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196 HUMAN NATURE AND DIVINE GRACE [LECT.

difference between the circumstances of the world at that period and those of the present, that the ministers of the Gospel have not now the same enemies to contend with, that the same doctrine cannot now be applied with equal effect, nor the same powers be available in its application, it is at least incumbent upon them to show upon what ground they would establish their position. The difference must consist in one of three things: first, the materials upon which the apostles had to work; secondly, the things they taught, or the means by which they worked; or thirdly, the agency by which the operation was effected. But, my brethren, with regard to the first, were not the materials human nature? Was not the same carnal mind opposed to them with which we are born as children of the fallen Adam? Are we naturally more disposed than they were to embrace, with the whole heart, the doctrine of a crucified Saviour? or have we less need of reconciliation with our offended God, because our civil condition is improved? There is neither Greek nor barbarian, bond nor free, in this respect: enmity to the Gospel in the heart still unhappily prevails in the highest stage of civilization and refinement; wherefore it is not in this respect that the difference can consist. Secondly, with respect to the things taught, or the means by which they worked, can any other doctrine be so

III.] ALWAYS IN THE SAME RELATION.

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forcibly applied? Is there any other doctrine so completely adapted to our wants or our capacities, as that taught by the apostles? Are our appeals to the human heart at any time more powerful than when we adhere to the very words which they have left on record for our use and instruction? Surely then no one can reasonably object that what we preach, though it be none other Gospel, is without effect where we abide by the written word. And thirdly, as to the agency by which the operation was effected: if it be alleged that our exhortations are comparatively feeble, and that we want the gifts with which the first preachers were endowed-admitting the superiority of their powers-should we not recollect that even Paul "came not with excellency of speech or of wisdom?" It was then, as it must be now, the matter and not the manner-"Jesus Christ and Him crucified." The word we preach produces the effect of conversion and sanctification only by the operation of the Holy Spirit: neither can the manner in which His Divine influence acts upon the spiritual nature of man, be changed, however it may differ in degree, any more than the nature of God can change for the same God which caused the light to shine out of darkness, hath also caused the spiritual light to shine in the human heart and surely, He ruleth

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SOVEREIGNTY OF DIVINE GRACE [LECT.

the spirits of all flesh as constantly as he ruleth the whole of nature's elements.

So that, brethren, in every point of view, we are but as the inhabitants of Cilicia, Pamphylia, and Cyprus; their condition may be safely taken as a warning, or as an encouragement to ourselves we have seen that some received with thankfulness and great joy the message of the apostles, whilst others put away from them the word of life, and even sought to destroy the preachers of it. And yet all heard that word; its doctrine was as the light of heaven, freely extended unto all, as it is this day to every hearer. The doctrine of salvation by Christ is proclaimed: men are told that "except they repent they shall perish :"that" being by nature children of wrath, even as others," there is now no alternative but to "flee from the wrath to come :" they are told that this cannot be effected by means of obedience, such as they can render in outward act, because God can accept nothing but a perfect obedience, which none but Christ hath accomplished that in consequence of this, they must "submit to the righteousness of God," and lay aside that pride which ill brooks an unconditional offer of grace. What then? The apostles said none other things than these; but what is the result of this preaching of the Gospel, which

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soundeth from day to day in our ears? "Some believe the things that are spoken, and some believe them not," and it is certain that those who do believe them are favoured with the manifestation of God's grace and peace, for "the secret of the Lord is with them that fear him," whilst those who refuse the Gospel are as surely said to bring upon themselves an increase of condemnation. Here then are two things established,the sovereignty of Divine Grace, and the responsibility of man. The former is that election by grace to eternal life, of which the sacred penmen so often speak-this cometh of God; the other is that condemnation which sin and unbelief produce, and this cometh of the fallen man. If you ask me to reconcile these two things, you require more than is within the power of the human mind to compass; and although it might be urged that an incomprehensible position can never be received into the mind, still we maintain, that these two doctrines, taken in their respective applications, must ever produce a wonderful effect upon the heart of man. Upon the sinner, his own responsibility weighs heavily, nor can any thing ever shake it off: upon the penitent believer, the sovereignty of grace acts as a source of confidence and joy, nor can it ever abandon that soul which humbly relies upon it for strength to do the will of God. Suppose

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THE SCRIPTURE ALTERNATIVE. [LECT. then, for a moment, that Paul and Barnabas were proposing to us the very words they preached for the people's acceptance at Antioch of Pisidia :

Be it known unto you, that through this man is preached unto you forgiveness of sin, and by Him all that believe are justified from all things:" in what number should we class ourselves, brethren? Amongst those who believed? Or what should we think of the doctrine announced? That it is true? Say ye this? Then, as all that believe are justified from all things, ye are justified then are your sins forgiven, and ye are free to serve the living God. Here the spiritual condition of the believer is positively set forth : it is neither enthusiasm nor methodism, nor any other of those names by which it is often called, but it is Christianity. What! shall we be in a worse condition, or less confident than were the first poor Christians of Asia?-shall we have "the witness in ourselves" less perfect, because we have been admitted into the faith of Christ by early baptism?-shall we stand upon the orthodoxy of a baptismal regeneration, seeking for the foundations of a ruin, amidst the deplorable wreck of faith and a good conscience? Vain strife of words! Then, if this be not our condition, if we cannot appeal to a conscience void of offence, if we be indifferent or insensible to the doctrine of the forgiveness of sins, if we be

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