66 through things temporal, that we finally "lose not the things eternal." It were easy to pursue this inquiry further, and to shew, in like manner, that whatever may be said respecting the vigilance and circumspection required of the Christian, the necessity of resisting temptations, the control over the very thoughts of the heart, the duties of self-abasement, forgiveness of injuries, and humble resignation to the will of God; do in effect enjoin nothing more than that which every considerate man will perceive to be necessary for the attainment even of present ease and tranquillity; and, consequently, that no hardship can be alleged respecting the rule of Christian duty in these respects, which will not apply to every system that is founded on correct views of human nature. But even this is not the full statement of our case. The Christian religion is not only equally reasonable with other systems in every duty that it exacts; but it goes far beyond every other in the helps which it provides for the performance of those duties, and in its means of recovery from sin and error. This is the peculiar boast of the Gospel dispensation; this it more especially is, which Bb 3 makes its burden light, and its yoke to sit easy on every one who bears it. The more perfect any system of duty is, the more impracticable would it be, if we were left entirely to ourselves. But we are taught, that "our sufficiency is of God;" that He will "give his Holy Spirit to them "that ask him';" and that we shall "not be "tempted above that we are able to bearm" Thus, though the Gospel does not give a greater latitude than other systems; though it does not authorize a relaxation of duty, or encourage us in evil of any kind; yet, to him who steadfastly believes its promises, it gives that confidence which actually enables him to act up to such a profession—an advantage which no system of human legislation ever did or ever can supply. It is also peculiar to the Gospel, that it leaves room for repentance; that it invites us to it and assures us of its efficacy, through the all-sufficient merits of our Redeemer. If this hope were not afforded, the very perfection of the Christian law would indeed render it most formidable to every humbleminded disciple. If, whenever a temptation prevailed, we were irrecoverably lost; if, whenever a tittle of the Law had been violated, our k 2 Cor. iii. 5. 1 Luke xi. 13. m 1 Cor. x. 13. condition became desperate; who might abide the rigour of the dispensation? But to redeem us from this state was the very purpose for which the Son of God was manifested in the flesh. "If any man sin, we have an advocate with the Father, Jesus Christ the 66 66 righteous; and he is the propitiation for "our sins"." This, indeed, is the supreme excellence of the "wisdom which is from "above";" that, without abating in any respect the authority or perfection of the law of righteousness, it makes such provision for the transgressor as may enable him, if he be not incorrigibly perverse, to retrieve his error and escape condemnation: while at the same time such is the nature of the provision made for his recovery, as to exhibit in the strongest possible light the heinousness of his transgression, and incite him to obedience by every motive of love and gratitude. Thus did our Lord verify the declaration, that his yoke is easy, and his burden is light. If that restraint sits easiest upon us, which is best adapted to our present nature and condition; if that obedience is least irksome, which springs from affection as well as from duty, and flowing spontaneously from the heart, makes the "service" itself to be " per n 1 John ii. 1, 2. • James iii. 17. "fect freedom;" then is nothing wanting to convince us that the Gospel is indeed, not only" a faithful saying," but "worthy of all acceptation "." Shall we, then, forfeit these advantages by vainly endeavouring to find a smoother and easier way to eternal life? Shall we charge the Author of this dispensation of grace and mercy, with imposing upon us a burden too grievous to be borne, or abridging us of any real happiness which it is in our power to obtain? Shall we, as if we were born for misery and not for happiness, sullenly reject the good that is within our reach, and strive to make this world, both to ourselves and others, a scene of sadness and dejection ? The steadfast and sober-minded Christian will beware of all these errors. Thankful to God for the revelation of his will, and " the "redemption that is in Christ Jesus," he will shew his thankfulness by a hearty and uniform obedience to its laws. He will leave it to the unbelieving and irreligious to decry our religion as a harsh and gloomy system; well-knowing that they who reject its commandments as grievous, and refuse to bear the light burden and easy yoke of Christ, must bear the burden of sin, the slavery of P 1 Tim. i. 15. 9 Rom. iii. 24. 66 passion, the galling yoke of turbulent appetites and affections. He will therefore persevere in the path he hath chosen, and " go "on his way rejoicing." Cheerful and unaffected piety will be the fruit of this perseverance. And never will religion appear so attractive, never will it be so powerful to “turn many to righteousness "," as when they who act under its influence thus testify to the world that their obedience is free, and willing, and cheerful; that they delight to "fol"low after the thing which is good;" that they deem it no hardship to comply with whatever it requires; but derive their best enjoyments and their purest satisfaction from living" as becometh persons professing god"liness"," and who "know what is the hope "of their Christian calling." r s 1 Tim. ii. 10. t Ephes. i. 18. |