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FAMILY SERMONS.-No. CXCIII.

Titus ii. 11-13. For the grace of God, that bringeth salvation, hath appeared to all men; teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.

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WHAT is Christianity? It is a scheme of mercy, and a code of duty. It shews us our privileges; and it exhorts and influences us to the discharge of our obligations. It reveals pardon for our sins; and it promises us grace to forsake them. It bids us repair to the Saviour for forgiveness, and to the Holy Spirit for a renewal of heart. It opens to us a fountain for sin and for uncleanness; and while its language on the one hand is, "Be thou clean;' on the other it is, “Go and sin no more." This double purpose of our pardon and our regeneration, of our justification and our sanctification, is constantly kept in view throughout the Scriptures; and remarkably so in the Epistles of St. Paul, from one of which the text is taken. This passage sets before us, in a very clear manner, the nature of true religion, as we shall distinctly perceive by considering the three following particulars :

First, What is meant by the grace of God which bringeth salvation, and hath appeared to all men; Secondly, What does it teach us;

and,

Thirdly, What are the prospects and encouragements which it sets before us as motives for obeying its requirements.

First, then, by "the grace of God, which bringeth salvation, and which hath appeared unto all men," we are to understand the dispensation of God's mercy revealed in the Gospel. The Apostle calls it "grace;" that is, free favour; the unmerited love of God towards us, displayed in the

atonement of Christ, and the consequences of that love in the renewed dispositions of mind implanted in us by his Holy Spirit. This "grace" brings salvation. We were destitute of all meritorious claim to the rewards promised in the Gospel; we could not be saved by any works of righteousness which we had done: our only hope and trust therefore must be in the grace, the free mercy of God in Christ. Freely he provided an atonement for our sins; and freely he bestows upon us the blessings of the new covenant of mercy. "It is of faith, that it might be of grace," and " not of works, lest any man should boast." No scheme of religion which human ingenuity could devise could provide for the salvation of fallen and guilty man: it was not till this grace of God appeared, that the only way of salvation became known; it was not till then that life and immortality were brought to light. Heinous were our transgressions, and imperfect and debased our best services; whither then could we have looked with any rational hope for pardon and acceptance with God, had we not been mercifully made acquainted with that blessed Name, than which there is no other given under heaven whereby men can be saved. For this grace, which bringeth salvation, does not exclude the atonement of Christ; so far from it, it was through the medium of that atonement that this grace was exhibited: God had a purpose of grace towards mankind, but he saw fit to display it through the sacrifice and death of Christ; he "SO loved the world, that he gave his only begotten Son, that whoso believeth in him should not perish but have everlasting life."

This dispensation of grace, it is added, has now appeared to all mankind. In former ages, the knowledge of the one true God, and of the way of obtaining his favour, was but partially unfolded. The whole world had thrown off their obedience to him; and in return" he suffered

all nations to walk in their own ways." He did not indeed leave himself without a witness in every heart, having given to all men a conscience accusing or excusing them on the commission of good or evil. He also kept up the true knowledge of himself with more or less clearness in particular families, especially that of Abraham; and afterwards among the people of Israel, to whom he gave his lively oracles," making them a peculiar nation under his own immediate and visible government. But, with these exceptions, the great mass of mankind" did not retain him in their knowledge;" in consequence of which they plunged into every species of depravity, and were utterly ignorant of the means of salvation. But, under the dispensation of Christianity, the light, before obscure, and confined to a small part of mankind, became bright, and widely diffused: it was "a light to lighten the Gentiles," as well as "the glory of God's people Israel:" to no nation, to no individual, was it to be denied; it was adapted to the wants and condition of all, of "Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bond and free."

Secondly, we proceed to inquire what it is that this grace teaches us. A person who did not understand the nature of Christianity, or who wished to bring a false accusation against it, might be ready to urge that a scheme of grace and mercy thus offered to mankind, "without money and without price;" promising a favourable reception even to the greatest sinner, on his return to God with repentance and true faith; and treating with us, not as just and holy beings, but as transgressors who need pardon, and freely offering that benefit to us with out any claim of merit ;-it might, I say, be urged by an ignorant or captious objector, that such a scheme was fraught with danger to the interests of virtue, and that it would encourage persons to “continue in

sin that grace might abound." But the Apostle Paul, who was eminently acquainted with its real spirit, knew well that the lessons which it inculcates, are of a very different, and of a quite opposite, kind. The grace which bringeth salvation, far from thus leading those who truly receive it, to presume upon the mercy of God, while they harden themselves in their offences, " teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." This is the great lesson which the Christian has to learn; for in vain would he call himself a disciple of Christ, in vain would he profess to depend for pardon upon the atonement of the Saviour, if his heart and conduct did not bear witness to the spiritual efficacy of his religion.

The Apostle in the text sets before us what our holy profession teaches us to shun, and what to aspire after. We are to shun “ ungodliness and worldly lusts;" we are to aspire after their opposites, namely, to live "soberly, righteously, and godly." These brief particulars comprehend all the various parts of the Christian cha

racter.

First, we learn what we are to deny. We are to deny "ungodliness;" that is, whatever is contrary to the will of God, to his word, to his character, to his commands. The sins of the heart are particularly included in this expression, as the sins of the life are in the other expression, "worldly lusts." It is a short and most useful guide for our conduct as professed Christians, to ask ourselves on all occasions of doubt, whether what we are temptcd to, or wish to pursue, comes under the character of "ungodliness" for if so, it is to be utterly denied and renounced. It may not be disgraceful to us in society; it may not be marked with the brand of the world's disapprobation; it may not lead to gross riot or excess; it may violate no human law; it

may be practised by many who call themselves Christians; it may even be expected of us, or admired in us; it may appear to be the road to riches or worldly estimation; our interests or our pleasures may prompt us to it, and there may be no fellow-creature who will frown upon us for indulging in it: but we must look much higher than this; to our own Master we stand or fall; God is our Lawgiver, and God will be our Judge; and if the thought, the word, the act, be "ungodly," it matters not whatever other sanctions it may boast, for it is unlawful, unchristian, and full of peril to our souls. There are many things which are "ungodly" which we might not think forbidden under the denomination of "worldly lusts;" but in order to prevent any mistake the Apostle includes both. Openly vicious pursuits all will readily acknowledge ought to be renounced : but the expressions in the text lead us to a more strict self-examination; for "ungodliness" includes whatever is unlike God; and "worldly lusts," or, according to the language of another Apostle, "all that is in the world," comprise not only the grosser appetites and passions of our nature, but "the desire of the eye," that is, every species of covetousness, and "the pride of life," that is, vanity, self-estimation, the love of worldly distinctions, and whatever is contrary to the humility and self-denial of the Christian character. These things are to be "denied."

What things the Gospel teaches us to follow after is also plainly specified. First, we are to live "soberly;" which expression seems to relate to the duties which more immediately affect ourselves; secondly, weare to live “ righteously," which seems to refer to the duties we owe to our neighbour; thirdly, we are to live "godly," which seems especially to have respect to our conduct towards our Creator. All the branches of these three classes we should diligently study with constant application to our

own particular circumstances; and they are excellently summed up for our use in the Church Catechism,in the answers to the questions, What is your duty towards God? and, What is your duty towards your neighbour?.

There are many ways in which the Gospel teaches us these lessons. It exhibits to us the holiness of God, who is of purer eyes than to behold iniquity. It shews us his justice, which forbids the escape of the sinner who transgresses against his laws. It unfolds what he requires of us; the perfect obedience of the heart-obedience to all his commands without intermission or exception.

It shews us how fearfully we have violated these duties: it tells us of God's righteous retribution; of the evil of sin, the certainty of judgment, and the terrors of eternal wrath. On the other hand, it opens a door of hope; its language is, "As I live, saith the Lord, I have no pleasure in the death of a sinner, but that he turn from his wickedness and live;" it tells us of Him who died, "the Just for the unjust, to bring us nigh unto God;" it assures us that "through Him is preached repentance for the remission of sins;" and that whosoever cometh to God through him, shall not be cast out. It exhibits the most merciful overtures of pardon for the past, and supplies of Divine grace and assistance for the future: God's Holy Spirit is promised to them that ask him. And not only does it teach men what to deny and what to pursue, and hold forth all these motives and assistances in so doing, but by its powerful efficacy, under the operation of its Divine Author, it renews their hearts, turn ing them "from darkness to light, and from the power of Satan unto God;" so that there arise in the soul a love to God and a desire to obey his commands, as well as a mere knowledge of what Scripture and reason and duty require. The love of Christ shed abroad in the

heart, constrains the Christian to a willing obedience to God; it is a part of his new nature to desire it; and he well knows, in the language of the Apostle in the verse which follows the text, that " our Saviour Jesus Christ" expressly "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works."

These reflections introduce us to the third point for our consideration, and which we have in part anticipated; namely, the prospects and encouragements which the Gospel sets before us as motives for our complying with its requirements. We shall confine our enumeration to the one mentioned in the text; namely, the expectation of future glory; "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ."

The "blessed hope" here spoken of is the great promise of the Gospel. It is an eternal exemption from all the evils of life, the perils of temptation, and the danger of sin. It is deliverance from the wrath of God, the stings of a guilty conscience, the company of condemned spirits, the worm that never dies and the fire that is never quenched. It is the introduction into a state of never-ending happiness; an admission to the unclouded presence and favour of God; and the enjoyment of his love for ever and ever.

The time at which this "blessed hope" shall be accomplished, is at "the glorious appearance of the great God and our Saviour Jesus Christ." The awful hour of the resurrection and of judgment, so fraught with terrors to the impenitent, shall be to the humble Christian full of joy.

He looks forward to it with anxious expectation, and earnestly desires so to pass through things temporal, that finally he may not lose the things eternal. If in the journey of life he often finds it difficult to keep in view and in

practice the duties prescribed in the text; if the world still presents temptations which have not wholly lost their seductive powers to harass him, or the way of God's commandments should sometimes appear difficult and arduous; he calls to mind the blessed hope set before him in the Gospel; the crown of rejoicing reserved for him in heaven; and the glories of that state where the toils and dangers of his earthly pilgrimage shall be for ever forgotten. Thus by the grace of God he is animated to new conquests over the temptations of the world, the flesh, and the devil; and he bears his bitterest afflictions with serenity and patience, knowing that "these light afflictions, which are but for a moment, work out a far more exceeding and eternal weight of glory."

Let us then live on earth as those who hope to live for ever in heaven. Let us wait for our appointed change, and be prepared for it. We know not when the hour of death may arrive; but if partakers of that grace which bringeth salvation, and living habitually as such in the spirit of our holy profession, we need not dread the summons. It may come in childhood, in youth, in manhood, or in old age; but arrive when it may, if it find us with our loins girded and our lamps burning, blessed to us will be its approach, for it will be to us the forerunner of a joyful immortality.

Tothe Editorofthe Christian Observer. EXPERIENCE has taught me to regard proposed improvements of our authorised version of the Scriptures with considerable jealousy. Many a time, after having been ready to question the common rendering of a passage, a patient investigation has convinced me that our translators were right. Your correspondent Scrutator does not appear to me to have sufficient grounds for the

alteration which he has suggested in Jer. xvii. 9.

The word w, as will be seen by referring to the passages in which it occurs, means "incurable," or, as it is explained by a synonymous expression, Jer. xv. 18, that which refuseth to be healed." The literal version of the passage under consideration therefore would be, "The heart is deceitful above all things, and incurable;" and the word appears to be figuratively used in reference to that "fault and corruption of the nature of every man,' which is indeed past human aid and healing. Our translators have given in plain words what the Prophets expressed by a metaphor; and I think they could not have better conveyed the true meaning of the original than by the phrase "desperately" or incurably "wicked." This view of the passage is strikingly confirmed by the verse which immediately follows it; which, as it seems to me, plainly shews, that the incurable disease of the heart, intended by the Prophet, is not frailty but depravity-not weakness but wickedness: "The heart is deceitful above all things and desperately wicked; who can know it? I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings."

S.

Tothe Editorofthe Christian Observer. C. L.'s criticism on Heb. xi. 1, in your Number for November, seems to me more obscure than the received version of which he complains; and his explanation, in my view, weakens the force of the passage and mars its beauty. Faith, "an act or the reliance of the mind," as he defines it, lays hold of the substance of the things hoped for, and of the evidence, or, according to C. L's opinion, of the manifestation, of the things not seen. This is his rendering. But I object to his de

finition of faith, and to his comment, as not giving the passage its correct import. Faith, no doubt, is an act of the mind, but not here, I conceive, in the sense of reliance: reliance is rather the effect of faith, than faith itself. What is to be understood by it in this passage is belief, or giving credit to a testimony. Its object is the word of God; and that word as it speaks of what is past, of what invisibly exists, and of what is to come. That it has all these things as its object appears evident from the contents of the chapter. Now, by faith it is that we give substance or existence to these things; and faith it is that affords us evidence or proof of them. We do not see them; and things future have no actual existence, such as the resurrection, and future glory, and indeed all the unfulfilled promises of God. But faith realizes them, gives them a kind of existence, so that they operate on the feelings and conduct as if they really existed. And as to what is past, of which we have no tangible proof, such as the creation of the world by the word of God, ver. 3; and as to what invisibly exists, such as the being of God, ver. 6, it is faith or belief of God's testimony, that supplies us with the evidence or proof. According to this view, which I think the contents of the chapter will justify, the passage, as it is rendered in our version, which is strictly literal, is far more intelligible than the rendering offered by C. L. Faith is "the substance of things hoped for"-it gives them a reality; though future, they substantially exist to the eye of faith; and "the evidence of things not seen"-it affords a demonstration of things not visible, receiving implicitly, as it does, the unimpeachable testimony of God.

There is another point which C.L. has by the way touched upon, to which I beg leave to advert. He has given an interpretation of Acts xiii. 48, which I cannot but view as a perversion. I am no systematizer; but I would not willingly see Scrip

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