Page images
PDF
EPUB

SERMON XXV.

NEUTRALITY IN RELIGION IMPOSSIBLE.

BY THE REV. JAMES DIXON.

"He that is not with me is against me; and he that gathereth not with me scattereth abroad.” Matt. xii. 30.

You will say, this is taking high ground :-my dear brethren, the gospel does take high ground; and that neutral state, to which so many in our day aspire, is not possible to be attained. We cannot be neutral ;-for if we are not decided, we are the sport of misery, we are hinderances to the benefit of others, we are a prey to temptation, we are the victims of Satan. And as, in a neutral state, it will be impossible for us to be happy, so in this state it will be impossible for us to be saved: for in the last day it will not be enough to be almost Christians, or to be partly saved; we must be found altogether on the Lord's side. "He that is not with

not with me scattereth abroad."-I observe,

THE evident doctrine of our text, brethren, is this;-that there is no allowed nor authorized religious neutrality:—that every man, in a religious point of view, is for Christ the Saviour, or else against Christ the Saviour;—and that it is quite impossible to find a middle state. The proposition may be stated in other terms, but the meaning is the same. We are all here in a religious station, or we are not. We are all here in the train of the gospel, with all its attendant blessings of light, and communion, and purity, and peace, and hope;-or we are in darkness, misery, impurity,-in an undone, a ruined state. We are either in the state of a religious man, with his sanctified under-me is against me; and he that gathereth standing, his submissive will, his renewed heart, his fervent devotion, his tender charity, his glowing zeal; or we are still in a state of darkness, carnal, sold under sin, having no affection for God, or zeal for his glory. Either we are children of God, and possessed of the rights, and immunities, and expectations of that relation; or else we are aliens from God, outcasts from our Father's house and family. Thus we are either cherishing a principle of devotedness to God; or we are cherishing principles of unholiness and sin. And then, we are either with Christ, in promoting human happiness, and increasing the sum of piety and religion; or we are against Christ, in the way of the happiness of men, stunting the progress of Christianity, and dangerous to society wherever we go.

First, THAT THOSE WHO ARE NOT WITH CHRIST IN DISCIPLESHIP, AND IN THE PROFESSION OF FAITH, ARE AGAINST CHRIST, AS THE DISCIPLES OF ANOTHER MASTER, AND IN The disobedience of unbelief.

There is a very popular phrase in use among us, and that is, FREE INQUIRY ;— we all claim for ourselves "the right of free inquiry." Now, if by this you mean the right of every person to exercise his opinion in religious matters, uncoerced and unmolested by any human, any civil power; then I should say that every such person has a right to the liberty he claims. If you mean that every man has a right to the use of the Scriptures, unrestricted and unrestrained ;-why, I should say that every man has a right to possess that

book which is to be the directory of his things, that his death was constituted faith, and the foundation of all that is valuable ;-these were but circumstances. right; and that the power which would | But that which rendered the atonement of prevent him from using the Scripture is an antichristian power, opposed to the just and proper rights of man. Or if by free inquiry, or right of judgment, you understand the right of every man to enter into such a portion of the Christian church as seems most proper to him;-then I should say, he certainly has a right to choose that system of church government which he pleases; he has a right to do this as an Englishman and a Christian; and to do it without any coercion or molestation whatever. But does it not mean, sometimes, a right to exercise his own opinion, independently of ALL authority whatever? And is it not evident that such a man assumes a right to have a god? And I say that no man has a right to have any god whatsoever. The man who worships human intellect is an idolater; and he who bows not to the authority of God is just such a man. Christ says, "He that is not with me is against me:" the text evidently puts in for Christ the claim of regal authority and power. Here two or three questions must be put.

Not

the Saviour infinitely efficacious and
available for a world of sinners, is be-
cause that atonement was the atonement
of the Son of God. It was the touch of
Divinity that rendered it a complete and
perfect work. It was the Godhead of the
Saviour that rendered the atonement of
the Saviour infinitely perfect and infi-
nitely powerful. My brethren, there was
an intrinsic value and worth in that atone-
ment of the Saviour, because it was per-
formed by a divine person incarnate,
independent of all the accidental circum-
stances, if I may so term them, of his
sufferings and death. I think I can illus-
trate this :-What is it that makes a sove-
reign worth twenty shillings?
merely because the head of the reigning
sovereign is stamped upon it; not merely
because it is ornamented round the edge:
no; if I understand rightly,—at least this
is my argument, the sovereign is worth
twenty shillings intrinsically, though it
had no head stamped upon it, though it
had no ornament around it,-—because it
has gold in it to this intrinsic value. Bre-
thren; I say the same as to the atonement
of our blessed Saviour: his personal worth
gave a value to all his mediatorial acts,
independently of all the circumstances
which took place. This idea is highly
consolatory: it is consolatory to every
sinner, if the atonement possess such
value, then there is something to stand
against all the sin and uncleanness of
which he has been guilty; for, if all the

The extent of the Saviour's authority must be one of these questions. Examine this in support of the discipleship and obedience of faith which we claim for him. Now, the extent of his authority will depend on his personal character and his personal glory. If our Lord be possessed of absolute divinity and glory; if he claim all the perfections of absolute divinity; then, I conceive, that divinity must extend itself to every thing belong-sins which have been, and which will be, ing to him. For instance,

committed, were collected together and put upon one person, there would be infinitely more merit in the Saviour than there would be demerit in the sinner, though all this sin rested upon him. Consequently, there is in Christ more merit than there can be demerit in every sinner. This is highly consolatory; the merit of Christ is infinite; and if it be infinite, it must be universal.

It must give to his atonement the claim of efficacy. It is not merely because our Saviour became incarnate-was born in a manger-assumed an humble characterhad not where to lay his head ;-it is not because he was "despised and rejected of men"-gave himself up to the malice of his foes was led from tribunal to tribunal, and charged with iniquity;—it is not because he was led to Calvary, and there Then, also, the divinity of the Saviour drank the bitter cup, and there was cruci-must extend itself to the kingdom of the Safied on the ignominious tree :-it was not viour. And this will render it stable-it because of any, or because of all these will make it powerful-and it will lead it VOL. I.-30

U 2

to universal triumph. I cannot account | the promissory part is stated in the form

for the preservation and stability of the of promise; the doctrinal part is stated in system of Christianity, except as I see the form of doctrine; the preceptive part that it rests on the divinity of its author. is stated in the form of precept; and so If its author be divine, and if he have on. The question is, whether there is himself lived in its institutions, and if he any thing binding in all this. Now, if an have stamped his own divinity upon those instrument should come into our possesinstitutions; why, then, they must be sion concerning an estate, would not every preserved, as well as the system with part of that instrument, if it were legally which they are connected. The system stamped, be binding? There might be has had to encounter innumerable diffi- history in it; as to whether it was purculties; it has been exposed to many an chased, or whether it was the gift of the alarming storm; and I attribute its pre-king, or whether it was the reward of vaservation amidst all these storms and lour or merit. And there might be descripdifficulties, to the stamp of its own tion in it; the various parts of the estate, divinity which its author has impressed and in what it consisted, and how it was upon it. And this gives, not only sta- bounded. And it might speak of duties; bility, but efficacy, to all its institutions. of duties which the possessor would have It is intended to enlighten those who are to perform, both in reference to the estate in darkness to raise those that are dead itself, and to various persons connected -to rectify those that are disordered-to with it. And there might be privileges purify the unclean-to restore those who mentioned; its possessor might be a peer are miserable to a state of felicity. And of the realm, or be entitled to hold some how can you account for the fact that they high office. But whatever parts it might are thus enlightened, and raised, and contain, the whole instrument would be blessed, except in the fact, that the di- law, the possessor would not be allowed vinity of Christ lives in these institutions, to make choice of a part; he must take it and gives them these effects:-And how all, with all its particulars and provisions, shall we account for the extension of reli- or he must renounce it altogether. My gion in the world? It is said that Christ | brethren, we have no real right to make shall have "the heathen for his inherit- a selection, as it regards our religion; we ance, and the uttermost parts of the earth must receive it, and receive it entire, if for his possession." Now, how do you we would preserve the character of honest expect religion to rise above all false sys- men. There is history in the gospel,tems, and to see every thing that is op- the history of the birth, and life, and posed to it levelled in the dust? How, miracles, and sufferings, and death, and except Christ be a divine person, and ex-resurrection of Christ; and there is decept his divinity live in his system?scription-a description of all the excellent The doctrines of religion, to have any influence, must rest on authority of the highest order; and if they be from God, they will have this authority. And though it is not the fashion, allow me to say that every man is OBLIGED to be a believer in Christ;

and that he who is not with Christ in the exercise and obedience of faith, is against Christ in the exercise of disobedience and unbelief.

We must be with Christ, as it respects his claims upon us. Now, the question here is, whether the gospel comes to us in the form of law? There are various parts in the gospel, it is true: the historical portion is stated in the form of history;

and important privileges which belong to those who embrace it; and there are doctrines; and there are precepts. But the whole is law; and if I neglect to take it as such, I am guilty. If God mark out for me a certain course of duty, and I neglect to walk in it, I am guilty; and if he hold out privileges to me, and I neglect to enjoy them, I am guilty. I am guilty alike of not embracing what is offered, and of not performing what is required; and "he that is not with Christ is against him."

You must also examine the nature of the dispensation under which you live. It is a question with some, how far this is bind

ing. When Adam was created, he was it is by grace, by grace only, that you can created with gigantic powers of mind. be saved. Neither can we co-operate in When he was placed in paradise, every procuring salvation for others. We can breeze that fanned him, and every object no more co-operate with Christ, in saving by which he was surrounded, tended to the souls of men, than we could be with promote his happiness. Now my argu- God, in forming the creation. When the ment is this, that Adam was obliged to eternal mind sketched out the plan of render to the Creator a regular and equal creation, no other mind could co-operate service. And what are we? As Chris- with him, for there was no other mind in tians, we live in the midst of an abun-existence: it was God's plan, and his dance of means and privileges; and we are bound to see that the state of our experience, and the state of our obedience, agrees with our state as to privilege. What! am I to be no wiser than the heathen? no purer than the heathen? no happier than the heathen? Brethren, I am bound, if I am an honest man, to attain to those higher degrees of experience, of happiness, of obedience, to which I am called by the gospel I profess to have embraced, and the dispensation under which I live. And he that is not with Christ is against him." He that is not with Christ in the obedience of faith, is against Christ in the disobedience of unbelief. I pass on to a

Second observation.-THOSE WHO ARE NOT WITH CHRIST IN THE PURPOSE AND DESIGN OF HIS DEATH, ARE AGAINST CHRIST, IN DEFEATING THE PURPOSE AND DESIGN OF

HIS DEATH.

The first purpose of the death of Christ was, to make an atonement for our sins; the second was, to give repentance and pardon to guilty men; the third was, to make meet for the glory of heaven. Here it will be necessary to distinguish between the executive and meritorious part of our redemption, and the participation and enjoyment of it. It is certain, that in the executive part of our redemption, Christ was alone, and none were with him. There never was, there never will be, another being who could take part in the work of atonement. None can be with Christ here: none can be with him in his sufferings, none in his merit. You may take all the obedience of your whole lives, and lay it upon his cross, and you add nothing to the merit of the cross; it is infinite, and admits of no addition. With respect to the value of the atonement, there can be no addition, no co-operation

alone. When he deigned to create the heavens and the earth, there was no volition of any other will to assist him, for there was no other will to associate. When he determined, in the fulness of his benevolence, to make angels happy, and to make man happy, there was no assistant by him; the benevolence was all his own. And when he marched forth from the silence of his own eternity, and said, "Let there be light," and " Let there be a firmament," and "Let the earth bring forth," and last of all, “Let there be man," and all came at his bidding; why, there was no person standing by to assist and say, "Yes, let us do so;" -it was all from himself-it was the work of divinity alone. And so as to redemption: the wondrous scheme was the scheme of God alone; the profound thought, the amazing plan, was of God, and God alone. When the Saviour gave himself to the mighty task of redeeming us, he stood alone, and "of the people there was none with him."

Then, it will be asked, how can we be with Christ, as to the purpose of his death? Why, by enjoyment and participation. I did not create this earth; but I can live upon it. I did not form the beauteous landscape which stretches around me; but I can survey it, and enjoy its beauties. I did not create the fruits with which the earth abounds; but I can taste their sweetness, and receive nourishment from them. I did not create the atmosphere; but I can breathe and live in it. I did not create the glorious sun; but I can walk in its light. So I did not plan this revelation; but I can profit by its discoveries. I did not work out justification; but I can enter into the state of it. I did not prepare the blessing of adoption; but I can be adopted. I did

not compose the charms of holiness; but nance, a judging, thinking mind: without I can wear all its beauties. I did not these he is not a man. It is accidental prepare the city which hath foundations; whether you belong to one sect, or but I can rise to the New Jerusalem. I another; whether you have adopted this did not furnish those mansions of bliss, creed, or another; whether you have enor form those crowns of glory; but, by tered this church or another ;—but love to God's grace and blessing, I can gain an Christ is not an accidental, it is an essenentrance to those mansions, and triumph tial, of Christianity. Men may differ in that glory. Thus we may be with about many things, but they are not Christ in partaking of all the blessedness Christians if they do not love the Saviour. of his redemption; and those who are not If a man does not love Christ, he is not a thus "with" him, in the purpose and de- Christian, be he what he may besides; sign of his death, are “against” him, in and if he love Christ, he is a Christian, defeating the purpose and design of his be what he may besides. This is an esdeath. sential principle: he who has it is a good man, and he who has it not is not a good man.

We may be "against" Christ either by enmity or by indifference. Some are against Christ positively-His name grates harshly upon their ears, and sinks heavily upon their hearts. What! that name which is the joy of the Christian's heart; which lights up his countenance with rapture; which is the ground of his hope of bliss for ever? Is there a being in existence, to whom this name is a source of uneasiness and distress? I fear so; I fear there are many of our species, in whose hearts the very name of Christ rouses up every bad passion. We may be "against” Christ negatively, by indifference; for coldness of heart is impiety, and stamps the characters of those who are guilty of it as enemies of Christ.

We may be against Christ in defeating the purpose of his death, in various ways. First, By rejecting it altogether, in a spirit of infidelity. Secondly, By embracing a system which does not contain any of its grand principles. Thirdly, By rejecting it in a way of careless unconcern. Infidelity rejects the death of Christ altogether; regards it as an idle tale, and turns into ridicule all that Christianity connects with it. Some profess to love a system which is full of morality, but which has nothing to do with the cross. Their system resembles the summers of the North; there is light enough in the hemisphere, but there is not warmth enough in the sun to clothe the fields with verdure and the trees with plenty :-there is light, but there is also sterility. That system of Christianity which has no cross, no dying Christ in it, may have light enough, for aught I know; but it has not in it that heat which melts the heart, and causes the profession of Chris- Those who are not promoting his cause tianity to be verdant, and prolific in all by religion, are scattering it by irreligion. the fruits of grace. Save me from a Chris-Jesus Christ designed to gather all men tianity that has no cross in it, no bleed- to himself; and in this work we may all ing Saviour! co-operate. Talents of every order, property, rank, influence, exertion, may all be brought into action here; and when Christianity goes on as it should, you will have talent, and rank, and influence, and exertion, on his side; and all belonging to the church of Christ will be devoted to the promotion of his designs, and the establishment of his universal empire.

Thirdly, THOSE WHO ARE NOT WITH CHRIST IN THE AFFECTIONS OF THE HEART, ARE AGAINST HIM IN ITS ENMITIES, AND IN

ITS INDIFFERENCE.

The affection of the heart is an essential, and not an accidental, circumstance in true religion. It is an accidental circumstance whether a man be short or tall, white or black, fat or meagre, and so on; but it is essential to his being a man that he have an erect form, a human counte

Finally, THOSE WHO ARE NOT WITH CHRIST IN GATHERING, ARE AGAINST HIM IN SCATTERING abroad.

But, you will say, how does it appear that, if we are not aiming to promote this

« PreviousContinue »