme Being; what can produce this disposition, and give force to those obligations, but that system of infinite grace which God himself revealed unto man immediately after the fall? which, in subsequent and brighter discoveries, formed the basis, and invigorated the principles of that religion, which distinguished the character of Old Testament saints, and afterwards attained its meridian lustre under the clear economy of the gospel, and in the lives of that noble army of martyrs; the history of whose sanctity, sufferings, and conquests, even unto death, is, in fact, the history of true religion exemplified in its influence, its origin, and its triumphs. It is an established maxim of revelation, that "all things are of God." No one doubts, but the credulous atheist, whether the universe be the result of his power. But the Creator of the universe and the great Author of our religion, is one and the same agent. John, i. 1. The former was created and arranged by Omnipotence, and the latter no less required the exertions of that attribute of Deity. The heavens declare his glory, as Creator. In religion, considered as a plan of redeeming mercy, shines "the glory of his grace." The firmament, with all the orbs that move there, according to the rules of the most systematic contrivance, and regular though amazingly swift rotation, deciphers his wisdom. But it is in the plan of redemption that "the _manifold_ wisdom of God" is more illustriously and advantageously displayed. Religion, considered as a system, applying itself to the state of man, not as in innocence, but under the ruin of the fall, is entirely of God. Man had no hand in forming it, nature no power in executing it. It equally surpassed, in every point of view, the expectations and the desert, the wisdom and power, of man. Considered in its renovating and practical tendency, as a system of morals, its origin is equally of God. This appears from the various representations of the purity of its precepts, as well as from the expressive epithets given to it in the sacred scriptures. It is called "the wisdom that is _from above_,--the kingdom of heaven,--the new _creation_,--the being born from above,--the new man, which, after God, is created in righteousness, &c.--the fruits of the spirit," &c. If union to Christ be the root of true religion, and good works its fruit, both are from God. "OF HIM are ye in Christ Jesus." 1 Cor. i. 30. "We are HIS _workmanship_ created in Christ Jesus unto good works." Ephes. ii. 10. From whence we may deduce this scripture axiom; that religion, doctrinally or practically considered, is, as to its original, the offspring of heaven, and the sole glorious work of Him, "_by_ whom, _through_ whom, and _to_ whom, are ALL THINGS." 2. The _foundation_ of religion. This foundation the scriptures have expressly laid in the life and death of him who was the Mediator of the new covenant, having been made, as a _surety_, responsible for the performance of its grand and awful stipulations. "Behold," says Jehovah, "I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation." Isa. xxviii. 16. 1 Pet. ii. 6. "Other foundation can no man lay," says St. Paul, "than that is laid, which is Jesus Christ." 1 Cor. iii. 11. This foundation, when it is laid in the heart by FAITH, which produces a dependence on the salvation of the Son of God, becomes the only basis of the sinner's hopes, and forms within him a living and permanent principle of real godliness. Convinced of the evil of sin, and justly apprehensive of suffering its awful penalty, as a transgressor of the law, he looks for relief from his fears, and pardon for his offences, to "the Lamb of God, who taketh away the sin of the world." Whatever is not built on this foundation may satisfy the conscience and comport with the religion of that man, who never saw his guilt in the mirror of God's law; but every hope not founded on the Redeemer's righteousness will prove infinitely presumptuous and dangerous, and nothing give peace to the conscience, but what secures the honour of the broken law, and provides an adequate satisfaction for the inflexible justice of Heaven; and nothing can do either, but the atoning blood of Jesus Christ applied by faith in that gospel testimony, which declares, that he who shed it, thought it no robbery to be equal with God, and presented himself on the cross a sin-atoning victim to Almighty God. However, therefore, we may admit the dictates of candour respecting some points of "doubtful disputation," and embrace in Christian love the differing parties respectively; we can never give up the doctrine of the atonement, without yielding up to our adversaries, at the same time, the very essence of truth, the glory of the gospel, and the only foundation of our hopes and prospects for ever. Nay, we may boldly affirm, that the scheme of religion that is not formed upon this plan, wants every thing essential to the glory of the divine perfections, and every thing that can consistently secure the peace and salvation of man, as a sinner. All the opponents of this truth, who choose to discriminate themselves by names flattering to their pride, or declarative of their attachment to some stale and long-exploded heresy, are in the same predicament with Jews and Greeks; the basis of whose religion was pride and self-righteousness. What men call natural religion, rational religion, or New Jerusalem doctrine--those pompous schemes of human contrivance, emblazoned with glittering epithets to catch the unwary, and only suited to the wild fancy of visionaries and deists--I say, what men thus call religion, if not founded on the propitiation and righteousness of the Son of God, is the religion of Satan, and must lead to his kingdom. For, how that system, which leaves out the infinite virtue of the death of Jesus, as an expiation for sin, can ever bring a man to heaven, I cannot conceive, when I find it written, "there remaineth no more sacrifice for sin," when that is denied or degraded, "but a certain fearful looking-for of judgment." Heb. x. 26, 27. So that, as true religion is in its origin of God, who planned its system, and plants its celestial seed in the heart; so, in its foundation, it is equally divine, being built on the knowledge of Christ crucified, and "through faith in his blood." Rom. iii. 25. 3. The _nature_ and _influence_ of religion demand our next consideration. To judge accurately both of the one and the other, it will be necessary to abstract whatever is circumstantial, external, nominal, or adventitious, and to confine our ideas to that which is essential and intrinsic. And in this disquisition, we only act by the same rule, which we observe when forming a judgment of the real worth of an individual. We leave out the accidents of birth, office, titles, fortune, and form our idea of the man from his mind, from the state of his heart, from his virtuous excellence. Any other mode of forming an estimate of characters in a moral point of view, only tends to confound our ideas, and leads to a servile admiration of what is neither great nor excellent in itself: which lays the foundation of all the false homage men often pay to profligacy and meanness, because they happen to be titled and rich. Apply this to religion. We cannot form a true estimate of its nature from the pomp and dignities with which the profession of it is invested in some of its ostensible patrons; nor from any external forms, however excellent in themselves, if men rest in them, and go no farther. Forms no more constitute religion, than the external trappings of rank and retinue constitute the man. On the contrary, St. Paul classes with the very worst of characters, those, "who have only the form of godliness, but deny its _power_." 2 Tim. iii. 5. So does the prophet Isaiah, when describing those who "drew nigh to God and honoured him with their lips, while their _hearts_ were FAR FROM him," Isa. xxix. 13; though in the language of pomp and delusion they vainly boasted, "The temple of the Lord, the temple of the Lord are these." True religion is the religion of the _heart_. For God is a spirit; and they who worship him, must worship him in spirit and in truth. Solomon describes its nature, when he demands, in the name of Jehovah, "My son, give me thy _heart_." Prov. xxiii. 26. So does St. Paul, who says, "The kingdom of God is not meat and drink," does not consist in outward things, "but is righteousness, peace, and joy in the Holy Ghost." Rom. xiv. 17. And again, when endeavouring to undeceive the Jews, who were blind on this very point, he says, "He is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh: but he is a Jew who is one _inwardly_, and circumcision is that of the _heart_, in the spirit, not in the letter, whose praise is not of men but of God." Rom. ii. 28, 29. Forms may be excellent; the means of grace are necessary, and of divine institution. They are however but means, and operate, through the blessing of God, as the transparent medium does, which admits the light of the sun into a place of worship. But he who rests in them, and supposes a regular attendance upon them to be the whole of what is required in religious homage, thinks and acts as absurdly as a man, who, trusting to a transparent medium still to give him light, after the sun had quitted the horizon and ceased to illuminate the hemisphere, should find himself involved in the darkness of night. A sad but true emblem of the situation of the sinner, whose heart is not given up to God and changed by his grace; who sits down contented with the formalities of religion, though in the "region and shadow of death," till death dissolves the delusion, and consigns him to the blackness of darkness for ever. When we say that religion is the religion of the heart, we mean to extend our description of its nature far beyond outward form, or mere moral decency. Religion includes morality, but it comprehends _much more_. A sinner may be outwardly moral, and inwardly immoral, as the pharisees were, full of self-righteousness, pride, love of the world, and hypocrisy. The civilization produced by morality alone, is like the whiting of a sepulchre, which is full of rottenness _within_. Our Lord's advice to such characters among the Jews, was, "cleanse _first_ that which is WITHIN." The essential characteristics of the religion of the heart, are _faith_, _humility_, and _love_: the first of these graces, leading the renewed sinner to eye nothing for the justification of his person before God, or the peace of his conscience, but the complete work of Jesus finished on the cross; the second, making him abhor himself and repent as in dust and ashes; and the third, prompting him to love, with a supreme and ardent affection, that gracious God, who hath loved him in his Son; and to whom, from that sacred and noble principle, he wishes heart and life to be solemnly and unreservedly consecrated. But, in the religion of a mere moralist, these three graces make no constituent part. _His_ faith is dead, being made up of speculation, and some general notions, without any regard to the sacrifice of Jesus Christ. His humility, if he pretend to any, is feigned, or consists in condescending to let the Redeemer have a _share_ in the honour of his salvation. And his love, having no gospel root, is servile, or imaginary, or absolutely false, not springing from a sense of the pure love of God to sinners in his crucified Son. In short, he has every thing of religion but its essence. And, wanting that, nothing remains in his possession to boast of, but the shadow, and the form; whereas, religion itself is a sacred flame kindled at the cross of Christ; which, while contemplating the love that bound him there, has, like the living creatures in St. John's vision, Rev. iv. "eyes within," to view with sorrow the fallen and guilty nature, which requires his blood to cleanse it, and his love to conquer. A sight that softens the heart, and diffuses throughout all its powers a sense of the love of God, the strongest incentive to gratitude and obedience. Hence, a celebrated Christian poet of our own says, "Talk they of morals? O thou bleeding love! Thou Maker of new morals to mankind! The grand morality is love of thee!" 4. In describing the _influence_ of religion, we mean not to extend it so far as to suppose it extirpates every vestige of the fall, or destroys all the relicks of human frailty. It is not the religion of angels, nor of "the spirits of just men made perfect," but the religion of the soul imprisoned in the body, and embarrassed by that enclosure, in the exertion of its faculties, that is the subject of our consideration. It is the religion of sinners, saved by grace; and, as sinners, to the very last moment of life, depending upon grace alone: in whom, amidst their various conflicts, and numberless infirmities, it nevertheless produces the most surprising effects. Observe its influence on the heart of a sinner. It softens what was obdurate as the rock, and fixes what was inconstant as the wind; arrests the fugitive in his flight from the ways of God, and brings the once profligate prodigal back to his father's house with a heart pierced with sorrow for past transgressions, and more deeply still by a sense of the love that pardons them. It makes the stout-hearted tremble before the majesty and power of Jehovah, and constrains the abandoned to give up the most beloved lusts. It produces greater wonder still, in obliging the pharisee to give up his self-righteousness, and the formalist to trust no longer in his forms. It can light up a sacred flame in the breasts that had been frozen with formality, and dilate with sentiments of pure benevolence a heart long contracted by self-complacency or worldly-mindedness. It bursts the bonds of the captive who had been "tied and bound with the chain of his sins;" and makes the self-conceited rationalist, who is no less a captive than the profligate, to sit down, Mary-like, at the feet of Jesus, in the character of a pupil, a novitiate, a fool. It pours the balm of comfort into the breast of the afflicted, tempted mourner, and makes "the bones that had been broken to rejoice." Psal. li. What was it that so instantaneously stopped Saul in his career of cruelty and persecution, and changed a blasphemer into a preacher of the faith, which once he destroyed? What was it that brought Magdalen, a prostitute, to bathe the feet of Jesus with tears of penitence and joy, and to wipe them with the hairs of her head? What was it that tore Zaccheus from an occupation of worldly-mindedness and extortion, and disposed him to make restitution, and to give half his goods to the poor? What was it that made Paul and Silas sing praises to God, though smarting under the lashes they had received, and when confined to a loathsome prison? that kept Stephen composed, and filled him with rapturous views of the glory of God, even when his murderers were taking his life; and that enabled those pious heroes of antiquity, mentioned in the Epistle to the Hebrews, to perform so many wonders? It was the _sovereign_ influence of religion in the first instance, its _softening_ and _converting_ power in the second, its _expanding_ efficacy in the third, and its _victorious_ operation in the last. Mark the influence of religion on society. It is the grand cement of pure and permanent friendship among individuals; is the great preservative against disorder and discord in families; is the sacred bond of union in the assemblies of the righteous; the only safe guarantee of the faith of nations; the healer of divisions; the sovereign peace-maker between contending parties; and the most powerful antidote against strife, animosity, and revenge, and all the other vindictive and turbulent passions, that disquiet the breasts of individuals, break the bonds of domestic tranquillity, or disturb the peace of nations. "From whence come wars and fightings among you?" says St. James: From religion? No, from the want of it. "Come they not hence? even from your lusts that war in your members." Were religion but universally known, and the empire of the Prince of Peace as extensive as the dominion of pride and secular power, of ambition and revenge, we should then see all the belligerent powers of the earth "beat their swords into plough-shares, and their spears into pruning-hooks," and wars of every kind cease for ever. 5. The _evidences_ of religion. Religion, when possessing its sacred empire in the heart, is in scripture called by different names, according to the different faculties which it governs, or the passions respectively which it controls. In the understanding, it is light; in the affections, love; in the will, acquiescence and submission. In the passions of the renewed mind, it is the fear of the Lord, which is the beginning of wisdom; the hope that maketh not ashamed; the joy that is unspeakable and full of glory; the holy shame that covers the soul with overwhelming awe in a view of the presence and condescension of God; the peace that passeth all understanding. Under crosses, it is patience; under affronts and injuries, meekness; under persecution and losses for Christ's sake, fortitude and resignation; in prosperity, humbleness of mind; in adversity, spiritual support; in death, triumph. Considered in a complex point of view, either as implying the commencement of the divine power that produces, or the progressive influence of the grace that advances, that assemblage of the fruits of the Spirit, which form religion into a sort of bright constellation; it is, the new birth, sanctification, the divine life, the image of God restored, the soul's union to Christ, and a growing meetness for the everlasting inheritance of the saints in light. Religion, when it can produce tempers so sacred, and so benign, must necessarily display its nature in a course of external evidence before the world. Being in its effects "pure," and preserving him who is the subject of it "undefiled" from the corruptions that are in the world, it must necessarily teach us to live "righteously, soberly, and godly," amidst every temptation to injustice, intemperance, and impiety, to which we are every day exposed; as well as provide for the laws by which every relation in social life ought to be governed, from the prince and subject, down to the very lowest ranks of subordinate characters. But let us attend to the particular evidence adduced by St. James. "Pure religion and undefiled before God, even the Father, is this; to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Of all the situations, which the calamities of life distinguish among the sons and daughters of affliction, none could be more to the apostle's purpose, than that of the orphan and the widow; and none more apposite, as an evidence of true religion, than to visit _such_. The state of the orphan is greatly to be pitied, as being destitute of the guide of his youth, and deprived by a premature stroke of him, to whom nature directs him to look up as to his guardian and support; in a world too, in a passage through which, youth stands so much in need of all that a wise and tender father can do for his offspring. The widow is an object of still greater commiseration; who, besides the affliction of having been bereft of her dearest earthly friend, is left to struggle alone with the difficulties of a family and of the world, to educate with maternal solicitude the party that became an orphan by the same calamity which made her a widow, and to suffer an affliction, which is the more poignant, as her sex, age, and the tender relation in which she had been placed, would contribute to make her feel more sensibly the loss, to which the orphan seldom adverts. These are the parties, whom pure and undefiled religion enjoins us to visit; not for the purpose of mere form or curiosity, but for the purpose of administering actual relief, and mingling with the acts of beneficence the counsel and consolations, which the religion of Jesus inspires. But how few love to make _such_ visits! and how fewer still, to make them in _this_ style! Had our apostle made it a mark of religion to frequent scenes of dissipation, to run the round of worldly pleasure, to mix with each convivial assembly, and to visit only the house of laughter and levity, what multitudes would put in their claim to religion and to the recompense annexed to it! But let not the sons and daughters of dissipation deceive themselves. Religion seeks different society, loves different pleasures, visits the abodes of wretchedness and sorrow, and prefers the house of mourning, where it can shew its sympathy, impart its benefits, and learn lessons suited to the condition of suffering and short lived humanity, above all the gilded scenes of earthly splendor. And we may be bold to say, that if the pleasure-taker could, from the highest style of sensual indulgence, prove, that he tasted delight in any degree equal to that, which _he_ feels, who makes the "widow's heart to dance for joy;" we would then leave him in peaceable possession of the amusements that engross his time. But as he can never possibly prove it, we must mortify him in the midst of his gratifications, by telling him, that he who liveth in pleasure is "dead while he liveth;" dead to the life of religion and to the offices of real humanity; and that there is an awful day approaching, in which the Judge of heaven and earth shall say to sinners of a certain description, "In as much as ye did it not to one of the least of these, ye did it not unto me." But humanity and charity do not constitute the whole of religion. Something more is required; and that is, that a man "keep himself unspotted from the world." The christian character, or the conversation of a true believer, is, according to scripture metaphor, represented under the emblem of a white garment; the color denoting purity and glory. They who walk consistently with their profession, are described as not sullying the purity of it. So our Lord says of some in the church of Sardis, "Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy." Rev. iii. 4. Perhaps the allusion in both places is made to the custom of arraying, as the word signifies, all candidates for offices, as among the Romans, in white robes. Christians are candidates for glory. They are adorned in the white garment of Christ's righteousness for their justification before God; Rev. iii. 5; and they wear the sacred robe of personal holiness, as the justification of their character before men. The former is incapable of defilement, and is that "fine linen, clean and white, in which the bride, the Lamb's wife," is to be adorned in the grand solemnization of her nuptials in the last day. The latter, when under the inspection of omniscience, and compared with the extensive purity of the law, requires to be "washed and made white in the blood of the Lamb." Rev. viii. 14. It is this last robe, the Christian's walk and character, which it is incumbent upon him to keep unspotted from the world. And as a white garment shews any accidental defilement on it sooner and more conspicuously, than one of a different color; this application of the emblem points out the greater necessity of watching against every inconsistency, that would disgrace his profession and bring his character into suspicion. The world watches for his halting, and will be ready upon every occasion to impute faults where there are none, and to aggravate and triumph in real ones. If defamation, false charges, misrepresentations, untruths, could really blot the Christian's garment, it would be never white. But the blackening of the wicked in this respect, is all their own. Happy and blessed the Christian, who, when "the world says all manner of evil of him," proves by his conduct, that it is "falsely for Christ's sake." But it is not from hence that his principal danger arises. The world is less to be feared when it frowns, than when it smiles; and many a professor, who has stood firm in the midst of opposition, has been hugged to death by caresses. In short, he, who is truly wise, will consider the world as a hostile country, in which the enemy of his soul has spread ten thousand snares for the purpose of alluring to destruction. The whole armour of God, and all the power of grace, will be requisite to guard and keep him amidst such innumerable dangers as compass him about. The power, which the world has of accommodating its baits and changing its temptations, will demand the exertion of every grace of the christian soldier. His experience will instruct him when to resist, and when to flee; when to exercise caution, and when to summon up fortitude. Sometimes he will be in danger of loving the world; at other times, of fearing it too much. "The course of this world" being totally opposite to the word of God, and its principles, maxims, and amusements, tending to promote error, vanity, and sin, he will often recollect the words of Solomon, "Can a man take fire in his bosom, and his clothes not be burned? Can one go upon hot coals, and his feet not be burned? So he that goeth in to his neighbour's wife; whosoever toucheth her, shall not be innocent." Prov. vi. 27, 29. And he will pray with David, "Keep back thy servant from presumptuous sins, let them not have dominion over me, then I shall be upright, and I shall be innocent from the great transgression." Psal. xix. 13. The words of St. Paul too, warn and animate him. "Come out from among them, and be ye separate, and touch not the _unclean thing_, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. vi. 17, 18. But it is not only from the spots of gross criminality, or the commission of flagrant offences, that religion teaches us to keep ourselves pure and undefiled. Even the smallest approaches to these, or a _temptation_ to any, in the secret workings of inward depravity, give the Christian infinitely more pain, than acts of injustice do the fraudulent; a life of unremitted excess, the licentious; or adultery, that epitome of all villanies, the wretch, who, by committing it, gives the most deadly stab to his own reputation, and the deepest wound to his neighbour's peace. An idea in the imagination, a thought, a word, any sudden sally of unguarded temper, that cannot be justified or harboured, without grieving the Holy Spirit, and violating truth, will give him pain, and excite resistance, and produce humiliation. The conscience of the believer being "cleansed from dead works to serve the living God," is susceptible of the slightest spot; while that, which is totally defiled by long accumulated guilt, feels no uneasy sensation, and sees not its own pollution. Being made the seat of sensibility as well as of purity, the conscience, though wounded with even a slight offence, is like the tender organ of the eve, when only a mote incommodes or lacerates its delicate texture. It makes him weep, and robs him of repose, till that blood which washes out the deepest or the slightest stain of sin, and that Spirit who subdues its power, renew their respective and sovereign influence. This guard against the access of inward defilement, and this gospel mode of cleansing it, are the only safe preservatives from grosser corruptions. Therefore, as the heart, like tinder, is too susceptive of the sparks of temptation, he shuns the converse of those, through whom he might be drawn aside; thinking his character too sacred to be habitually mixed or trusted with the company of the gay and irreligious; and his peace too precious, to be lost by what, in review, must often give so much pain, without the smallest real advantage. Even if there were no other argument to enforce the necessity of keeping ourselves unspotted from the world, this is sufficiently strong and alarming; that that very world, by a sinful conformity to which, men contract guilt and risk salvation, after having acted as _tempter_, will, like Satan, be the very first to turn _accuser_, and _tormentor_. The _consolations_ of religion. When we recommend the consolations of religion, as an argument to engage men to enter upon the experience and practice of it, we cannot so far delude their hopes, as to insinuate, that it excludes every idea of trouble and conflict, as well as every sensation of sorrow and solicitude. As compared to a warfare, a pilgrimage, a race, religion must, of course, presuppose enemies, who cannot be overcome without fighting; a journey, that cannot be undertaken and completed without difficulties; and a prize, which cannot be won by indolence and inaction. Every science and art is attended with difficulties; and nothing that is useful and ornamental in the business of life can be acquired without study, and toil, by which the value and pleasure of the acquisition are proportionably increased. Can any persons, then, reasonably expect, that in a world lying in the wicked one, they should meet with no opposition? in a body of sin and death, they should feel no conflicts? that their peace should remain undisturbed by any annoyance from Satan? that no thorns should perplex their path in a wilderness, in which nothing naturally grows but sorrow, sin, and care? and that their head should be hereafter adorned with an immortal crown, without sustaining one previous cross, or making one sacrifice in their way to it? They cannot suppose this. The great Author of religion says, "Except a man deny himself, take up his cross and follow me, he cannot be my disciple. Strive to enter in at the strait gate." Yet, to encourage the diffident, and fix the resolution of the hesitating and the timid, an apostle assures us, that God "hath given everlasting consolation and good hope through grace" to all believers in Christ. The Lord himself says, "As one whom his mother comforteth, so will I comfort you. In the world you shall have tribulation; but in me, you shall have peace." The unhappiness of mankind arises in general from five principal causes; from guilt in the conscience, tyranny in the passions, want of real enjoyment in what they possess, want of spiritual resource under affliction, and an inordinate love of life, which makes death terrible, and even the thought of it the most imbittering intruder into the human breast. But against all this mass of wretchedness, religion provides an antidote. If we know and follow Christ, he will bring the peace which he purchased on the cross, into our conscience; he will sanctify and govern our passions, and make our heart the seat of his peaceful dominion; the enjoyment of his "favor, which is better than life," will give a sacred zest to ordinary comforts, and fill up in our soul, a void, which the whole world cannot satisfy; he will keep us resigned amidst the cares of life, and tranquil in the prospect of its awful close. Life shall have no real bitterness; sin, no dominion; the smiling world, no real charms; and death, no real sting, when we can say, "My beloved is mine, and I am his." Under crosses and adversity, we shall never want a spring of comfort in the salvation of Jesus, nor want a friend, when interested in the love of Him, who drank up the dregs of inexpressible sorrow, that we might partake of the richest ingredients in the cup of gospel consolation. However chequered our scene of life may be in the dispensations of Providence, being made up of joys and sorrows, hopes and fears, crosses and comforts, his grace will enable us to adopt the language of primitive Christianity, and say, "We are troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; as sorrowful, yet always rejoicing; as having nothing, and yet possessing all things." 2 Cor. iv. 8, 9. "As tribulation aboundeth, our consolations in Christ shall much more abound." And as they flow from a source, which is as perennial as it is pure, and are founded upon a basis as firm as the covenant and oath of Jehovah, can any language describe the happiness of true religion, when its real votaries can pronounce in faith and experience, the two following sentences of sacred writ? "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. 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