SERMON XVIII.

ON THE EXALTATION OF CHRIST.

(A SERMON FOR ASCENSION DAY.)

PHIL. ii. 9, 10, 11.

"God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Page 307

SERMON XIX.

A CONNECTED VIEW OF THE MEANS AND ORIGIN OF

SALVATION.

(A SERMON FOR WHITSUNDAY.)

TITUS iii. 5.

"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Page 323

SERMON XX.

ON THE PROPER SUBMISSION OF THE UNDERSTANDING IN MATTERS OF RELIGION.

(A SERMON FOR TRINITY SUNDAY.)

2 COR. . 3, 5.

"We do not war after the flesh,. . . . . . casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

Page 344

SERMON XXI.

ON THE DIFFERENT ASPECTS OF HUMAN LIFE, WHEN VIEWED WITH, AND WITHOUT REFERENCE TO THE DISCOVERIES OF SCRIPTURE.

(A SERMON PREACHED ON THE FIRST SUNDAY OF A NEW

YEAR.)

PSALM lxxxix. 47.

"Remember how short my time is: wherefore hast thou made all men in vain."

Page 362

SERMON XXII.

ON VOWS, AND ESPECIALLY THE PROMISES OF
BAPTISM.

ECCLESIASTES V. 4.

"When thou vowest a vow unto God, defer not to pay it."

Page 382

SERMON XXIII.

ON THE LORD'S SUPPER.

1 CORINTHIANS XI. 26.

"As often as ye eat this bread, and drink this cup, ye do show the Lord's death, till he come." . . . Page 399

SERMONS.

SERMON I

ON THE JOINT OPERATION OF THE FEAR AND THE LOVE OF GOD.

DEUT. X. 12.

" AND NOW, ISRAEL, WHAT DOTH THE LORD THY GOD REQUIRE OF THEE BUT TO FEAR THE LORD THY GOD, TO WALK IN ALL HIS WAYS, AND TO LOVE HIM, AND TO SERVE THE LORD THY GOD WITH ALL THY HEART AND WITH ALL THY SOUL?”

THE two grand principles of true religion in the soul are the fear of God and the love of God. Numerous are the passages of Holy Writ where one or other of these principles is inculcated; but there are not many where both are enforced together in the same precept, and the same sentence. This is an advantage attending the passage of the text. Here Moses, addressing the people of Israel, and informing them what the Lord required at their hands, directs them to fear him, and to love him at the same time; and, as a natural effect of the union of these principles, or in

B

proportion to their joint operation in the people's hearts, would they be sure to "walk in his ways," and to serve him with the homage of true and active obedience. This is what God expected from them; and this is what he demands from us and from all his rational and accountable creatures.-It may here be just observed, by the way, that to those who speak of the religion of the ancient Israelites, as if it consisted chiefly in positive, as contra-distinguished from moral precepts, and prescribed little beyond a system of ritual and minute observances, this single passage may furnish a sufficient reply: for this alone will prove incontestably that, at all periods, and under all dispensations," to obey" was, in God's estimation, "better than sacrifice, and to hearken than the fat of rams."

The particular instruction to be derived from the text appears to be this; that the fear and the love of God are two feelings or principles which have a joint operation in the heart of every good man, and that the gradual improvement of his character depends on their united influence. This is what I shall attempt briefly to illustrate in the present discourse. Fear and love are two emotions of the mind, which, when loosely and superficially considered, may appear to stand opposed to each other. It therefore becomes of importance to show how

they may exist together; how they may concur and co-operate; and how the union of both is necessary for producing the full display of those beneficial effects which belong respectively to each. To this end, let us first accurately inquire what we mean, when we speak of the fear of God, and the love of God.

In what does the former of these consist? It has been not improperly viewed under two very different aspects; as a servile, and as a filial fear. The one we find distinguished in Scripture by the appellation of "reverence and godly fear;" the other by that of " fear having torment." Filial fear consists in the prevalence of reverential awe in our meditations on the Divine Being. Slavish fear is the predominance of that kind of awe which is connected with feelings of dislike, dread, and disturbance. Filial fear is, for the most part, engaged in contemplations of the greatness and majesty of God, as they shine forth in the wonders of his creative power and beneficence. Slavish fear confines itself to the view of him, as the strict and terrible avenger of disobedience. It is true, indeed, that some portion of this last feeling will enter likewise into filial fear; for this undoubtedly comprises a fear of incurring the divine displeasure. But then it operates by preserving us from great and wilful violations of his law, and by leading us to exercise a