SERMON VIII.

THE UNPROFITABLE RECEPTION OF THE GOSPEL

EXPLAINED AND APPLIED.

2 COR. VI. 1.

'We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.'

IN these words the ministers of Christ are introduced under a character most privileged, and with a title the most honourable of all the numerous designations with which they are distinguished ;viz, that of workers together with God!' But, we might ask, in what respect does such a distinction belong to them? and how can they be justly said to fulfil so blessed an office? Can any mortal man forgive the transgressions of his fellow sinner? Can one offender save the soul of another? Can those, who are of like passions with the members of their flocks, bring their companions in guilt by any act and deed of their

own to Heaven? Nay, my brethren; and hence the very chiefest apostle once said, 'Yet not I, but the Lord;' and the foremost and most able of ministers must look upon themselves as sinful, helpless worms, unable to deliver their own souls, much less to save their people. And yet ye ought to esteem them very highly for their work's sake; and when they address you, ye should believe that ye hear in them their Master's voice, whose Spirit speaketh in them, and thus are they ' workers together with him.' The work of conversion is truly and properly his work; and when a sinner repents and believes the gospel, it is the Lord that melts and subdues the heart, and plants therein the principle of faith. It is the Lord who renders the call effectual. Yet that call was delivered by some ministering servant; and thus the faithful preacher, beneath whom a soul is converted, becomes the co-operating instrument which works together with divine grace. Hence we learn, that while we respect the agency which God vouchsafes to honour in working by them, we are not to lean on the means which, without God, are wholly ineffectual and powerless. We are indeed, to value the servant, but the Master who employs him must alone be adored; we are to listen to the minister, but must lean only upon the Lord who sends him.

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After these introductory remarks, I would adopt for myself the language of the Apostle,

and presenting myself to you in that character which I think it my highest honour to possess, as a worker together with God in Christ, I would address to you this day the exhortation which Paul first made to the Corinthians, and beseech

you also that ye receive not the grace of God in vain.' In dwelling upon these words I purpose to inquire,

I. WHAT IS MEANT BY GRACE.

II. WHAT IS INTENDED BY RECEIVING IT IN

VAIN.

Let us still desire the teaching of the Holy Spirit, and endeavour at all times both to preach and to listen with a prayerful disposition, that we who are ministers may instruct and exhort with comfort, and ye who are the people may hear with profit.

I. With respect then, to the import of the term GRACE, it will not be necessary to give very long definitions of its several meanings; and perhaps it may suffice to notice THREE CHIEF INTENTIONS of the word, which are the following.

1. Properly speaking it would seem to be a designation for the self-originating fountain of divine love; which is the source of incalculable blessings to mankind, and above all of that inestimable, unspeakable gift, the gift of a Saviour. In this sense GRACE is the good will of our Heavenly Father, that unmerited favour and free gift of a God reconciled and 'reconciling

the world unto himself,' by reason of which we become the heirs of salvation. Thus the term is used in the clause,- By Eph. ii. 5. And again,

grace ye are saved.'

That in the ages to

come he might shew the exceeding riches of his grace, in his kindness towards us through Jesus Christ. For by grace are ye saved through faith; and that not of yourselves, it is the gift of God." Ibid. 7, 8.

2. Sometimes, however, the meaning is rather more restricted, and the term is employed to imply the regenerating, illuminating, preventing, co-operating, and sanctifying influences of the Holy Spirit, and comprehends, when so used, all the manifold blessings we receive through that Divine Agency: as, for example, in the Lord's reply to the importunity of St. Paul,—“ My grace is sufficient for thee,' 2 Cor. xii. 9. that is, the help and sustentation of the Holy Spirit can uphold thee in all trials, and carry thee through every temptation. In the same sort of sense is the word to be taken in that common Apostolical salutation, Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ; '-Mercy from the Father, peace through Christ, and grace, as implying the presence, aid, and consolations of the Holy Spirit.

3. Again, the term is not unfrequently transferred to that, which is not the grace of God itself, properly so called, but has originated from and been made known unto us by the grace of God,

viz. the Gospel of our salvation; as for instance, the words of Paul to Titus. For the grace of God that bringeth salvation hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.' ii. 11, 12.

This, then, is the import in which we are to understand the term as used in the text for the grace of God' which is therein spoken of is the Gospel of Christ which we preach, the Gospel of your salvation, which being received believ ingly, and acted upon practically, proves instrumental in bringing you into the way of salvation by the knowledge of Christ, and tells you of the way to glory, through an interest in his blood.

The Gospel of Christ moreover, may be justly called THE GRACE OF GOD, for at least three reasons; and,

First, by reason of what it teaches. Its lessons are all of the most holy character and sanctifying tendency. They are exactly calculated to make ready a people prepared for the Lord,' being themselves the counterpart of the divine mind, and in strict accordance with the divine will. The Gospel teaches us, to deny ungodliness and worldly lusts,'' to have no fellowship with the unfruitful works of darkness,'-' not to be conformed to this world, but to be transformed by the renewing of our minds,'-' not to grieve the