SERMON XLI.

THE NEW CREATION.

"Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new."-2 COR. v. 17.

In our text the new creation is-1. Stated; and 2. Described.

I. Mark the new creation as stated here: "If

be in Christ."

any man

This phraseology is frequently employed by the Apostle, and is full of meaning. 1 Thess. iv. 16; Phil. ii. 1; Rom. viii. 1, 2; 1 Cor. i. 30; Gal. iii. 28. 1. Under the Christian dispensation. 2. He is inseparably united to Christ. This union produces a new creation. creature" or, as Mr. Wesley renders the words, " a new creation."

"He is a new

1. This presupposes the depravity of the human heart. If the heart were not totally depraved, it would need reformation, not regeneration. But such is the influence of sin, that it is interwoven with the whole faculties of our intellectual and moral nature. "By grace are ye saved through faith; and that not of yourselves, it is the gift of God."

2. This change is promoted by the renewing grace of God. The Trinity consulted concerning the material

H

creation. So each of them is prominently engaged in this. The Father sends the Son, and accepts his sacrifice. The Son becomes "obedient to death,” and “offers himself without spot to God." The Spirit again moves upon the face of the waters. The soul regains its primitive purity. In him, as sin hath reigned unto death, grace reigns through righteousness unto eternal life, by Jesus Christ our Lord.

II.-Mark now the great change. Here we can dwell

more at large. We can admire and contemplate the results of this great change, better than investigate the intermediate operations of the Spiritual Creator. "The wind bloweth where it listeth, and thou hearest the sound thereof; but canst not tell whence it cometh and whither it goeth: so is every one that is born of the spirit." This change is most impressively seen in contrast with the natural state of man.

1. This great change brings the soul into new relations with God.

(1.) Formerly he was a disobedient rebel-now an obedient subject.

(2.) Formerly he was a servant-now he is a son.

2. His intellectual views of God expand.

3. His feelings towards God are new.

4. He is new in his regard for the means of grace. 5. In his associations: "This people shall be my people."

6. In his practice: "By their fruits ye shall know them." 1. Entire holiness must be the privilege of believers on earth.

2. The continuance in any sinful habit is inconsistent with this change.

This change may be yours. Look for it to-day. "O

thou who desirest truth in the inward parts, purge us with hyssop, and we shall be clean! Wash us, and we shall be whiter than snow? Create within us clean hearts, and renew right spirits within us!" May God grant it for his mercy's sake!

INTRODUCTION.

Man on this side eternity, is called to be the subject of two kingdoms: the kingdom of this world, under which he is placed either by the sanction or permission of Providence; and the kingdom of Christ, under which all true believers are placed by grace. In the one, men are esteemed in proportion to their office, wealth, and education. In the other, men are esteemed according to the merits of their holiness, humility, integrity, and faith. Yet as many of the laws of civil government are founded on the principles of the law of God, a certain similarity exists between these two kingdoms. And this similarity renders it possible to conform to the law of God, and generally to the ordinances of man for the Lord's sake. Christianity interferes not with the regulations or courtesies of civil society; but rather enforces them by the purer principles of that love which is the fulfilling of the law. She inculcates "Honour, to whom honour; and tribute, to whom tribute is due." 66 Dearly beloved, if it be possible, as much as lieth in you, live peaceably with all men."

However, when the incumbent duties of our holy religion interfere with the dignities and social order of any coinmunity—and cross the boundaries of politeness and fashion, we ought to obey God rather than man. And though our obedience to his requirements may sting the pride and rouse the vanity of the haughty, we must brave all oppositions and bow to the mandate of the Supreme.

When the Apostle Paul preached the Gospel to the refined sons of literary Corinth, his "speech and his preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." They, doubtless, wondered, that he, a man of humble pretensions and the minister of a persecuted and despised sect, should use such plainness of speech to them, regardless of their literary honours, or their dignified offices.

He apologizes for his faithfulness in this chapter upon three considerations: "We must all stand before the judgment of Christ; The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all that they which live should not henceforth live unto themselves, but unto him which died for them and rose again." And in the con

nection of the text he says, "Henceforth know we no man after the flesh." As men we are willing to pay all deference to your dignity and all submission to your power; but as the ministers of Christ we must perform our duty irrespective of your worldly honours. We must view you as your God views you, sinful souls redeemed by the blood of Christ. We must for the time being forget all earthly distinctions; and address to the peasant and the king— the learned and the unlearned, the whole counsel of God. "Therefore, if any man be in Christ he is a new creature, old things are passed away; behold all things are become new."

Brethren, in the name of God, I will thus faithfully warn you to-day, as the objects of a Father's love-the purchase of a Saviour's blood—and as the candidates of an unexplored eternity.

London, 8th May, 1850.

SERMON XLII.

THE EXCUSES OF SINNERS ANSWERED.

"And they all with one consent began to make excuse."-LUKE xiv. 18.

The excuses of sinners are too many to enumerate; but we would direct your attention to a few of the most usual and important.

I. I have too many worldly possessions.
II.—I have many temporal embarrassments.
III.—I have ungodly relations and friends.
IV. The opinions of Christians disagree.
V. The professors of religion are inconsistent.
VI.-Religious restraints are too severe.
VII. I am too unworthy.

VIII.—I do not feel my need of conversion.

In proclaiming the Gospel of Christ, the messenger of mercy is discouraged by two classes of characters: the profane Infidel and the formal Christian. In the Infidel he has to contest with a variety of ingenious objections to the authenticity and the doctrines of Holy Scripture; and to overpower the subtility of carnal reasoning with the manly force of reasonable and sacred arguments. This can be done with comparative ease. Had we to deal with reason only, truth would soon triumph in the conquest and the salvation of many souls.