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As a person is daily conversant with that society to which he belongs, maintaining fellowship with them, and ordering his life according to their rules, so the Apostle lived, as it were, in heaven: his thoughts and affections were there continually: and he was emulating those around the throne by his constant endeavours to glorify God, and by walking habitually in the light of his countenance.

“Be not ashamed of your faith; remember it is the ancient gospel of martyrs, confessors, Reformers, and saints. Above all, it is the truth of God, against which the gates of hell cannot prevail. Let your lives adorn your faith, let your example recommend your creed. Above all, live in Christ Jesus, and walk in Him, giving credence to no teaching but that which is manifestly approved of Him, and owned by the Holy Spirit. Cleave fast to the Word of God, which is here mapped out to you. May our Father, who is in Heaven, smile on us as ever!

Fallen man is wholly departed from God; and is become altogether selfish; seeking at all times his own things …. One would have supposed, that man, however fallen, should at least have given a precedence to his God: but he chooses rather to be a god unto himself, and to consult, in the first place, what will be most conducive to his own ease, or interest, or honour. If the gratification of self, in any respect, be found contrary to the declared will of God, the authority of God is set at nought; the honour of God overlooked, as unimportant; and the pleasure, whatever it may be, is pursued, without restriction or remorse. From their fellow-man, indeed, they feel some restraint; but from God, none at all. As far as he is concerned, they say, “Our lips are our own: Who is lord over us?” …. In truth, man in his fallen state does not admit any competition between God and him. He chooses rather to “cast God behind his back,” and to live “without him in the world.” “The things of Jesus Christ” do not at all engage his thoughts. He never asks himself, ‘What would the Lord Jesus Christ wish me to do? What will please him? What will honour him? What will advance his glory in the world?’ These are considerations which never enter into his mind. Nor is this the case with any one particular description of persons only: it is the same with all persons, of every age, of every country, of every condition. From infancy to old age there is the same regard for self, to the utter exclusion of every thing that relates to Christ. There may be indeed, and often is, in ungodly men, a great concern about their own sect or party in the Church; which they, perhaps, would call a regard for Christ himself. But this is nothing more than a carnal principle, precisely similar to that which actuates men in relation to their own society or country. There is in it no real regard for the Lord Jesus Christ himself, but only for the particular party to which they belong: and, whatever construction they may put upon their actions, God, who tries the heart, will comprehend them under the censure of my text, as “seeking their own things, and not the things of Jesus Christ.” “They are empty vines, because they bring forth fruit only to themselves.”

Vast numbers of men are pleased with the seemingly new idea that “dogma” is of no great importance … The consequences of this widespread dislike to “dogma” are very serious in the present day. Whether we like to allow it or not, it is an epidemic which is just now doing great harm, and specially among young people. It creates, fosters, and keeps up an immense amount of instability in religion. It produces what I must venture to call, if I may coin the phrase, a “jelly-fish” Christianity in the land: that is, a Christianity without bone, or muscle, or power. A jelly-fish, as every one knows who has been much by the sea-side, is a pretty and graceful object when it floats in the sea, contracting and expanding like a little, delicate, transparent umbrella. Yet the same jelly-fish, when cast on the shore, is a mere helpless lump, without capacity for movement, self-defence, or self-preservation. Alas! it is a vivid type of much of the religion of this day, of which the leading principle is,—“No dogma, no distinct tenets, no positive doctrine.”—We have hundreds of “jelly-fish” clergymen, who seem not to have a single bone in their body of divinity. They have no definite opinions; they belong to no school or party: they are so afraid of “extreme views” that they have no views at all.—We have thousands of “jelly-fish” sermons preached every year, sermons without an edge, or a point, or a corner, smooth as billiard balls, awakening no sinner, and edifying no saint.—We have legions of “jelly-fish” young men annually turned out from our Universities, armed with a few scraps of second-hand philosophy, who think it a mark of cleverness and intellect to have no decided opinions about anything in religion, and to be utterly unable to make up their minds as to what is Christian truth … And last, and worst of all, we have myriads of jelly-fish worshippers,—respectable church-going people, who have no distinct and definite views about any point in theology. They cannot discern things that differ, any more than colour-blind people can distinguish colours. They think everybody is right and nobody wrong, everything is true and nothing is false, all sermons are good and none are bad, every clergyman is sound and no clergyman unsound. They are “tossed to and fro, like children, by every wind of doctrine;” often carried away by any new excitement and sensational movement; ever ready for new things, because they have no firm grasp on the old; and utterly unable to “render a reason of the hope that is in them.” All this, and much more, of which I cannot now speak particularly, is the result of the unhappy dread of “dogma” which has been so strongly developed, and has laid such hold on many Churchmen, in these latter days.

If we are right in our interpretation of the restless struggles of our times, and of the Bible, then missions are not a department of church activity, the evangelization of the world is not one of the varied functions of the church to be fulfilled by an annual collection put upon the same plane with a dozen others; it is the goal of all church labor, it is the end for which the Christian church exists.

Let us turn our eyes to our great Exemplar, the Lord Jesus Christ … Here, you see, is our pattern. But what resemblance do we bear to him? The leaving of all the glory of heaven, the taking of our nature with all its sinless infirmities, the dying under the weight of our sins, even of the sins of the whole world, were not too great acts of self-denial for him to perform; and that, too, even for his enemies. But we, what have we done? What have we suffered, for the glory of Christ, and the salvation of men? Say, whether we all have not reason to blush and be ashamed at our extreme want of conformity to him in these respects?

Salvation is undoubtedly all of grace. It is offered freely in the Gospel to the chief of sinners, without money and without price … But all who accept this great salvation, must prove the reality of their faith by carrying the cross after Christ. They must not think to enter heaven without trouble, pain, suffering, and conflict on earth. They must be content to take up the cross of doctrine, and the cross of practice,—the cross of holding a faith which the world despises, and the cross of living a life which the world ridicules as too strict and righteous overmuch. They must be willing to crucify the flesh, to mortify the deeds of the body, to fight daily with the devil, to come out from the world, and to lose their lives, if needful, for Christ’s sake and the Gospel’s.—These are hard sayings, but they admit of no evasion. The words of our Lord are plain and unmistakeable. If we will not carry the cross, we shall never wear the crown.

Believers in Christ Jesus are saved. They are not looked upon as persons who are in a hopeful state and may ultimately be saved, but they are already saved … Every man and woman here is either saved at this present moment or lost, and that salvation is not a blessing to be enjoyed upon the dying bed and to be sung of in a future state above, but a matter to be obtained, received, promised and enjoyed now. God hath saved his saints, mark, not partly saved them, but perfectly saved them. The Christian is perfectly saved in God’s purpose; God has ordained him unto salvation, and that purpose is complete.

The hope of benefiting immortal souls is most delightful to a benevolent mind; and a successful issue to our labours is replete with joy. The disciple who was honoured with his Master’s love beyond all others, even he knew “no greater joy than to see his children walk in truth.” This accounts for the extreme earnestness with which St. Paul laboured for the salvation of men, and for their sake. He knew, that, even in the eternal world, it would augment his happiness to see that he had been instrumental in saving others; and that “he should rejoice in the day of Christ, when he found that he had not laboured in vain, or run in vain.” Indeed, so entirely was he swallowed up in the prosperity of his converts, that he was ready even to die for them, if need were; yea, and to welcome the most cruel death as a blessing, rather than to deprecate it as an evil, if only it might be subservient to the welfare of their souls.

Behold here a broad foundation for the faith of a Christian! We are told in the Gospel to come to Jesus, to believe on Jesus, to live the life of faith in Jesus. We are encouraged to lean on Him, to cast all our care on Him, to repose all the weight of our souls on Him. We may do so without fear. He can bear all. He is a strong rock. He is Almighty. It was a fine saying of an old saint, ‘my faith can sleep sound on no other pillow than Christ’s omnipotence.’ He can give life to the dead. He can give power to the weak. He can ‘increase strength to them that have no might.’ Let us trust him, and not be afraid. The world is full of snares. Our hearts are weak. But with Jesus nothing is impossible.