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the family was roused. His attempt to obtain orders had excited much ridicule, and his failure provoked derision. 'I wish,' said his brother, that Thomas had not made the attempt; but I cannot bear to have it said that one of our name undertook what he was unable to accomplish.' The whole family therefore united in an application to his father, intreating him either to consent to his son's ordination, or to fix him in a farm on his own account. Thus strongly urged, Mr. Scott senior, gave way, and formally expressed his approbation of his son's entering into orders.

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Other difficulties were soon surmounted, and on Sept. 21, 1772, Mr. Scott was ordained deacon by the Bishop of Lincoln, at Buckden, the Archdeacon, Dr. Gordon, who examined him for orders expressing his high approbation of his attainments, and observing, I perceive that Christianity has got an able advocate in you.' Mr. Scott was originally nominated to the curacy of Martin, near Horncastle, but owing to the satisfaction which his examination afforded, he was recommended to the curacy of Stoke Goldington, a living then held by Mr. Dowbiggen, who had married the bishop's neice; and after visiting his friends in Lincolnshire, Mr. Scott entered on the duties of his new profession. His state of mind and religious sentiments at this period are largely described in the Force of Truth and the Memoirs above adverted to; and from these it appears that his motives

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in entering on the ministry, were entirely of a worldly nature; and that he had embraced views very inconsistent with the articles which he subscribed, and every way calculated to paralyze his exertion for the spiritual welfare of others. While resident at home he unhappily met with a Socinian comment on the Holy Scriptures; and found its pernicious doctrines highly gratifying. In reading this exposition, he observes sin seemed to lose its native ugliness, and to appear a very small and tolerable evil; man's imperfect obedience seemed to strive with an excellency almost divine; and God appeared so entirely and necessarily merciful, that he could not make any of his creatures miserable, without contradicting his natural propensity. These things influenced my mind so powerfully, that I was enabled to consider myself, notwithstanding a few little blemishes, as upon the whole a very worthy being. At the same time the mysteries of the gospel being explained away, or brought down to the level of man's comprehension, by much proud and corrupt, though specious reasonings; by acceding to these sentiments I was, in my own opinion, in point of understanding and discernment, exalted to a superiority above the generality of mankind, and I pleased myself in looking down with contempt upon such as were weak enough to believe the orthodox doctrines.' The merciful recovery of Mr. Scott from these delusions will appear in our next Number.

SERMONS BY THE LATE REV. S. WALKER, Truro.

No. V.

"And hope maketh not ashamed."-Roм. v. 5.

THE apostle proceeds in this verse, in the account he had before been giving of the believer's privileges. Experience of God's faithfulness to them under tribulations according to his word, confirms and quickens in them the confident expectation and hope of his fulfilling toward them all future spiritual blessings in this life, and that which is to come. "Which hope," saith he, being thus built up and firmly rooted in us, "maketh not ashamed." The meaning of which words is this; the expectations of the great things God hath promised his people in the gospel, and especially those which respect and relate to another world; these expectations saith the apostle, with respect to his people, stand on a sure foundation, and their heart's desires are so ardent after them, that they are thereby emboldened to go forward in duty in the face of all shame and reproach, unmoved by any fears and sufferings of this present time. Here then we may observe the effects of true and well-grounded spiritual hope. For,

First. It doth not leave men under the power of worldly shame ;

nor,

Secondly. Under the power of worldly fear; but,

Thirdly. It emboldens them in opposition to reproach and sufferings, even to rejoice and triumph.

First, true religious hope doth not leave men under the power of worldly shame. Esteem of men may not in itself be blameable; but what if men are every where departed from duty and God? What, if through the greatness of their number, such departure is become reputable in the world ;

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and what, if in consequence stedfast cleaving to God, according to the Bible, is universally either reproached, or neglected? Why, then, it is plain in such a case, that no man can do God's will, without bringing himself into worldly shame. And when, therefore, to keep the esteem of a revolted world, and to avoid its reproach, any one declines the Christian life, it is abundantly manifest, that "he loveth the praise of men, more than the praise of God," and that in very truth he sacrifices to this idol of worldly esteem, all the hope and expectation there is, according to the gospel, of enjoying God's favour and presence in a future state of glory. No; in proportion as this hope set before us in Christ, is stedfast in us, it necessarily so disengages the heart in which it is found from worldly esteem, as steadily to dispose it to cleave to all duty notwithstanding shame and reproach. And from hence it is evident, that if any are held in subjection by worldly shame, and dare not do what God requires through dread of reproach or fear of men; it is evident I say that in such persons the true divine "hope which maketh not ashamed" is not, cannot be: such cannot have received Christianity in its genuine power and efficacy.

Secondly. True spiritual hope doth not leave men under the power of worldly fear." If in this life only we have hope we are of all men most miserable." The Christian man's sorrows are declared to be beyond all others. These indeed, if he were a man of the world, he might easily avoid. But why then doth he

endure them? Why not seek his happiness in this life, as do the rest of mankind? Why subject himself to a variety of troubles and difficulties, and an endless succession of doubts and fears? The answer is given in the words before us: he hath a hope which is above this life, "because the love of God is shed abroad in his heart by the Holy Ghost, which is given unto him.' And such a hope as not only "maketh him not ashamed," but renders him in the midst of his misery, the most happy, and in truth the only happy man of the children of men. Fear

is a tormenting passion, exceedingly sensible, soon raised, and by no means easily allayed. The fears of the present, too, are the most affecting :-the fear of contempt and ill-treatment, the fear of loss and reproach, the fear of oppression and injury, the fear of losing friends or life. When these fears are roused and excited, unless there be some principle at hand to oppose and set itself against them, they must of course prevail over us, and keep us in subjection. Now, Christian hope is exactly this principle; and accordingly to the exercise of this, the Scriptures constantly refer us, for opposing and mortifying the fear of man. even I, saith the Lord, am he that comforteth you: who art thou, that thou shouldst be afraid of a man that shall die, and the son of man that shall be made as grass?" In which words, hope in God, as an eternal, unchangeable portion is manifestly referred to as the one great motive for bringing down this fear of man. And thus also our Lord directs us, when he saith,

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"Fear not them which kill the body, and after that have no more that they can do." After that, they have it not in their power to harm you, wherefore fear them not. But now the question is, have we this Christian hope so in exercise as not to be biassed by fear from act

ing the part of Christ's faithful followers? It is an interesting question. For where fear is prevailing, there this hope cannot "We reckon,' effectually be.

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saith our apostle, "that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Now this is a true reckoning. And if it be a true one, then to forego duty in order to avoid present danger, must be a false one. In that soul which shrinks from Christ for fear, there cannot truly be the hope of glory. It may be there in fancy, but it cannot be there in power-but where it is in power, where it is and abides in the mind, and the soul longs after it, as its greatest happiness, shall a little fear of danger be able to unsettle it? No; it cannot be. The word of God hath determined this point: "For the joy that is set before us," we shall readily endure the cross, if that joy be our hope.

But

But, Thirdly,- True spiritual hope in the midst of reproach and sufferings, emboldens even to rejoice and triumph. It encourages the believer to own and to live after the example of Christ; and when reproach or reviling, or worse persecution ariseth, it enables him still instead of denying Christ, to rejoice that he is thought worthy to suffer for his name's sake, you will say perhaps, where is this hope which fills thus the heart with joy, under sufferings, for Christ's sake? A question best answered, it may be, by asking another. İ ask then, where indeed is the faith which alone can produce it? If neither the one nor the other are easily to be found, it is because Christianity is become little more than a mere empty name and profession. You are not so unreasonable as to expect to find it amongst those who live after the course of this world, and not after Christ. But think you it is to be found in

no others? Do you verily judge, that "joy in the Holy Ghost" of which the scriptures so often and so gloriously speak, is wholly and altogether ceased? And if when He who is so eminently styled "the Comforter," enables any to suffer for Christ's sake, he hath not also strong consolation to give them? Be assured he hath.

The real Christian doth not serve God for nought even in this world. When a Christian, who is a Christian indeed, forsakes all for Christ, and then also suffers for him, the love of God shed abroad in his heart, is sure to make up within, what is endured without. But if we will not be led by the Spirit, we cannot expect the joys of the Spirit! Or how is it possible that he should glory in tribulations for Christ, who will still so model his profession and conduct, as not only to avoid tribulation, but even light ridicule or a little reproach for his sake? No. Let a man closely follow Christ, and then as without question he shall suffer shame, reproach, &c. so without question he shall also rejoice in them.

These now are such effects of true hope as seem more directly designed by the words of the text;

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Hope maketh not ashamed.” And they are, I suppose, also sufficient to show the excellency of this blessed grace. But, alas!' you will say, if indeed a Christian,

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how very short I fall in the practice of these blessed effects of it! I am still much holden by shame, or bound down by fear, or at least, am not by any means so far advanced as "to glory in tribulations also." All this may be true, but what is the reason of it? It can be no other than this, namely, that this Christian hope is not in you in the way, and in the manner it ought. And therefore, I desire here in conclusion, to mention three things to you, in which the very ground and possibility of

FEBRUARY 1835.

this hope doth lie; and consequently in the one or the other, or all of which you may possibly find yourself wanting.

The 1st is, The certain belief of the reality of an approaching state of glory. Now in this you may not be absolutely settled; you may have taken it perhaps too much upon hearsay, or not so much as you ought upon the testimony of God. And so through weakness or uncertainty of your faith in this matter, you cannot but find the effect to be answerable: wavering, inconstant, and without its full power. Here therefore you have failed especially in the practice of that grand Christian doctrine

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Christ is risen from the dead to die no more; for in that he died, he died to satisfy sin once, but in that he liveth, he liveth an immortal, heavenly, glorious life in the presence of God, and to the eternal good of his people.

But, 2dly, Another ground of hope is a true scriptural belief that eternal life is the gift of God, through Jesus Christ our Lord. And in this you may have possibly failed through the covered deceit of self-righteousness. Self-righteousness, I say, suppressing in you the desire of glory, through the idea, which in one sense is true, that you are in no way worthy of it. For though you should ever so stedfastly believe that there is a glory which shall be revealed, yet if you are imagining that something must be done by you in order to deserve or gain a title to it, it would be impossible in that case, that you should have any lively expectation of it, for this very clear reason; because through the weakness and imperfection of your obedience, you would be for ever mistrusting whether you had a right to it or not. And here, therefore, you have failed in the use both of the law and the gospel. Of the law, the very business of which is to

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show you, that you have not the least right to any thing from God. And of the gospel, the very first declaration of which is, that all things may be had freely in Christ.

But, 3dly, The remaining ground of true hope is a right knowledge of, and acquaintance with, the spiritual nature of this approaching glory, as chiefly consisting in the enjoyment and service of God in a perfected state, both of body and soul. Now, if your knowledge of this hath been indistinct, you have thought of heaven rather in a general way, than particularly as a spiritual happiness in communion and fellowship with God. Then though you might indeed believe the reality of future glory, and regard it too as the free gift of God in Christ Jesus, yet you could not unfeignedly desire it with your whole heart, as your great and satisfying happiness, nor in consequence find your expectations of it disengaging you gradually from all earthly respects, and more and more causing you to forego, and forsake all at the call of duty. And here, therefore, again you have failed through the "carnal desire " of your corrupted mind in not choosing God for your portion. So consequently, not longing and waiting for the full enjoyment of him where only it is to be obtained --that is, in heaven. It is doubtless through defect in one, or more or all of these grounds that hope hath been so defective within you, and that you have not found it as you ought, that lively, abiding, and purifying principle "" which maketh not ashamed." Wherefore, your way lies plain before you. Lay your foundations deeper. Let the gospel, declaring to you a risen and exalted Redeemer, confirm in you a most certain belief, that there is a kingdom to come. Be sure to look upon it as God's free gift in Jesus Christ; and then contemplate the sublime and spiritual happiness proposes to you.

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Let these things sink deeper into your hearts, and you will find hope flourish; and that such hope, as will engage your warmest desires, sanctify and gladden your souls, set you more above the world, give you increasing freedom from shame and fear, and together with these, a growing boldness to own the name of Christ, and strengthen you with confidence to suffer for him with joy.

And, what is the declaration of the feast before us? Doth it not declare all these grounds of hope? A glory to come, a spiritual glory bestowed in Christ? Else why doth he say, "As often as you eat this bread, and drink this cup, ye do shew forth the Lord's death till he come?" And why else are we coming together to remember a departed Redeemer? Is it not in hope? And should it not therefore be with longing expectation of his second coming? Lift up then your hearts unto the Lord. Be stedfast in the persuasion that Christ is in heaven for all them that believe, and if you are a believer, the God of heaven is your God in him, and your portion for ever. And be sure you receive this approaching memorial of him, as his token of earnest till he come. Hope-genuine, Christian hope, entereth into that within the veil, whither the forerunner is for us entered. We, such I mean among us, who have fled for refuge to lay hold upon the hope set before us in him, are to follow him thither by the eye and walk of faith, that so we may "lay hold upon eternal life." It is this will crucify the world to you. It is this will set you free from the flesh. It is this will spiritualize your affections. It is this will mortify your corruption, and cause you to say with truth while on earth, our conversation is in heaven." Amen.

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