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is then your God, and you are his people. To him alone offer up your vows; from him only expect the supply of all your wants, and deliverance from all your calamities.
The observation naturally arising from the text thus explained, is this: That as God would not allow a partial worship under the Mosaic dispensation, neither will he admit of partial faith, and partial obedience, under the Christian covenant.
He who was the God of the Jews, is also the God of the Christians; has from the same invariable pre-eminence of his divine nature, the same claim to our entire and unreserved submission to his will, is equally jealous of his own glory and of our allegiance, and equally averse to any rival in our affections, and our services. It was the duty of the Jew to believe and obey the whole law of Moses. It is the duty of the Christian to believe and obey the whole law of Christ. In opposition to the doctrines and duties of the Mosaic law, stood the extravagant conceits of Gentile theology, and the execrable impurities and barbarities of idolatrous worship. In opposition to the
doctrines and duties of the Gospel, stand the fanciful refinements of modern philosophy, and the allurements of a sinful world, which are now too frequently distracting the belief, and dividing the obedience of Christians, as superstition and idolatry did formerly those of the Jews. And it is no more allowable to halt in our belief between deism and revelation, and in our practice between God and Mammon, than it was in the Jews formerly to follow at once both the Lord and Baal. The text, therefore, when divested of all peculiarity of circumstance, and brought home to ourselves, affords this general and useful principle, that we should not waver between two systems, and endeavour to serve at the same time two masters; but entirely devote ourselves either to the one or the other, and stand to all the consequences of our choice. This admonition seems not improperly calculated for the state of Religion among ourselves at this day, and may be applied with equal justice both to our faith and practice. But I shall, in this discourse, confine my observations almost entirely to the latter, as being the most useful, and the best suited
to the business of this place. For although much might be said respecting strange conceits in matters of faith ; although there are, it is well known, in this country, as well as in others, a few individuals who think themselves at liberty to select out of the Gospel, for their creed, just what happens to suit their particular humour or caprice, and to reject all the rest, and may therefore very justly be said to "halt between two opi"nions;" yet the number of these persons is so inconsiderable, and the reception their tenets meet with is so very unpromising, that to bestow much of our attention upon them, would be a very needless waste of time. Much less can it be necessary to enter here into any confutation of their fanciful opinions. They have been confuted, most effectually confuted, above seventeen hundred years ago, and that, too, by a book which is, or ought to be, in the hands of every Christian; I mean the Bible. Every page of that sacred volume bears testimony against them ; and it is utterly impossible for any man of a plain understanding, and of an unprejudiced mind, to look into the Gospel without perceiving, that all those
great and important doctrines, which our philosophic Christians are pleased to reject (and which, in fact, amount to almost every peculiar doctrine of the Gospel, except that of the resurrection) are taught and repeatedly inculcated in the sacred writings, in terms as clear, explicit, and unequivocal, as it is in the power of language to express. They are, in fact, so interwoven with the very frame and constitution, with the entire substance and essence of Christianity, that they must stand or fall together. They are found in the same Gospel, and are intimately blended and incorporated with those moral precepts, and those evidences of a resurrection and a future state, which are on all sides allowed to be divine; and there is no such thing as separating them from each other, no such thing as dissolving the connection between them, without undermining the whole fabric of Christianity, and defeating the chief purposes for which Christ came into the world. Let no one, then, that professes himself a disciple of Christ, ever be induced to fluctuate thus between two systems. Let him never listen to any such deceitful terms of accommodation with " the vain philosophy "of this world," nor suffer himself to be led away by " the delusions of science, falsely "so called." Let him never consent to maim and mutilate that complete and perfect body of Christian doctrine, which " is 11 so fitly framed together, and compacted "by that which every joint supplieth," that to take away any one member, is to destroy the beauty, strength, and stability of the whole.
Thus much may suffice at present for those who, in the language of the text, may be said to halt between two opinions, between the Religion of nature and the Religion of Christ. I now hasten to that which is the principal object of this discourse, the practical inconsistencies with which some men are chargeable. For, among the professors of our faith, there are too many, who, though their speculative opinions may be right and uniform, yet in their practice halt between two opposite modes of conduct, and endeavour to serve at the same time two masters, God and Mammon.
I say nothing here of those who are professedly men of the world, who disclaim all