In further considering the Apostle's exhortation, let us notice, II. Tlie insifrht which it gives us into pure and unde-
filed religion —
We should not be satisfied with viewing truth in abstract and detached parts : we should endeavour to acc(uire enlarged views of rehgion ; to see it in all its bearings, and to get our minds duly impressed with its excellency and grandeur. In this we shall be greatly assisted by the Apostle's exhortation ; which, whilst with prismatic accuracy it brings before us the separate rays of which religion is composed, presents in their united power the full radiance of the Christian system.
See then in this passage the excellency of true religion :
1. How comprehensive it is in its nature!
[There is not any situation in which we can be placed, wherein religion does not prescribe the path that shall be pur- sued ; nor any variety of circumstances that can occur, in which it does not meet with a corresponding variety of limitations and exceptions. There is not an operation of the human mind which it does not undertake to regulate, and require to be under its exclusive controul. Perhaps we may fitly compare it with the office of the soul in our animal frame. Without the soul, the body is dead. By its presence, the human frame is animated throughout. The soul pervades, and operates in, every part. Not the smallest motion of the body is inde- pendent of it. Whatever faculties be called into exercise, they derive all their power and energy from it. It is altoge- ther through its agency, that the eye sees, the ear hears, the hand moves. And these different powers are exercised with ease, because of the entire presence of the soul's energies in every part. Were there a single member, even the smallest in the human frame, that did not experience its power, it would be paralyzed, and the body, as a whole, would be de- formed. Now thus it is that religion takes possession of the soul. Till that occupies the soul, the soul is dead : but when that descends into the soul, all our powers, whether of mind, or body, are subjectod to its controul. The influence of it being imiversal, its actings are easy, and without effort. If indeed there be an occasion that requires more than or- dinary exertion, a suitable energy is put forth, just as in the human frame, when necessity reauires.
Now
1168.3 THE christian's GRACES. 163
Now what a view is this of religion ! How grand, how glo- rious does it appear ! Yet is this the view of it as set before us in the text, where every habit and disposition of the human mind is regulated by its requirements, and called forth into exercise by its vital energies. Such was St. Paul's view of it when he said, " May the God of peace sanctify you wholly ! And I pray God, your whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ \"]
2. How connected in its parts ! [Which of the graces which the Apostle has enumerated in my text, can you dispense with ? The whole forms a chain ; of which, if one link be broken, the entire use is destroyed. Some indeed of these appear of less importance than others : but not only is every one of them necessary in its place, but every one must partake of the others that are connected with it, and can only operate with effect, when its exercise is so tempered. For instance ; what would valour be without pru- dence ? or prudence without temperance ? or temperance without patience ? or patience without godliness ? or godliness without brotherly-kindness ? or brotherly-kindness without charity ? Take any one away, and the beauty and excellence of the whole will vanish altogether. St. Paul well illustrates this idea in his description of the Christian's armour. The sword, the shield, the helmet, the greaves, the breast-plate, and the girdle, are all necessary in their place ^' : the loss of any one would be severely felt by the Christian combatant, and occasion his ultimate failure in his warfare. We must have *' the whole armour," or none. So the want of any one of the graces specified in our text would suffice to ruin the soul for ever. Our Lord has told us this in the most express terms. He supposes that we may fall short only in some one particular point: and that for that failure we may have an excuse, which might appear sufficient to satisfy any candid mind. The particular evil which we know not how to part with may be dear to us as a right eye, or necessary to us as a right hand. Yet, if we submit not to pluck out the one, or amputate the other, our whole body shall be cast into hell, *' where the worm dieth not, and the fire is not quenched ^" In this the beauty of religion, as the beauty of the human frame, consists ; only with this difference ; that the body, though defective in its parts, may live : but the soul, if any one grace be wanting, is dead.